A Short Explanation of Hebrews

The sum of the Epistle.

BEcause the Hebrews were hardly drawn from the observation of Levitical Ordinances, unto the simplicity of the Gospel, and in danger of making Apostasy from the Christian Faith, by Persecution, the Apostle Paul seueth before their eyes the Glory of Jesus Christ, in His person, far above men and Angels; by whose Ministry the Law was given, not only as God, Chap. 1. but also as man, Chap. 2. and in His Office above Moses, Chap. 3. Threatning them, therefore, if they should misbelieue Christ's Doctrine, Chap. 3.4. and above the Levitical high Priest, Chap. 5. Threatning them again, if they should make Apostasy, from Him, Chap. 6. yea, above all the glory of the Levitical Ordinances; as He in whom all those things had their accomplishment, and period of expyring, Chap. 7.8.9.10. Threatning them again, if they should not persevere in the Faith of Christ: unto which perseverance, through whatsoever difficulties, he encowrageth them, by the example of the Faythfull before them, Chap. 10.11. and by other grounds of Christian comfort, Chap. 12. That so in the fruitful obedience of the Gospel, they might follow upon Christ, seeking for that City that is to come, and not for their earthly Jerusalem anymore. Chapter 13.

The doctrine contained in Chap. I.

ALbeit the Apostle was willing, that these Hebrews should understand that this Epistle came unto them from him, as appeareth Chap. x. verse. 34. yet doeth he not prefix his name in the body of it, as in all his other Epistles; that by the prudent dealing of these faithful Hebrews, as we may think▪ others who kept prejudice against his person, might be drawn on, to take notice of his Doctrine more impartiallie, and know his name, after they had tasted of ebe truth from him, in a fitter time. Whence we learn, 1. That it is lawful for godly men, to dispose of the expression of their names in their Writinges, as they see it expedient. 2. That it is not much to be inquired, who is the Writer of any purpose, till we have impartiallie pondered the matter written. 3. That it is not always necessary, that we should know the name of the Writer of every part of Scripture: for the authority thereof is not from men, but from GOD, the Inspyre • thereof.

1. He saith not simply, The Prophets spake, but God spake to the Fathers, by the Prophets. ] Then, 1. GOD was the chief Doctor of His own Church, from the beginning. 2. And what the Prophets conveyghed from GOD, to the Church, by Scripture▪ as it is called here the speaking of GOD; so it is to be accounted of still; and not as a dumb letter.

2. He saith, GOD spake at sundry times. By many partes, as the word importeth; now a part of His will, and then a part farther; at another time yet a part farther. Then, The LORD was in the way only, of revealing His whole Mynde to His Church, before CHRIST came; letting forth Light, by little and little, till the Sun of Righteousness▪ JESUS CHRIST, arose, and had not told His whole will. 2. And for this reason, the Jewish Church was bound to suspend her determination of the unchangeableness of her Levitical Service, till the Law-giver spake His last word, and uttered His full Mynde, in the fullness of time.

3. He saith, before CHRIST came, GOD spake in diverse manners.] Not revealing his Will after one manner; but sometime by viue voice, sometime by vision or dream, or inspiration, or Vrim & Thummim, by signs from Heaven, by types, and exercise of shadowing Ceremonies. Then, No reason the Jews should stick so fast to the ordinances of Levi, (they being instituted in the time of the alterable courses of the Churches pedagogy) as not to give way to the abolishing of them by the MESSIAS: Which to show, is a part of the Apostles main scope.

1. He saith, GOD who spake to the Fathers, hath spoken to us.] Then, The same GOD, who is Author of the Olde Testament, is also Author of the Doctrine of the New Testament: and the Church of old, and now, is taught of the same GOD; that the faith of the Elect might depend upon the authority of GOD only, both then and now; and not on men.

2. These are called the last days. ] Then, The fullness of time is now come: The Law-giver of the Church hath spoken His last Will: His Mynde is fully revealed; settled course for the Faith, and service of His Church, is taken; after which no new alteration of His Constitutions is to be expected.

3. He saith, GOD spake to them by the Prophets, but hath spoken to us by His Son.] Then, 1. As the Son is above the servants; so is CHRIST above the Prophets. And no reason, that the Jews should think so much of Moses, and the Prophets, as for them, to misregard CHRIST'S Doctrine, and stick to the Levitical Service, under pretence of estimation of the Prophets. 2. The Glory of the Gospel, is greater than the glory of the Law. 3. The glory of the Ministerial Calling of Preachers of the Gospel, is by so much the greater, as it hath the Son of GOD First-man in the Roll thereof; as first Preacher, and Prince of Preachers. 4. CHRIST'S Sermons are all of them directed unto us: and so much more highly should the Doctrine of the Gospel be esteemed of, by us.

4. In describing CHRIST, be saith, the Son is Heyre of all things: that is, He hath received a Domination over all creatures, from the Father; that as He is LORD over all, so is CHRIST. ] Then, 1. CHRIST is Heyre of all things in the Church also, LORD of the Sabbath, and of all the Service annexed to it, to whom it is lawful to chop and change the Levitical Ordinances, at His pleasure. 2. And Heyre of all the Prerogatiues and Promises, made to the Jews, or others; through whom only, as the righteous Owner of all things, both Jew and Gentile must seek and keep Right to what they have, or can claim: And therefore, it behooved the Hebrews, to enter themselves Heyres to their Privileges by CHRIST, or else to be disinherited.

5. He saith, GOD, by His Son, made the Worlds.] So he calleth the World, for the variety of times, & ages, and fleeces of the creatures, one succeeding another. Then, 1. CHRIST is GOD, Creator of all things. 2. He is a distinct person from the Father; by whom the Father made all. 3. That which the Father doeth, the Son doeth the same; yet so, as in order of working, the Father is first, and the Son is next; working with, and from the Father.

IN describing CHRIST, he useth borrowed similitudes: for, what proper word can be found, to express so great a Mystery? And, what can we conceive of His Godhead, but by resemblance? Yea, he useth moe similitudes nor one; for it is but little we can conceive of Him by one: and what we might misconceiue by too hard pressing of one similitude, by another is corrected; and so our conception helped.

1. CHRIST the Son, is called the Brightness • of His Fathers Glory.] The similitude is borrowed from the Son beams. Then, 1. As the Father is glorious, so is CHRIST His Son glorious, with the same Glory. Therefore, 1. Cor. 2.8. He is called the LORD of Glory. 2. As the beams of light have their original from the Sun, so hath CHRIST His original of the Father, and is inseperable from Him: for, as the Sun was never without its light▪ so neither was the Father ever without the Son; but coëternallie with Him. 3. As the Sun is not manifested, but by its own brightness; So the inaccessible light of the Fathers Glory, is not revealed to the creature, but by the Son.

2. CHRIST is called the express Image of the Fathers Person.] The similitude is borrowed from a Signets impression, which representeth all the lineaments of the Seal. Then, 1. The Father is one person, and the Son is another person of the Godhead, having His own proper subsistence distinct from the Father. 2. The Son resembleth the Father, fully, and perfectly; so that there is no perfection in the Father, but the same is substantiallie in the Son: As the Father is Eternal, Omnipotent, Omnipresent, infinite in Wisdom, Goodness, Mercle, Holiness, and all other Perfections; So is the Son Omnipotent, Eternal, and all that the Father is. 3. Whatsoever Perfection we can perceive in CHRIST, shining in His Manhead, or Word, or Works; the same we may conclude to be in the Father also; whose resemblance, and express Image He is. Find we CHRIST good and merciful, loving and pitiful, meek and lowly: not abhorring the most vile and miserable, whether in soul or body, that cometh unto Him for relief; we may be assured, that such a one is the Father; and no other ways minded to such as seek unto Him through CHRIST.

3. CHRIST upholdeth all things, by the word of His power.] Then, 1. The preservation of the creatures, as well as their creation, is from Christ. The Father upholdeth all, so doeth the Son. 2. What He doeth, He doeth as Omnipotent GOD, by His Word, without trouble or burden. As He spake, and all was done; So He but by His Word commandeth, and all standeth fast. And this His Word is nothing else, but His powerful Will, ordaining things to be, and continue; and powerfullie making them so to be, and continue, so long as He will.

4. CHHIST by Himself purged our sins. To wit, by bearing our sins upon his Body on the Tree, 1. Pet. 24. Then, 1. Our sins are a filthiness, that must be purged. 2. The satisfactory cleansing of our sins, is not a thing to be done by men's meritorious doings, or sufferings▪ but already done, and ended, by CHRIST, before He ascended; and that by Himself alone, all creatures being secluded. 3. He that upholdeth all things, by the Word of His own Power; and He that purged our sins, by His own Blood, is but one self same Person; GOD and Man is He in one person.

5. CHRIST sat down on the right Hand of the Majesty on high.] That is, when CHRIST had cleansed our sins, by his death, he ascended to Heaven, and possessed himself as Man, in the fellowship of the same Glory, which as GOD he had before the Worlde was, John 17.4.5. Then, 1. The Son is joined in the fellowship of the same Glory with the Father, as well in his Manhead after his Resurrection, as in his Godhead before his Incarnation. For, though the Glory of CHRIST'S Godhead was hid, for a while, by the sufferings of his Manhead, yet was it not abolished, nor in it self abated thereby: but the Manhead first was assumed unto the unity of Person with the Godhead▪ that our Ransom might be rich; and then, to the union of the same Glory▪ that the Redeemer, after the Ransomes paying, might be altogether glorious. 2. Seeing He that hath cleansed our sins, is so glorious a Person, all the means of his cleansing us how base soever▪ such as were his Hunger and Thirst, his Poverty and Weakness▪ his sh • mefull and painful Death, should be glorious in our eyes also. 3. Majesty, and Magnificence, and Grandour, properly so called, is the LORD'S. The highest excellencies of the creature, are but sparks of his Majesty, and weak resemblances only, albeit their earthly glory often hold men's eyes so, as they forget the LORD'S Greatness.

1. HEe proveth Christ to be greater than the Angels, because his Name is more excellent than theirs.] For they are called Angels, and he GOD'S Son: which he is said to have by Inheritance as due to him: both as God by eternal generation, and as Man by assumption of our nature in unity of one person; according to which he is not the adopted, but natural Son of GOD: Filius natus, non filius factus. Then, GOD giveth not idle Titles: as GOD calleth things, so they are, or are made to be. CHRIST, as GOD, is called GOD'S Son, because by eternal generation he is so: as Man he is called GOD'S Son, because by assumption of the human nature unto the personal union of his Godhead, he is made so to be. 2. As far as Sonneship is above servile employment, as far is CHRIST more excellent than the Angels.

1. HEe proveth his point by Scripture, PSAL. 2.7. 2. SAM. 7.19. and putteth them to improbation of his Doctrine by Scripture, if they could. Then, 1. In the true Primitive Church, in matters of Religion, all Authority was silent, & Divine Scripture spake, & determined questioned points of Truth. 2. The Apostle counted it sufficient, to bring Scripture for his Doctrine; and permitteth no impugning of it, but by Scripture.

2. Onelie of CHRIST saith GOD, I have begotten Thee.] Then, 1. Howsoever GOD hath many Sons by Creation, by Office, by Grace, and Adoption; yet, a Son by Generation, a native Son, hath He none, but CHRIST. 2. CHRIST is of the same Nature, and Essence, with the Father, consubstantial with him; because begotten of him, in himself, without beginning; the Son being eternally in the Father, and the Father eternally in the Son, of the self-same Nature, and Godhead.

3. This day have I begotten Thee.] Being understood of CHRIST, according to his Godhead, signifieth the Fathers tymelesse, eternal, perpetuallie constant, and present generation of his Son, in himself. Being understood according to his State, in his Manhead, it signifieth the Fathers bringing forth of the Son, to the knowledge of the Worlde, and declaring him to be the Son of GOD, with power, by his Resurrection from the dead, ROM. 1.4. These places, it is true, were spoken of David and Solomon, as Types of Christ, typicallie, in a slender resemblance, PSAL. 2.7. and 2. SAM. 7.19. But the Body of the Truth aimed at, & signified, was Christ resembled by them, as here we see. Whence we learn, That typical speeches in Scripture, have not their perfect meaning, neither can be fully expounded, nor truly understood, till they be drawn to Christ, in whom they have their accomplishment, and of whom they mean to speak, under the name of the Types. And therefore neither could the old Church of the Jews, nor can we, get comfort in any of them, till Christ, in whom all the Promises are YEA and AMEN, be found included in them.

1. HEe saith; that is, The Father saith, PSAL. 97.7. Then, The Scripture which elsewhere is called the Speach of the holy Ghost, is also the Speach of the FATHER.

2. He bringeth in his first begotten, into the Worlde. ] Then, 1. The Father is the Author of Christ's Incarnation, and of his Kingdom amongst Men, and of Divine Glory given to him, in his Kingdom. 2. Christ is the Father's first begotten, both for the eternity of his Person▪ begotten without beginning, before the Worlde was; and for the excellency of his Person, being more glorious than all Angels, or Men, which get the name of Children, either by Creation, or Adoption.

3. The Father commandeth; Let all the Angels of GOD adore Him. Then, 1. The Father communicateth to Christ, as his own Nature and Godhead, by Generation; so also his own Glory, by commanding the creatures to adore him. 2. What the creatures adore, they acknowledge, by adoration, to be GOD; so GOD esteemeth. 3. And Christ is the Angels GOD, because they must adore Him.

He maketh his Angels Spirits, &c. PSAL. 104▪ 5. THEN, 1. GOD made not the Angels, to get any parte of Christ's room in the Churches worship; but to serve Christ, as lowly as any of the meanest creatures. 2. And the Angels, indeed, are as ready to do so, and as swift and active in their service, as the Winds, and fire-flaughts.

1. BY this place, cited out of PSAL. 45.7. it is evident, that the PSALM 45. is a Song of the mystical Marriage of CHRIST and his Church: and in this Passage a number of notable Doctrines, concerning Christ, are pointed at. 1. He is called GOD, and so is fit to reconcile us to GOD; able, and all-sufficient, to accomplish our Salvation: a Rock, to lean unto. 2. A King enthroned, not only over the Worlde; but, in a gracious manner, over the Church, which he marrieth to himself in this PSALM: and therefore shall his Church have Laws, and Direction, and Protection, from him. 3. He hath a Throne forever and ever: and therefore shall his Church, which is his Kingdom, endure forever and ever. 4. He hath a Scepter, to rule with: and therefore, power and authority, to take order with his Subjectes, and with his enemies also. 5. His Scepter, is a Scepter of Righteousness; because he cannot abuse his power, to do wrong to any, but will do right to all; yea, and lead on his Subjects, to Righteousness of Faith, to justify them before GOD; and Righteousness of Conversation, to adorn them before Men.

2. He loveth Righteousness, and hateth Iniquity. ] And therefore, 1. His Scepter cannot be swayed but righteouslie. 2. And so must his subjectes set themselves to do, if they will please him.

3. Therefore, Christ's God hath anointed him, with the Oil of Gladness, above his fellows. Then, 1. As Christ is God himself, so also is he Man under God, in regard of his Manhead and Office therein. 2. And God is his God by Covenant: Christ, as Man, is confederate with God. 3. And he hath FELLOWES in the Covenant: that is, others of mankind, with whom he is part-taker of flesh and blood, Fellow-brethren, and Coheyres, Shares-men in all the Fathers Goods with him. 4. He is anointed, with the Oil of Gladness; furnished with the Spirit that bringeth joy unto him, and all his subjects, who get conveyed unto them, by Christ, Righteousness, and Peace, and joy in the holy Ghost. 5. He is anointed above his fellows. The rest of the confederate Saints are anointed also; yet, by measure, receive they the Spirit. But Christ is anointed above them: the Spirit is not given to him by measure; but to dwell bodily, or substantiallie, that we of his fullness may all receive, Grace for Grace.

4. Because he loveth Righteousness, &c. Therefore he is anointed. Then, The righteousness of Christ, is the procuring, and meritorious cause, of this joy to him, and his Subjectes, Fellowes in the Covenant.

1. ANother Testimony of Christ, from PSAL. 102.25.26. wherein he is expresselie called, 1. JEHOVAH, GOD in essence, the same GOD with the Father, and the holy Ghost; who giveth Being to the creatures, and Performance to the Promises. 2. Who laid the Foundation of the Earth▪ &c. and so Creator of Heaven and Earth. 3. And, by consequence, who can create in us a right Spirit, and make us, of naughty sinners, Sons.

2. They shall perish, wax old, and be changed. Then, The Heavens and the Earth, now subject to corruption, shall both not continue; and yet they shall not utterly be abolished, but changed, into an incorruptible estate, for man's cause, Rom. 8▪21.

3. Christ remaineth, and is the same, and his Yeares fail not. Then, 1. CHRIST is eternal: and our Mediator cannot be amissing, cannot die. 2. Constant, and immutable; and cannot change his purpose of love, to his called Ones, whatsoever changes befall them. And this is the Rock of the Churches Comfort, when she looketh to her own frayltie, and changeableness.

1. TO which of the Angels said he?] He asketh for Scripture, to show what is due to Angels. Then, 1. The Scripture must determine what is due to Angels, and other creatures; what is to be thought of them, and done to them also. 2. And no word in Scripture doeth countenance the giving of the glory of the Mediator, to any Angel.

2. The Father hath said to Christ, Sit Thou on my right hand, until I make thine enemies thy Foot-stool. ] THEN, 1. Christ's Kingdom will not want enemies. 2. Yea, his enemies shall be such, as there shall be need of divine wisdom, and power, to overcome them. 3. GOD professeth himself Partie, against all the enemies of Christ's Church and Kingdom. 4. GOD will put them at under, piece and piece; and altogether at length. 5. Their opposition. and overthrow, shall serve to glorify Christ's Kingdom, and Governament: they shall be his Foot-stool. 6. In the mean time of this Battle, Christ, in his own Person, shall continue equal in Glory, and Majesty, with the Father; beholding the Victory brought about; and bringing it about, with the Father, unto his Soldiers comfort.

1. THE Angels are all ministering Spirites. ] THEN, 1. Angels are not bodies; but their substance is invisible. 2. They are, all of them, even these that are called Arch-Angels, the greatest of them, but servants to Christ; and none of them must have their Master's honor: that is, any religious worship of prayer, or invocation, made to them.

2. They are sent forth, for Service, or Ministring. ] THEN, Their employment is about God's Children, to attend us, and serve us, at Christ's direction: not to be served by us, by any devotion.

3. Christ's Subjects are called Heyres of Salvation. ] THEN, 1. They are Sons. 2. And what they get, is by Heyrship, by virtue of their Adoption, and Sonneship; not by merit of their works. 3. And they shall surly get Salvation, as an Heritage; never to be taken from them.

The Doctrine of Chap. II.

1. THerefore, we ought to give heed, &c.] From the Excellencie of Christ's Person, he urgeth the Beliefe of his Doctrine. THEN, 1. CHRIST must be esteemed of, as becometh the Excellencie of His Person. 2. The way howe CHRIST will be respected of us, is by respecting His Doctrine. And the Excellencie of His Person, should procure our reverend receiving of His Word, and steadfast holding of it.

2. He will have us to take heed, lest we should let it slip. The word is borrowed from rent and leking Vessels, or sandy ground. THEN, 1. The Gospel is a precious Liquor, worthy to be well keeped. And we, of our selves, are as rent Vessels, ready to let it slip, when we have heard it; or like sandy ground, which keepeth not the rain.

3. For this we ought to give the more earnest heed. ] THEN, The Conscience of the worth of CHRIST, and His Gospel, and of our own unfitness to retain it, should sharpen our Vigilancie, and Attendance, to keep it: else, we will doubtless let it slip.

4. He saith not, lest shortly; but, lest at any time. ] THEN, It is not sufficient to believe the Word for a while, and for a while to remember it: but we must gripe it so, as never to quite i • by misregarde, or misbelief. For, Faith, and love of the Truth, is the good memory that specially he requireth here.

1. HEe reasoneth from the Law spoken by Angels. THEN, The Angels were employed in giving of the Law; they did blow the Trumpet; they, from GOD, uttered the Word to Moses.

2. The word spoken by them, was steadfast. ] THEN, What GOD delivereth by the Ministry of Messengers, is authorized, and ratified, by GOD.

3. Everie transgression was punished. THEN, The punishment of transgressors of His Law, is a proof of GOD'S authorizing the Doctrine.

4. He calleth the Punishment, a just Recompense. ] THEN, There is no evil befalleth sinners, more than they do deserve: None hath cause to complain of injustice.

1. HOw shall we escape?] The Apostle joineth himself with them in the Threatning. THEN, So should Preachers threaten their people, as willing to vnderlye the same punishment, except they flee the sin, for which they threaten others.

2. He reasoneth from the punishment of the Law breaking, to prove the punishment of misbelieving the Gospel. THEN, 1. The not-embracing of the Gospel, is a greater sin, than the breach of the Law. The despysing of Forgiuenesse, is much worse nor the making of the fault. 2. Examples of judgment upon Transgressours of the Law, are Evidences of greater judgementes to come on the misregarders of the Gospel.

3. He calleth the Gospel, so great a Salvation; because of the free Offer of Remission of sins, and eternal Lyfe, in it. THEN, The greatness of the Benefit to be gotten by the Gospel, aggreageth the sin of the misregarders of it.

4. He saith not, If we reject, deny, or persecute the Gospel; but, if we neglect.] THEN, The neglect of the Doctrine of the Gospel, the careless receiving of it, the not-studying to know it, is sufficient to draw down heavier judgementes, than ever fell on the breakers of the Law; albeit a man be not an Under-myner, or open Enemy, to the Gospel.

5. He descrybeth the Gospel, to be that Doctrine which Christ himself preached, and his Apostles, from him. THEN, We are not bound to believe anymore for Gospel, than that which is made clear unto us by His Apostles word. And the misregarding of other doctrine, which is not conveyed so from Him, falleth not under the Threatning.

6. He marketh the Apostles certayntie, of what they have delivered unto us, in that they were ear-witnesses of his Doctrine. THEN, The more certayntie the Apostles had from Christ of their Doctrine, the surer is the ground-work of our Beliefe, and the greater is the contempt done to Christ in their Message, by unbelief.

1. HEe saith, GOD bare witness to the Apostles Doctrine, by Signs and Wonders. THEN, 1. What the Apostles have spoken from CHRIST, they spake not alone, but GOD with them, witnessed with them. 2. The proper use of Miracles, and extraordinary Gifts poured out in the Apostolic times, was to testify, that the Apostles doctrine was divine Truth. Those, then, must be lying wonders, which are alleged for confirming any doctrine beside theirs.

2. The distribution of the Gifts of the holy Ghost, was according to his own will; not as possibly the Apostles would have carved, either to themselves, or others, in the nature of the gift, or measure of it. THEN, The Apostles were so employed in the working of Miracles, as it was evident, even then, that not they, but GOD was the Worker of them, while He was seen to follow His own Will therein; and not man's carving, in distributing His Gifts. And, the more GOD'S over-ruling Will was seen in the Miracles then, the more confirmation have we of that Doctrine now.

1. HEe calleth the Worlde under the Kingdom of the Messias, The Worlde to come: first, to put a difference betwixt the estate of the World considered as under Sin, and under the Messias. For, as it is under Sin, it is said of it, Olde things are past away, 2. COR. 5.27. Es. 43.19. The creature is waxing old, and running to ruin. But under the Messias it is said of it, Behold, I make all things new, 2. COR. 5.17. The creature is lifting up its head, and waiting for the day of liberation from Vanity, and the manifestation of the Sons of GOD, ROM. 8.19. THEN, The Kingdom of the Messias maketh another Worlde, in effect, of that which was of old; changing the holding, and nature, and use, of all things, to His Subjectes. For, a man, ere he come in to Christ, is GOD'S enemy; and to him all things in the world are enemies, the Hoste and Soldiers of his dreadful Judge. But, after a man is made Christ's Subject, they turn all to be his Friends, and his Father's Servantes, working altogether for his good. That is another, and a New Worlde indeed.

2. Next, it ie called the Worlde to come; because, albeit this change began with the work of Grace, before Christ came, yet was it nothing in comparison of the Worlde to come, under the Messias. And, that which is now under the Gospel, is little or nothing, in comparison of that Glorious Change of the nature and use of all things, unto Christ's Subjectes, which is to be revealed at his last coming. THEN, Whatsoever thing we have hitherto found to our good, since we knew Christ, it is but little to what shall be: our Worlde is but to come, 1. COR. 15.19.

3. The Worlde is put in subjection to Christ, that be may dispose of it at his pleasure. THEN, Christ is twice Soveraygne LORD of the Worlde: once▪ as Creator; again, as Mediator, in his Manhead, to make all the ereatures in Heaven and Earth serve, • ill they, will they, to farther the work of full Redemption, which He hath undertaken.

4. He excludeth the Angels from this honor. THEN, In Christ's Kingdom the Angels are in subjection to Christ, for the good of his Subjectes, no less nor Sheep and Oxen, as the Psalm saith; and not to be adored with him, as Soveraygnes, over us.

1. BEeing to prove, by Scripture, his purpose, be citeth neither Book, nor Chapter, but the words which are of the eyght Psalm, and fourth Verse.

THEN, The Apostle will have the Church so well acquainted with Text of Scripture, that at the hearing of the words, they might know where it is written, though neither Book nor Verse were cited.

2. The Prophet looking on Man, even on Christ's Manhead, wherein he was humbled, he wondereth to see man's nature so highly dignified, above all creatures. THEN, 1. The baseness of man's natural being, compared with other more glorious creatures, maketh GOD'S love to us above all other creatures▪ so much the more wonderful. 2. Christ's Humiliation, and Exaltation, were both fore-seen, and revealed, by the Prophets.

1. HEe proveth, that Angels are in subjection to Christ, because the Text of the Psalm saith, All is put in subjection: and so neither Angels, nor other creatures, are excepted. THEN, 1. For understanding of the meaning of Scripture, it is necessary to consider, not only what it saith expresslie, but also what it saith by consequence of sound reason. 2. And, whatsoever is rightly deduced by evidence of sound reason of the words of Scripture, is the meaning of the Scripture, as if it were spoken expresselie.

2. He saith, There is nothing left that is not put under Christ. THEN, Not good Angels only, but all Spirites, and all that they can do also, are subject to Christ; and he can make them, • ill they, will they, contribute to the furtherance of his own Purpose, for the good of his Subjects, and hurt of his foes.

3. Because Christ's enemies are still troubling his Kingdom, he moveth a doubt, saying, We see not yet all things put under him. THEN, 1. The troubles of Christ's Subjectes, hinder the natural mind to perceive the Glory of Christ's Advancement. 2. Carnal reason, the proctor of miss-belief, will admit no more of Divine Truth, nor it is capable of, by sense.

1. HEe answereth the doubt, saying, We see JESUS crowned with Glory and Honor: and so a course taken for putting all that oppose him, farther and farther under him. THEN, • . The subjection of all things to Christ's Throne, cannot be seen, but in the Exaltation of his Person. 2. When we see his Person exalted, to such high Dignity in Heaven, it is easy to see him put all at under that riseth up against him. 3. That which may be taken up of Christ, partly by his Word and Doctrine, partly by his miraculous Works, and extraordinary Gifts of the Spirit, poured out upon the Primitive Church, partly by his ordinary and powerful working upon the Souls of his own, since that time, unto this day, humbling and comforting, changing and reforming, men's hearts and lives: I say, these Evidences of his power, do make a spiritual Eye, in a manner, to see JESUS, the Worker of these Works, crowned with Glory and Honor.

2. He meeteth another doubt, arysing from the abasement of Christ, in his Sufferinges, and Death; to which he answereth in the words of the Psalm: first▪ that it was fore-told in that same Psalm, that he was to be made, for a little, lower than the Angels; to wit, by suffering of Death. THEN, 1. The Cross of Christ, is a ready stumbling Block, for a carnal mind: else, what needed the removing of the scandal? 2. It is true, indeed, Christ, in his Himiliation, was abased under the Angels, and emptied. 3. This abasement was but a little, and for a short time. 4. It was fore-told in the Psalm that speaketh of his Exaltation. 5. If we look to the Scripture fore-telling, we shall not stumble at Christ's Humiliation.

3. He giveth a farther answer, by showing the •• de of Christ's Suffering, to be for our cause, in the favor of GOD to us, That he should, by the Grace of GOD, taste Death, for everyone of us.

THEN, 1. Christ's suffering was not for his own deserving, but for ours; and, therefore, should be glorious in our eyes. 2. Everie Believer, and elect soul, hath interest in that Death of his: and so every man bound to love him, and magnify him, for it, and to apply the fruit of it to himself. 3. This death was but a tasting of death, because he continued but a short time under it: for, his short suffering was so precious, that he could not be holden by the Sorrowes of Death; but Death, for a little, was sufficient: and, therefore, should diminish no man's estimation of him. 4. It was by the Grace of GOD that his death, for a short, should stand for our Eternal: and, therefore, gracious, and glorious, should these his sufferings be esteemed by us.

1. ANother reason of Christ's Suffering. This way of our saving by Christ's Sufferinges, made for the Glory of GOD, and our Good.

THEN, When the reasons of Christ's death are seen, the scandal of his Cross ceaseth.

2. There is a work to do here; A great many of Sons to be brought to Glory.

THEN, 1. All the Elect, and saved souls, are in the rank of Children. 2. Albeit they be few in comparison of the world, yet are they, many of them, all together. 3. There is not one of them all, who can go to Heaven, or Salvation, but by Christ's leading, and conduct.

3. The Captayne of their Salvation must be made perfect, through suffering. THEN, 1. How perfect soever Christ be in himself, yet before his suffering he lacked one thing, which his Office, towards us, required; to wit, experimental suffering of such sorrows as his soldiers and followers are subject unto. 2. When his sufferings were ended, he was perfectly sitted to comfort us, seeing he found our sorrows in himself sometime.

4. He saith, it became GOD, for whom, and by whom, are all things, that the matter should be so brought about. THEN, 1. All things are for God's Glory at the ende: and so should the manner of our salvation be also. 2. All things are by God's Hand and Power brought about: and reason too, that he dispose of the means of our salvation, as he pleaseth. 3. This way became God most of any: It brought him greatest Glory, by the shame, sorrow, and death, of one, to bring Glory, and joy, and Lyfe, to many.

1. IF any should farther ask, how could he die? or, how could Justice accept him in our stead? be answereth, Because he is one of our kind, and nature. THEN, 1. There is a natural Band betwixt Christ and his Followers. They are of the same stock, of the same natural substance. 2. Christ's natural Band with us, maketh him a direct entresse to redeem us.

2. He calleth Christ, him that sanctifieth; and the Believers, they who are sanctified.]

THEN, 1. The Band of nature betwixt Christ and men, is reckoned unto those only who are sanctified: with none other will Christ reckon Kinred. 2. Therefore, they must study to Holiness, that would claim Kinred to Christ. 3. The sanctification which it behooveth us to have, must proceed from Christ: no holiness, until a man be in him.

3. He saith, Christ is not ashamed to call the Sanctified, Brethren.] THEN ▪ 1. As Christ hath dimitted himself to our nature, so also to the styles of consanguinity with us. 2. Christ is as kyndlie affectioned to his Followers, as ever Brother was to another: he will not misken his own, albeit unworthy. 3. That which may serve to our glory and comfort, Christ will think it no disgrace to himself.

HEe proveth that he calleth us Brethren from PSAL. 22. Vers. 22. The Messias, there, taketh upon him, to preach to Men, and to praise the Father. THEN, 1. With our nature, Christ took on also the Yoke of the Exercyses of Religion. 2. He joineth with us, in the Discharge of them. 3. He is first in the Exercyse: not only because he discharged them in his own proper person; but also because still by his Spirit, where two or three are gathered together in his Name, he is in the midst of them; moving, and moderating, the Spirites of his own delectable Organes.

1. THE next proof is from PSAL. 18. Vers. 2. Where Christ, under the type of David, promiseth to believe in the Father.

THEN, 1. Christ is one of the number of Believers, one of the Covenant of Grace, confederate by Faith: and, therefore, he behooved to be a man to this ende. 2. Then have we, in the sense of our unbelief, the comfort of the soundness and strength of Christ's believing, as well as of his other Perfections.

2. The third proof is from ISAY 8. Vers. 18. Wherein Christ, under the type of the Prophet Isaiah, presenteth himself, with his chosen Childrē, before the Father. THEN, 1. Christ is our Father also, and we his Children. 2. We are given to him of the Father. 3. We are not presented before the Father, without our Mediator Christ. 4. Christ, and we his little ones, joined together, and separated from the world, are a pleasant sight, for the Father to behold.

1. HEe giveth farther reasons of his Incarnation. And first, he behooved by death to destroy the Devil, that had the power of Death: and so behooved to be a Man, that he might die.

THEN, 1. Sinners, without Christ, are under the sentence of death, temporal, and eternal. 2. Satan hath power of Death, as the Burrio hath power over the Pit and Gallows, at death to take them away to torment, who are not delivered from his power. 3. Christ hath destroyed Satan's power, and tyranny, in this point, in behalf of all his Elect, and true Believers. 4. The way how Christ hath overcome Satan, is, by his own death, ransoming his own. 5. Frae death behooved to be the way, it behooved also Christ to be a mortal man, as well as God, that he might die.

2. Agayne he saith, Christ took parte of flesh and blood with the Children: that is, with the Elect given to him.] THEN, 1. Love to the Elect, made the Son of GOD come down, and make himself a Man also. 2. CHRIST, in his human nature, is as kyndlie a Man, as any of the Elect; having flesh, and blood, and bones, as well as we. His flesh and blood is not only like to ours; but is a parte of our substance; who is come of the same stock of Adam and Eve, as surly as ours: and not made either by creation of nothing, or by transsubstantion of some other thing, than our substance.

ANother Fruit of Christ's death, is the delivery of Believers, from the bondage of the fear of death, wherein they do lie before Beliefe.

THEN, 1. There is a natural fear of Death, and the Devil, and Hell, rooted in all men, all ways: albeit not aye felt, yet easily wakened. 2. This Fear putteth Men in bondage, that they dare not meditate on Death, or GOD'S Judgment, or Hell, as deserved by themselves. 3. CHRIST'S death delivereth his Subjects from the danger of this evil, and from the bondage of this fear also. 4. None but a Chylde of Christ's, can have solid and true Cowrage against Death: neither is there a Free Man in the world, except true Christians.

HEe insisteth in the Doctrine of Christ's Incarnation, because it is the ground of all our Comfort; and secludeth the Angels from such a honor, as we have there-by. The Son of God took on him the seed of Abraham, and not the nature of Angels, saith the Apostle. THEN, 1. CHRIST hath his proper subsistence, and being, in himself, before the Incarnation; even his own Divine nature, with personal properties existing: For, he is the Son of GOD, the second person of the Godhead, before he took on our nature. 2. He chose to assume our nature, for our delivery; and not the Angels nature, for delivery of such as were fallen of their kind. 3. The nature that he taketh on, is Man's very nature▪ the seed of Abraham. 4. He preventeth the personal subsistence of our nature; he assumeth the seed of Abraham. 5. He maketh an Union of our nature, with his Divine Nature. 6. The way of making the Union, is ASSVMPTION, or TAKING of our nature unto his own; whereby, remaining the same which he was before; to wit, The son of GOD, he joineth our nature to himself, and becometh what he was not before; to wit, the Son of Man. 7. He assumeth the seed of ABRAHAM, that he may be known to be no other, but the same Messias, which was promised by the Prophets, to the Fathers. 8. When he hath assumed Man's nature, to His Owne Divine Nature. He remaineth the same HEE that He was before, still one person. So CHRIST JESUS is the promised Messias; the second person of the Godhead; very God from everlasting, and very Man since the conception of the Virgin Marie: before his Incarnation, having only his own Divine Nature in his person; but now, since that time, having our nature also, personallie united with his Divine Nature, so to remain, both God and Man in one person, for our good, forever.

HEe concludeth, That Christ behooved to partake both of our nature, and punishment, or misery; that we might ceceaue the more good of Him.

1. First, he saith, He behooved to be like his Brethren in all things: that is, for substance of nature, for natural properties, for sinless infirmiteis, for fellowship in Temptations, and miseries, and in all things whatsoever our Good did require his making like unto us. THEN, 1. They who imagine, and worship a Christ, not like to us in all these things, wherein the Scripture pronounceth him like unto us, do misstake the true Christ, and worship a false. 2. It is very necessary that we conceive rightly of Christ's person, seeing the Scripture doeth press the knowledge thereof upon us, so particularly.

2. He showeth the ende of his conforming himself unto us, to be, That he might be a faithful and merciful high Priest. THEN, 1. As Christ took on our nature; so, in our nature, he took on a special Office of Priesthoode, to do us good. 2. In this his Office, he is faithful, and will neglect nothing, night nor day, that may help us. 3. In our slips, and over-sightes, he will be merciful unto us. 4. Seeing he hath conformed himself to us for this ende, we may take his communion of nature, and miseries, with us, for a Pawn and Pledge, to assure us, that he will both pity and help us.

3. The extent of his Priesthood, he maketh, in general, to be, In all things pertaining to God; and, in special, To make Reconciliation for the sins of the people. THEN, 1. If GOD have anything to do with us, any Direction, or Comfort, or Blessing, to bestow upon us, it must come by our high Priest, JESUS, unto us. 2. If he command us in anything, or be to make covenant with us, or have controversy to debate with us, our high Priest will answer for us. 3. If we have anything to do with GOD, to seek any good thing of him, or deprecate any evil, or to offer any Offering, of Praise, or Service, Christ's Office stretcheth it self to all this, to do for us. 4. In special, as our sins daily deserve, and provoke, GOD'S anger, so doeth Christ's Priesthood pacify GOD'S wrath, and work Reconciliation to us.

1. HEe showeth Christ's experience, to be both of Sufferinges and Temptations; that whether of the two annoy us, we may get Comfort for either, or both, from him. THEN, 1. There are two Evils, which attend the Children of GOD, to annoy them; to wit, Troubles, and Sin; or, Sin, and Miserie. 2. Christ hath experience, albeit not of Sin, in his own person; yet of temptation to sin, and of suffering of trouble.

2. He applieth the Comfort, expresselie to the Tempted. THEN, 1. Men in trouble have need of Comfort, and Reliefe: but men under temptation to sin, much more. 2. Yea, Sin, and temptation to sin, is more grievous to a true Chylde of God, whē he seeth matters rightly, than any trouble. 3. No bearing out under trials, or standing in temptations, but by succor & help frō Christ. 4. Christ's experience of temptation, may assure us, both of his ability, and willingness, to succor such as seek Reliefe from him, In this case.

The Doctrine of Chap. III.

1. AFter he hath taught them somewhat more of CHRIST, he exhorteth them, of new, to consider of him.] THEN, 1. As we get farther light of Christ, we are bound to farther use-making of our light. 2. As farther is revealed unto us of Christ; so must we set our mind on work, to ponder, and weygh, what is revealed: that the matter may sink deeper in our mind, and in our heart. 3. Except we shall consider, seriously, what is spoken of Christ, we can make no profitable use of the Doctrine: For, such high Mysteries are not soon taken up; and, the heart is not soon wrought upon, so as to receive impression of his Excellencie, except after due consideration.

2. He calleth Christ Jesus, The high Priest, and the Apostle, of our Profession.] The high Priesthoode, was the highest Calling in the Jewish Church: The Apostleship, the highest Calling in the Christian Church. CHRIST is here styled by both.

THEN, CHRIST hath enclosed in his Office, the Perfection and Dignities of the highest Callinges, both in the Jewish, and Christian Church. Those Dignities which were divyded in men, or conjoined in Him; in men, by way of ministerial employment, under Him; in Christ, by original Authority, above all.

3. He calleth the Christian Religion, Our Profession, or Confession, THEN, It is the nature of Christian Religion, not to be smothered; but, to be openly brought forth, confessed, and avowed, in word and deed; to the Glory of Chri, who is the Author thereof.

4. He styleth these Hebrews to whom he writeth, Holy Brethren, Part-takers of the Heavenlie Calling. THEN, 1. Christians do not possess their Prerogatiues without a warrandable Title. They have a Calling thereto. 2. The Calling is Heavenlie, because GOD, by his Word and Spirit, calleth men to the communion of his Grace and Glory, by forsaking of themselves, and things earthly; and following Christ, in an holy conversation: all is Heavenlie here. 3. Christians are part-takers alike of this Vocation: that is, have alike Warrand, and Obligation, to follow him that calleth them: albeit all do not alike follow the Calling. 4. They are Brethren amongst themselves, for their Adoption: albeit some weaker, some stronger. 5. And holy is this Brotherhood: that is, Spiritual; and so, Superior to Civil, or Natural, or earthly Bandes, whatsoever.

1. BEcause the Jews did too highly esteem of Moses, in appointing of the Legal Service; and not so highly of Christ as became, in abrogating thereof; the apostle compareth Moses and Christ; giving to Moses, his due place of a Servant; and to Christ, the place due to the Master.

THEN, 1. It is no new thing, that people enclyne so to esteem of good men's authority, as to forget to give Christ his own room. 2. The way to help this, Is, so to esteem of GOD'S Servantes, Fathers, or Councils, moe, or fewer, as the estimation that men have of them, derogate nothing from the estoemation due to Christ.

2. In special, he maketh all the poyncts of Moses commendations, duelie deserved poyncts of Christ's commendation. 1. Did Moses office reach it self to all the house of God, under the Law, and all the service of it? So did Christ's Office reach to all the Church of God, and all the service of it, under the Gospel. 2. Was Moses appointed, to give out what he delivered? So was Christ appointed to institute what he did institute, and abrogate what he did abrogate. 3. Was Moses faithful to Him who appointed him, in all the matters of God's house; keeping back nothing that he was directed to reveal? So is Christ faithful to the Father, who did appoynct him in like manner.

THEN, like as if any man should have added or paired, chopped or changed, the Ordinances of GOD'S House, under the Law, it had been an imputation, either unto GOD, of not sufficient directing his Church; or unto Moses, and the Prophets, of unfaithful discharge of their duty in the Church of the Olde Testament. So is it alike imputation to GOD and CHRIST, if any shall add or pair, choppe or change, the Ordinance of GOD'S Church under the New Testament.

1. HAving equalled Christ unto Moses, he now preferreth Christ to Moses.

THEN, CHRIST is not rightly esteemed of, except he be preferred as far above all his servants, as the Father hath counted him worthy of more Glory than his servants.

2. He preferreth Christ above Moses, as the Builder is above the house. THEN, As no stone in the house, nor all the house togther, is comparable in honor with the Builder of the house: So the honor and authority of no particular member of the Church, nor of the whole Catholic Church together, is comparable to the honor and authority of Christ. Yea, as far as the Builder is above the house in honor, as far is Christ's authority above the Churches authority, which is his house.

HEe proveth Christ to be the Builder of the Church, because some builder it must have, as every house hath. But only GOD, that buildeth all things, is able for this work: Therefore, Christ, who buildeth all things, is the Builder of it.

THEN, 1. Whatsoever employment a man get of GOD, in edifying of the Church, yet▪ in proper speech, he is a parte of the Building, built by another. 2. The honor of building the Church, belongeth to GOD alone properly. 3. The building of the Church, is a work requyring Omnipotencie in the Builder: For, to make a Saynct of a Sinner, is as hard, as to make a Man of the dust of the earth, or of nothing.

MOses was faithful, as a Servant.] Now, a Servant's parte, is to do and say by direction; and not of his own authority. THEN, He is the faythfullest Servant, that doeth least in his own authority, and most attendeth unto the direction of GOD, beareth testimony to what GOD hath commanded, and teacheth not for Doctrine, the precepts of men.

MOses was faithful, as a Servant; but Christ, as a Son, over his own house. ]

THEN, 1. As much difference betwixt Christ's authority in the Church, and men's, how excellent soever; as betwixt the authority of the Master and the Servantes. 2. CHRIST'S authority is native over His Church, by virtue of His Sonneship: by His Eternal Generation of the Father He hath this Prerogatiue. 3. The Church is CHRIST'S own House; and He may dispose of it, and of the Service thereof, as pleaseth Him. Men, who are but servants, must change none of the Ordinances of GOD'S Worship in it. But CHRIST may change the Ordinances of His own Worship: and, therefore, alter the ordinances of Levi, and appoynct a more simple form of external worship, in place thereof.

2. He expoundeth this House, to be the Company of true Believers. THEN, 1. The Church of GOD, under the Law, and under the Gospel, are one Church, one House of GOD in substance; and all the Faythfull, then and now, lyuelie Stones of this House. 2. The Church have GOD dwelling, and conversing▪ and familiarlie manifesting Himself amongst them.

3. He addeth to a Condition, If we hold fast the Confidence, and the rejoicing of the hope, firm, unto the ende. That is, If we continue steadfast in the Faith, inwardly gryping the promised Glory, by hope; and outwardly avowing, by confession, Christ's Truth: whereby he neither importeth the possibility of final Apostasy of the Saints; nor yet myndeth he to weaken the Confidence of Believers, more nor he doubteth of his own perseverance, or myndeth to weaken his own faith: for he joineth himself with them, saying, If we hold fast. But writing to the number of the Visible Church, of whom some not being sound, might fall away, and by their example, make some weak ones, though sound, stumble, for a time, to the dishonor of the Gospel; he putteth a difference betwixt true Believers, who do indeed persevere, and time-servers, who do not persevere; to whom be doeth not grant, for the present, the Privilege of being GOD'S House.

This conditional speech, then, IMPORTETH, 1. That some Professoures in the Visible Church, may make Defection, and not persevere to the ende. 2. That such as shall make final Defection hereafter, are not a parte of GOD'S House, for the present, howsoever they be esteemed. 3. That true Believers must take warning, from the possibility of some Professoures Apostasy; to look the better to themselves, and to take a better grip of CHRIST, who is able to keep them. 4. That true Believers both may, and should, hold fast their Confidence, unto the ende: yea, and must aim to do so, if they would persevere. 5. That true Believers have ground and Warrand, in the Promises of the Gospel, both to hope for Salvation, and to rejoice, and glory, in that Hope, as if it were present Possession. 6. That the more a man aimeth at this solid Confidence, and gloriation of Hope, the more evidence he giveth, that he is of the true House of GOD.

1. IN the words of the Psal. xcv. verse. 9. he exhorteth them, to beware of hardening their heart in unbelief. The words of the PSALM are called here, The Saying of the holy Ghost; and, of the GOD of Israel, 2. SAM. 23.2.3.

THEN, 1. The authority of the Scripture, is not of man, but of the holy Ghost. 2. The Scriptures are no dumb letter, but the voice of the holy Ghost, who by them speaketh. 3. The holy Ghost, is God, the Inspirer of the Prophets, that wrote the Scripture. 4. The holy Ghost, is a distinct person of the Godhead, from the Father, and the Son; exercing the proper actions of a person; inspiring the Prophets, dyting the Scriptures, and speaking to the Church.

2. In the words of the Exhortation, To day, if ye will hear His Voice, harden not your hearts; OBSERVE, 1. That while men have the offer of Salvation, and the Word preached unto them, it is their day. 2. That by the outward hearing, GOD requireth the heart to be brought down, and mollified. 3. That He requireth present yielding, To day, while He calleth, without delay: because we cannot be sure howe long GOD will spare, or continue His offer, beyond this present. 4. He that studieth not, to yield his heart, to believe, and obey, GOD'S Word, sounding in his ears, hardeneth his heart. For, what is it else, not to harden their heart, but heartily to believe, and give obedience?

HEe proveth the danger of this sin, in the example of their fathers : As in the day of provocation, when your fathers tempted me, EXOD. xvij.7. Whence WE LEARNE,

1. That the ill of Sin is not seen, till the consequences thereof be seen, what provocation it giveth to GOD, and what wrath it draweth down on the sinner. 2. It is safest, to take a view of our danger, by any sin, in the person of others, who have fallen in the like, and have been punished. 3. The sins that our Predecessoures have been given unto, we should, most carefully, watch against. 4. That GOD'S Bounty, Patience, and Means of Grace, the longer they be abused, aggreageth sin the more.

GOD pronounceth the Offenders, guilty; and then, giveth Sentence of Doome upon them, for their guiltiness : They err in heart, saith the LORD. THEN, 1. Misbelieving and disobeying of the Word preached, is not reckoned with GOD, for simple ignorance of the mind; but for a willful ignorance, and erring of the heart, which is worse. For, the ignorance of the mind simply, is, I know not ; but the error of the heart, is, I will not know, I care not, I desire not, I love not to know, nor obey. And such is the ignorance of those who have the Means of Knowledge, and Reformation, and yet remain in their sins. 2. Such obstinate ignorance, and willful disobedience, provoketh GOD to cast away the Sinner, and not to deal anymore with him.

FOR their Doome, GOD debarreth them from His Rest: That is, from all the Comfortes of His Fellowship; and giveth them Torment, instead of Rest. THEN, 1. Obstinate Disobedientes of of the Voice of the Gospel, lie near hand final off-cutting. 2. If GOD give over a man, to such hardness of heart, as still to work contrary to the light of GOD'S Word, He hath, appearantlie, denounced, and sworn, to condemn, and seclude from Heaven, such a Soul. 3. It is only such obstinate ones, as go on, hardening their heart against Admonitions of the Word, that GOD hath sworn to debar. If a man be found mourning, for his former obstinacy, the Decree is not gone forth against him.

1. FRom the former Example, he warneth them, to beware of an evil heart of unbelief; and so to eschew Apostasy. THEN, 1. Misbeliefe is the main Roote of Apostasy. As Beliefe draweth us to an Union with GOD; so Misbeliefe maketh a Separation. 2. Misbeliefe is a special parte of the hearts wickedness, bewraying the enmity which naturally we have against GOD, as much as any ill: For, Misbeliefe denieth to GOD the Honor of Truth, Mercy, and Goodness; and importeth Blasphemies in the contrary. 3. Misbeliefe is an ill in the heart, making the heart yet worse and worse, where it is, and barring forth all the Remedies which might come by Faith, to cure the heart.

2. He warneth, to take heed, lest there be such an heart in any of them, at any time.

THEN, 1. Misbeliefe is a subtle and deceitful sin, having colors, and pretences, a number, to hyde it; and must be watched over, lest it deceive; and getting strength, overcome. 2. The watch must be constant, at all occasions, lest this ill get advantage, when we are careless, and vnattentiue, at any time. 3. Watch must be keeped, as over our selves, so also over others: lest any others misbelief not being marked, draw us in the snare with them.

2. He descrybeth Apostasy, by Misbeliefe, and departing from the living GOD.

THEN, 1. Believing is a drawing near to the Living GOD, and staying with Him. 2. The loss that Misbeliefe bringeth, should scar us from so fearful a sin. 3. Departing from the true Christian Religion, is a departing from the Living GOD, whatsoever the Apostate, or his Followers, do conceive: for GOD is not, where Truth is not.

1. HEe prescrybeth a Remedy, to prevent this ill: to wit, That they exhort one another, daily, while it is called, To day. That is, Beside the public exhortation from their Preachers, that everyone of them, mutually, confer, and stir up one another by speeches that make for decyphring the deceitfulness of Sin, or preventing hardness of heart, or confirming one another in the truth of Religion, and constant profession thereof. THEN, 1. Private Christians not only may, but should keep Christian communion amongst themselves, and mutually exhort and stir up one another. 2. This is a necessary mean of preserving people from Defection. 3. And a duty daily to be discharged, while it is today: that is, as oft, and as long, as GOD giveth present occasion, and opportunity for it; lest a scattering come.

• . The inconvenience that way follow, if this be neglected, is, Lest any of you be hardened, through the deceatfulnesse of Sin.

THEN, 1. There is none, even the strongest of the Flock, but they have need of this mutual help of other private Christians. 2. Neither is there any so base, or contemptible, but the care of their standing in the Faith, and of their safety, belongeth to all. 3. Sin hath many ways, and colors, whereby it may beguyle a man: and, therefore, we have need of moe Eyes than our own, and moe Observers. 4. If it be not tymouslie discovered, it will draw on hardness of heart, so as a man will grow senseless of it, confirmed in the habit of it, and loath to quite it.

3. In the former verse, he warneth them, to beware of Apostasy in Religion: and, in this verse, That they take course, that they be not hardened in any sin in their conversation. THEN, The ready way to draw on Defection in Religion, is Defection from a Godly Conversation. And the way to prevent Defection in Religion, is to study to Holiness of Conversation.

To stir them up to Perseverance, he layeth a necessity of holding fast grippe of the Principles of Christian Religion, whereby they were persuaded to become Christians: because only so, fellowship with CHRIST is gotten. The Truth whereby they were begotten to Christian Religion, he calleth, The beginning of our Confidence: yea, and of our Spiritual Subsistance; as the word in the Original importeth. THEN, 1. The Gospel is the beginning of our Confidence; yea, and of our Spiritual Subsistance; of our new being that we have, as Spiritual Men, in the State of Grace. 2. The man that renounceth the Groundes of the Gospel, and persevereth not, was never part-taker of CHRIST. 3. Christian Religion is not a thing that a man may say, and unsay; keep, or quite; as Prosperity, or Adversitie; Threatninges, or Allurementes, do offer: But such as must in all Estates, upon all Hazard, be avowed.

NOw, the Apostle draweth Collections from the words of the Prophet in the PSALM, repeating the words of the Text, which speak of the Provocation of the Fathers, verse. 15. Wherevpon be inferreth, That there were some, at least, hearers of the Word, which provoked GOD; albeit not all. For whose cause, David had reason to give Advertisement to their Posterity, to beware of the like; and the writer of the Epistle, reason to apply the same unto them, verse. 16. THEN, 1. From the Apostle's handeling of the Text which he hath in hand▪ all must LEARNE, Not lightly to pass Scripture▪ but to consider both what is said expresselie in it, and what is imported by consequence. 2. Preachers practice is justified, when they consider the circumstances of a Text, and do urge duties upon their people, or teach them doctrine from the Text.

HEE observeth another thing in his Text, upon the persons with whom GOD was grieved: that, first, they are marked, to have sinned; and afterwards punished. Leaving to them to GATHER,

That where Sin went before, the Anger of GOD would follow upon the Sin: and, after the grieving of GOD, Judgment light upon the Sinner.

HEE hath yet another Observation, upon the nature of the Sin, whereby GOD was provoked to swear their damnation that sinned; that it was Unbelief, verse. 18. And formallie deduceth his doctrine by consequence; That Misbeliefe did stop the Sinners Entrie into the Rest, and made the Sinner to lie under an impossibility of entering, verse. 19. The use of which Doctrine he presseth in the next Chapter.

THEN, 1. The Apostle leaveth us to gather. That above all other Sins, Misbeliefe provoketh GOD to indignation moste. 2. That as long as this Sin lieth on, and getteth way, it is impossible for a man to enter into GOD'S Rest. This Sin alone is able to seclude him.

The Doctrine of Chap. IV.

1. IN the Exhortation he layeth down this ground, That there is a Promise of Entrie to this Rest, left unto us. THEN, 1. The Entrie into GOD'S Rest is casten open to the Christian Church, and encowragement given, by offer and promise of entry. 2. Whyle it is today this promise and invitation to it, is left unto us, notwithstanding that many by-gone occasions of getting good, and doing good, be spent, and away. 3. As long as this Merciful Offer and Promise is kept to the fore unto us. we should stir up our selves, to lay hold on it, in time.

2. Therefore, let us fear, lest any of you seem to come short of it. The similitude is borrowed from the price of a Race. THEN, 1. A Race must be run, ere we come to our full Rest. 2. The constant Runner to the ende, getteth Rest from Sin and Miserie, and a quiet Possession of Happiness, at the Races ende. 3. The Apostate, and he who by Misbeliefe breaketh off his Course, and runneth not on, at may be, cometh short, and attayneth not unto it. 4. The Apostasy of some, and possibility of Apostasy of moe Professoures, should not weaken any man's Faith; but, rather, terrify him from Misbeliefe. 5. There is a right kind of fear of perishing; to wit, such as hindereth not assurance of Faith, but, rather, serveth to guard it, and spurreth on a man to Perseverance. 6. We must not only fear, by misbelieving to come short; but to seem, or give any appearance of coming short.

1. TO make the Example the more to urge them, he saith, The Gospel was preached to them whom GOD debarred, for Misbeliefe, from His Rest. THEN, 1. The Evangel was preached in the Wilderness, for substance of Truth, albeit not in such fullness of Doctrine, and clearness of Truth, as now. 2. The preaching of it in clearness now, must make the Misbelievers of it, in no less danger of being debarred from that Rest, than the old Israelites, yea, rather, in more.

2. The cause of their debarring, is, The Word was not mixed with Faith in them: and so profited them not.] THEN, 1. As a Medicinal Drink must have the due Ingredientes mixed with it; so must the Word have Faith mixed with it; joining it self with all the partes of the Truth, closelie. 2. Faith can wall with nothing, nor be mixed with any Truth, but the Word: and the Word will not join, nor wall, nor mixe, with Conceats, Opinions, Presumption, but with Faith: that is, it will be received not as a Conjecture, or possible Truth; but for Divine, and infallible Truth: else, it profiteth not. 3. Hearers of the Word, may blame their Misbeliefe, if they get not profit. 4. Albeit a man get light by the Word, and some tasting of temporary Ioye, and Honor, and Riches also, by professing or preaching of it, yet he receiveth not profit, except he get entry into GOD'S Rest thereby: for, all these turn to Conviction.

Read the sum of this Chapter, Vers. 2.3.5. for clearing of his reasoning.

HEE proveth, that Believers enter into GOD'S Rest; because GOD excludeth, by His Threatning, Misbelievers only, THEN, 1. Fearfull Threatninges of the Wicked, carry in their Bosom sweetest Promises to the Godly, and the Faythfull. 2. Believers get a beginning of this Rest in this Worlde, and a Possession of it, in some degrees, by Faith. Their Deliverie from Sin and Miserie, is begun. Their Lyfe, and Peace, and Ioye, is begun.

HEE compareth places of Scripture, and showeth the significations of Rest.

THEN, 1. Words in Scripture, are taken, in sundry places, in sundry significations. 2. Comparison of places, will both show the diverse acceptions of any word, and the proper meaning of it, in every place.

THe full sentence of the sixth Verse, is this ; Seeing, therefore, it remaineth, that some must enter in; and they to whom it was first preached, entered not in, because of Unbelief; it will follow, by consequence, that Believers do enter in. This latter parte is not expressed in the Text, but left unto us, to gather, by consequence. Whence WE LEARNE, 1. That GOD alloweth us to draw consequences from His Scripture. 2. Yea, trayneth us on, by His own Example, to draw them forth by reason. 3. Yea, He will, of necessity, force us to draw consequences from His Words; or else, not let us understand His Meaning, by leaving something not expressed, to be collected by us.

IN that he reasoneth from the circumstance of time, when David uttered these words, he teacheth us, That oftentimes there is matter of great moment imported in the least circumstances of the Scriptures writing▪ and, therefore, that the circumstances of time, place, and person, who speaketh, and to whom, and at what time, &c. should not be passed over, in our consideration of a Text; but diligently be marked.

1. THIS reasoning from the time of David's speaking, SHOWETH, How infalliblie they were led that wrote the Scripture; that they could not fail in setting down a word; nor speak one word, that could cross any other word, spoken by any other Prophet, before, or after.

2. David taught of the Spiritual Rest in his time; and so did Moses. THEN, 1. The old Church was not straytned with earthly promises so, but that they had Heavenlie and Spiritual Promises given them also, as signified by the earthly and typical promises. 2. Their types had some starrelight of interpretation: and, they were taught to look through the veil of Ceremonies and Types.

3. He saith, He that is entered into His Rest. ceaseth from His own works. THEN, 1. Before a man be reconciled to GOD, by Faith in CHRIST, he is working his own works, doing his own will, and not GOD'S. 2. He is working, without ceasing, his own unrest, and his own torment, which he procureth, by working his own will. 3. The Man that thinketh he is entered into GOD'S Rest, must be GOD'S Work-man, and no more work what pleaseth himself, but what pleaseth GOD: ceasing from sinful works, and doing what is lawful, and good, in way of obedience unto Him.

1. IN the third verse he said, the Believers entered into GOD'S Rest: Here he exhorteth the Believer, to labor, to enter into it.

THEN, 1. The Rest of GOD is entered into by degrees. 2. They who have entered, must study to enter yet more; going on, from Faith to Faith, and from Obedience, to farther Obedience, and from Grace to Grace, till they have gone all the Way that leadeth unto Glory.

2. He requireth Labor and Diligence, to enter in. THEN, 1. GOD'S Rest, is no rest to the flesh; but Rest to the Soul, as (MATTH. xi.29.) CHRIST promiseth. 2. Without Care and Diligence, a man cannot promise to himself to enter in: For the Way is called STRAYT which leadeth unto Heaven.

3. He requireth this Diligence, lest a man fall, as the Israelites did. THEN, As some of the Israelites fell in a temporal misbelief, and drew on temporal judgementes upon themselves, as Moses and Aaron: So may Professoures now also do; even Elect. Agayne, as some fell in vnbel • efe with hardened hearts, yea, in obstinate misbelief, and perished in their sin: So yet amongst Professors, some may fall into obstinate misbelief, and perish, except they give diligence, to make progress towards their Rest.

1. LEst any should shift off this Threatning, as expyred with those to whom it was first spoken; or cloak and dissemble their sins, and purpose of defection, when they should see their time; he letteth them know the Power of the Word, and of GOD, their Partie. THEN, The use, extent, and nature of GOD'S Word, must be well studied; lest through misstaking, or ignorance hereof, a man should missapply, or missregarde it.

2. The first property of the Word, it is Quicke: That is, dieth not when those die to whom first it was directed; but endureth, speaking on with that same authority, to all that hear it, in all times after.

THEN, The Word is not a dead Letter, nor expyred with former Ages: but the same to us that it was before to others; fit for operation, and working the work for which it is sent, for convincing, or converting the hearer always.

3. Agayne, it is Powerful: That is, not fit to work only, but active, and operative, in effect: actually bynding the Conscience to obedience, or judgment, make the Sinner what opposition he will. Yea, it falleth a-working on the hearer, if he believe it, presently to clear his mind, rectify his will, and reform his life, and to bring about his good and safety. If a man believe it not, it falleth a-working also, presently to bind him guilty, unto judgment, and to augment his natural blindness, and his hearts hardness, and to bring on some degree of the deserved punishment upon himself: albeit not of its own nature, but by the disposition of the Object whereupon it worketh.

THEN, 1. The Word wanteth not the own effect, whensoever it is preached; but always helpeth, or hurteth, the hearer, as he yieldeth to it, or rejecteth, or neglecteth it. 2. We shall do well to observe what sort of operation it hath upon us, seeing it must have some; that we may be framed to the better, by it.

4. Another property of the Word: It is sharper than any two-edged Sworde; because it pierceth speedily thorough a brazen Brow, and dissembling countenance, and a lying mouth, and thrusteth it self, without suffering resistance, into the conscience of the most obstinate, with a secret blow, and maketh him guilty within his own Breast.

THEN, 1. Let not Preachers think their labor lost, when they have to do with obstinate sinners. The stroke is given, at the hearing of the Word, which will be found uncured after. 2. Neither let dissemblers please themselves, with a fair countenance put upon the matter; as if the Word did not touch them: but, rather, give Glory to GOD, in time, when they are pricked at the heart. For if they still dissemble the wound received of this Sworde, the wound shall prove deadly.

4. Pearcing even to the dividing a-sunder of the Soul, and the Spirit: That is, Those most secret devyses and plots of the mind or spirit, and those clossest affections of the heart or soul, towards any forbidden evil, this Word will find out: yea, it can divyde a-sunder the Soul and the Spirit, the heart and the mind, and tell the man how his Soul or heart cleaveth to the sin, and how his mind plotteth pretenses, to hyde the evil of it from himself, and others, even in those sins which have not broken forth, but lie as derne in the mind, as the marrow in the bones. And it can put difference betwixt the purposes of the heart, and the thoughts, how to compass the design, and howe to hyde the convoy. Or those ways • owe the Sinner doeth begayle himself, and secketh to syle the eyes of others, the Word doeth decipher, and distinguish all these things which self-deceiving sophistry confoundeth.

THEN, 1. Secret purposes fall under the judicatorie of the Word, as well as practices accomplished. 2. Pretenses and excuses will not put off the challenge of it. 3. Nothing remaineth, but that we give up our selves to the Words Governament; fleeing what it dischargeth, and following what it commandeth.

To clear the power of the Word, he bringeth in the property of GOD, whose Word it is, and setteth up the Sinner's secret thought, in the sight of the all-seeing GOD, with whom he hath to do.

THEN, 1. GOD is the Partie with whom the hearer of the Word hath to do, and hath his Reckoning to make, and not the Preacher. 2. GOD joineth with His Word, and giveth it that searching, and discovering, and piercing Virtue.

3. GOD'S Omniscience, and All-seeing Sight, should make us look to our inward disposition▪ so shall this, and other like Exhortations, and Threatninges, have better effect and fruit in us.

1. HEE giveth them a Direction, for entering into their Rest ; To hold fast their Profession: That is, In faith and love to avow the Doctrine of CHRIST.

THEN, 1. He that would enter into Rest, must be steadfast, in maintaining, and avowing the true Religion of CHRIST. 2. He who quyteth the Profession of the Truth of CHRST, taketh courses to cut off himself from GOD'S Rest. For, if we deny CHRIST, He will deny us.

2. He commandeth, To hold fast our Profession. THEN, 1. GOD will not be pleased with back-slyding, or coldrysnesse, or indifferency in matters of Religion; because this is not to hold it fast ; but to take a loose grippe; which is the ready way to Defection. 2. There is danger, Lest our Adversaries pull the Truth from us. 3. The more danger we fore-see, the more strongly must we grippe the Truth.

3. The Encowragement which he giveth to hold fast, is, We have CHRIST, a great high Priest, &c. THEN, 1. As we have need of Threatning, to drive us to enter into GOD'S Rest; So have we need of Encowragementes, to draw us thereunto. 2. All our Encowragement, is from the Help which we shall have in CHRIST: and that is sufficient. 3. CHRIST is always for us in His Office, albeit we do not always feel Him sensibly in us.

4. He calleth CHRIST, A great high Priest; to put difference betwixt the typical high Priest, and Him in whom the truth of the Priesthood is found. THEN, What the typical high Priest did in show for the people, that the great high Priest doeth in substance for us: That is, reconcileth us to GOD perfectly, blesseth us with all Blessinges solidlie, and intercedeth for us perpetuallie.

5. He affirmeth of CHRIST, That He is passed into the Heavens; to wit, in regard of His Manhead, to take Possession thereof, in our name.

THEN, 1. CHRIST'S corporal presence, is in Heaven only, and not on earth, from whence He is passed. 2. CHRIST'S corporal presence in Heaven, and absence from us, in that respect, hindereth not our Right unto Him, and spiritual having, or possessing of Him. 3. Yea, it is our Encowragement, to seek entry into Heaven, that He is there before us.

6. He calleth Him JESUS, the Son of GOD; to lead us, through His Humanity, unto His Godhead. THEN, No Rest on the Mediator, till we go to the Rock of His Godhead, where is strength, and satisfaction to Faith.

1. ANother Encowragement is from the Merciful and Compassionate Disposition of our high Priest, whose Nature, and Office, and Experience, maketh Him, that He cannot be, but touched with our infirmities, both sinful, and sinless infirmities, of Body, Estate, or Mynde.

THEN, 1. He praesupposeth, that the Faythfull are subject to infirmities, both of sin, and misery; and, by reason thereof, to discowragementes, and dashing of their spirit. 2. CHRIST doeth pity the infirmities of the Faythfull; their Poverty, Banishment, Sickness, Griefe, yea, their sinful Passions, and Perturbations, and short-coming in holy Dueties; He is compassionate in all these. Therefore may our Faith gather strength from His Pity, to bear these the better; and st • yue against our sinnefullnesse, with the greater Cowrage. And, in the sense of our infirmities, we should not stand abacke from CHRIST▪ but go to Him the rather, as to a compassionate Physician, who can and will help us.

2. To give us assurance of His Compassion, he showeth us, that He was, in all poynctes, tempted like as we are; yet without sine. THEN,

1. CHRIST hath experience of all trials wherein any of His servants can fall; of Poverty, contempt of the world; of being forsaken by friends; of Exyle; Imprisonment, Hunger, Nakednesse, Watching, Wearinesse, pain of Body, dashing of Mynde, heaviness of Heart, Dolour, Anguish, and Perpl • xitie of spirit; yea, of disertion to sense; yea, of the Wrath and Curse of GOD; the feeling whereof may justly be called A descending to Hell ; CHRIST in His own experience knoweth what all such exercyses are. 2. These His experiences, and sufferings, are Pawnes to us of His Compassion on us in such cases; so that we may as certaynlie believe the Compassion, as the Passion.

3. He maketh exception of Sin, whereof he was free; but not of his being tempted to Sin.

THEN, 1. Albeit our LORD be free from committing sin, yet He was not free from being tempted to sin: and so can pity our weakness, when we are overcome of it. 2. His being free of sin, is our Comfort against sin. For, if our Mediator had been defiled with sin. He could not have washed us: But now He is able to justify us, and set us free of sin also.

1. FRom these Encowragementes, he draweth another Direction, To come boldly to GOD in Prayer, for everything whereof we stand in need.

THEN, The Apostle alloweth unto the Believer▪ 1. Certain persuasion of the acceptation of his person: he biddeth him Come boldly. 2. He alloweth certain persuasion of the granting of his Prayers, in the matter namely of Grace and Mercy; wh • ch includeth the Remission of sins.

2. The Throne of Grace, or the Mercy Seat, was above the Ark, within the Sanctuary, and represented GOD in CHRIST reconciled to His People, gracious and merciful unto them. To this he alludeth, and by this means TEACHETH us,

1. That the substance of that typical Mercy seat, is to be found in CHRIST under the Gospel. In Him GOD is ever to be found, on His Throne of Grace. 2. That the Vayle of the ceremonial Sanctuary, is rent in CHRIST'S suffering, and an open door made unto the Holiest, unto every Believer, and not for the Highest alone, to enter in. 3. That GOD layeth aside His Terror and Rigour of Justice, when His own come unto Him in CHRIST, and offereth access unto the Throne of Grace, unto them.

3. He will have us coming with boldness, to obtain Mercy; including himself with the Faythfull, and joining the meanest of the Faythfull, to whom he writeth, in the same Privilege with himself. THEN, 1. Free liberty to expound all our mind to GOD, as the word importeth, without employing the mediation of Saynct or Angel, or any beside CHRIST, is one of the Privileges of Christian Religion. 2. This Privilege is common to the meanest of the Faythfull, with the chieffest Apostles. 3. There is Mercy to be had for such as come for removing of every sin, and remedy of every misery.

4. He setteth before them the hope of Grace, to help in time of need. IMPORTING HEREBY, 1. That albeeit, for the present, possibly, we be not touched with the sense of Wantes, Strayts, and Difficulties; yet we are to expect, that time of need will come. 2. That it is good to fore-see this, and make provision, in the time of Grace, in this acceptable Daye, while GOD is on His Throne of Grace. 3. That our Prayers, if they get not an answer presently, yet shall they get an answer in the time of need. When our Neede cometh, then shall our Help come also.

The Doctrines of Chap. V.

1. HEE setteth down the properties of the high Priest, that he might show the truth of them in CHRIST. First, the people's comfort did req • y • e, that the high Priest should be a man : So is CHRIST a Man, wayled out from amongst men. The Flowre of all the Flock. Therefore we may come the more homelie to Him.

2. The high Priest was ordained for men; that is, was appointed to employ all his Office for men's good. So doeth CHRIST: therefore may we expect that he will do for us, as Mediator, what he can: and that is, all that we need.

3. The high Priest's Office reached to all things pertaining to GOD; to communicate GOD'S will unto the people, and to lay before GOD the people's Necessities. So doeth CHRIST'S Office to all the business betwixt GOD and us, for working in us Repentance, and Amendement; and making our persons, and service, acceptable to GOD: and therefore, in nothing may we pass by Him.

4. In special, the Priest behooved to offer Gifts and Sacrifices for Sin, for removing of Wrath, and obtaining of Favor. So hath CHRIST done, and fulfilled the type in this poynct also: therefore, by Him must we obtain the good which we crave, and have the evil removed which we fear.

1. HEE goeth on in the Comparison: The typical high Priest behooved to be compassionate on the Sinner: So in truth is Christ, even as the misery requireth, proportionallie, as the word importeth.

2. He maketh two sortes of Sinners, Ignorantes, and Transgressoures. THEN, Though there be difference of sinners, yet no sinner, that seeketh to Christ, is secluded from His Compassion.

3. Followeth a difference, serving to advaunce Christ, above the typical Priest. The high Priest typical, was compassed with infirmities; not only sinless infirmities, but sinful also; and so behooved to pity others. CHRIST▪ though not compassed with sinful infirmities, but sinless only, yet doeth pity Sinners of all sortes.

THEN, Look what compassion one sinner might expect of another, as much may we expect of our sinless Savior.

ANother difference. The typical Priest had need of Remission of his own sins, and the benefit of the true Sacrifice: But CHRIST, because without sin, offered Sacrifice only for our sins, and not for His own.

THEN, All the Benefit of Christ's Sacrifice, cometh unto us.

HEE proceedeth in the Comparison. The typical Priest entered by authority to his Calling, and was honored by his Calling: So entered Christ. No man, saith he, taketh this honor unto himself, but He that is called as was Aaron. THEN, 1. It is an honor to be called to an Office in the House of GOD. 2. The Calling is null, if it have not GOD for the Author, and Caller. 3. If a man take an Office, not appointed of GOD, or intrude himself into an Office, without a lawful Calling, it is no kind of honor unto him.

1. OUR LORD is commended, for not glorifying himself, by intrusion in his Office.

THEN, 1. Such as pretend to be Christ's servauntes, must beware to intrude themselves into any Office, and must attend, as Christ did, God's Calling, to God's Employment. 2. He • that • su • peth a Calling, doeth glorify himself, and taketh the honor that is not given him: for which he must give a Reckoning.

2. Thou art My Son, this day have I begotten Thee, doeth im • o •• e, by the Apostle's alleging, not only CHRIST'S Godhead, and Declaration to be GOD'S Son, but also the Declaration of him, To • ee high • riest in his Manhead; taken out from amongst m • n. So deep are the Consequences of Scripture, when the Spirit bringeth forth his own Mynde from it.

HEE allegeth another place, more clear.

THEN ▪ Howbeeit Truth may be proven from one place, yet it is needful also, for the hearers cause, to allege moe places, till the hearer be convinced.

HAving proven CHRIST'S Office, he showeth his Exercyse of it, in offering for our sins a more precious Obla • ion than the typical: Even himself, with Tears, to Death.

In these words, THEN, CHHIST is poyncted out unto us, 1. An High Priest, taken from amongst men: a very true Man, of our substance; Flesh, of our flesh. 2. A Man, subject to the sinless infirmities of our nature, as Griefe, Fear, Mourning. Death. 3. Having a set-time, during which he was to bear these our infirmities, in the days of his flesh. 4. Exercysing his Priestlie Office in these his days, and offering his precious Tears, and Cries, yea, his life, for us. 5. One, who how-so-ever Fear was upon his holy Nature, yet knew he should be delivered from Death. 6. Who, as a Man, in confidence of delyverie, made Prayers to the Father. 7. Whose Prayers are not refused▪ but accepted, and heard, in our behalf. 8. And, That these his Sufferinges were ended, with the days of his Humiliation.

1. These Acts of Fear, and Tears, &c. are the proper Acts of his human nature.

THEN, 1. As the Divine Nature had its own Acts, proper to it self, so had the human Nature Acts, proper to it self also; and some Acts were common to both the Natures: So of Christ's Acts, some are divine, some human; some are both divine and human. 2. As Man, he was unable to bear our Burthen, or to help himself, and, therefore, behooved to have the help of the Godhead. 3. Albeeit he was God, in his own person, yet as Man he behooved to take our room, and place, and pray for Assistance, both as Cautioner for us, and Teacher of us: to give us Example, how to behave our selves in Straytes.

2. HEE feared Death, and offered Prayers, and Tears, and strong Cries: Because, not only death temporal presented it self before him; but, which was more, the Curse of the Law, the Father's Wrath, for Sin, duelie deserved by us, was set in a Cup to his head, which should have swallowed him up forever, if he had not, by the worthiness of his person, overcome it, and turned the eternal Wrath, and Curse due unto us, into a temporal Equivalent to himself. THEN, 1. The sense of GOD'S Wrath, whom will it not terrifye? since it wrought so on Christ. And Nature cannot choose but fear▪ when Sense feeleth Wrath. 2. Felt Wrath, seemeth to threaten yet more, and worse: and, therefore, beside Feeling, doeth breed yet farther Fear. 3. The Curse of God due to our sins, virtuallie implying the deserved pains of Hell, is more terrible than can be told, and such as the creature cannot choose but fear, and abhor. 4. Christ's sufferings were no fantasy, but very earnest, vehement, and terrible. 5. No Weapon, nor Buckler against Wrath, but fleeing to God, by Supplication, and Crying, and Tears.

3. He prayed to Him that was able to save him, and was heard. THEN, 1. Albeit sense of Wrath seeth no out-gate; but black Feares are always before it; yet Faith, looking to God's Omnipotencie, seeth an out-gate. 2. Christ's Prayers in our behalf, receive no Repulse, but are heard. 3. Christ both died, and was saved from Death also, because it could not keep dominion over him. So shall we be saved from Death, though we die.

HEE remooveth the scandal of his Cross, by showing the necessity, and use thereof. Albeit He was the Son, yet He learned obedience by those things which He suffered.

THEN, 1. In the time of Christ's deepest humiliation, the union betwixt his Godhead and Manhead was not loosed: he remained the Son of God still. 2. The Excellencie of his person exempted him not from suffering, having once taken on our debt. 3. Christ knew what suffering was, before he suffered: but he knew not by experience, till he actually suffered. 4. Christ's holy Lyfe, was a parte of his Obedience to the Father: but his Obedience in suffering for our sins, was Obedience in an higher degree. 5. To obey God by way of Action, is a common Lesson, to every holy creature: but, that a sinless, and holy person, should suffer for sin, was a New Lesson, proper to Christ; a Practique which never passed▪ but in Christ's person only.

1. THE Suffering of CHRIST is called his Perfection. THEN, 1. CHRIST though perfect in his person, yet he wanted something, to make him perfect in his Office, till he suffered: for he could not satisfy the Father's Justice, till he suffered; nor yet could he have fellow-feeling from experience, of the miseries of his members. 2. After suffering Christ lacketh nothing that may pacify God, or comfort and save sinners.

2. The Fruit followeth. Being perfected, he is become the Author of Salvation, to all that obey him. THEN, 1. The proper cause of our salvation, is to be sought in Christ, perfected by suffering: not in any one parte of his holiness, or obedience in doing, or any part of his suffering; but in him perfected, by his obedience, even to the death of the Cross. We may take Comfort from, and make use of, his holy Conception, Lyfe, and several Virtues: but we must remember▪ that his accomplished Obedience, in doing, and suffering, is our Ransom, joynctlie considered; and not any particular Act looked on alone. 2. None should stumble at Christ's sufferings, which perfected him in his Office, and likewise perfected our Ransom to the Father. 3. Christ felt the Bitterness of his own sufferings himself: but we got the sweet Fruit thereof; even Eternal Lyfe. 4. Onelie they who obey Christ, can claim Title to the Purchase of Eternal Lyfe, by him. Now, these are they who obey him, who in uprightness of heart believe in his promises, and aim to draw strength out of him, for new obedience.

HEE proveth, that Christ is Author of Eternal Salvation, to his Followers, from the nature of his Priesthoode, which is Eternal: not after Aaron's Order, but Melchisedecke's. THEN,

The nature of Christ's Priesthoode, after Melchisedecke's Order, and the Father's authorizing him in the Office, is the Evidence of our Eternal salvation to be had by him, with the Father's Approbation.

BEEING to speak more of this Mystery, be prepareth them, by checking their dullness; and advertising them, of the difficu • tie of expressing himself, because of the same. THEN,

1. Even the Children of GOD are not free of this Disease, of slowness to conceive Spiritual things aright. 2. The incapacitie of Auditors, will breed, even unto the best Preachers, difficulty of expressing their mind. 3. Preachers should rebuke the dullness of people, to stir them up the more.

1. HEE maketh their Fault the more, because by reason of time, they ought to have been Teachers: that is, both well grounded themselves, and laboring to inform others. THEN, 1. As we have had longer time to learn, so should we make more progress in knowledge. 2. As we are rooted in knowledge our selves, so ought we to communicate our knowledge▪ and inform others.

2. He calleth the Catechizing of the Ignorant, the Teaching the first Principles of the Oracles of GOD; and compareth it to the giving of Milk. THEN, 1. Catechizing of the rude and ignorant, is the first thing must be done, for making sound Christians. 2. There is an order to be kept, in bringing men unto knowledge: The first Principles, and fundamental Doctrines, must first be taught. 3. Nothing is to be taught, for grounding men in Religion, but GOD'S Oracles; that which is in GOD'S Word only. 4. The manner of teaching the Principles of Religion, should be easy, and plain, as Milk for Children.

HEE proveth them to be rude in knowledge, by the description of one weak in knowledge, whom he calleth a Babe, using Milk, and unskillful in the Word of Righteousness: so called, because, how to be righteous, is the Sum of the Doctrine of it.

THEN, 1. There are degrees of knowledge in Christianity: Some are weak, like Babes; some, more instructed, & of full age. 2. All knowledge in Christianity, is to be reckoned by acquayntance with the Scripture, and Skill therein: Not by human learning.

1. HEE descrybeth the well-instructed Christian, by his Meat, and exercysed Senses. The Meat that he is sit for, is strong Meat: that is, more profound Doctrine.

THEN, 1. All the Scripture, and Doctrine frae it, is either Milk, or stronger Meat: but whether this, or that, yet, always, it is Food, fit for nowrishment of men's souls. 2. Discretion must be used by Teachers, to fit their Teaching, as their people are advaunced for Milk, or stronger Meat; so as they may best be fed.

2. For the exercise of his Senses, or Wittes, to discern good or evil, he hath it by use habit, and frequent acquaynting himself with Scripture.

THEN, 1. The use of the Scripture, and knowledge gotten thereby, is to discern by it, what is good, what is evil; what is Truth, what is Error; what is right, what is wrong. 2. Though Scripture be the Rule, yet not everyone can take it up, or make right application of the Rule, to the poynct in hand. 3. To get a man's Wits exercysed, requireth frequent use of, and acquayntance with, the Scripture. And, without this haunting our mind in the Scriptures, and observing the LORD'S Counsel therein, a man cannot be able, albeeit he were versed in human writs, to discern false doctrine, from true.

The Doctrine of Chap. VI.

1. FROM the Reproof of their dullness, be draweth an Exhortation, To amende their pace, and go forwards. WHICH TEACHETH VS, That the conscience of our by-gone slips, and sloathfullnesse, should be a sharp spurr, to drive us to a swifter pace, for overtaking of our Taske.

2. He calleth the Principles of Religion, 〈◊〉 Principles of the Doctrine of CHRIST.

THEN, 1. The Doctrine of CHRIST, is the sum of Religion. He that hath learned CHRIST well, hath learned all. 2. Nothing to be taught in CHRIST'S House, but HIS DOCTRINE, which cometh from him, and tendeth to him.

3. He leaveth the Principles, and goeth on to Perfection. THEN, 1. There are two partes of Christian Doctrine: one, of the Principles of Religion; another, of the perfection thereof. 2. The Principles must first be learned, and the foundation laid. 3. When people have learned the Principles, their Teachers must advaunce them farther, towards Perfection.

4. He saith, he will not lay again the foundation: praesupposing it is so laid, as it needeth not to be laid again. Or, if they make Apostasy, after once laying, cannot be laid the second time.

THEN, The grounds of Religion, must be so solidlie learned, as they may well be bettered afterwards, by addition of farther knowledge; but never raised again: and must be so soundly believed, as they never be renounced again.

5. He reckoneth a number of fundamental poyncts of Doctrine: and first, of repentance from dead works: so he calleth our works, before conversion.

THEN, 1. It is a main poynct of the Catechism, to believe, that all our works, before repentance, and conversion, are but dead works: that is, sins making us liable to death. 2. If repentance be not learned from these works, the rest of the Building wanteth so much of the Foundation.

6. In joining the Doctrine of Faith, as the next poynct, HEE GIVETH VS TO VNDERSTAND, That it is as necessary a ground of Religion, to teach a penitent to believe in GOD, as to teach the Believer to repent.

1. THE Doctrine of BAPTISMES, in the plural number, he maketh a third fundamental Doctrine: And so maketh it NECESSARIE, That the significations of Baptism be taught, that the people may learn to put difference betwixt outward Baptism by the Minister, which an hypocrite may have, and the inward Baptism by the Spirit, which CHRIST bestoweth upon his own Elect; and, that they be instructed in the nature of this Sacrament, and the signification thereof: yea, and of the Baptism of suffering affliction for the Gospel, whereunto the outword sacrament of Baptism obliedgeth.

2. The fourth fundamental Poynct, of the Doctrine of the Catechism, he maketh the Doct • ine of the laying on of hands. Now, hands were in a special manner imposed: First, In the bestowing of Spiritual and miraculous Gifts, for the confirmation of new Convertes in the Primitive Church, ACT. viii.17.18. Which endured until Christian Religion was sufficiently confirmed unto the Worlde, to be Divine. Next, Imposition of hands was used in the Ordination of Office-bearers in the Church, both Extraordinarie, and ordinary, I. TIM iv.14. and Chap. v. 22. ACT. vi.6. THEN, In the Apostle's estimation, it is necessary, for grounding of people in Religion, that they be instructed, not only how the LORD founded the Christian Religion, and confirmed it, by extraordinary Gifts of the holy Spirit, in the Primitive Church: But, also, what Offices, and Office-bearers, he hath ordained, for ordinary edification, and ruling, and maintaining of his Church▪ unto the ende of the world: that they may acknowledge such as are sent of GOD, and submit themselves unto them.

3. The Doctrine of Resurrection of the dead, he maketh the fifth poynct of the Catechism: and of the last Judgment, the sixth. Under which six, the sum of Christian Religion may be compryzed; and in this order wherein they are set down, may be best learned, believed, and made use of.

BY this manner of speech, if GOD permit, he TEACHETH us,

1. That a Preacher's endeavor to instruct a people, can have no success, except GOD make way unto him, and concur with him. 2. That he who is busied in the most necessary parte of GOD'S Service, suppose it were in writing Scripture; let be in ordinary preaching, and writing; must do it with submission to GOD, to be stopped in the midst of his work, and cutted short; yea, and that in the midst of a meditated speech, if it so please GOD.

1. MYNDING to stir them up, to make progress in Knowledge, he setteth before them the danger of Apostasy. THEN,

1. He praesupposeth, Except they study to make progress, they shall go backwardes: and that going backwardes, tendeth to Apostasy: and that voluntary, and complete Apostasy from known Truth, doeth harden the heart from Repentance, and cutteth off a man from Mercy. 2. He accounteth our natural security so great, that there is need of moste fearful threatenings, to awake us out of it. 3. That the only way to be fred from Apostasy, is to be aiming at a Progress.

NEXT, OBSERVE, 1. That he doeth not speak here of every sin against Knowledge, albeeit indeed those be fearful, and dangerous; but of Apostasy from Religion, and the Doctrine of Christ. 2. Not of the Apostasy of Ignorantes, who never were informed in the matter of Religion; but lightly came, and lightly went away: (allbeeit the shame done to Christ by them, is great, and grievous:) but of such, who after illumination, and feeling somewhat of the power of the Truth, do revolt. 3. He speaketh not beer of Apostasy of infirmity, for fear, in • itte of a passion, or hasty passage of ones life: But, of a voluntary, and deliberate falling away, after clear conviction of the Truth. This is that Sin against the holy Ghost, which here he speaketh of. 4. He doeth not praesuppose here, that an elect Chylde of GOD, and renewed, may fall into this Sin: But, that a Professor, and some in the visible Church, may fall away, and die in this Sin. (Now, a Professor may be endued with many Gifts, and yet be a Temporizer, and remain unrenewed inwardly; and so may possibly fall into this Ill▪) And, therefore, every Professor should be the more circumspect, because of the possibility of some men's Apostasy; and the more diligent to attain to that Faith which purifieth the heart, and worketh by Love, which faileth not. 5. In telling what is the danger of a Professor's Apostasy, the Apostle myndeth not to weaken any man's Faith, or to discowrage him from progress making: But, by the contrary, his intention is, that men strengthen themselves so much the more in the Faith. And, therefore, such as have felt no more in their own estimation, but these Tastinges, should be so far from discowragement, and faynting, that rather they must look to a necessity laid upon them, to make progress in Faith, and the fruits thereof, and to draw near to GOD, who can preserve them from falling away.

But, because some do trouble themselves, and other some do harden themselves in Error, by this place, (as our intended brevity will suffer) let us study to give some light to both Compare this place, with Vers. 9.10. &c. of this Chapter, to the ende. First, in these Verses, the 4.5. and 6. he is speaking of Professoures in general, conditionallie. But verse. 9.10. &c. he is speaking to the true Believers amongst these Hebrews, particularly.

2. HEre in these Verses, are glorious Gifts, Illumination, and tasting of Spiritual things: There in those Verses, is Faith, working by Love, to the Glory of JESUS, and Weale of HIS Saints. 3. Here are Men enrolled amongst Christians, so holden, and esteemed, both of themselves, and others: There are sensible Souls, in the feeling of Sin, and fear of Wrath, and hope of Mercy, fleeing to JESUS, as to a Refuge, and casting the Ancre of their tossed Souls within the Vayle, where JESUS is in Heaven. 4. Here Men, receiving from the holy Ghost, good things: There Men, receiving from him, beside these good things, better things also. 5. Here things glorious indeed, yet not always accompanying Salvation; but in some going before Saving Grace; in others, possibly alone, without Saving Grace: But there are Saving Graces, always joined with Salvation. 6. Here in these Verses, the Apostle is not confident, but such as have received these things here mentioned, may fall away, except they go forwards, and study to make progress. But there, in those Verses, the Apostle is persuaded, that they shall not fall away, but be saved; and thereupon encowrageth them, to go forwards.

FROM THIS COMPARISON IT IS CLEARE, THEN▪ 1. That there is a possibility of the Apostasy of Professoures, and titular Saints; but not of the Apostasy of renewed souls, and true Christians, true Saints. 2. That there is ground of Fear, from these words, to such as are secure, and puffed up with the conceat of their Spiritual Gifts; but not of those who in fear are fled to CHRIST. 3. That in this place, carnal confidence only is shaken in such, who as if they had done well enough, study not to make progress: but Faith nowayes weakened in such, who still study to advaunce, and make more and more progress. 4. That here fruitless Light, and fruitless Feeling, is called in question; but not Faith, and laborious Love, bringing out Fruits to CHRIST'S Glory, and good of his Saints.

Agayne from this Comparison, it is evident, That the holy Ghost is Author, both of these common Spiritual Gifts, and of these special Saving Graces also. Of these common Gifts, he is Author, as dwelling amongst Professors, and distributing good things unto all Professoures, that are in the visible house of his Church. But he is Author of those Saving Graces, as dwelling in true Professoures, who are his own house; bringing with himself better things than these Gifts, and Salvation also, unto them, infalliblie.

Thirdly, from this Comparison, it is clear, 1. That there are some Converts, external, from the world, to the Church, who yet stick in their naturals; and are not, in the sense of Sin, fled unto CHRIST, for Refuge, nor converted, from nature, to Saving Grace; to whom the Apostle will not deny room in the Church, if they will study to make progress. And, 2. That illumination, and tasting of Spiritual things, may be given as well to such, who are not renewed in their heart, as unto sound Convertes.

FOR, 1. The natural man may be convinced, That the Church is a blessed Society, and join himself unto it. 2. Yea, change his outward conversation, and cast off his pollutions which are in the world through last, and take himself to be ruled, outwardly, by CHRIST'S Discipline, and call Him LORD, LORD. 3. And be so blameless, before men, that he may look, with his Lamp, like a wise Virgin, waiting for the Wedding; and yet be a graceless Fool inwardly. 4. Yea, he may be illuminated, not only by learning the literal knowledge of the Gospel, as men do their Philosophy: but, also, may be illuminated supernaturallie, with in-sight in many profound things in the Scripture. For, supernatural gifts may be in a natural and unrenewed man, so as he may say to Christ, I have prophesied in Thy Name, and yet be unrenewed in Christ's estimation. 5. He may taste of the heavenly Gift, partly by historical believing the truth of the Gospel, partly by contemplation of the truth credited. Now, historical faith, is a taste of that heavenly gift of justifying faith, because it is a good degree towards it: and contemplation of this truth, bringeth a taste of the thing credited; and so of the heavenly Gift revealed in the Gospel. For, the contemplation of every truth, bringeth with it, naturally, a delectation, such as Philosophers do find in their studies. And the more eminent the truth be, no wonder the delectation be the greater. For, many heard Christ's gracious Sermons, and wondered, and believed his words to be true: but Christ did not commit himself unto them; for he knew what was in them. 6. He may be made part-taker of the holy Ghost, and have his share of Church gifts, distributed by the holy Ghost; so as he can, from the light which the holy Ghost giveth him, answer other men's doubts, comfort the feeble minded, and edify others in their faith, by his speeches; yea, have the gift of expressing his brain light, both in conference to men, and in formal prayer to GOD, if he be a private man only: and if he be in public office, may have the gift of formal preaching, and praying in public: yea, in those days of the Apostle, might have had the extraordinary gifts of Tongues, Prophesying, and Miracles working. Therefore, saith Christ, Manie will say to me in that day, Lord, Lord, have we not prophesied in thy Name? and in thy Name have casten out Devils? and in thy Name done many wonderful works? To whom Christ will aunswrre, I never knew you: Departe from me, ye that work iniquity. MATT. vii.22.23. Now, this knowledge, convincing light, and gifts of utterance, &c. are from the holy Ghost; or else, howe could such Apostates, as here are described, sin against the holy Ghost? 7. He may taste of the good Word of GOD: that is, find sweetness in the Doctrine of the Gospel, and be convinced of the Goodness and Mercy of GOD towards sinners, shining therein: yea, and by beholding the possibility of his own salvation, upon this condition, If he will sell all, and buy the Pearl, he may taste of GOD'S Merchandize, in the blocking for them; beside all the false joys, & delusions, which he may get by presuming of the certayntie of his own salvation: and yet, in the mean time, as a fool, will not lay down the price; will not renounce his earthly, and beastly affections; will not deny himself, and his own corruptions: The care of this world, and the deceatfullnesse of Ritches, choking the fruits of the Word heard, as they who receive the seed amongst thorns. Wherefore, in time of persecution for the Word, he may by and by be offended, and quite the Truth, allbeeit with the stony hearted hearers, in time of prosperity, he heard the Word, and anon, with joy, received it, MATT. xiii.20.21.22. 8. Lastly, he may taste of the power of the world to come: that is, in contemplation of the Blessedness promised to the Saints in Heaven, be taken with admiration of it, yea, and have a natural desire of it, as Balaa • did, when upon such a speculation, he did wish to die the death of the Righteous, and to have his last ende as his: and yet love the wages of Iniquity so well, as he quite not his greede, for all his wish of Heaven. In a word; It is possible, that a man impenitent, and unrenewed in his heart, may be a glorious Professor, for his out ward behavior, and have fair gifts; and yet make Apostasy from the truth, when he getteth a fit Temptation: or else, how should it be possible, that the Devil should make glorious Professoures, and Church-men, in all Ages, Apostates, Persecutors, Betrayers of the Truth to the Adversarie, Under-myners of the Church of Christ; Except they▪ under all their show, did lodge in their heart, the love of Money, and wordly Ritches, more than the love of Heaven? the love of the praise of men, rather than GOD'S Approbation? the lust of their fleshly ease, and pleasure, more than the pleasure of OOD? the fleshly fear of those that can kill the Body, more than of GOD, who can cast both Soul and Body into Hell? And, therefore, no wonder, if for satisfaction of their Ambition, Avarice▪ Lusts, and earthly Affections, they become ready to sell CHRIST, and His Truth, and His Church, and their Country, and All, when they find their Mer • hand, and the beloved Pryce offered unto them.

4. OBSERVE HEERE; HOW glorious soever these Illuminations, and Gifts, and Tastinges seem, yet there is no farther here granted, but Tastinges, to such rotten Professoures. That which they get, is either only in the Brayne, by Knowledge; or, if there be any Feelinges, they are but sleeting Motions, slowing from temporary grounds, which proceed not from any Spiritual life in the man, nor from a root in himself: that is, not from the Spirit dwelling in him. Such feelinges do neither foster, nor strengthen him, for any Spiritual Obedience; but evanish, without changing the heart. It is true, all that the Godly get, in comparison of what he shall get, is but Tastinges: Yet, in comparison of these fruitless tastinges of the unsound Professoures, that which he getteth, is true Eating, and Drinking, a real Feeding; holding his soul in life, and enabling him to work the works of GOD; to mortify his Lusts, and serve GOD in his spirit.

5. OBSERVE, That here he doeth not challenge those who have felt these Tastinges, for unsound, nor threaten them, if they hold on, and make progress. THEN, 1. The having of Illumination, and spiritual Gifts, and tastinges of heavenly things, is not to be lightly esteemed of; but acaccounted as steppes, and degrees, unto a farther progress: wherefrae, as it is possible some fall away; so it is a piece of Advauncement, to encowrage men to go on, that they fall not away. 2. There is no danger in having this Illumination, o • these light Tastinges: But all the hazard is, to rest upon them, and not to tend towards Perfection; or, to fall away, after receiving so much Encowragement. 3. And, therefore, we must not rest on Illumination, or common gifts, howe glorious soever; nor tastinges, and feelinges, howe sweet soever: but seek still in to a more near Communion with CHRIST, and still more to mortify our lusts▪ and still to abound in the Fruits of Love to CHRIST▪ and His Church.

1. HEE saith not, It is impossible they shall be saved; but, that they shall be renewed by Repentance. THEN, Apostates salvation, is not impossible, but because their repentance is impossible: and where Repentance is, there is no impossibility of salvation; but a certayntie of salvation rather. For, He that giveth the Repentance, He declareth His purpose, to give Remission also.

2. He giveth a reason, why they cannot get Repentance; Because they, maliciouslie, renounce Christ, and crucify Him a-fresh unto themselves. That is, draw on the guiltiness which His Enemies who crucified Him, did lie under, by Apostasy, allowing their crucifying of Him. THEN,

1. An Apostate from CHRIST'S Doctrine, doeth CHRIST as open shame as he can; and saith, in effect, of CHRIST, that His Doctrine is false, and not to be maintained. 2. An Apostate alloweth Judas, and the Jews, for crucifying of CHRIST; and accounteth CHRIST no other worthy, than so to be dealt withal. 3. Renouncing of CHRIST, maketh Repentance impossible: For, He is a Prince, to give Repentance unto ISRAELL. And, therefore, he who will not quite CHRIST, nor His true Doctrine, is not debarred from Repentance having, nor from Salvation.

HEE giveth a reason of the punishment of Apostates, from the less, to the more, under a similitude from Land-laboring, thus: As GOD blesseth such men, who, after pains taken on them, bring forth the Fruits of good Works; So doeth He curse those, who, after pains taken on them, do bring forth but evil works. And if it be but equity, that GOD curse Professoures, who bring forth but evil fruits in their life; Much more equity He should curse Apostates, who profess open hostility against Him.

The similitude SHOWETH, 1. That men are like vnmanured land, before they be brought within the Church: but after they are made part-takers of the Gospel, then are they like manured Land, within Hedges, GOD'S Husbandrie. 2. That such as begin to bring forth Fruits worthy of Repentance, GOD blesseth, and maketh more fruitful. 3. That the Means of Grace, under the Gospel, are to our Souls, as Rayne, and Labouring, and other Husbandrie is to the Ground.

THE Similitude SHOWETH, 1. That a man may perish, for not bringing forth the Fruits of the Gospel, allbeeit he fall not into the sin against • he holy Ghost. 2. That there is as great reason, why GOD should cast away a man, who amendeth not his life by the Gospel, as that an Husbandman should give over laboring of a piece of evil ground. 3. And, by this means also showeth, That God's most severe Judgments, have, all of them, moste equitable reasons. 4. That there is a necessity of bringing forth the Fruits of Well-doing, if a man would be free of the Curse, either of Apostates, or of the barren Land.

1. HEE mittigateth his threatening of them, for fear of hurting their Faith : Beloved, saith he, we are persuaded better things of you, though we thus speak. THEN, 1. A Preacher may threaten, fearfullie, those of whom he hath good hopes; yet with prudency, lest he harm them. 2. And people threatened, must beware of weakening their own Faith: knowing, that threateninges are not used to weaken Faith; but to put away Security, and Sloathfullnesse.

2. He taketh his Assurance of them, from such things as accompany Salvation. THEN,

In the Fruits of Faith, there are Markes, and Evidences, of a man's salvation to be found, which may give a charitable persuasion of their blessed Estate, to such as know them.

1. THE reason of his good hopes of them, is their by-gone, and present Fruits of Love towards CHRIST'S Name, and His Sayncts. THEN, 1. The Works of Love, done for the Glory of CHRIST, or to His Sayncts, for CHRIST'S sake, from time to time, as GOD giveth occasion, are evident Markes of a man's salvation; and, more sure Tokens of saving Grace given, than Illumination, and Tastinges, spoken of before. 2. No love is to be reckoned for Love, but working Love. 3. No works are right Works, which flowe not from Love, to CHRIST.

2. Of such Works, he saith, that GOD is 〈◊〉 unrighteous, to forget them: and so proveth their Salvation, because such Fruits accompany Salvation. THEN, 1. With the Grace of laborious Love towards CHRIST'S Name, the Grace of Salvation doeth go in company. 2. Justice doeth agree with Grace, in the Rewarde of Well-doing; because the Rewarde is graciously promised; and Righteousness maketh Promises to be performed. 3. The man that loveth CHRIST 〈◊〉 deed, and in truth, hath that which is moste • errible in GOD, for the Pawn of his Salva • ion; even His Justice.

3. These are they whom he reproved, for weak • esse of Knowledge, Chap. v. Vers. 12. whom 〈◊〉 he commendeth, for their good Affection, and ••• ites. THEN, 1. Mean knowledge, if 〈◊〉 be sanctified, and sound, will be fruitful in the • orks of Love. 2. This Virtue of Love, is no ex • use for slothful following of the Means of Know • edge: we must grow in Love, and grow in Know • edge also.

1. HEE exhorteth, to continue diligent, unto the ende. THEN, 1. The diligent have need of exhortation, to go on. 2. Exhortation to perseverance, Importeth not suspicion of falling away; but serveth to farther Perseverance rather▪ 3. No other Tearme-day is set to our diligence, but the ende. No license to slack, or give over.

2. The ende of their going on in diligence, is their f • ll assurance of hope. THEN,

1. Whatsoever measure of assurance men have, they may yet obtain a fuller measure of it. Still we must study to grow. 2. Constant diligence in the works of Love, is the ready mean to foster and augment our Assurance. 3. Christian Hope is not a Conjecture, or Probabilitie, but an Assurance.

1. HEE setteth the Example of the Fathers before them, to be imitated. THEN,

1. So many examples as we have in Scripture, of the Godly gone before, as many Leaders, and Encowragers must we reckon our selves to have. 2. The Paynfull, and not the Sloathfull, are the true Imitators of allowed Examples. 3. In the Way to Heaven, there are many things befalling us, which make it vnlyklie we shall come there: for which cause, there is need of Faith. 4. A time must interveane, and troubles also, ere Heaven be possessed: There is, therefore, need of Patience also.

2. They inherit the Promise, saith he. THEN, 1. The moste patient and painful Servauntes of GOD, get not Heaven by Merite; but by Inheritance. 2. They get not Heaven by Merite; but by Promise. Now, the Promise is of Grace.

1. FOR many Examples, he bringeth one of Father Abraham, from Genes. xxij. verse. 16.17. and maketh use of it by application.

THEN, Because we cannot have all Examples at once before our Eyes, we shall do well, for several duties, to have some select Examples singled out, for our own more ready use.

2. He doeth not bring forth all Abraham's Virtues, but such as made for his purpose.

THEN, When fit Examples are found out, those poynctes which moste serve for our edification, must be moste in our Eyes.

3. He marketh, first, the Promise made: next, the confirmation of it, by an Oath: then, the fast and constant hold laid on it, by Abraham: last, the fruit of the holding fast ; He obtained the Promise. THEN, 1. In the Example of Believers, the nature of the Promise, and howe they came by it, must especially be marked, for helping of our Faith. 2. Preachers have Paul's Example here, howe to handle a Text.

4. He setteth Abraham's Obtayning, for a Pawn of their Obtayning; allbeeit he knew their Faith should be weaker, in degree, than Abraham's.

THEN, In making use of Examples, it must be held for a ground, that the honest and upright Imitators, allbeeit weak, shall find the same success, that the stronger, gone before them, have found.

1. THE Apostle being about to comment upon this Oath, first, be showeth the ende of an Oath amongst men, verse. 16. and then, the use of the Oath made to Abraham thereafter. 1. Men swear by a Greater, saith he, that the authority of him by whom they swear, may ratify the Oath, one way, or other. But GOD hath not a greater: and, THEREFORE, Himself, and all His, is laid in pawns, to make His Oath good. 2. He who is the Greatest, and giveth authority, and weight, to all Oaths amongst men, must be esteemed worthy to give weight, and authority, to His own Oath. This is the Force of his reasoning.

2. The ende of an Oath, is to ende Controversy. Then, this similitude IMPORTETH. That as long as we are in missbeliefe, there is a Controversy betwixt GOD and us: we testifying, that we are in suspicion of His good affection towards us, and of His Promise keeping unto us: and GOD is offended with us, for our wicked thoughts, entertained of Him.

3. GOD hath sworn His Promise to us, to take away the Controversy. THEN, 1. A man could condescende no farther, to give his party satisfaction, nor GOD hath condescended to satisfy us. 2. Except we will deny GOD the honor, which we cannot deny unto an honest Man▪ we must believe the sworn Covenant of GOD▪ and particular Articles thereof. 3. Except we believe, the Controversy remaineth; yea, and is doubled, after the Oath.

1. ONE of the ends of GOD'S swearing to Abraham, is the Confirmation of the Faythfull, or the Heyres of Promise, concerning the unchangeableness of GOD'S Counsel, in making the Promise. THEN, Everie Believer hath the same ground of Certayntie with ABRAHAM; seeing the Oath sworn to ABRAHAM, is sworn for their Confirmation.

2. He calleth Believers by Isaac 's style, Heyres of the Promise. THEN, Believers are all reckoned by GOD, as so many Isaac's, and entitled with Isaac, to be Heyres of Abraham with him, and Heyres of the Good promised to him, and Heyres begotten by the force of GOD'S Promise, and Word, and not by the force of nature.

And, certaynlie, allbeeit the Law serve for a Preparation, yet it is the Gospel, and the Word of Promise, which pulleth in the heart of a man to GOD, in love, as a reconciled Father, and converteth him. Wherefore, even because of the Believers begetting to GOD, by the immortal Seed of the Word of Promise, he may be called the heir of Promise also.

3. By the Oath GOD declareth himself willing to show the immutability of his Counsel, concerning the Salvation of Believers. THEN,

1. As many as believe in JESUS, and are begotten by the Promise, are fore-ordained, in GOD'S Counsel, for Salvation. 2. The Purpose and Counsel of GOD, concerning such men's Salvation, is immutable. 3. GOD will have Believers knowing this His Counsel, concerning themselves, and their Salvation, and assured of the immutability thereof. 4. HEE will have the sworn Promise made to Abraham, and his Seed, serving in particular, to the Heyres of Promise, or Believers, to make evident this His Counsel to them in particular, as well as to Abraham, because He sware to Abraham, to show them this His Purpose.

4. By the Oath he saith, GOD is willing more aboundantlie, to show the immutability of His Counsel. THEN,

1. Till the immutability of the LORD'S Counsel, concerning our Salvation, be laid hold upon. Faith cannot be steadfast, as the LORD would have it. 2. GOD is willing, that we should look in upon His Counsel, by the Eye of Faith, and read our Names written in Heaven, in His Decree: and so be made sure. 3. The Promise of Salvation, or of the Blessing to Believers, is of it self sufficient enough for Assurance, allbeeit it were not sworn: and the Oath is, added, not of necessity, for any weakness of the truth of the Promise; but out of super-abundant good will, to have us made sure. 4. It behooveth to be most pleasant to GOD▪ that Believers have full assurance of Faith, and overcome all doubting, seeing He sweareth the Promise, only for this ende.

ANother ende of the Oath, is, That with assurance the Believer may have strong Consolation, upon solid grounds.

1. But howe descrybeth he the Believers, to whom this Comfort is allowed? We, saith he, who have fled for refuge, to lay hold upon the Hope set before us. That is, We, who to flee from deserved wrath, have taken our course towards JESUS; in hope to get the Salvation offered unto us in Him. Fleeing for refuge, a similitude, whether from nature, or from the ordinance of Moses Law, NVMB. XXXV. verse. 6. GIVETH VS TO VNDERSTAND, 1. That every true Believer, of necessity, must be • sensible of his own sins, and the deserved Wrath of GOD pursuing him for sin. 2. Must have this estimation of JESUS, That He is both a ready, and sufficiently strong Refuge, to save a man from Sin and Wrath, when he runneth towards Him. 3. That in this sense of Sin, and Wrath, and good estimation of CHRIST, he set his Face towards Him only: avoiding all by-ways, leading else-where, than to this Refuge; and running for death and life, to be found in Him.

2. Agayne, while he saith, To lay hold upon the Hope set before us, he giveth us to understand, 1. That in CHRIST, our Refuge, not only is there deliverance from pursuing Wrath; but also Eternal Lyfe to be found, as it is set before us in the Gospel. 2. That the Believer must have Hope, to obtain this Offer. 3. And, as he is driven, by Fear of the Law, unto CHRIST; So must he also be drawn, and allured, by this Salvation set before him; gripping vndeserved Grace, as well as fleeing deserved Wrath.

3. Whyle he descrybeth the Believer, after this manner, as the man to whom all these things appertain, he TEACHETH us,

That, Whosoever findeth himself in any truth, to be such a one as here is described, so driven, and so drawn to CHRIST; fleeing from Sin and Wrath, and running on to CHRIST, in Him alone to be saved; may be well assured, he is a man endued with saving Faith, One of Abraham's Children, An Heyre of Promise, One of the society of the Saints, and fellowship of the Apostles▪ whom the Apostle here taketh in with himself, in this Text; A Man in GOD'S Counsel, Fore-known, Elected, Predestinated: A Man to whom GOD intended both to speak and swear, in Abraham's person; to whom GOD alloweth both strong Consolation here, and the Possession here-after of what-so-ever is set before him, in the Offer of the Gospel.

4. The ende of the Oath ; That we might have strong Consolation, by two immutable things, ( that is, GOD'S Promise, and GOD'S Oath ) in which it is impossible that GOD should lie.

THEN, 1. The Consolation which GOD alloweth upon the Faythfull, is strong, able to overcome the Challenge of Sin, fear of Judgment, Death, and Hell, and feeling or fearing of any misery what-so-ever. Other consolations are but weak, in comparison hereof, and can overcome none of these. 2. GOD hath laid immutable Groundes for this Consolation; His unchangeable Promise, and His unchangeable Oath. 3. GOD cannot lie, nor deceive, whether He say, or swear. 4. His nature maketh this impossibility of lying, and immutability in promising, and swearing. 5. GOD alloweth this strong Consolation, to come by Fayths resting on these two immutable things, His Promise, and Oath. So that the less a man apprehend the grounds of his Faith to be solid, the less he shall be comforted: and the more he apply the Promise to himself, and apprehend the unchangeableness of the Promise and Oath of GOD, the more strong shall his Consolation be.

1. HEE hath told the solidity of the ground whereupon the Believer doeth rest: and now he showeth the stability of the grippe which the Believer taketh of these grounds, in the similitude of the grippe which a Shippes Ancre taketh, being casten on good ground. In the former Verse, by Hope, was meaned the thing hoped for, and laid hold on by Hope. In the Relatiue, which, in this Verse, he understandeth the Hope which doeth lay hold. In the similitude of an Ancre casten out of a Ship, HEE GIVETH VS TO VNDERSTAND, 1. That allbeeit we have not gotten full Possession of the Promises in this life, yet we get a grippe of them, by Faith, and Hope. 2. That Hopes grippe is not a slender imagination; but solid, and strong, like the grippe of an Ancre. 3. That the Believer is not exempted from some tossing of Trouble, and Temptations, while he is in this Worlde; yea, subject, rather, to the same, as a Ship upon the Sea. 4. That what-so-ever tossing there be, yet all is safe: The Souls Ancre is casten within the Heaven: The Soul is sure.

2. He giveth the Ansre all good Properties: It is weyghtie, solid, and firm: It will not drive, nor bow, nor break, it is so sure, and steadfast. Agayne, it is sharp, and piercing: It is entered into that within the Vayle; that is, into Heaven, represented by the Sanctuary beyond the Vayle. And so the Grounde is good, as well as the Ancre, to hold all fast.

1. HEE commendeth our Ancre-Ground for this, That CHRIST is there, where our Ancre is casten, as our Fore-runner. In continuing the Comparison, and calling CHRIST our Fore-runner, HEE BRINGETH TO MYNDE,

1. CHRIST'S being once in the Ship of the Militant Church, tossed, and tempted as others, allbeeit without sin; 2. That He is now gone a-shore, to Heaven, where the Ship of the Church is seeking to land. 3. That His going a-shore, is as our Fore-runner: and so His landing is an Evidence of our landing also, who are to follow after Him. 4. That His going before, is to make easy our Entrie. He is Fore-runner for us, for our behoove, to prepare a place for us. 5. That our Ancre is, where CHRIST is; and so must be the surer, for His being there, to hold all fast, till He draw the Ship to the shore.

2. CHRIST is entered into Heaven, and made an High Priest forever.

THEN, 1. CHRIST in Heaven, is invested in an Office for us. 2. His Office is the High Priesthoode: The Truth, and Substance, of the Typicall Priesthoode. 3. His Office is forever: and so, for the Benefit of all Ages: that we now, as well as others before us, may have the Benefit of His Intercession.

3. He is said to be made an high Priest, after his entry in Heaven. THEN, Albeit Christ was Priest for His Church from the beginning, yet was it never so declared, as after His Ascension, when He sent down Blessings sensibly upon His Church: since which time, He doeth so still.

The Doctrine of Chap. VII.

BY saying FOR, he giveth a reason, why he calleth CHRIST a Priest after the Order of Melchizedek; because such a one was Melchizedek, His type: therefore, such a one behooved CHRIST in Truth, and Substance, to be, as the type imported He should be.

1. He repeateth from GENES. XIV.18.19.20. as much as served to resemble anything in CHRIST: but never a word toucheth be of Melchizedek's bringing forth of Bread and Wyne to Abraham. THEREFORE, He did not account this any typical action, having any resemblance of that which was to be done by CHRIST his Anti-type: for then should he not have failed to mark it, seeing he observeth the mystery of his name, and place of dwelling, which is less.

2. Melchizedek, and the Church in Salem, where Melchizedek was Priest, were not of Abraham's Family. THEREFORE, Albeit GOD did choose Abraham's Family, as the Race wherein he was to continue the ordinary Race of his Church; yet had he Churches, and Saints, beside.

3. This meeting of Abraham, and entertayning him, and his company, with Bread and Drink, being the exercise of an ordinary Virtue, SHOWETH, That it is the duty of all men, and namely of Kings, Great men, and Church-men, to countenance, and encowrage, according to their place, and power, those who hazard themselves in GOD'S Service, and good Causes.

4. To come to a particular Comparison of the Type, and the Truth. 1. As Melchizedek was both King and Priest, in his Kingdom ; So is CHRIST King and Priest in his Kingdom, to care for the Religion, and outward conversation of his Subjectes; to see to the Weall of their Souls, and Bodies; both amongst men, and towards GOD; in this life, and here-after. 2. As Melchizedek is the blesser of Abraham, the Father of the Faythfull, in the Type ; So is CHRIST, in Truth, the Blesser of Abraham, and all the Faythfull; the Fountayne of all Blessing; in whom alone everyone is blessed, who getteth Blessing.

1. TO go on, in the Comparison: As Melchizedek, the Type, was honored, by Abraham's paying of Tythes unto him: So is CHRIST to be honored by all Abraham's Children, by giving of their Substance, and wordly Goods, what is sufficient to maintain the honor of his Kingdom, amongst them.

2. Praesuppose the Type were laid aside, yet this thankful Meeting that Abraham gave to the man, whose Office was to bless him, in the Name of the LORD, doeth TEACH All the Faythfull, Abraham's true seed, a duty of Thankfulness, to GOD'S Servantes set over them, to bless them, in the Name of the LORD: even to honor them, by giving of their Goods, for their sufficient mayntaynance.

3. As Melchizedek, the Type, is by interpretion, King of Righteousness ; So is CHRIST, in Truth, King of Righteousness: 1. For the personal Righteousness in himself. 2. Because he is the Righteousness of his Subjectes; made of GOD, unto us, Righteousness by imputation. 3. Because he frameth his Subjectes, piece and piece, unto a righteous Disposition, by sanctifying them.

4. As Melchizedek, the Type, is King of Salem, that is, King of Peace ; So is CHRIST, in Truth, King of Peace, to his Subjectes, by reconciling them to the Father, by giving Peace of Conscience within themselves, by making all the creatures at peace with them, and all things turn together for their Good, and by working still on their eternal Welfare, and Blessedness, until he perfect it.

5. As Melchizedek was first King of Righteousness, and then King of Peace, in the Type ; So is CHRIST, in Truth, in this Order; First, King of Righteousness, to his Subjectes, to take away their sins, and to give them Righteousness: And then, King of Peace, because he giveth them his peace, as the Fruit of Righteousness. This is the Order of his Kingdom; Righteousness, and Peace, and Ioye in the holy Ghoste.

MELCHISEDEK, certaynlie, was a very man, King, and Priest, in such a City, if we consider him in his natural being: But, if we consider him in his Scriptural being, as he standeth in Scripture, under this name, he hath neither Father, nor Mother; beginning, nor ende. There is no more mention of him, what he was, or of whom he came, or of his death, but these three Verses of Genes. XIV. As, then, he is in typical being in Scripture ; So is CHRIST, in Truth, in his personal being, as GOD, without Mother; as Man, without Father; as GOD, without beginning; as GOD and Man, without ending of life.

2. As Melchizedek, looking howe he standeth in his Scriptural being, abideth a Priest continually; so that where-so-ever he is named in Scripture, there he is ever found a Priest also; and never a word of his laying down of the Priesthoode : Even so is CHRIST'S Priesthoode inseperable from his person: he abideth a Priest continually, in real accomplishment.

3. By saying, he is made like unto the Son of GOD, HEE GIVETH VS TO VNDERSTAND, That GOD'S Purpose was, in those particulars, so to descrybe him, as he might resemble the Person, and Offices, of the Son of GOD: And so is a Type, of GOD'S own appointment.

4. And if he was made a lyklie Type of CHRIST, in his Office of Priesthode, then it followeth, as Melchizedek had neither any joined with him, in his Priesthoode, nor Deputy, nor Vicar, under him in it, nor Successor to his Office : So neither hath CHRIST any joined with him, or Substitute, or Successor to him, in his Priesthoode.

TO show CHRIST'S Excellencie, he draweth them to consider Melchidek's excellency above Abraham's: that so they might see CHRIST'S Excellencie to be far more. The reason, in force, goeth thus : 1. If Melchizedek, the Type, be more excellent than Abraham; much more must CHRIST, of whom he is a Type. 2. And if Melchizedek's greatness be not easily perceived, except there be a due consideration of it; much more CHRIST'S Greatness requireth consideration, and is worthy of contemplation. 3. If Abraham, by paying of Tithes, acknowledge Melchizedek's superiority; Much more should all Abraham's Off-spring acknowledge CHRIST'S Superioritie, whom Melchizedek, typicallie, represented; by paying of what is due, for the mayntaynance of his Service, and bestowing on his Ministers, who are appointed to bless in his Name, (whether it be less, or more, which they bestow) in such a manner, as it vilify not, nor disgrace their high Employment, which CHRIST hath put upon them; and so dishonor him, whose Servantes they are.

HEE proveth, that in Tithes taking, Melchizedek was greater than Abraham, who did pay Tithes; Because, for the same respect, the Levites, by taking Tithes of their Brethren, as Priests, had a Superioritie over them, for their Office cause, who, other-ways, were their equals.

THEN, 1. The Priestlie Office lifted up the Levites, above their Brethren, who were sprung of Abraham, as well as they. 2. The command of taking Tithes, was annexed to the Office of the Priesthoode, in token of their Superioritie by Office, over them who by nature were at least their equals.

HEE proveth, again, Melchizedek to be greater than Abraham; and, so, greater than Levi; because he blessed him: and, therefore, behooved to be greater. THEN, 1. Abraham, notwithstanding he he had the Promises, yet got he the Blessing by Melchizedek, in Type; and, from CHRIST, represented by him, in Truth. 2. If Melchizedek was greater, because he blessed him, as Type: Then CHRIST far more, who blesseth in effect.

Now, there are sundry sorts of Blessings. 1. There is a Blessing of Reverence, and Worship: So Men bless GOD. This sort importeth no Greatness in the Blesser, but Subjection. 2. There is a Blessing of Charity: So Men bless one another, by mutual Prayer. This sort importeth no Superioritie neither. 3. There is a Blessing of Authority ordinary: So do GOD'S Ministers bless the People, in the LORD'S Name. 4. A Blessing of Authority extraordinary: So Melchizedek blessed Abraham, and the Prophets, and Patriarchs, such as by inspiration they were directed to bless. And this Officiall Blessing, with Authority, proveth Superioritie; whether it be ordinary, or extraordinary. 5. There is a Blessing of Power, of it self, effectual: So blesseth CHRIST; and so GOD blesseth Men.

FROM THIS, 1. The Excellencie of the Office of GOD'S Ministers is evident, who are appointed to bless the people, in GOD'S Name. 2. And howe they should be respected, in love, for their Work sake. 3. And howe they should walk worthy of that high and holy Employment; lest their sins make them vile, and contemptible, before the people, as in Malachi's time, Mal. 2.9.

ANother point of Comparison, tending to this ende: The Levites, in their Tithing, were mortal men; one succeeding another. But Melchizedek, in type of his Priesthoode, and Scriptural being; and CHRIST, in the Truth of his Priesthoode, are immortal: And, therefore, Melchizedek, as the typical priest, and CHRIST, as the true Priest, are greater than Levitical priests, by as much as Immortality is above mortality. THEN,

Everie Age hath CHRIST for a Priest, living in their own time, to deal for them, with GOD: And what Benefit they get by him, in their own time, he can make forth-coming unto them, even forever.

ANother Reason, to this same purpose: Levi paid Tithes to Melchizedek, in Abraham's loins: Therefore, Melchizedek is greater in his priesthood, than the Levitical priests. So was CHRIST in Abraham's loins, will you say. I answer; CHRIST was the true represented priest, even when Melchizedek met Abraham: and in Melchizedek's person, as type, the honor was done to CHRIST, in truth, and to his Priesthoode, by Abraham. And, again, CHRIST was in Abraham's loins only in regard of the matter of human nature; not for the manner of propagation: and, so, is exempted from the law of natural posterity.

1. Always, from this reasoning, WEE LEARNE, That, as receiving Tithes, proveth superiority in Office: So, paying of Tithes, or Mayntaynance in town of Tithes, proveth subjection to that Office, and Office-bearers, which receive the same. And, so, Mayntaynance of Ministers, should be a Matter of Honouring of them; or, rather, of Him that sent them, of its own proper institution; though men turn it into a beggarlie Steepende; and count the more baselie of the Office, because of the manner of Mayntaynance.

2. From the Reason of Levie's paying of Tithes in Abraham's loins, WEE LEARNE,

That there is ground in Nature, for imputation of the Father's deed, unto the Children descended of him by natural propagation: so that as justly may GOD impute unto us Adam's sins, as to Levi Abraham's Tithes paying.

TO the ende of the Chapter, he showeth a Necessity, of the abolishing of the Levitical priesthood, and establishing of Christ's. One Reason is in this Verse; because Perfection was not to be bad by the Levitical priesthood. By Perfection, is understood a perfect Satisfaction for our Sins, and a perfect • urchase of all that we have need of unto eternal Lyfe. He proveth, that such perfection could not • ee had by Aaron's priesthood; because, then, there had been no need of another priesthood after Aaron's, if perfection could have been by his priesthood. But the Scripture showeth, that there behooved to arise a Priest after Melchizedek's Order; by whom Perfection was to be gotten, PSALM CX.

1. Therefore, Perfection could not be by Aaron's priesthood. FROM THIS WEE LEARNE, That under the Law, Remission of sins, and eternal Lyfe, was not obtained by virtue of any sacrifice then offered: but by the virtue of CHRIST'S Sacrifice, and CHRIST'S Priesthoode, represented there-by.

2. But why could not Perfection be by that Priesthoode? He giveth a Reason, saying ; For under it the people received the Law. The word importeth as much, as the people were then legalized, disciplined, after a legal manner: that is, The Law was still urged upon them; still they were pressed to give perfect obedience, under Payne of the Curse▪ still GOD dealt in the external form of handeling them; as one not satisfied for anything that was offered, as yet, in their name. Therefore, Perfection could not be had by that Service: For it was evident, that neither GOD was pacified, nor their Consciences quyeted, by anything in that Priesthoode: but all were sent to the thing signified, and to the time which was to come, in the Messias manifestation.

THEN. Comparing their time, and ours, for outward manner of handeling, as they were legalized; that is, straytlie urged, by the Yoake of the Law: we are Evangelized; that is, smoothlie entreated, under the Gospel; GOD laying aside Terror, entreating us to be reconciled, and to come, and receive Grace for Grace.

FROM the change of the Levitical Priesthood, he inferreth, of necessity, the abolishing of the Levitical Law, and of our Obligation thereunto.

THEN, 1. The Levitical Priesthoode, and the Levitical Law, do stand and fall together. 2. The Levitical Law cannot stand with any other priesthood than Aaron's: it cannot stand with Christ's, under the Gospel. 3. Christ's Priesthoode, seeing it is another than Aaron's, must have another Law, other Ordinances, and statutes, than Aaron's: a Law and Ordinances suitable unto it self. 4. To use Levitical Ceremonies under the Gospel, is to confound the priesthood of Aaron and Christ.

1. HEE proveth, that Aaron's Priesthoode is changed, and the Ordinance thereof; because PSAL. CX. speaketh of Christ's Priesthood; that is, fred from the service of the Altar. By the Altar, he meaneth the material Altar, commanded in the Law: Another Altar he knoweth not. And Christ's Priesthoode he declareth to be fred from the service of this Altar; beside which, no Law could tie it to any other Altar.

THEN, Christ's Priesthoode is fred from the Altar which GOD commanded, and all the service thereof. And, who-so-ever will erect another material Altar in CHRIST'S Priesthoode, and tie his Church unto it, must look by what Law they do it.

2. From Verse 14. WEE LEARNE. That Christ's Genealogy was well known in the Apostle's times; and no controversy about it. And, it sufficeth us, that we know this by the Apostle's Testimony; albeit we could not lineallie deduce the same.

3. Observe howe he reasoneth; That none of the Trybe of Judah attended the Altar, because Moses spake nothing of that Trybe, concerning the Priesthoode.

THEN, Negative Conclusions, in Matters of Faith, and Dueties, follow well from the Scriptures silence. It is not warranded from Scripture; therefore I am not bound to believe it. The Scripture doeth not require any such thing of me; therefore GOD accounteth it not service to Him to do it; is good reasoning.

4. From Verse 15. The Apostle comparing the Proofes of his Argument, calleth this last in plain terms, Far more evident.

THEN, Of Reasons drawn from Scripture, by Consequence, some will be less evident, some more evident; and yet all be good Reasons, and prove the Purpose strongly.

HEE entereth into a more particular comparison, of the Levitical Priesthoode, and CHRIST'S; to show the weakness of the one, in comparison of the other. The Levitical Priests, in their Consecration, got a commandment, for the Exercyse of bodily and carnal Rites, some few years of their mortal life; without power to convey the Grace signified by those bodily Rites. But CHRIST, in his Consecration, is endued with Power, to confer Grace, and Lyfe eternal, from Generation, to Generation, to all that seek the Benefit of his Priesthoode.

THEN, We may be assured of Christ's power, to make the means which he useth for our salvation effectual; as we may be assured of his endless life.

HEE proveth this by Scripture, because GOD calleth Him a Priest forever: Therefore, He hath Power forever, as living forever, to make His own Priesthoode effectual. So, The eternity of CHRIST'S Priesthoode, proveth it to be forcible, to g • ue Eternal Lyfe. For, if it did not endure in his person, it could not give Eternal Lyfe; and people's hearts would not rest upon it, with any ground: And so it behooved to be renounced, and another Priesthood sought. But seeing it is not to be changed, but shall endure; Then, of need force, it hath the thing to give us, which we are seeking: that is, Eternal Lyfe. THEN,

As long as Christ endureth, we want not a Priest, to hear confession of sin, to give absolution, to bless us, and give us Eternal Lyfe.

1. BY the same words, of establishing Christ's Priesthoode, PSAL. CX. he proveth, that the Levitical Law was to be abolished, when Christ came: Because the establishing of Christ's Priesthoode, and bringing it to light, is the disannulling of the Levitical. THEN, There needeth no more, to declare, That the Levitical Priesthood, and Law, is abolished, and we fred from the Ceremonies thereof, but the coming of CHRIST, and His entering to his Office of Priesthood.

2. He giveth a Reason, of the abolishing of this Priesthoode; Because it was weak, and unprofitable.

Question. How can that be, seeing it was ordained, to strengthen the Believers, then, and was profitable for that ende?

I answer. It is called weak, and unprofitable, in regard of any power, to make satisfaction to GOD'S justice for our sins, or to purchase any Salvation unto us: For, other ways, as a Mean, to lead men, for that time, unto the MESSIAS, who should satisfy for us, it was not weak, nor unprofitable: But, to pacify GOD, and purchase Salvation, as the missbelieving Jews did use it, it was weak, and unprofitable, altogether. Agayne, being considered as a Mean, to praefigure CHRIST, it was profitable still, till CHRIST came; namely, for that ende, and use. But when He is come, no ende, nor use, more for it; but that i • should be abolished; having served the Turn whereunto it was ordained.

THEN, 1. Levitical Ceremonies, what-so-ever use they might have had before CHRIST, are weak, and unprofitable, after His coming. 2. It is evil reasoning, to say, such Rites and Ceremonies were used before CHRIST came; therefore, they may be used now also.

HEE proveth, That those Rites were weak: Because the Law, whether Moral, or Ceremonial, could not perfect anything: that is, justify, sanctify, and save any man.

1. They served as a Pedagogue, to lead a man to CHRIST, for expiation of Sin, and purchase of Salvation: but could not effectuate this, by themselves. And this maketh good the Aunswere to the Question in the former Verse. THEN,

To seek to be perfected, justified, and saved, by works, is to seek that by the Law, which could never be brought to pass, by it.

2. What, then, doeth perfect all? He answereth : The bringing in of a better Hope, perfecteth all. That is, CHRIST then bo • ed for, and looked unto, who is that Better Thing; •• en the Ende, and the Signification, of those Legal Ordinances, being brought in unto Believers ; He d • eth perfect all. THEN, 1.

What the Believers could not get under the Law, by their outward service, they got it by CHRIST, hoped for, and believed into. 2. The Believers of old, rested not on the shadows; but had the Eye of their Hope on CHRIST.

3. He commendeth this Better Hope: that is, CHRIST'S Priesthoode hoped for under the Law; Because by it we draw nigh unto GOD. Now, Drawing nigh, importeth a distance before drawing nigh: and, again, Drawing nigh, was the Priests prerogative under the Law. THEN,

By Nature, and without CHRIST, we are Aliens from GOD, and far away from Him: But, by CHRIST, we get Liberty, to come nigh; not only is GOD'S people, but as Priests, through CHRIST, to offer our Spiritual Oblations. The Priests Privilege of old, is common to Bel • evers now.

1. HEE goeth on, to compare the Levitical Priesthoode, with CHRIST'S. Two Comparisons are here conjoined: First, Levitical Priests, were made without an Oath, only by way of simple Ordinance, and Direction; GOD leaving room to himself, howe long he pleased to hold on the Direction; and when he pleased, to change it▪ But CHRIST was made Priest with an Oath, that he should never be changed.

THEN, 1. When GOD gave forth the Ceremonial Law, he reserved room to himself, to change it: yea, gave evidence, that he was to change it: for, he obliedged the people, during his will; but not himself. 2. But, for CHRIST'S Priesthoode, GOD is bound with an Oath, Never to change it: and, it leaneth on his nature, which cannot alter, nor repent; and, upon his Oath, which cannot be violated.

2. Another Comparison, betwixt the Levitical Covenant, and the Evangelical Covenant. As far as the Oath is above the chaungeable commandment, by so much is the Newe Covenant better than the Covenant under the Law. TEHN, 1.

There was a Covenant, or Testament, whereby Believers were saved, as well under the Law, as under the Gospel. 2. The Covenant now, though, in substance of Salvation, one with the former; yet, in the manner of down-setting the Articles, and the form of it, is better than the Covenant then, more clear, more free, more full, more largelie extended, and more firm.

3. CHRIST is here called Surety of this Covenant. THEN, 1. CHRIST must see the Covenant keeped, and be good for it. 2. GOD hath CHRIST to crave, for our performance of the Covenant: and we have CHRIST to crave, for GOD'S parte of the Covenant: Yea, and CHRIST to crave, to give us grace, to perform that which GOD requireth of us in his Covenant. 3. JESUS is content to be Surety: and the Father hath consented, and ordained, and made him Surety. So, it resteth only, that we be content also, and make much of CHRIST, that he may do all our Work for us, and all GOD'S Work in us.

ANother Excellencie of Christ's Priesthoode, above the Levitical; which may be braunched out in these particulars following:

1. The Levitical Priests were many, both at one time, and one after another: by reason whereof, that Priesthoode was weakened, while one parte of the Office, for such a time, was in the hands of this man; and another parte, for another time, was in the hands of that man. And, because one man could not be ready to take the Sacrifices from all the people, therefore, several men behooved to take several partes of the burden. But, in Christ's Priesthoode, there is but one Man, even Himself; His Priesthoode is vndivided: no man beareth a parte of the burden with him: He, alone, attendeth all men's Sacrifices, by himself: He is at leisure, for every man's employment, at all times, in the greatest throng of Sacrifices.

THEN, As long as CHRIST is at leisure, no reason to employ another, to carry our Prayers.

2. The Levitical Priesthoode, did pass from one person, to another: Death made interruption. But CHRIST'S Priesthoode cannot pass from his own person, to any other: neither Death, nor any other infirmity, can interrupt his Office.

THEN, 1. To make any Priest, by special Office, in the New Testament▪ beside CHRIST, is to vent the Priesthood of CHRIST▪ and make it imperfect, like AARON'S; which, for the same reason, That it had many Priests, was weak, and imperfect, and inferior to CHRIST'S. 2. To make Priests, by Office, in the New Testament, to offer up any corporal sacrifice, is to make CHRIST'S Pristhood separable from his own person: which is against the nature of CHRIST'S Priesthood, which cannot pass from one, to another: for so importeth the word. 3. To make plurality of Priests in Christ's Priesthood, Vicars, or Substitutes, or, in any respect, part-taker of the Office with him, is to praesuppose, that Christ is not able to do that Office alone; but, is either dead, or weak, that he cannot fulfill that Office: contrary to the Text here, which saith, Because he continueth ever, he hath an unchangeable Priesthood : or, a Priesthood which cannot pass from one, to another.

1. HEE showeth the Fruit of Christ's keeping still the Priesthoode, altogether in his own person, to be, The perfect Salvation of all Believers forever : He is able to save, to the uttermost, them that come unto GOD, through Him. THEN, 1. Who-so-ever communicateth Christ's Priesthoode, with any other beside his own person, maketh Christ not able, alone, to save, to the uttermost, those that come unto GOD, through Him. 2. From this ground also, it doeth follow, that Christ not only beginneth the Believers salvation; but perfecteth it also. He doeth not work a parte of a man's salvation, and leave the rest to his own merits, (or the merits of others;) but perfecteth it Himself, even to the uttermost. 3. And if a man join anything meritorious unto Christ's Priesthoode, or any Mediator, for intercession, beside him, or seeketh, by his own works, to purchase salvation, he denieth Christ to be able to save him to the uttermost.

2. He descrybeth Believers, to be those that come to GOD, through CHRIST. THEN, 1. Christ is the Door, and the Way, through which only Access is gotten to GOD. By Saints, or Angels, there is not a way to come to GOD; but by Christ only. 2. They that come not through Him alone to GOD, seclude themselves from the sufficiency of salvation to be had in Him. 3. The nature of Believing, is to make a man come towards GOD, to get communion with Him, through Christ. 4. And none but such as come in Faith to GOD, through Christ, can take comfort from His Priesthoode, or look for salvation.

3. He giveth a Reason, why perfect Salvation is to be had for such as come to GOD, through CHRIST: Because He liveth forever, to make intercession for them. He saith not, To offer, or cause offer up, the Sacrifice of his body for them: But, He liveth, and is not to be offered anymore: and, liveth, to make intercession.

THEN, 1. The sacrificing parte is done, and ended: His intercession hath now the place: and, by His intercession, we get the Merite of His Death and Passion, applied unto us: and not by any new Oblation. 2. If He brook His life, He will not fail to intercede for us, who come unto GOD, through Him; and not through Saynct, or Angel, or any person beside: For, He liveth forever, to make intercession for us.

TO the ende he may force the Hebrews, to forsake the Priesthood of Levi, he draweth a strong Reason, from the nature of our Estate under the Gospel; where-by he proveth, not only, that the priests of Aaron 's Order are abolished; but, also, every son of Adam is excluded from the Office of the Priesthood, except JESUS CHRIST in his own person only. Because, every Priest that wanteth the properties of JESUS CHRIST, is unbeseeming for us under the Gospel. A sinful man might have been a Priest under the Law, to praefigure CHRIST, before He came: But, now, no sinful man may be a Priest by Office, but CHRIST only, in whom there is no sin. When the sacrifice was a beast, then a sinful man might be a priest: But, now, when the Son of GOD is the Sacrifice, and hath offered up himself already, and is gone in, into the Sanctuary, with his own blood, to make intercession; there must be no more any sacrificing, till he come out of the Sanctuary again, at the Day of Judgment: nor any priest, but he, till he have ended his Intercession. For, such an High Priest became us, who is holy, harmless, &c. Question. But why is it unbeseeming us under the Gospel, to have a priest without these properties? I answer. The Sacrifice of the Newe Testament, is the unspotted Lamb of GOD, JESUS CHRIST, holy, harmless, &c. Therefore it becometh us to have such a priest, who is holy, harmless, and undefiled. For, it were unseemly, that the priest should be worse than the sacrifice. Next, our Priest hath our sins, original, and actual, to remove, and Heaven to open unto us: And, therefore, it were unbeseeming, that any should be our priest, who hath not his own sins altogether removed, nor yet hath gotten entry, as yet, into Heaven himself.

1. In that he draweth them, of necessity, to quite all men's priesthood, and betake them unto Christ, as Priest only, WEE LEARNE, That our necessities being well weighed, with the insufficiency of any beside CHRIST, to do our Turn, we shall be forced to quite all priests, but CHRIST only: For, what priest can know all our needs, all our sins, all our thoughts, all our desires, all our prayers, all our purpose • , and wait on upon our business, with GOD, night and day, to see that no wrath break out upon us? Who can do this, but CHRIST only? What Man? What Saynct? What Angel?

2. In that he reckoneth a number of Perfections, necessary to be in a priest, in the time of the Gospel, all of them in CHRIST, and, all such as we stand in need of, WEE LEARNE, That all the perfections whereof we have need in a priest, are all in CHRIST: And, the perfections which are in CHRIST, we have need of them all, and should make use of them all.

3. The first property of a priest under the Gospel, is this, He must be holy: that is, of his own nature holy, in his original holy. THEN, No sinful man can be a sufficient priest in the New Testament, to do for us, who wants holiness by nature.

4. The next property: Our priest must be harmless, ill-less, free from any original guiltiness.

THEN, No man, come of Adame, by natural propagation, can be a priest for us now, to satisfy our necessities, who have sin original in us.

5. The third property: We have need of a priest undefiled; that is, free from actual sin.

THEN, No priest can suffice us, who are defiled with actual sin, but CHRIST, who never sinned.

6. The fourth property: A priest meet for us, must be free from the pollution of these amongst whom he converseth. THEN, We who are of polluted lips, and lives, and dwell amongst such a people, communicating, many ways, of their guiltiness, cannot have sufficient comfort, through any priest, who can be infected with sin. And, he who is a man of polluted lips, is not meet to be a priest for us.

7. The fifth property: A priest meet for us, behooved to have his Residence in Heaven, and have commandment over Heaven, to open it unto us, and give us entry. THEN, None other, but CHRIST, could suffice us, on whom, by nature, the Doors of Heaven are closed. No priest, out of Heaven, is meet for us.

1. THE sixth property of a fit priest for us: He must have no need to offer Sacrifice for his own sins. THEN, Neither LEVI, nor any sinful Man after him, can be a priest under the New Testament; but CHRIST only, who never sinned, and so had never need to offer for Himself.

2. The seventh property: He must not have need to offer daily for the people's sins, who must be our priest: For, if he should offer the second day, then the first days Sacrifice should be declared insufficient: Or, else, why offereth he again, after that which is sufficient? THEN, 1. The Priest of the Newe Testament, needeth not to offer oftener nor once. 2. And if CHRIST'S Sacrifice were offered oftener nor once, or daily, He could not be a fit priest for us, nor offer a perfect sacrifice for us; for, the oft offering, should declare the former offerings, insufficient, and imperfect.

3. He giveth a Reason, why Christ needed not to offer up oftener; Because he hath offered up himself, once, for the sins of the people.

THEN, 1. CHRIST was both the Priest, and the Sacrifice, in His own Offering. 2. CHRIST'S Sacrifice cannot be offered up by any, but Himself: another nor CHRIST'S self, cannot offer up CHRIST. 3. Betwixt the coming of CHRIST, and the writing of this Epistle, which was sundry years after CHRIST'S Ascension, the Apostle knew no Offering of CHRIST, but that only once, upon the Cross: and yet, times out of number, was the SACRAMENT of the LORD'S Supper celebrated before this time.

4. In that he maketh that once offering, the Reason of his not offering daily, it TEACHETH VS, That the perfection of that once offered sacrifice, maketh the repetition needless: and, whosoever maketh it needful, that CHRIST be offered daily, maketh both CHRIST an imperfect Priest, and His sacrifice imperfect also.

HEE giveth a special Reason, why it beseemeth not us under the Gospel, to have a sinful man for our priest; because this is the very difference betwixt the Law, and the Gospel.

1. The Law maketh Men, which have infirmities, high priests: But, the word of the Oath, which was since the Law, maketh the Son; and, none but the Son, who is consecrated for evermore.

THEN, The Scripture knoweth no priest, but the Levitical priests, of AARON'S posterity, for the time of the Law: or, else, that one priest which was made by an Oath, for the time of the Gospel. Beside these, the Apostle acknowledgeth none; nor were there any other, in his time, in the Church.

2. He maketh the difference of the Law, and the Gospel, to stand, amongst other things, in the difference of priests: so as the Gospel cannot admit such priests, as the Law admitted.

THEN, To have priests now, after the similitude of the priests under the Law, were to remove the difference which GOD hath made betwixt the Law, and the Gospel.

3. The Differences, as the Apostle setteth them down here, are, 1. The Course taken about priests, under the Law, was alterable: they were made without an Oath; the Law-giver declaring it to be his will, to change that Course, when he saw it fit. But the Course taken about the priests of the Newe Testament, is with an Oath: and, so, cannot be changed. THEN, To make a priest in the Gospel, who is not consecrated by an Oath, to abide for evermore in the Office; but may be changed, and another come in, in his place, is contrary to the institution of the Evangelical Priesthood.

2. The next Difference, he maketh this: The Law admitteth Men, in the plural number; a plurality of priests: but the Gospel admitteth no plurality of priests; but the Son, only, to be priest. Melchizedek's Order in the Type, hath no priest but one in it, without a Suffragane, or substituted priest. Therefore, CHRIST, the true Melchizedek, is alone in his Priesthoode, without Partner, or Deputy, or Suffragane. THEN, To make plurality of priests in the Gospel, is to alter the Order of MELCHISEDEK, sworn with an Oath; and, to renounce the March set betwixt the Law, and the Gospel.

3. The third Difference: The Law maketh men priests, but the Evangelical Oath maketh the Son of GOD Priest for the Gospel.

THEN, To make a man priest now, is to mar the Son of God's privilege, to whom the privilege only belongeth.

4. The fourth Difference: The Law maketh such priests, as have infirmity: that is, Sinful Men, who cannot make the sacrifice which they offer, effectual, to pacify; nor the Blessing which they pronounce, to come; nor the instruction which they give, forcible to open the Eyes. But the Evangelical Oath, maketh the Son, who is able to save, to the uttermost, all that come to GOD, through Him.

THEN, To make a sinful and weak man, a Priest now, is to weaken the Priesthoode of the GOSPELL, and make it like the Law.

5. The fifth Difference. The Law maketh men Priests, which have infirmities, over whom Death had power, that they could not be consecrated, but for their short life time. But, the Evangelical Oath, maketh the Son, whom the Sorrowes of Death could not hold; and hath consecrated Him for evermore.

THEN, As long as CHRIST'S Consecration lasteth, none must meddle with His Office.

6. The last Difference. The Law instituting Priests, was not GOD'S Last Will, but might suffer Addition. But, the Evangelical Oath, is since the Law, and GOD'S last and unchangeable Will.

THEREFORE, To add unto it, and bring in as many Priests now, as did serve in the Temple of old, is to provoke GOD to add as many Plagues as are written in GOD'S Book, upon themselves, and their Priests also.

The doctrine of Chap. VIII.

1. THE Apostle, accommodating himself, to help the capacity and memory of the Hebrews, and urging the special Poynct of his Discourse, is worthy of imitation.

2. In saying, We have such an High Priest, who is set down on the Right Hand, &c. he setteth forth the Glory of Christ's person, that he may commend His Priesthood.

THEN, 1. The Glory of CHRIST'S Office, is not seen, till the Glory of His Person be seen. 2. The Glory of His Person is not seen, till His glorious Soveraygnitie; and Governament of the Worlde be seen. 3. Yea, the Glory of CHRIST is not rightly seen, till His Equalitie with the Father, in Glory, be seen, and acknowledged.

3. In saying, that Christ, as high Priest, is set down on the Right hand of the Throne, he giveth us to VNDERSTAND, That CHRIST, as in His Divine Nature, He is vndivided from the Father, in Glory, and Dominion; So, in His Human Nature, He is exalted to the Fellowship of Divine Glory, with the Father: Because of the Union of the Human Nature, with the Divine, in one Person of the Mediator: The two Natures still remaining distinguished; but not divided, nor separated, the one from the other.

4. He noteth the place of this Glory, to be in the Heavens, wherein he preferreth Christ, above the Levitical Priests: for, their Priesthoode is only exercysed on Earth; but Christ's, in Heaven.

AND, THEREFORE, When we will employ our high Priest, we have no earthly City to seek Him in; but in the Heaven, the only Place and Palace of His residence.

1. FOR all this Glory, yet Christ is still called here a Minister; TO SHOW VS, That His High Honor, hindereth Him not to do His Office, for our Good.

2. He is called a Minister of the Sanctuary, or, of the holy things; for the word will agree with both, and both tend to one purpose: for, the holy things, were all tied to the Sanctuary: and, he that was Minister of the Sanctuary, was Minister of the holy things also; and that, in name of the Saints. Now, the Sanctuary, or the holy things, which here is spoken of, is the thing signified by the Sanctuary, and by the holy things. And, so, taking all the significations of the word together, WEE ARE TAVGHT,

That CHRIST, in his Glory, is not idle; but, as a faithful Agent, in the heavenly Sanctuary, taking the care of all the holy things, which his saints, and people, are commanded to present, procuring, and giving forth, all holy, and spiritual things, from heaven, to his saints, which their estate requireth.

3. He is called, a Minister of the true Tabernacle, which GOD pitched, and not man: That is, The Minister of his own Body, miraculouslie formed by GOD; not after the ordinary manner of other men, signified, and represented by the Typicall Tabernacle.

THEN, The Tabernacle, and Temple, under the Law, was but the shadow; and Christ's Body was the true Tabernacle. For, 1. As the symbols of GOD'S presence, was in the typical Tabernacle; So the fullness of the Godhead dwelleth bodily in Christ. 2. As the typical tabernacle had enclosed in it all the holy things, the Candle-stick, Table of Shew-bread, Laver, Altar, &c. So hath the humanity of Christ, or Christ the Man, all holiness, and perfection; the fullness of all good, and all holy things, in him, Light, Food, Washing, and Reconciliation, and all in himself; that out of his fullness, we may all receive Grace for Grace. 3. As the Tabernacle, in the outmost Coveringes, seemed but base, yet had better stuff within; So, our LORD, when he dwelt in the tabernacle of his flesh amongst us, was found in form as a man, and in the shape of a servaunt: but, inwardly, was full of Grace, and Truth.

4. In calling Christ's Body, The true Tabernacle, which GOD built, and not man, he teacheth us, To make use of Christ in truth, as the Church of old made use of the Tabernacle in the Type: That is, In him seek GOD, Towardes him turn the Eye of our soul, when we seem, to our selves, to be far removed, to the ende of the earth; In him offer all our spiritual sacrifices; In him seek our Washing, our Food, our Light, our Comfort: In him, as his Priests, make our Abode, and daily Dwelling. In him let us live, and breathe.

5. In so calling Christ, he appropriateth the sacrifcing of his Body, to himself, in his own person, as the personal and proper Act of his Priesthoode: for the offering of the which Sacrifice, once, and never oftener, (as HEBR. vii. 27. showeth) he keepeth still the style of the only Minister of the true Tabernacle, as his own incommunicable Prerogatiue.

AND, THEREFORE, Who-so-ever presumeth to offer his Body, presumeth also to take his place.

HEE proveth, That Christ is the Minister of the Tabernacle of his own Body, by offering it up; because it behooved him, seeing he is a Priest, to offer up some-thing, either the typical Oblations, or else his own Body, represented by them. But the typical Oblations he could not offer, according to the Law, not being a Levite: Therefore, he behooved to offer up himself, represented by the typical Oblations. THEN,

The Apostle acknowledgeth no Priest, but either the Levitical priest, or the Priest that offereth up his own Body. And, who-so-ever pretendeth to have the Office of a priest now, usurpeth either the Office of the Levite, or Christ's Office.

1. HEE proveth, That Christ cannot offer up the typical Oblations; Because he cannot be a Priest on earth, albeit he were on earth: Because Priesthoode on earth, is proper to the Levites only: For, they are the only Priests, by Law, on earth, and have praescrybed to them, by Law, what they should offer.

Question. You will ask me here, Was not Christ a Priest, when he was on earth ? I answer; Yes. How, then, saith the Apostle here, If he were on earth, he should not be a Priest? I answer; Because, albeit he began his Priesthoode upon earth, yet he could not brook his Office of Priesthoode on the earth. For, as the high Priest, who was the Type, carried the Sacrifice, once a-year, through the Court, and before the Sanctuary killed the Sacrifice, and then took the blood thereof in unto the Holiest of all, and presented himself there before the LORD, with the blood, to intercede for the people, and there remained, during the time of Intercession appointed to him: So Christ, carrying his Sacrifice out of the City, offered up his Body, on the Altar of his Godhead, to his Father▪ and, by his own blood, entered into the heavenly Sanctuary, and sat down, on the Right hand of the Majesty on high; and there he liveth forever, to intercede for us, having then ended his Sacrifice, as this Apostle proveth, Chap. vii.17. and Chap. ix.25.26. And, having no Sacrifice now to offer on earth, it is with reason, that the Apostle saith, If He were on earth, He should not be a Priest.

WHENCE WEE LEARNE, 1. That Christ is not now on the earth, nor in any place thereof: and, therefore, if any man say to us, Loe, here he is; Loe, there he is, we must not believe him: it is a false christ he showeth us, and not the True, as CHRIST himself fore-warneth, MATTH. XXIV.23. 2. That it is impossible, that Christ should now be on the earth; for then should he lose his Priesthoode, which is impossible. For, if he were on earth, he should not be a Priest, saith the Apostle here. 3. That Christ's Priesthoode is only discharged now in heaven, seeing he cannot be a Priest on earth.

2. His Reason is ; They are Priests, which offer Gifts, according to the Law. THEN, Everie Priest, who brooketh his Priesthoode on earth, must offer Gifts, according to the Law, as the Apostle here reasoneth: And, such Priests as those, Christ hath abolished, having changed the Priesthoode, and the Law also.

THEREFORE, There can be no Priest by Office on earth at all, with GOD'S allowance.

HEE descrybeth, the proper use of the Levitical Priests, to serve unto the Example of heavenly Thinges. THEN, 1. The Incarnation of Christ, his Death, and the Benefits thereof, signified by Levitical Shadows, are heavenly things, in regard of their heavenly Fruits, and Effectes, and other heavenly Respectes; and, are with an heavenly Mynde to be looked upon. 2. The Ceremonies of the Law, were not idle Rites; but, Examples, and Figures of Christ, and his Graces; by the which men were led, then, as by the hand, to Christ, who was to come.

2. From EXOD. XXV.40. he proveth, they were Shadows of heavenly things; because the Pattern in the Mount represented the heavenly things; and Moses Tabernacle represented the Pattern in the Mount: Therefore, it represented heavenly things. And, unto this Pattern was Moses tied.

THEN, 1. GOD would not, no, not in the time of Types, suffer any devyse of man to come in, for representing anything heavenly: Much less will he now. 2. Those which himself ordayneth, he will have observed, and none omitted.

1. THE offering of the Typicall Oblations, he hath made proper to the Levites. Now, the offering of the true Sacrifices, and service belonging thereunto, he appropriateth to Christ; and calleth it, A more excellent Ministry.

THEN, 1. The offering of the thing signified by the Levitical Types, is more excellent than all their Offeringes. 2. This Ministry is proper unto Christ only, in his own person.

2. From this he preferreth the Mediatorship of Christ, to the Typicall: The Promises, and the Covenane now, to the Covenant then. His reasoning, is : As the Ministry is, so is the Mediator. The Ministry is more excellent, in offering up himself, than the shadows. Therefore, the Mediator is more excellent now, than the typical of old.

THEN, The offering of Christ's Body, which is the more excellent Ministry, is still annexed to the Person of the Mediator only. And, who-so-ever intrudeth himself • into that excellent Ministry, of offering up Christ's Body, intrudeth himself also into the Office of the Mediator.

3. In comparing the Covenant then, and now, he maketh this the better; Because the Promises are better. WHENCE WEE LEARNE, 1. That there was a Covenant betwixt GOD, and his Church, of old, under the Law: And, so, Reconciliation to be had with GOD then. 2. That how-so-ever in substance of Grace, both the Covenantes agreed; yet the form of this Covenant under the Gospel, is better: Because the express conditions are better, the Promises are more spiritual, and more free of strayte conditions.

TO clear the abolishing of the old Covenant, he proveth it, not to be faultless; Because a Newe Covenant was promised in place thereof. Not that anything was wrong in that Covenant; but because it was imperfect, and all things needful not expressed in it clearly. WHENCE WEE LEARNE,

1. That the LORD'S proceeding with his Church, hath ever been from the less perfect, to the more perfect, till Christ came. 2. That where ever GOD addeth, or altereth, what he once did institute; by so doing, he showeth, That before his Addition, he had not expressed all his Mynde, as in the time of the Olde Testament. 3. When once he hath perfected his course taken with his Church, as now he hath done under the Newe Testament, he altereth the matter no more.

1. HEE proveth, That there was an imperfection in the Olde Covenant; Because GOD sound fault with the people under it.

THEN. The imperfection of the Covenant of old, was especially in default of the parties with whom it was made; who, by their inability to fulfill it, or behold the drift of it, made it unable to save themselves.

2. In the words of Ierem. xxxj.31. the LORD promiseth, to make a Covenant, afterwards, with the house of Israel, and Judah.

THEN, 1. The party in the Newe Covenant, is not all Man-kind, but the Church of the Newe Testament; the spiritual Israel, and Judah. 2. This Covenant was not brought to light of old; but had its own time of manifestation. 3. Even then, the Church was made wise of the imperfection of the Olde Covenant; that they might learn to look through the outward form of it, to a better. 4. The Hope, and Too-look, which they had towards the Newe Covenant, held up their heart; that they, without us, and our Privileges, should not be perfected.

1. THE Prophet distinguisheth the Olde Covenant, from the Newe, by descrybing the Olde, what it was, howe broken, and howe punished. For the first, the ten Commandments, and the rest of the Law delivered unto them, when they came out of Egypt, was the Covenant of old; wherein GOD promised, To be their GOD, upon Condition, That they did all that he commanded them: and, they accepted the Condition. So, Albeit there was Grace here, in sundry Articles, covenanted, yet the form of the Covenant, was like the Covenant of Works. Compare Ierem. xvij.23. with Ierem. xxxj.31.32.33. &c.

2. For the next: They continued not in it, through leaning to their own strength, and seeking to establish their own Righteousness; being ignorant of the Righteousness of GOD. They dealt deceatfullie in the Covenant, and fell to open Idolatry, from time, to time. SO, By the Covenant of Works, no man will be found steadfast.

3. For the punishment of it : I regarded them not. In the Hebrew it is as much, as, I Lorded it over them: That is, Vsed My Husbandlie, and Lordlie Authority over them, and so misregarded them.

Whereof we have to learn, 1. That as GOD'S Lordship, and Husbandship, is an Obligation of doing well to the Covenant keeper; So is it a Declaration, of his just Freedom, and Authority, to punish the Covenant breaker. 2. That when GOD is pleased, to exercise his Dominion, and Authority, over Covenant breakers, the transgressor falleth in missregarde with GOD: that is, As little account is made of his life, as of one without the Covenant. 3. That to be missregarded of GOD, is the sum of all Judgment. 4. That the impotency of the people, to keep the Olde Covenant, did not exeeme them from the punishment due to the breaking of it.

4. The LORD maketh their instabilitie in the Olde Covenant, the Reason of his making of a Newe one. Wherein the Lord's Bounty is very remarkable; Who, out of our evil, taketh occasion, to do us so much more good: And, because of men's instabilitie in the Olde Covenant, maketh another Covenant, whereby he maketh us to persevere in obedience.

THIS is the better Covenant, containing better Promises, whereof CHRIST is Mediator, and Surety, unto all them that believe in Him.

Wherein consider, 1. That all the Articles are Promises; and, so, do require in the party that will join in the Covenant, Faith, to embrace the Promises; that the Covenant may be agreed unto on both sides: GOD promising, and the needy Sinner heartily accepting. 2. That, what is required in the Olde Covenant, as a Conditoin, is here turned into a Promise, by GOD, in the Newe. In the Olde Covenant, he required obedience to his Commaundementes: and here he promiseth, to write his Laws in our hearts. GOD undertaketh to do our parte in us, if we will believe in Him. 3. That the sense of Wantes, and the feeling of our Imperfections, yea, of our hearts wickedness, and carelessness, both of heart and mind; yea, the feeling of the inlacks, or defects, of repentance & faith, are not just hindrances, to make a soul that gladly would be reconciled with GOD, in CHRIST, stand abacke, from embracing this Covenant: But, by the contrary, the feeling of sinfulness, in mind, and heart, are Preparations, to fit us, and set us on, to join in this Covenant, wherein GOD undertaketh to help, and remede, all these felt evils, through His CHRIST; by putting His Laws in our Mynde, and writing them in our Heartes. For, what is this else, but to illuminate our Mynde, more and more, with the understanding of His Will; and, to frame our Heart, and Affections, to the obedience of the same? 4. That, by the Covenant, Comfort is provyded for sinners, who are humbled in the sense of their sins: and no door opened for presumption, nor room given to profane persons, to go on their ways, blessing themselves. For, the maker of the Newe Covenant praesupposeth two things: First, That His party renounce his own righteousness, which he might seem able to have by the Olde Covenant. Next, That he flee, for Reliefe, to GOD, in CHRIST, to have the Benefits promised in this Newe Covenant. Which if he do, it is impossible that he can either lean to his own Merits, or live in the love of his sinful Lusts. 5. That, by this Covenant, such an Union is made betwixt GOD and the Believer, that the Believer is the LORD'S Adopted Chylde, and the LORD is the Believer's GOD, All-sufficient forever; promising to be All to the Believer, which, TO BEE OUR GOD, may import; and, to make the Believer All that one of HIS PEOPLE should be.

1. WHyle He saith, They shall not teach every man his neyhgbour, he doeth not mean, that his Word, and Ordinances, and Ministry appointed by him, or brotherly communion, for mutual edification, shall be missregarded, or not made use of: But, by the contrary, That he will himself be their Teacher, in these his own Means: First, giving his Children a greater measure of the Spirit, and a more near communion with himself, than of old. 2. Making his Children so wise unto Salvation, as they shall not hang their Faith upon man's authority: but search, by all means, till they understand the Mynde of GOD, the infallible Teacher, as he hath revealed himself in his Word. 3. So, clearing the Truth, which is outwardly taught unto them, by his own Instrumentes, after so sure, and perswasiue a manner, by his Spirit, inwardly; that the outward Teaching, shall be no Teaching, in comparison of the inward Concurrence; according as we hear those Samaritans were taught, who believed indeed the Woman's report, that they might go to Christ: but when they were come to him, got so great satisfaction from himself, that they said unto her ; Now we believe, not because of thy saying for we have heard him our selves, and know, that this is indeed that Christ, JOHN IV.42. So will the LORD inwardly make his Truth powerful unto Salvation to his own; that they may say to those that are his Instrumentes ; Now we believe, not because of your saying, but because we have heard him our selves.

THEN, 1. It is not GOD'S will, that other men's Beliefe, should be the Rule of our Beliefe: but that we all search to understand the Scriptures, and GOD'S Will revealed therein. 2. It is easy, from this Ground, to answer that famous Question: How know you such and such Grounds of Salvation? We answer: It is an Article of the New Covenant, They shall be all taught of GOD.

2. He saith ; They shall all know Mee, from the least, to the greatest.

THEN, 1. The Newe Covenant admitteth all Rankes, and Degrees of Persons; and excludeth none, high, nor low, that love to embrace it. 2. It may be, in sundry poynctes of Truth, some of them be ignorant, and misstaken, more nor other some: But of the saving Knowledge of GOD, in CHRIST, they shall all have light, in a saving measure. 3. The greatest, as well as the meanest, in what-so-ever respect of Place, or Gifts, must be GOD'S Disciples, in the study of Saving Knowledge, and hearty obedience.

1. TO make us believe the former Promises, he addeth to a Newe Article, of Remission of Sins: because from the Conscience of those, ordinarily, do arise our Doubts, and difficulty of drawing near to GOD. THEN, 1. The Conscience of Sin, must not drive us away from GOD: but, rather, force us to run unto GOD, more humbly: because, only to such as come unto Him, in His CHRIST, is Remission of Sin promised. 2. What-so-ever sort of sins they be, Unrighteousness, or Sin, or Iniquity, they shall not hinder GOD to be gracious to the Penitent, fleeing to this Covenant, for Refuge.

2. In saying, For I will be merciful, 1. He maketh His Mercy, pardoning Sin, the REASON of His bestowing the former good things: His giving of one Grace, the Reason of giving another: even Grace, for Grace. 2. He maketh His Mercy, the Ground of all this Favor, and nothing in the man's person, or works, or worthiness of his faith. 3. The word MERCIFVLL, is in the Original, PACIFIED; and doeth import both GOD'S respect to the Propitiatorie Sacrifice of CHRIST, which pacifieth Him towards us; and, also, our duty, in looking towards it, as the Pryce of our Reconciliation.

3. In that the LORD joineth the Promise, of putting His Law in the mind, and writing it in our heart, with the Promise of Remission of Sins, HEE TEACHETH VS, That He will have every Confederate Soul, that seeketh the Benefit of this Covenant, to join all these Benefits together, in their Claime; with Remission of Sin, seeking to join the illumination of their mind, renovation of their heart, and life, at least in their desires, and endeavors: and not to fever one of them from another; but study, in uprightness, to have them all.

4. Whyle He saith, He will remember their sins no more, HEE TEACHETH, 1. That He will never forgive sin, nor forget it, but set it ever in His sight, till a man enter into this Covenant with Him, through CHRIST. 2. That when He hath forgiven sin, He forgetteth sin also: what-so-ever He remitteth, He remooveth from His remembrance.

FROM the name that the LORD giveth this Covenant, in calling it New, he draweth two Consequences: The first, That the former Covenant, by this word, was declared old. Next, That as it was declared old; so was it declared, shortly after, to be abolished.

THEN, 1. The least word that proceedeth out of GOD'S Mouth, is weyghtie, and worthy of consideration. 2. What-so-ever GOD'S Word doeth import, by due consequence, must be taken for GOD'S Truth, and GOD'S Mynde, as if it were expressed. 3. Seeing CHRIST is come, and the time is now of this Newe Covenant, we know, that by GOD'S authority, the Levitical Ordinances, and whole form of the Legal Covenant, and Ceremonial forms of worship, are abrogated.

The doctrines of Chap. IX.

THE word [Ordinances] in the Original, is also Iustifications, in the plural number: so called, because they represented our Justification.

WHEREOF WEE LEARNE, 1. That as other things were typed under the Law; so also was our Justification, and the manner of obtaining the same, shadowed forth. 2. That those things which then were called IVSTIFICATIONS, were so called only because they were the Representations of the way of obtaining IVSTIFICATION: for they did not justify. 3. That albeit IVSTIFICATION be only one; yet the types thereof were many: no one of them being able to express the Truth, but in parte.

2. By calling them Ordinances of Divine Service, he teacheth us, That, sometime, those Ceremonies which are now abolished, were, during their own time, partes of GOD'S external Worship, in regard of the Commandment of GOD enjoining them.

3. By calling the Sanctuary Worldlie, he teacheth us, To think of all the external Glory of Levitical Service, only as the earthly representation of Heavenlie things: and, under all these earthly shadows, to seek in, to an Heavenlie signification.

HEE setteth before our Eyes, the pleasant Face of GOD'S outward Worship; that, in the wise appointing of everything, for place, for division of rooms, for Furniture, for Ornamentes, for Materialls, for Persons, for Actions, for order of doing, we may behold the Glory, not only of the Appoynter of them; but, also, the Glory of the Church, and of Heaven, and of CHRIST, and of His Saints, represented there-by; as far above the Glory of those outward things, as Heavenlie, and Spiritual things, are above earthly; as the particular Exposition of the meaning of the Types, in their own proper place, will make plain; which we cannot meddle with here, seeing the Apostle judgeth it, not pertinent.

HEE expoundeth, what the high Priest's going through the Vayle, but once a-year, did mean, saying, The holy Ghost signified some-thing there-by. THEN, 1. The holy Ghost, is the Author of these Ordinances of LEVI, and of Matters appointed about that Olde Tabernacle, as of the Expressions of His own Mynd to the Church: and, so, He is very GOD. 2. The holy Ghost, is a distinct person of the Godhead, exercising the proper actions of a person, subsisting by Himself; directing the Ordinances of the Church, teaching the Church, and interpreting the meaning of the Types unto the Church. 3. The Church under the Law, was not altogether ignorant of the Spiritual Signification of the Levitical Ordinances; because the holy Ghost was then teaching them the meaning. 4. Those Rites, and Ceremonies, were not so dark in themselves, as they could not be, in any sort, understood: but were Expressions of the Mynde of GOD, to the Church of that time.

2. That which the holy Ghost did signify, was this, That the way unto the Holiest of all, was not yet made manifest, while as the first Tabernacle was yet standing. THEN,

That the Holiest of all, represented Heaven, the Olde Church did know.

3. He saith not that the way to Heaven was closed▪ but not clearly manifested. THEN,

They knew the way to Heaven, darklie, through the Vayle of Types. 2. They knew there was a time of clearer Light coming.

4. The time of the endurance of this not clear manifestation of the way to Heaven, is set down to be, Whyle the first Tabernacle was standing.

THEN, The Olde Church was taught, 1. That the clear light of the way to Heaven, was not to be revealed while those shadows, and that Tabernacle endured. 2. That when the clear Manifestation of that way should come by the MESSIAS, that Tabernacle was not to stand. 3. That when GOD should cause that first Tabernacle to be removed, the true Light was at hand. 4. That none should receive the clear light of the way to Heaven, but such as should renounce the Ordinances of the first Tabernacle.

And so the Apostle, by the authority of the holy Ghost, enforceth these Hebrews, either to renounce the Levitical Ordinances, or to be depryved of the true light of the way to Heaven now revealed.

5. Whyle he calleth this Typicall Tabernacle, The first Tabernacle, be importeth, 1. That Christ's Body was the next Tabernacle : 2. That the Temple is comprehended under the name of the Tabernacle, in this Dispute.

HEE showeth the use of the Tabernacle, and the imperfection of the service thereof, saying, The Tabernacle was a Figure for the time then present. Whereby he giveth us to understand, 1. That the Tabernacle was a Type, and Figure of CHRIST. 2. That it was not appointed for all time to come, but for that present time of the Churches Non-age. 3. That how-so-ever it was an obscure Figure; yet, having some resemblance of the thing signified, it was fit for those of that time.

2. Next, he showeth the weakness of the Offeringes, offered in the Tabernacle; that they could not make the man that did the service, perfect, as concerning the Conscience: That is, They could not perfectly satisfy the Conscience, that Sin was forgiven, and Lyfe granted, for any worthiness of those Offeringes: they could not furnish the Conscience with a good Aunswere towards GOD, for saving of them who did that Service, 1. Pet. iii.21. Because the Conscience could not have sound ground of satisfaction, how GOD'S Justice would be made quiet by those Offeringes. And, that which doeth not satisfy GOD'S Justice, can no • satisfy the Conscience: because the Conscience is GOD'S Deputy, and will not be quiet, if it be well informed, till it see GOD pacified.

THEN, It followeth, from this Ground, seeing those Offeringes could not perfect a man in his Conscience, 1. That CHRIST'S Sacrifice, signified by them, must perfectly satisfy GOD'S Justice, and the Conscience also, and purge the filthiness of it, and heal its wounds. 2. That as many as were justified before GOD, and in their Conscience truly quyeted under the Law, behooved, of necessity, to see through these Offerings, and flee in to the Offering of the Sacrifice represented by them, as PSAL. Lj.7. For, other ways, the Apostle testifieth here, the outward Offeringes could not perfect them in the Conscience. 3. That when Remission of Sin, and Atonement, is promised in the Law, upon the Offering of these Gifts, as LEVIT. XIV.9. and XVII.11. the form of speech is Sacramental, joining the Virtue of the Sacrifice of Christ, signified with the Offering of the figurative Sacrifices unto the Believer. 4. That true Believers, notwithstanding of many inperfections of their life, may be perfected, as concerning their Conscience, by fleeing to the Mediation, and Sacrifice of Christ, which washeth the Conscience thoroughly.

HEE giveth a Reason, why those Ceremonies could not perfect the Conscience; Because they stood in Meats, and Drinks, and diverse Washinges, and carnal Ordinances: To wit, If they be considered by themselves, separate from their signification, as many of the Jews took them.

THEN, There is a twofold Consideration to be had, of the Levitical Ceremonies: One, as they are joined with the Significations; and, so, Promises were made of Atonement, by them, in the Law. Another, As they were looked upon, by themselves, separate from their signification, as the carnal Jews took them, and rested on them; and, so, they could not perfect the Conscience.

2. He showeth their endurance, saying, They were imposed on them, until the time of Reformation: That is, Till the time of the Gospel, that CHRIST came, with clear light, to perfect Matters. THEN, 1. These Ceremonies were by GOD imposed upon no people, but them; That is, The Jews only. 2. Neither were they imposed on the Jews forever, but for a time only▪ until the time of Reformation. 3. Seeing the time of Reformation by Christ is come, these Ceremonies are expyred, and abolished.

3. Seeing the time of the Gospel, is the time of Reformation, or Correction ; THEN,

1. The Shadows are fulfilled, and the Substance is come. 2. The Darkness of Teaching is removed, and the time of Clearnesse is come. 3. The Pryce of Redemption, promised to be laid down, is now paid. 4. The Difficultie, and Impossibilitie, of bearing the Yoake of GOD'S external Worship, is removed; and CHRIST'S easy Yoake, in place thereof, is come. In a word, What-so-ever was then wanting under the Law, of the measure of the Spirit, or the means to get the Spirit, and Fruits thereof, is now helped, in the Frame of the Gospel.

TO show the Accomplishment of these things, in CHRIST'S Priesthoode, he opposeth His Excellencie, to the Imperfection of the Levitical high Priest's Service, thus : 1. The Levitical Priest, was Priest of the Shadows of good things: but CHRIST, Priest of the good things Themselves; keeping the Dispensation of them proper to His own person; such as are Reconciliation, Redemption, Righteousness, and Lyfe, &c.

2. The Levitical high Priest, had a Tabernacle built with hands, wherein he served: but CHRIST served in a Greater, and more Perfect Tabernacle, not made with hands: That is, In the precious Tabernacle of his own Body, wherein he dwelt amongst us, JOHN I.14. represented by the material Tabernacle.

3. He expoundeth, howe the Tabernacle of Christ's Body is not made with hands, by this, That it is not of this building: First, Because it was not formed by the Art of any Bezaleel, or Aholiab, but by the holy Ghost. 2. Albeit the Tabernacle of his Body was like ours, in substance; yet, for the manner of his holy Conception, he is of another building nor ours. For, our Tabernacles are built by natural Generation, of Man and Woman, with propagation of Original Sin: But, CHRIST'S Body, in a singular manner, even by the special Operation of the holy Ghost, in the Wombe of the Virgin: And, so, without Original Sin.

THE Opposition goeth on: 1. The Levitical high Priest entered into the Typicall holy place: But CHRIST entered into the Holy Place properly so called: That is, into Heaven.

2. The Levitical Priest entered often into the holy Place : CHRIST entered but once into Heaven. Heereby the Levitical Priest's entry was declared to be imperfect, because it behooved to be repeated: But CHRIST'S entry into Heaven, to be perfect, because but once, not to be repeated.

3. The Levitical Priest entered by the blood of Goats, and Calves: But CHRIST entered by His own Bloode.

1. AND if CHRIST entered but once into Heaven, after His Suffering ; THEN, We must not think, that His Body is any-where else, but in Heaven only, wherein it is once only entered.

2. If the Bloode whereby CHRIST entered into Heaven, was His own Bloode : THEN, 1. Verilie, CHRIST'S Body was like ours, in substance; having BLOOD in it, as ours: and, we must not conceive other ways of His Body, than to be of the same substance, and substantial properties, with ours. 2. The Bloode belonged to the same person, to whom the properties of GOD belongeth, so often in this EPISTLE attributed unto CHRIST. His Bloode, was the Bloode of GOD, ACT. XX.28. That is, The same JESUS, was GOD and Man, with Flesh and Bloode, in one person.

3. The Fruit of CHRIST'S bloody Sacrifice, he maketh, The eternal Redemption of those for whom He offered it: And, to the Typicall Sacrifice, he ascrybeth no Redemption at all, in the Comparison. There-by giving us to understand,

1. That from the Worldes beginning, to the ende thereof, Salvation of Sinners is by way of CHRIST'S Redemption: That is, By His loosing them, through Payment of a Pryce. 2. That the Redemption was manifested to have force, when after His bloody Sacrifice He entered into Heaven. 3. That such as are once redeemed by CHRIST, are aeternallie redeemed: not for a time, to fall away again: but aeternallie to be saved, most certaynlie.

TO prove, that eternal Redemption is the Fruit of CHRIST'S Sacrifice, he resoneth thus: If the Typicall Sacrifices, and Rites of old, were able to work that for which they were ordained; that is, external Sanctification: Much more shall CHRIST'S true Sacrifice be able to work that for which it was appointed: That is, Eternal Remission of Sins, and inward Sanctification, unto eternal Lyfe.

THEN, There are two sortes of Sanctification: One, external, of the flesh, which maketh a man holy to the Church, what-so-ever he be within. Another, internal, of the Conscience, and inner man; which maketh a man holy before GOD.

2. The purifying of the flesh, he maketh to be by the exercise of such and such Ordinances of Divine Service for the time. THEN,

External, or Church-holiness, of the outward man, is procured by such and such Exercyses of Divine Ordinances in the Church, as serve to make a man to be reputed, and holden for clean, before men; and, so, to be received, for a member of the Church: as is to be seen NVMB. XIX.

3. From his form of reasoning, WEE LEARNE, That what-so-ever liberty, and access of coming to the Church, was made to the Jew of old, by those Ceremonies of the Law; as much, and more liberty is made to the Christian, to come in to GOD, by the Blood of CHRIST.

4. In descrybing CHRIST'S Sacrifice, he saith, Christ, through the eternal Spirit, offered Himself, without spot, to God.

THEN, 1. CHRIST is both the Sacrifice, and the Priest, in one person. He offered Himself as Man, through the eternal Spirit: that is, By the virtue and power of His own Godhead, by which He preached, before His Incarnation, to Sinners, I. PET. III.19. 2. His Sacrifice was without spot. He was that spotless Lamb, in whom was no sin, nor imperfection, nor defect of anything that the Sacrifice required. 3. The virtue of the Sacrifice, which made it to purchase eternal Redemption unto us, floweth from the infinite worth of His eternal Godhead. 4. Albeit CHRIST'S two natures, have their distinct respects in the actions of His Office; yet CHRIST is one, and vndivided, in the execution of His Office.

5. The fruit and force of the Sacrifice, is set down in this, that this Bloode shall purge our Conscience from dead works, to serve the living GOD: That is, Shall both absolve a man from by-gone Sin, and also enable him to serve GOD for time to come. THEN,

1. Sins are but dead works, flowing from nature dead in sin; and, not only deserving, but also drawing on Death, upon the Sinner. 2. The Conscience lieth polluted, with the filthiness of dead works, till the virtue of the Blood of JESUS applied, bring intimation of Absolution. 3. Christ's Bloode doeth not purge the Conscience from dead works, that a man should go wallow in them again: but, that he may serve the living GOD more acceptablie. 4. The purging virtue of Christ's Bloode, is joined with the Sanctifying, and Renewing of the absolved Sinner: and, what GOD hath conjoined, let no man put a-sunder.

NOw, lest any man should stumble a • Christ's Death, he showeth a necessity thereof, in respect of His Office of Mediation, and the Purchase to be made by His Redemption. The force of the Reason, is this: Remission of Sins could not have been given under the Law, except the Mediator had been to pay the price of the same under the Gospel: Nor could the Faythfull, and called Ones, either then, 〈◊〉 now, obtain eternal Lyfe for an Inheritance, other ways than by the Mediator's Death. Therefore, it behooved the true Mediator, by means of Death, to pay the promised Pryce of the Purchase of Remission of Sins, and eternal Lyfe.

THEN, 1. The Remission of Transgressions, and the Inheritance of eternal Lyfe, are both Fruits of Christ's Passion. 2. The Fruits of His Passion, extended themselves unto them who were under the Olde Testament, as well as unto us under the New. 3. The Way of Purchase of these Benefits, was by Redemption: that is to say, by lawful Purchase, such as might satisfy Justice. 4. The Way in special, was by Means of the Mediator's Death: His life was laid down, to redeem ours: His one life, as good as all ours. 5. For this cause, Christ •• oke the Office of a Mediator unto Himself, that He might have Right, and Enteresse by Death, to make this Purchase. 6. And, therefore, except He had really died, the Purchase could not have been lawfully made.

ANother Reason, to prove the necessity of Christ's death, from the force of the word COVENANT, which signifieth also a Testament. The force of the Reason, is this : CHRIST (IER. xxxj.31.) promised, to make a New Covenant; and therefore, also, a New Testament: and, if to make a New Testament, then also He promised to die. The Articles of the Covenant also evinceth it to be a Testament; and the Promiser bound, to make His Word good, and so to die. For, IER. xxxj. the Lord Christ promiseth, to reconcile his People to GOD, to take away their sins, and to be their GOD. Justice required satisfaction of them, before they could be reconciled: Satisfaction they could not make themselves; therefore, he who promised to make the Reconciliation with GOD, was bound to make the Satisfaction for them to GOD: and if Satisfaction for them, then to vnderl • e the Curse of the Law for them, and so to die.

THEN, 1. The Newe Covenant, is of the nature of a Testament; and the Benefits promised • herein, to wit, Remission of Sins, Reconciliation, Sanctification, and Lyfe eternal, are Legacy, freely left unto us, by our Defunct LORD, who was dead, and is alive, to execute His own Will for evermore. The Scripture is the Instrument, and Evidence; the Apostles, Notares; the Sacraments, are Seals; Witnesses from Heaven, the Father, the Word, and the Spirit; Witnesses on earth, the Water, the Bloode, and the Spirit. 2. Christ Jesus, is both the Maker of the Covenant which is in I • REMIE xxxj▪ and the Mediator thereof also: the Testator, and Executour, of that blessed Testament. 3. Christ's Death was concluded, and resolved upon, and intimated, before He came into the World.

HEE cleareth his reasoning, from the nature of Testaments amongst men; which, not before, but after a man's death, have force. But here it may be objected, How can this be, seeing by virtue of the Testament of Christ, Benefits not a few, were bestowed upon the Church, before his death, from the beginning of the Worlde; not only Remission of Sins, and eternal Lyfe; but also many Graces and Blessings in this life, both bodily, and Spiritual? I answer: Albeit CHRIST'S death was not accomplished in act till of late, yet, for the certayntie of his death to follow, and the vnchaungeablenesse of his Mynde towards his Church, before his death, he was reckoned, both with GOD, and the Church, for dead; and the Promise, of laying down his life for his People, accepted, for the time, as if it had been performed. For which cause he is called, (Revel. xiii.8.) The Lamb slain from the beginning of the world. And Christ was still represented as a slain man, in all these Sacrifices, which the Apostle poynteth at; as meeting this Doubt, in the next words which follow here-after, Vers. 18.

HEE proveth the necessity of Christ's death yet farther. Under the Law his Bloodshed was represented by types of bloody Sacrifices: therefore, it behooved those Types to be answered by his real bloodshed and death. THEN,

1. What the types of the Law did signify, Christ behooved to accomplish in verity. 2. The Olde Church was taught, that by virtue of the blood signified by these types, the Covenant stood betwixt GOD, and them.

FRom Moses Example, WEE LEARNE, 1. That the LORD'S Word should be manifested to all the people; and none of them debarred from • aking knowledge thereof. 2. That the Word must be spoken plainly, with a distinct Voice, in the common Languague; and not muttered, in an unknown Tongue. 3. That with the use of holy Rites, appointed of GOD, the Preaching of GOD'S Word should be joined, to show the Institution, and Force of GOD'S Ordinances, to His People.

2. In that the Book, and the People, and Instrumentes of Service, were all to be sprinkled, WEE LEARNE, That everything which we touch, or meddle with, or make use of, is unclean unto us, were it never so holy in it self, except the Blood of JESUS make it clean unto us, and cleanse us in the using of it.

HEE saith, ALMOST, because of some Purging which was done by Washing; and yet even that Washing, also, drew the Virtue of Ceremonial Purging from the Sacrifice where-unto the Washing was annexed.

2. In saying, Without shedding of blood, there is no remission of sins, HEE TEACHETH VS, That wheresoever a Sacrifice is offered, for obtaining Remission of Sin, there shedding of blood must really be: and, where an unbloody Sacrifice is pretended to be offered, for obtaining Remission, it serveth not the purpose; because, Without shedding of blood, there is no Remission. Either, therefore, must such as pretend to offer Christ, for obtaining the Remission of sin, grant, that Christ is daily murdered by them, and His Bloode shed of new, in their pretended Offering; or else, that by their Offering, no new Remission is purchased. But, the truth is, Christ's Bloode is once shed, and never to be shed again: and, that once Offering, and Blood-shedding, is sufficient forever-lasting Remission, without any new Offering of Him again.

ANother Reason, of the necessity of Christ's Death, in force, thus much: If things figuratiuelie holy, behooved to be cleansed, with the Typicall Blood of Beasts: Then, Thinges truly holy, behooved to be cleansed with better Blood; even the Blood of the MESSIAS.

HENCE WEE LEARNE, 1. That for the significations cause, GOD would not have the Tabernacle, nor any Instrument of Service about it, to be esteemed holy, till blood was shed, to sprinkle it: That it might be known there-by, That without the shedding of CHRIST'S Blood, He would not accept of anything from us, as holy. 2. That the blood of Beasts was sufficient, to make representation: but better Bloode; even the Bloode of the MESSIAH, behooved to be shed, to give the truth of the signification. For, as far as Heaven is a • oue the earthly sanctuary, and men's Souls above the vessels thereof; As far better behooved to be that Blood, which made Souls acceptable to GOD, and to get entresse into Heaven, than the blood of Levitical sacrifices was.

HEE cleareth the matter, howe CHRIST hath offered a better Sacrifice, than the Levitical: yea, and behooved to offer a better, because He is entered into a better Sanctuary; another Man, in another manner, and to another ende, than the high Priest under the Law entered. The Comparison goeth thus.

1. The Levitical high Priest, entered into the material, and artificial Sanctuary; and a Typicall Sacrifice became him: But CHRIST entered not into that Typicall Sanctuary: Therefore, a Typicall Sacrifice became not Him.

2. The Levitical high Priest, entered bodily into the figurative Sanctuary: But CHRIST did enter bodily into the true Sanctuary in Heaven it self.

3. The high Priest entered in behalf of the people, with the names of the twelve Tribes upon his breast and sholders: But CHRIST is entered in, in behalf of us all His People, to appear for us; bearing the particular memorial of every Saynct in His Memory.

4. The high Priest entered in, to appear for a short time; and stayed not within the Sanctuary: But CHRIST is entered in, to appear now all the time from His Ascension, unto this day, and constantly still, while it is called Now.

HEE proveth, that He had offered a better Sacrifice, than the Levitical; Because He behooved to offer an Offering, not to be repeated, as the Levitical: and, so, a more perfect Offering. The Comparison goeth in Dissimilitudes.

1. The high Priest entered in, with the blood of others: But CHRIST entered in, with His own Blood.

2. The high Priest, made an Offering of other things than himself: But CHRIST did offer Himself. THEN, The Offering of CHRIST, is the personal action of CHRIST Himself. None can, nor may, offer Him, but Himself. For, the Priest must be either better than the Sacrifice, or as good, at least, as the Sacrifice: but none can be so good as CHRIST, let be more excellent, or better: Therefore, none can offer CHRIST, but Himself.

3. The high Priest offered his Sacrifice oftener: But CHRIST offered not Himself oftener than once. THEN, To imagine an Offering of CHRIST often, is both to give the Lie to this Text, and to make CHRIST'S Offering, by repeating of it, imperfect, and like to the Levitall. For, if once offering of Christ be sufficient, often offering is superfluous. And, if often offering be needful, then that once offering was not sufficient; and, so, was not perfect; which were blasphemy to say. 2. If any man pretend to offer CHRIST often, it is not CHRIST that giveth him warrand so to do: for, here it is declared, That He hath no hand in offering Himself often.

HEE proveth, That Christ cannot be often offered ; Because, then, ( saith he ) must He often have suffered. THEN,

1. No Offering of Christ, without the Suffering of Christ: His Passion and Death, is inseparable from His Sacrifice. If Christ were often offered, He behooved to be often slain, and put to death. But that cannot be, that He should suffer, and be slain oftener: therefore, He cannot be offered up in a Sacrifice oftener. And, they who will take upon them, to offer Christ again, and again, take upon them, to slay Him, and put Him to new suffering again, and again. 2. The offering of Christ in an unbloody sacrifice, is a vain imagination, which the Apostle acknowledgeth not: For, if that were possible, then were the Apostle's words here false, and his reasoning ridiculous; which were blasphemy to say.

2. He saith, He behooved to have suffered often, since the beginning of the world; Because, as often as new sins were committed, and new Remission was to be bestowed; as often behooved he to have suffered, to expiate these sins, and to purchase the new Remission, since the beginning of the world: But this is impossible; Therefore, his Offering often, is impossible. THEN,

1. They who make it needful, to offer Christ often, make it needful, also, that He should have taken on flesh sooner nor He did, and been slain sooner nor He was▪ and slain as often as new sins were to be expiated, and forgiven, from the beginning of the world. And, so, by this vain Conceat, they do ranverse all the wisdom of God about Christ, and set to Him an Order, and Course of their own; making themselves wiser than God. 2. It is, by the Apostle's estimation, as vain a Conceat, and as impossible, to offer Christ oftener nor once, now, in the ende of the world, as to have offered Him before He came in the flesh, since the beginning of the world.

3. But, now, ( saith he ) once, in the ende of the world, he hath appeared, to put away Sin, by the S • crifice of himself. THEN▪

1. No Sacrifice of Christ, doeth the Apostle acknowledge; but such as is joined with His bodily appearance in the world for that ende. Once hath He appeared; and once only hath He sacrificed Himself, saith the Apostle. 2. The Apostle understood no Offering of Christ, but only one; and once to be offered, for time by-gone, or time to come, from the beginning of the world, unto the ende thereof. 3. This one Offering, once offered, was sufficient, to expiate the sins of the saved, before it was offered: and, therefore, must have force also, to expiate the sins of the saved, without repetition now, after it is once offered. 4. Whose sins Christ doeth take away, for those He appeared, for those He made a Sacrifice of Himself: And, whose sins He doeth not put away, for those He appeared not, He sacrificed not.

4. In calling the time of Christ's Suffering, The ende of the world, he giveth us to understand, That there cannot be so much time betwixt Christ's First and Second Comming, as was betwixt the worlds beginning▪ and his first coming: But a great deal of less time, need force: else, were not that time the ende of the world.

ANother Reason, to prove, That Christ neither could, nor should, offer oftener nor once, from the Common Law laid upon Man, of Once dying. Which Law, Christ having once satisfied, by dying, when he offered up himself; there is no reason, he should offer himself again; and, so, die again.

1. It is appointed ( saith he ) for men once to die. THEN, 1. It is come by GOD'S just appoynctment, that men should die, since His Law is broken by men. 2. The Common Law of Nature appoyncteth but one Death, once to be suffered. And, though GOD, by singularity of Miracles, make some Exceptions, yet the Common Law standeth for a Rule; beyond which, no reason Christ should be tied, since His once dying is sufficient. 3. Everie man must take Death to him, and prepare himself to obey the Appoynctment.

2. He saith, After Death, cometh Judgment. THEN, 1. Everie man's particular Judgment Day, followeth his departure out of this life; and General Judgment▪ abideth all, at length 2. The time of Grace and Mercy getting, is only in this life: nothing but Justice remaineth; either to absolve the Reconciled, or to condemn the vnreconciled sinner. Men's Devyses, for the Reliefe of the Dead, are but Delusions of the Living.

HEE applieth the Common Law, of dying once, to CHRIST, saying, Christ was once offered, to bear the sins of many. THEN, 1. It is as unreasonable, that Christ should offer Himself oftener nor once, as it is to exact of Him, the laying down of His life oftener nor once: for, that is to exact more nor the severity of GOD'S Justice requireth of Him. 2. Christ's Death was not for any sin in Him; but for our sins. 3. He took not away the sins of every man in particular, (for, many die in their sins, and bear their own judgment) but the sins of many: the sins of His own elect People. MATTH. I.21. He shall save his People from their sins.

2. He saith, that unto them that look for him, he shall appear the second time.

THEN, 1. After that once Offering of Christ, and ascending to Heaven, He is not to be corporallie present on earth again, till the Day of Judgment. The Apostle acknowledgeth corporal presence no oftener. 2. To look for Christ's corporal presence upon earth then, and not till then, is the property of true Believers. 3. Corporal presence, is joined with Appearance: the one is put here for the other.

3. He will appear the second time, without sin, THEN, In his first coming, he was not without our sin yet lying upon him, by imputation; as his baseness and misery declared. But the glorious manner of his second coming, shall make evident, That he is without sin; that is, Fullie exonored, by that one Offering, of the debt thereof, which he took upon Him.

4. Instead of saying, that those who look for him, shall be without sin, he saith, that Christ shall appear without sin; To TEACH VS, 1. That the defraying the Debt of 〈◊〉 sins, of such for whom CHRIST hath under • aken, lieth upon CHRIST, and not upon the Be •• evers, for whom He undertook. 2. And, that if 〈◊〉 once sacrificing Himself for them, did not ex •• ate their sins sufficiently, then Sin should •• aue unto CHRIST, until His second coming. 3. That CHRIST'S freedom from Sin, •• all evidence our freedom from Sin, for whom He became Surety.

5. He will appear unto them who look for Him • nto Salvation. THEN,

1. The full accomplishment of the salvation of the Believers, shall not be until CHRIST'S second coming: Though their souls be blessed before, yet the full blessedness of soul and body, is deferred till then. 2. As CHRIST'S Glory shall testify then, that His once offering fred Him of the Suretieship for our sins: So our Salvation shall testify, that His offering was sufficient to exoner us. 3. They that love not His coming, cannot look for Salvation.

The doctrine of Chap. X.

THAT he may yet farther 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 inhabilitie to perfect the worshipper: 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 worshipper, is the Legal sacrifice was.

The force of his reasoning, is this: The moste solemn sacrifice offered by the high Priest himself, L • VIT. xvj. and least 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 Vers. 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 worshipper, perfectly, from sin: and, having done that, the repetition was to no purpose, Vers. 2. But they did not free the worshipper from sin: for, still after offering, he professed himself guilty, (for anything these sacrifices could do) by offering of a new Offering, Vers. 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 Olde Covenant, is called the LAW, because it was drawn up in a Legal form, upon conditions of obedience to the Law: and Grace and Lyfe in JESUS CHRIST to come, were set before them in Shadows; not in a clear manner, as in the Gospel.

THEN, 1. In the Olde Covenant, the Law was expresslie urged, and Grace in the MESSIAS covered, and hid, under Vayles. 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 darklie, 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 lyuelie image thereof, drawn with all the lineamentes. For, they saw Christ, and Righteousness, and eternal Lyfe 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 i • were, and bringing with him Lyfe, and Immortality, to light.

2. He maketh the repeating of the Sacrifices, a reason of their inhabilitie to perfect the comers thereunto: That is, Perfectlie 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. Whoso-ever will have Christ offered up in a sacrifice oftener nor 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 doeth 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 what-so-ever 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 worshipper, must cease to be offered, is; Because, that the worshipper, once purged, should have 〈◊〉 more conscience of sins. By which he meaneth not, that the purged worshipper may do, hereafter, what he listeth, and make no conscience to sin: nor • et, 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 fred from the just Challenge, and condemnatorie Sentence of the Conscience, for that sin where-from he is purged.

QUESTION. 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 ANSWERE. Not for any imperfection of the Sacrifice, or of their Remission; but for the weakness of their gryping of the ever-flowing Virtue of that once offered Sacrifice, & the Remission granted therethrough.

THEN, 1. He that is purged by Virtue of the sacrifice of Christ, hath God's Warrand, 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 been •• te there-by, verse. 1. are here called Worshippers, verse. 2. THEN, The LORD reckonet • it a parte of Divine service, and Worship done unto him, to come, and seek the Benefit of that sacrifice, where-by He is pacified, and we ransomed.

4. To make the worshipper perfect, verse. 1. is expounded, by purging them, and delivering them from the conscience of Sin, verse. 2.

THEN, That sacrifice which purgeth the Conscience from sin, doeth also perfect the Man: Neither needeth he anything unto salvation, which such a sacrifice doeth not purchase. And, such is that once offered Sacrifice of CHRIST.

HEE proveth, That the Levitical Sacrifices took not away the Conscience of Sin▪ because there was a yearlie commemoration made of the same sins; not only of that year, but also of former: yea, beside the commemoration expresslie done by the Priest, • ven in these repeated Sacrifices, saith he, there was, •• effect, a real taking up again of those sins▪ for which Sacrifice had been offered before: because the offering of Sacrifice of new, did plainly import, That by no praeceeding 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 vnexpiated.

QUEST. But you will ask ▪ Were not Believers, under the Law, purged from their sins, and made clean, and white as Snow? PSAL. lj.7. I ANSWERE. Yes, indeed; but not by virtue of those Typicall 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 Worlde. And, therefore, when Atonement, and expiation of sin, is attributed to the Levitical Sacrifices, as LEVIT. xvij. verse. xi. The form of speech is Sacramental, the property of the thing signified being ascrybed 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, and deprecating the wrath which they deserve? I ANSWERE. 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 betwix • commemoration of sin, without renewed Sacrifice, and commemoration of sin, with • enewed Sacrifice? betwixt the Jews commemoration of sins, year by year, spoken of in this place, and the commemoration which true Christians do make?

I ANSWERE. 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 gryped, by Faith, that signified Sacrifice, which was to come; but had need, through the Spectacles, and Transparent of these Typicall 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 ofter 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 grip 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 now-a-days?

I ANSWERE. By so doing, we should take away the Difference, which the Apostle here putteth betwixt the Levitical Sacrifices, and Christ's; 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 • man's offering were able to do that which Christ's Sacrifice on the Cross had not done. Finallie, with the Jew, we should avowe, 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 expia • ion of sin be already paid, he doeth but mock GOD'S Justice, and disgrace the Pryce paid, if he pres •• e to pay the Pryce over again.

HEE 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 figuratiuelie▪ 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 worth • e Sacrifice can expiate sin, than that which is of valor to answer all these.

HEE proveth, by testimony of the xl. PSAL • , 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 fulfill what they did signify; and, so, abolish them.

THEN, Neede-force, the Olde 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 prophesy, made Christ, incarnate, present unto the Faith of the Fathers, under the Law.

3. CHRIST'S words unto the Father, • re, Sacrifice and oblation thou wouldest not; but a body hast thou prepared me. Which is, in substance, the same with, Myne ear hast thou opened, or bored unto me, in the HEBREW, PSALM xl.6. For, if the Father open the Eare of his Son, by making him a wise Servant, for the work of Redemption: if he bore his Eare, by making him a willing and obedient Servant; then must be 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 Godhead of the Son, and fit to be an expiatorie 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, Loe, 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 Father's Will could exact of us: yea, earnestly desired he to discharge that service for us. BLESSED BEE HIS NAME, for that Willingnesse, 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 boke upon his manner of redeeming us, we should boke to the prophesies 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 Father's 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, doeth 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 Father's Will, that CHRIST'S Body should be offered oftener than once. 2. If but once for ALL; THEN, These ALL, for w •• me 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 aga • ne, once offering had not satisfied GOD'S Will, for their Ransom.

2. For the Father's Acceptation, and Fruit of it, he saith, By this Will; to wit, being obeyed, we are sanctified: That is, I and you, and the 〈◊〉 of our society • Elect, are separated from the peri •• ing world • and consecrated, as devoted souls, unto GOD'S use, as holy Vessels of Honor, reconciled in 〈◊〉 time, regenerate, and by degrees, at length, thoroughly made free of sin, & endued with GOD'S Image, in holiness.

THEN, 1. Those only who are of the Apo •• le's 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 ende the Comparison of Aaron • Priesthoode, and CHRIST'S, he heapeth together a number of the imperfections of the Levitical Priesthoode, 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 Priesthoode, which is to endure forever. Let the words of the Text be observed.

1. In the Levitical Priesthoode, there is a plurality of Priests, [every Priest] importing many. But in CHRIST'S Priesthoode, not a Priest, but Himself alone. THIS MAN, verse, 12. is opposed to their EVERIE PRIEST, verse. 11.

THEN, To make moe Priests under Christ's Priesthoode, by special office to offer up Christ, is to make the Priesthoode of Christ imperfect, like that of LEVI.

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

3. In the Levitical Priesthoode, every Priest standeth, daily offering, often times. 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 Priesthoode, they offered the same Sacrifices 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 doeth 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 Priesthoode, 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 doeth not take away sins at once, and at one offering, shall never be able to take away sins by repetition, howe often soever it be offered.

6. From the Apostle's Artifice, WEE LEARNE, 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 Instrument appointed of GOD, to bring us to CHRIST, is like to come in more estimation than becometh; we are taught to rid 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 hence-forth expecting, till his enemies be made his foot-stool: 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 Sufferinges are ended; yet the War-fare of the Subjectes of His Kingdom, endureth still against Enemies, such are as Satan, and the Wicked of the Worlde, and Sin, and Death. 2. That Battle is CHRIST'S: He is Partie 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 is set on work, to subdue His Enemies; as it is said, PSAL. CX.1.2. Wherevnto this place hath reference; His Enemies shall be made his foot-stool. 4. Albeit this Victory be not completed for a time, yet it is in working, and shall surly be brought to pass. 5. As our LORD expecteth, and waiteth on patiently, till it be done; So must we His Subjectes 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 FOOTE-STOOLE, subdued under Him, and tramped upon.

HEE giveth a Reason▪ why Christ now hath 〈◊〉 more Offering to make, nor no more Suffering to endure; but only to behold the fruit of his Sufferinges, brought about by the Father; and, to concur with the Father, on his Throne, for that ende: Because, by one Offering, he hath perfected, forever, them that are sanctified. That is, By that once Offering on the Cross, done and ended before he sat down on the Right Hand of GOD, he hath paid the full Pryce, forever, of the Purchase of Remission of sins, and salvation, to those that are consecrated to GOD, in holiness.

THEN, 1. Who-so-ever 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. How-so-ever you take the word SANCTIFIED, whether for those that are separated from the Worlde, 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 Worlde; 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 Worlde, 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, HIMSELFE, 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 Bloode, ROM. lij.25. That is, GOD maketh it manifest, by His Gospel, that He is pacified, in CHRIST, towards them that believe in His Bloode, that believe in Him crucified.

HEE 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 the Confederated. And, if Remission of sins be, no Oblation for sin can be, verse. 18.

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 Ghoste testifying for us. 2. The holy Ghoste is Author of the Scripture, and doeth speak unto us there-by.

2. He declareth, the Newe Covenant to be of the holy Ghosts making; and calleth Him THE LORD. Wherein he teacheth us, 1. That the holy Ghoste it 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 Newe Covenant, with the Father, and the Son.

FROM this Article, of Remission of sins, in the Newe Covenant, he concludeth, No more offering for sin, but once, under this Covenant; Because, sin is expiated.

QUEST. Howe, then, could there be Remission of sin under the Law, where there was daily offering for sin? Or, if there was Remission, howe could there be offering for sin? I ANSWERE. 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 expiatorie 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 Expiatorie 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 the true Expiatorie Sacrifice of Christ's Body; because, then, Christ behooved to suffer daily, and die daily, after that he hath made satisfaction. And, beside these two sortes of offering, the • ewish bloody sacrifices typical, and the true Expiatorie bloody Sacrifice of Christ's Body on the Cross, the Scripture acknowledgeth none. So, the meaning of 〈◊〉 Apostle, in these words, must be this: Where Remission of sins is already purchased, by offering of the true Expiatorie 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 Newe 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 SORT of the Elects sins, is obtained there-by already. 3. Not only NO SACRIFICE is anymore to be offered for sin under the Newe 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, expresslie.

FROM the by-past Doctrine, of Christ's Excelcellencie, 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 there-of, unto the ende 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 Excellencie 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, be setteth down sundry Privileges of the Faythfull, 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 preasse 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 exyled before.

2. Next, he commendeth this Privilege, by calling the Place. The Holiest, the Place where GOD'S HOLINESSE dwelleth, represented by the Sanctuary; where nothing can enter, but that which is holy. Teaching us there-by, That the Faythfull are so washen from their sins, through Faith in Christ, that GOD will admit them into the Place of His Dwelling, into His Heavenlie Sanctuary, by Faith now, and Fruition here-after.

3. He commendeth this Privilege, by calling it a Liberty. The word, properly, signifieth, Liberty to speak all our mind; as hath been marked before. Where-by he teacheth us, 1. Howe 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 Mynd, all our Griefes, all our Feares, all our Desires, and even pour out our hearts before Him, at all times.

4. He commendeth this Privilege, by the Pryce of the Purchase there-of, even the Blood of JESUS. Where-by 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 dearlie 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. Where-by he 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 Heavē, followeth another. There is a Way made, to lead us on there-unto, which is Christ's Flesh, compared to the Vayle of the Sanctuary, which both hid those things which were within the Sanctuary, and yet yielded an enterie through it self, unto the Sanctuary. So is Christ's Flesh, the Vayle of his Godhead, which did bide 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 where-by 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 ende, 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 is of Christ's own making: he hath devysed it, and consecrated it. He who is the Father's Wisdom, hath thought it the best Waye, 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 Part-taker of the Divine Nature.

3. He hath consecrated and dedicated his Flesh, his human nature, set apart, and sanctified himself, to this same ende, that Men might make their Moyen with GOD, by him, as Man; and, by the Bandes of Nature, with him, he helped 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, Pittes, or Snares, Daungers, or Inconveniences, to such as keep themselves there-in, 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 Lyfe is here in Christ, as in the Fountayne; that he may give Lyfe to whom-so-ever he will: that is, unto all that come unto him. 3. Because it giveth Lyfe, 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, there-by 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 Manhead, and Sufferinges. Get up here, by Faith in him, and thou shalt go up to GOD. This Way is as that of Eagles wings. Lay first grippes upon JESUS CHRIST, GOD manifested in the flesh: and he will mount up with thee, and carry thee thorough the Wilderness, to Canaan: From the natural Miserie, and sins which thou liest in, unto Heaven.

6. This Way leadeth through the Vayle, To teach us, That we coming to CHRIST'S Manhead, must not subsist there: but by this mean seek in 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 Godhead which dwelleth bodily in CHRIST. This is to distinguish the natures of CHRIST, and to keep the unity of His Person rightly.

FOR our farther 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 Courtes 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 Myndes, and persuade our Heartes 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 Blessinges: will take our Prayers, Thanks-giving, 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 our selves in, where our Lamps shall be furnished, and our Table filled, till we go in to 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, our selves, on the Sholders of His Power, and in the Breast of His Heartie Love: who beareth the iniquity of the Holy Thinges, and Holiness in His Fore-head, 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 Father's dwelling house, are his; and all at his disposing, to open so as none shall shu • : 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. WEE 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 VS, in things appertaining to GOD, to employ his Moyen and Power, for our behooue, towards GOD. 3. Because, bound in all Bandes, WITH VS, of Nature, of Grace, and Good-Will, of the Father's Gift, and Appoynctment, and his own Covenant▪ and special Contract, with us. So that albeit an uncouth man may possibly leave a stranger in his journeye alone, yet Christ cannot choose to do so to us: but, for the Bandes 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 prescrybeth the Disposition required of us, in our drawing near.

1. This Exhortation showeth, 1. That true Christians are often times so sensible of their own unworthiness, that under that sense, they are enclyned, of themselves, to stand a-far off; and have need of encowragement, and invitation, to draw near. 2. That such as are moste sensible of their own unworthiness, are moste 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 VS, 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 ende.

3. For our disposition, and fitting to draw near, be requireth, first, That we have a true heart. He saith not, a sinless heart; but, a true heart; that is, such a heart, as in the matter of believing myn • e • h no confidence, but in GOD'S Grace, through Christ only; and, in the matter of GOD'S Service, myndeth only His will in its aim, and alloweth only that which is His will in its censure.

THEN, An honest heart, which honestlie acknowledgeth its own sins, and fleeth to Christ's Blood, for sprinkling; whose aim is upright, endeavor upright, and censure of it self upright; allowing in it self nothing but what GOD alloweth, and displeased with that which dispeaseth 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 Aunswere 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, When-so-ever 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 • are as he should, is, That his body be washed with •• re water: That is, That according to the sigification of that Legal Rite, their outward conversation be •• amelesse, 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 Counterfeyt, who without may look like a righteous man, but within be as a why • ed Tomb, full of rottenness.

ANother Exhortation, to avowe the Faith of CHRIST; that is, the Doctrine of CHRIST, the Truth received from CHRIST, and believed; and not to quite it in the time of trial, upon any condition.

1. The requyring 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 avowe 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 grippe, and avow it so much the more steadfastlie, as he is tempted to quite it. 4. That when he is put to the Trial of this Confession, of any poynct 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 quite the poynct of Truth controverted. 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 solidlie. 2. And having learned it, must not say, and unsay; one day avowe it, and another day quite it: For so GOD getteth not His due Glory. Beholders are not edified, the man's Testimony wanteth weight with the Adversarie. But he must be invincible in the Truth, who will neither alter, nor change, or diminish anything of it, for fead, 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 surly informed, 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 avowe our hope thereof, against such as would teach us the doctrine of Doubting, whereunto we are, of our selves, prone and enclyned; and against such as shake the assurance of the Sayncts perseverance. 2. The ground of our Confidence, is not in our selves, but in the faythfulnesse 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 Faythfulnesse.

HEE strengtheneth his former Exhortation, by giving of Directions, to farther their Obedience thereunto. And, first, for mutual up-stirring one of another. WHEREOF WEE LEARNE,

1. That mutual Edification of Christians amongst themselves, and sharpening one of another, is a special help to Constancy in true Religion, and a Preservatiue against Apostasy. 2. Prudence is required hereunto, that mutually we observe one another's Disposition, Gifts, Experience, Virtues, and Faultes; that we may the better fit our selves, to do good, each one of us, to another; and to receive good each one of another, in our Christian conversing together. 3. A Godly stryving 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 Apparrell and Fare.

ANother Mean to this same ende, is the frequenting of Christian Assemblies, and Meetinges, which may farther this purpose of mutual edification, AND THEREFORE, 1. Church Assemblies must be well keeped, by such as do mind to prove constant in the true Religion. 2. Christian Meetinges 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, with-drew themselves from all Church Assemblies, and Christian Meetinges, 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 Faythfull, 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 Daye of Judgment, is a fit Mean to sharpen us, unto all good Dueties, which may make our reckoning to be farthered at that Day, and to make us boldly maintain the Truth, against all fear of men.

ANother Motiue, 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 GOSPELL: Not a sin against some poynct of Truth, but against CHRIST'S whole Doctrine: Not of infirmity, but willfulness: Not of rashness, but of deliberation; wittinglie, 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 poynct of their profession, may be secluded from Mercy there-after: 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 fred of this Sin, must be the more careful to be constant in the profession of every poynct 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 quite Him, what-so-ever he may think of the heinousness of his own sins, the Sacrifice which JESUS offered for sins, remaineth, where-by he may be saved.

HAving secluded the Apostate from Mercy, he goeth on, in these words, to show his miserable estate. WHERE-OF WEE GATHER,

1. That the willful Apostate from the Faith of CHRIST, is also a willful Adversarie to CHRIST, of the highest sort: Part-taker 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 Reliefe, 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 Apostate's fear shall come upon him, judgment aunswerable to his sin, the indignation and wrath of GOD, yea, fiery • ndignation, the most terrible that can be thought upon, which he shall not escape; but it shall devour 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, WEE LEARNE,

That the soul which loveth CHRIST, and cannot quite Him, cannot endure to think of a separation, will not quite the true Religion, nor any known poynct of CHRIST'S Truth, and is using the means to get GOD'S Peace: albeit it might seem to it self, because of the present sense of wrath, to be in the self-same estate that is here described; yet is it free, as yet, of the sin against the holy Ghost; and not to be reckoned amongst Adversaries; but amongst the Friends and Lovers of CHRIST, howe vehementlie so-ever 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 laboreth to strengthen them against the fear of persecution. WHENCE WEE LEARNE,

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 allurementes which this world could give them, would not move them to quite the least poynct of the Truth of true Religion.

HEE 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 subscrybe to the proportion.

2. To make the Sin appear the better, he poyncteth out some particular sins, involved within this great Sin. For clearing whereof, it may be asked ; Howe can the Apostates tread the Bloode of the Son of GOD under foot? &c.

I ANSWERE: 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 Bloode of CHRIST, and His Spirit.

QUEST. But howe can the Reprobate be said to be sanctified, by the Bloode of the Covenant? I ANSWERE. There is a sanctification to the purifying of the flesh, and a sanctification to the purifying of the conscience, from dead works, to serve the Living GOD, HEBR. ix.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 and estimation, as a Saynct, 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, Numb. 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 Bloode of the Covenant, albeit he should not get any farther good thereby: For, as the Bloode 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 Bloode 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. vi.16.17.18. Of the former sort, the Censers of Core, Dathan, and Abirim, are called holy. And the reason is given, Because they offered them before the LORD, therefore they are hallowed, Numb. xvj.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 LEARNE, 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 Bloode, 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 doeth the Scripture challenge the Apostate, of counting CHRIST'S Bloode no better than the blood of a common Malefactor; and, of giving the Lie to the HOLIE SPIRIT. So fearful a thing is it, to make Defection from any known parte of true Religion.

IN that he proveth the certayntie of their punishment, out of Deuter. xxxij.35.36. LEARNE, 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 IEWES Apostasy, to Idolatry, and worshipping of Images, which in that place the LORD doeth 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 weygh with them: And, such as know Him best, will stand most awe of, and believe, His Word most.

FROM this knowledge of GOD'S Nature, he pronounceth howe fearful a thing it is, to fall into his hands, as an adversary, to be punished.

THEN, 1. It is praesupposed, that such as reject the Mercy of CHRIST, shall not be able to reject Justice; but must fall into His Hand. 2. The aeternitie 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 Onsets, of Satan, and their own nature.

HEE maketh their troubles, in their own persons, by reproaches, and afflictions, the first parte of their fight, wherein they were a gazing flock 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, & think but ignominiouslie 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 partes of their Christian Cross, and of their Glory before GOD.

2. The next parte of their Fight, was their parttaking with such as did suffer the like. THEN, 1. It is the parte 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 parte of our own sufferings. 3. To suffer patiently our selves, or take a parte with others in their sufferings, will cost us a Battle.

HEE 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 part-taker with the sufferer. 2. Such compassion should be remembered by the sufferer thankfullie, and recompensed by seeking their eternal Welfare, who have showed them such great kyndnesse.

2. Another particular, is their joyful enduring the spoliation of their goods. THEN, 1. When trial cometh of men's faith in CHRIST, such a • mind to be constant, must prepare themselves to quite 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 chearfullie, and count our gain in CHRIST more than our loss in the world: and if we find trouble, to le • 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 encowragement, 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 healenlie Inheritance, which must make us ready to quite our earthly mooueables. 2. Who so getteth a heart to quite anything on earth, for CHRIST, shall have better in Heaven, than he can lose here. 3. GOD useth to give Earnest of what Hoe 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 mooueables; then shall they, readily, quite the earthie, in hope of the heavenly.

NOw, he exhorteth them, to go on, in this bold 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 parte, casten, when our testimony is sparing.

2. The encowragement 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 quyteth his profession, renounceth the Rewarde promised to the Constant.

QUESTION. But, doeth not this Exhortation import the Elects unsettledness, and vncertayntie of perseverance▪ I ANSWERE. Not; but only his weakness of himself, and need of such Exhortations, to farther his constancy. 2. The danger of dishonoring GOD in some particular slip or fall, is ground sufficient for this Exhortation; and this is the moste of necessity it can import. 3. The Exhortation being given to the common Body of the visible Professoures, toucheth them properly, and no • the Elect formallie.

HEE giveth a Reason: Because they have need of Patience, therefore they must not cast away their Confidence. THEN, 1. The Rewarde will not be given, till a time interveane. 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 supporte our patience.

2. The time of their patience, he setteth as long as GOD thinketh good to employ them: and, after that, the Rewarde 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 ydlenesse; but, with active obedience of GOD'S will, as He requireth it. 3. After that employment is ended, the promised Rewarde is given.

HEE encowrageth 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 disappoyncted: 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 Deliverie certain:

HOw shall they fende in the mean time? He answereth from HABAC. 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 it self 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 missbelieving Apostate, that chooseth to draw back, and not to 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 Prophet's words, DOETH TEACH VS, 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 doeth trust. 2. He that lifteth up himself, in his vain confidence, will draw abacke 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-slyder from the profession of the Truth, is loathsome, both to GOD, and to His Sayncts.

HEE mittigateth the Threatening, lest he should seem to suspect them of inconstancy. THEN▪ 1. Such Threatninges and Exhortations as have been given here, do not import the vncertayntie 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 discowrage 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 a going on to Salvation.

The Doctrine of Chap. XI.

HEE poyncteth out the nature of Faith, to help them to live by it. THEN, He that would live by Faith, had need skilfullie to search out the nature thereof.

2. In descrybing Faith, he ascrybeth 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 grip of the Promise, or Word, and it taketh hold of the thing promised by the foot thereof. And in the hand of Faith doeth Truth bud out, and flourish, unto the type 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 Disputation, to convince.

THEN, It were wisdom, for helping of our weak Faith, to make Syllogisms from the Word, and to reason so convincinglie against all opposition of incredulltie 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 into, by entertayning any known sin, from ROM. viii. verse. 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. Agayne, 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 particular • .

HEE proveth the nature of Faith, to be as he hath said; because the Elders were approven of GOD, as blessed, in their believing▪ who could not other ways be part-takers 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 Worldes 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 Pawnes and Evidences of the possibility, yea▪ Certayntie 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 Kayn, professing the same worship with him. WHEREIN WEE LEARNE,

1. That the Wicked may join in the outward worship, and pure forms of Religion, with the Godly▪ as KAIN did with ABELL. 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 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.

ENOCH'S 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 warrand, 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. ENOCH'S Translation beareth witness, 1. That the blessedness of everlasting Lyfe, with GOD, after death, was known in the Olde Testament. 2. That the Fathers got possession of it. 3. That this Felicitie 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 Lyfe eternal. 5. That how-so-ever it be appointed, for all men, once to die; yet GOD can make, when He pleaseth, Translation, or a Chaunge, to stand in room of Death.

3. Before ENOCH was translated, he had this Testimony, That he pleased GOD. THEN, Who-so-ever desireth to be blessed with GOD, after they are removed from this life, must first learn to please GOD, before they depart hence.

HEE proveth, that ENOCH'S 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. What-so-ever glorious Virtues be 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 with to be justified, and accepted, by virtue of nothing in a man beside Faith: Else, the Apostle's 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 suppli • of wants, or relief from evil.

3. From thes • 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 farrenesse 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▪ & all the creatures help: else, • t could not send the man away, from all these, to GOD. 4. It poyncteth out GOD, both able, and willing, to help: else, it could not encowrage, 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 impartialitie 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 Deludge is coming, and feareth, and prepareth the Ark. THEN, 1. Faith apprehendeth Iudgementes threatened in the Word, as well as Mercies in the Promises. 2. Faith apprehending the Threatening, moveth to fear. 3. That is right Fear, which setteth a man on work, to prevent the Daunger.

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 Heyre of the Righteousness, which is by Faith: that is, came evidently to be seen to be such. THEN, 1. There is a Righteousness, which is only by Faith. 2. That Righteousness, is Heyrship to all true Believers. 3. Some special poynct of Faith, may bring this Heyrship unto • ight, 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 quite his Country, and Parentes▪ and every dearest thing, at GOD'S Calling. 2. Faith counteth GOD'S Promises better than present Possessions, and is content to quite 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 Warrand.

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 certayntie 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. Yea, where he hath best Right on earth, he ought to have a Pilgrimes mind.

THAT which moved Abraham to behave himself as a Sojourner 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 mooueable Tabernacles. 2. The Fathers under the Law, looked for entry into their • ternall rest, in the Kindome 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.

SARA is reckoned in the Catalogue of Bel • evers: and, her laughing, through unbelief, is not remembered; but her victory, over her missbeliefe, 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, howe small so ever it be; what good is in His Children, and not what sins they are clogged 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 other ways we could not receive. 3. The moe hindrances that Faith hath, it is the more commendable.

3. That which upheld her, was the faythfulnesse 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 Faythfulnesse, shall receive, for a Rewarde, 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 Mayne Promise of Salvation, through the MESSIAH. And therefore it is, that by the Faith of such Promises, the Faythfull are here declared to be justified.

QUESTION. How can this be, that ABRAHAM'S Seed should be so many?

I ANSWERE. 1. Because the one is as innumerable as the other: For they are compared together, in this respect. 2. Superlatiue speeches are to be expounded according to the scope, and not captiouslie to be wrested, beside the purpose of the speaker, and beyond the common acceptation of the bearer. Now, the scope of the speech, is to raise the dullness of the mind, in weyghtie matters, to the due consideration of a truth, in the due measure: which, other ways, should have been under-valued. This is the proper intent of the • igure hyperbolicke, in the ordinary use of Rhetoric.

HEE commendeth the Faith of the Patriarchs, and SARA, 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 our-selves, 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 a-far off, and were fully persuaded of them, and embraced them. THEN,

Albeit Faith come not unto a Possession, yet it cometh unto a beholding of the Possession coming, unto a Perswasion of the Poss • ssion, and a sor • of friendly Salutation thereof, as the word importeth; such as Friends give one to another, whyl •• 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 Pilgrimes, on the earth. This we read only of Jacob, before Pharaoh▪ But the mind of one of the Faythfull, in the main matters, maketh evident what is the mind of the rest.

THEN, 1. It is the parte 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 Worlde a strange Country.

FROM their Profession, That they were Straungers, he draweth Consequences, thus: That they desired an homelie 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 Heavenlie Country: That is, They desired even Heaven it self for their Country.

1. This deducing of Consequences, from the Profession of the Patriarchs, That they were Strangers, TEACHETH VS, 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; provyding the Collection be evident, in the course of sound Reason, as here it is.

2. The Apostle hath proven 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 nor the earth, except Heaven only. If there had been any other place, such as is feygned to be, his reasoning had not been solid. 2. The PATRIARCHES, 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 avowe Himself to be their Portion, who for His Cause do renounce the Worlde. 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 Heavenlie Country. THEN, Heaven was preapared 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 other 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 WEE LEARNE,

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 Fa • th. THEN, 1. There is nothing so dear, but Faith in GOD will make a man quite it, at GOD'S Commaund. 2. The LORD counteth that to be done, which 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 verse 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 lyklie not to be performed, is tried Faith indeed. 2. When Reason fighteth against Faith, it is wisdom to quite that Reason, which would make us quite the Promise. 3. When GOD'S Commaundementes, 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 Fidelitie, and Omnipotencie, made him victorious over every difficulty; and so to give obedience to this hard Commandment. THEN, 1. When we get hard Commaundementes, we must lay our reckoning, howe we may obey them; and not howe we may shift them. 2. Difficulties, and impossibilities, as would appear, must be rolled over, upon GOD. 3. GOD'S Omnipotencie 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 • Figure, or Similitude, he received Isaac back from the dead; that is, from the jaws of Death, no less vnexpectedlie, 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 doeth fore-cast, yet it shall be by a way as comfortable and profitable.

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 how-so-ever, ordinarily, or extraordinarilie.

2. In that this Example is propounded for ordinary imitation, in believing of GOD'S ordinary revealed Word, IT TEACHETH VS, 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.

IAAKOB a-dying, blesseth his Off-spring, and worshippeth GOD, in bodily weakness.

THEN, 1. Faith can look through the Clowde of Death, and behold both its own, and others Felicitie. 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 fore-seen Blessing of GOD upon his Posterity, testify, by Signs of Worship in his weak body, howe 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 praying against AMELEK; or Staff, as IAAKOB here; or anything else, which may enable it to perform the Worship the better; being put under Breast, or Arms, or Knees. 3. IAAKOB'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 Deliverie of Israel ou • 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 Comfortes in death, whereby Faith both sustayneth it self, and is able to encowrage 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 Parentes did bewray, the History maketh evident▪ yet is their Faith commended, as victorious over the fear, wherein their weakness did moste appear.

WHENCE WEE LEARNE, 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 ; Tha • they were not afraid of the king's 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 Potentates may do unto him: And, it is a commendable work of Faith, to get this victory.

3. The beauty of the Chylde, stirred up his Parentes to this work of Faith; thinking with themselves, that it behooved to be for some special ende, that GOD had so fashioned the Chylde.

THEN, 1. The LORD hath ways an •• w to excitate the Faith of His own, and bring it forth to act. 2. Where special Endewmentes are given, there is good Evidence of special Employment to follow.

MOSES refusing the Honor which he might have had in PHARAOH'S 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 PHARAOH'S 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 vnhalowed honor, is expounded to be by joining himself with the People of GOD; and so forsaking of PHARAOH'S Court.

THEN, 1. That is the true way of refusing unlawful honor, to quite the place whereunto the unlawful honor is annexed, and betake themselves to what they may brook with GOD'S Approbation, howe mean so ever it seem before the world. 2. When Honor and a good Conscience cannot be kept together, let the Honor be quyted, 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 • yper consideration he amendeth it. 2. The more ryplie, and advysedlie, 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 so ever, 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 reason: and it is greater misery to be in a sinful state, than in an afflicted state.

HEE commendeth the work of MOSES his Faith, by the Motiues 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 borne 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 parte of the Cross; for, under it, is all compryzed here.

2. The next Motiue, was, His Respect unto the Recompence of the Rewarde; which also made him to este • me the Reproach, his Riches.

THEN, 1. There is a Rewarde for such as suffer reproach for CHRIST. 2. It is lawful, yea, needful, for men, to have respect unto this Reward, and to draw encowragement from it, even for their own streng • hening. 3. Though the Cross seem terrible, yet Faith can pierce thorough it, and behold the Rewarde following it. 4. When Sufferinges 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 Business, to turn his back upon a fertile Lande, 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 Cowrage would succumbe, Faith will sustain; yea, and make a man endure; (as is spoken in the next words) where natural Cowrage, having led him on a little, would forsake him at length.

3. The Encowragement 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 supporte a Man's Cowrage, 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. CIRCVMCISION is called the COVENANT, GENES. xvij.13. because it is the Memoriall thereof. The PASCHALL SUPPER, for the like cause, is here called the PASSEOVER, which was the work of the Angel; because it was, by appoynctment, the Memoriall of it. So the CVPPE, 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 BODIE OF CHRIST; because it is the Memoriall 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.

HEE joineth the Faith of the true Israelites, with the Faith of Moses; for whose sake • , the rest of the incredulous multitude, got the Benefit of Deliverie also through the red Sea; which was the Fruit of the Believers Faith.

WHENCE WEE LEARNE, 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 Daungers, which Believers pass thorough; but without all success: For, Believers shall escape, where Unbelievers shall drown. 2. The Benefit of Faith, is best seen, when the evil of unbelief is seen.

HEE ascrybeth the down-throwing of the Walls of Hiericho, to Faith; making the Believers only to compass them seven days.

THEN, 1. What GOD doeth 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 Holdes, and overcome seeming-impossibilities. 3. Faith must use such Means as GOD appoyncteth, albeit they seem but weak. 4. It mat • ers 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 appoyncteth them to be followed.

RAHAB the Harlots Faith is commended, by the Fruit of her safety, when Missbelievers perished.

QUESTION. How heard she GOD'S word, to beget Faith? or, how heard they of Hiericho GOD'S Word, that they should be called Unbelievers?

I ANSWERE. 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 farther inquired for, and sought after, was sufficient to make them guilty of Missbeliefe.

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 Saynct. 3. That the Faith of Women is worthy to be observed, and imita • ed, 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 Lie, in receiving the Spies; but only of her Faith, and peaceable behavior towards them.

THEN, 1. Where GOD seeth Faith▪ He hydeth 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, howe small so ever they be.

HAving reckoned a number, and having moe to produce, he stayeth his course, TO TEACH,

1. That Prudencie must moderate, and make seasonable use of the abundance of a 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 VS, That albeit there be difference of Believers; some stronger, as DAVID; some weaker, as the rest; some base Bastardes, as IEPHTHAH; some of better sort; some of them notable in holiness, and conversation; some of them taynted with notorious falls in their life; Yet are they all enrolled by GOD, in a Catalogue of Honor, amongst His Saints.

HEE 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 Behaviour, in their difficile Employmentes, 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 Sworde, as David, Elias: Of Weak, were made Strong, as Hezekiah: Waxed valiant in sight, as Joshua, Sampson, David: Put to flight the Aliens, as Jonathan, Gideon, Jehoshaphat: Women received their dead alive, as the Widow of Sareptha, and the Shun • mite •• e, &c.

WHENCE WEE LEARNE, 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 of 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 Partie.

WHether the Apostle hath taken these particulars from the Recordes extant in the time, from the Books of Maccabees, and others, or not, it matters not much; seeing this standeth sure, that the certayntie of the truth thereof, was from Divine Inspiration, the ground of all Scriptures out-giving.

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 Payne, nor Griefe, nor loss, so great, but Faith knoweth howe to make Gayne of it, and to despise all, in hope of the Rewarde. 4. That the Olde Church believed the Resurrection, and comforted themselves in Martyrdom, by the hope thereof.

IN calling the Worlde unworthy of the company of these Children of GOD, LEARNE,

1. That one Believer is more worth in GOD'S estimation, than all the Worlde beside. 2. None despise GOD'S Children, but worthless and despyseable souls.

2. In that he reckoneth the solitary and Heremiticall life of GOD'S Children, and their Apparel suitable to their Dwelling, amongst their Troubles, Sufferinges, and Persecutions, which they did not choose, but were driven unto, of necessity, by the cruelty of the time ▪ HEE TEACHETH VS,

1. That the Heremiticall, 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. Otherwayes, to sequestrate our selves from the fellowship of Men, to whom we owe the Dueties 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 Neckes, the Yoake of the Second Table of GOD'S Law, 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 meaned the Mayne 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 Reporte thereby: That is, Were approven, 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 supporte them in all troubles, and to obtain Justification before GOD, is a great Encowragement unto us, under the Gospel, to believe; and a great conviction, if we believe not.

HEE giveth a reason hereof; 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'S 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 Olde Church, and Service, and Prerogatiues 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 Olde 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'S fore-seeing and fore-provyding of this, he looseth 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 enquyring 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 VS, To endeavor for overtaking all the Dueties of the Christian Man, with all the Skill, and Strength, and Speede, we can.

2. The Original importeth a Stryfe-Race : To ADVERTISE VS, 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 VS, 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 in the beaten Way, the Royal Way of GOD'S Commandments.

4. For the Motiues unto this Race, he useth the Examples rehearsed in the former Chapter, Who compass us about as a Clowde of Witnesses: TO TEACH VS, 1. To hearken to the deposition 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 HAPPINESSE. 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, HEE TEACHETH, 1. To lay aside all Weyghts, which do press our minds downwardes; such as is the setting of our affection upon things which are on earth; either wittinglie, upon unlawful objects; or inconsideratelie, exceeding the bounds of Christian Moderation, upon things lawful. 2. To lay aside the sin which so easily doeth 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 moste frequentlie get advantage of us. 3. Because we cannot ende our Race, but after some progress of time, and must meet with many impedimentes in the way, and troubles, and temptations, to arm our selves with Patience.

WIth Direction, he joineth Encowragement, by setting our Eye on JESUS, who shall both guide us in the way, and carry us on, when our strength faileth. THEN, 1. The Christian Racerunner 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 discowrage him, (such as are the multitude of Back-slyders, the multitude of Mockers, the multitude of by-ways, and runners therein, the multitude of fears, from our own unworthiness, and sinfulness, and temptations on all sides) and our Myndes fixed on CHRIST, with loving and longing Lookes, which may draw Lyfe 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 surly continue this Grace with us, even to the ende: 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 cowrage: so must we. 3. He ran with the Cross upon His Back all the way, being a Man acquainted with Sorrowes: so must we resolve also. 4. In His Griefes and Sorrowes, Shame set upon Him from the Worlde, 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 Griefes from the Worlde, yet He regarded it not; but despised all Despysing, and shamed Shame, as unworthy to be taken notise 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 Ioye, 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 Governament 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 Governament of all.

HEE poyncteth forth a special parte of His Suffering; namely, The contradiction of sinners: willing them, to ponder this well, for their Vpholde. THEN, 1. Nothing more forcible to discowrage a persecuted Christian, than Contradiction. A man will suffer much, if he know it be for Truth: but if the Truth for which he suffereth, be called in question, and Scrybes, 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 exercysed 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 bear out, but, need-force, weary under the Cross; and be loosed, or dissolved, like water, and fall by, as the word importeth.

THese Hebrews were somewhat dashed, and discowraged, by the persecution which they had already b • rne, and were like to faint. Therefore, he setteth them on▪ to prepare for suffering to the blood; that every suffering less no • that, might be the more tolerable in their eyes.

1. He maketh their Partie, 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 stryvers against them, so much as against sin. 3. With what color, or p • e • ense so-ever, 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 4. The more steadfastlie 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 Sufferinges 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, Prov. 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 amende 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 les • e 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 kindlie speech, as is the styling of the Afflicted, by the names of Sons. THEN, 1. The special poynct of Faith, which the LORD will have fostered under the Cross, is the Faith of our Adoption; That we never misstake our Father's 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 faynting, and of misstaking.

3. The Exhortation dischargeth despysing of the Rodde, and faynting under the Rodde. THEN, 1. These are the two evils which we are inclined unto; Either to harden our selves against Corrections, and count light of them; or else, to be discowraged, and casten down by them. Both of which, we must eschew. 2. Though the LORD both stryke and rebuke for sin, yet esteemeth He us to be Sons not the less.

HEe giveth a reason, to confirm the afflicted, in the certayntie of their Sonship : TEACHING VS, 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 Childrē in general, being considered, may mitigat 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 th'afflicted persons Father, yet is he not perceived to deal as a father, but when th'affliction is patiently borne, and endured.

ALbeit men desire, naturally, to go free from trouble, yet he showeth, that this is not to be chosen: And to this ende teacheth, 1. That it is the common lot of all God's Children, without exception, to be acquainted with some Cross, and exercysed with some Correction, of one kind, or other. 2. That to be exempted from the Cross, and common handeling of God's Children, is to be put out of the Roll of Children. 3. That in the visible Church, all are not free borne Children; but some are Bastardes: which the Church holdeth possibly for Childrē; 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 bear 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, & 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 Lyfe.

HE compareth the chastisement of our earthly Parents, with God's chastisement. Whence we learn, 1. That Parentes, 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 corrections, is the making of us partakers of His Holiness; partly, while He dryveth us thereby to seek our Righteousness in Himself▪ and partly▪ while He mortifieth our nature, & reneweth our affections, and sanctifieth us for Himself.

HE meeteth the doubt of the felt grief of present affliction, by showing the fruit which followeth thereupon at after: and teacheth us, 1. That it is the pain of present affliction, which maketh us unwilling to vndure. 2. That we must not, like Children, judge of afflictiō by our present sense; but by looking to the fruit which doth follow, must season to our selves 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 afflictiō, or two; but after we be exercised, acquainted, & made patient in bearing the yoke.

FRom these considerations, he will have them to draw comfort, & cowrage; and to recover themselves from their dejection of mind. Teaching us, 1. That afflictions bring discowragementes with them, whereby hand and heart fail in God's service. 2. That discowragement must be resisted, by consideration of GOD the Author, and His wise ends of afflicting of us.

VNder 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 by-paths, for eschewing thereof. 2. In a good course, we must not halt, not walk feeblie, nor fearfullie; but stoutlie, 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.

2. The Apostle's diligence and prudency, to recover these faynting Hebrews, Teacheth, 1. That we must not cast down our countenance on weak Brethren, who do not so boldly avowe 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, be givith them a number of wholesome Preceptes, for ordering of their life, and conversation.

From the Precept, for following of Peace and Holiness, LEARNE. 1. That we must beware of all provocation of any amongst whom we live: For we have troubles aniew, albeit we make none to our selves. 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, persue after it, as far as is lawful. 3. The farthest we may follow Peace with men, is, as it may stand with Holiness and Duetie towards God. 4. It is more dangerous to quite Holiness, than to quite Peace: for, he that followeth Holines, shall see God, albeit he find not peace amongst men. But, if any man prefer men's peace before Holiness; while he gayneth 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 eschiwing 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, & 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.

2. He joineth another poynct of advertisement with the former ; That they beware, lest any bitter root break forth, whereby many be defiled: that is, lest 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, & 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, to curb this bitter root, preventing the out-shooting thereof.

HE expoundeth this bitter root, in the example of fornication, and prophanitie, like Esau's. THEN, 1. Fornication and prophanitie, 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 Prerogatiues, do prove themselves profane persons, and are justly ranked in with ESAY.

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 deliberatelie to commit that sin, which they know may cut them off frō the Blessing: because sundry times (albeit not always) God doth punish presumptuous sinners, with giving over the man to his own ways, and final impenitence. 2. Esau's example showeth, howe justly they may be depryved 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 Birthright. 3. His example showeth, howe 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 • he profane man's disposition, to desire the Blessing; and yet despise the Means whereby the Blessing is gotten: to 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 Blessiag 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 vntymous 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 • he 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 Tears, & 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, & 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, & 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 prophanitie; because we are delivered from the terror of the Law, verse. 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 MOVNT SION. 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 MOVNT SION, represented the state of men reconciled through Christ, and under Grace. Let us take a view of both, as th' Apostle setteth them before our eyes: and first, how the state of a man vnreconciled, in nature, and under the Law, & 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 perplex • tie, and fire; represented by Blackness, and Darkness, and Tempest.

WHAT FARTHER? 4. There is no fleeing from Compearance before our Judge; Summonds, and Citations, go forth from Him, and powerfullie s • asse 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 Dittie, what we should have done, and have omitted; and, what we should not have done, & have committed; without giving any strength to obey for time to come; represented by the sound of words. 6. By this Charge, & new exaction of the Law, an unsupportable weight lieth upon the Conscience, pressing it down, to Desparation, 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 dittie; represented by the people's entreating▪ That the Word should not be spoken to them anymore. 7. There is an impossibility to help our selves by anything we can do, or to do anything better nor we have done: and the s • ene impotency of our cursed nature, maketh the Cōmandement, for time to come, a matter of Desparation, 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 Mountayne. 9. Such uncleanness, and vylnesse, as not only our selves, but our Beasts, and Cattle, 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 Guiltie, as the Judge will not put hand in 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 ignominiouslie; represented by stoning, or darting • where the stone, or dart, lighteth upon the Malefactor, but not the hand which threw it.

YET FARTHER. 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 th'estate wherein we are by nature▪ according to the Law; wherefra we are delivered by Christ▪ according to the Gospel, as followeth.

THis is th'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 SION. 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, wand • ing 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 SION stood. 3. Without Christ, exposed to the wrath of the living God: Through Christ, admitted to remain, as reconciled, in the City of the living God. 4. Without Christ, affrayde, 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 HIERVSALEM. 5. Without Christ, heyrs of Hell: Through Christ, Citizens of Heaven. 6. 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. 7. Without Christ, Angels our foes: Through Christ, our Fellow-Citizens.

2. WIthout Christ, we are as scattered 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 governament 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 depryved our selves of our Inheritance, and wasted all our Father's Benefits on Vanities: Through CHRIST, our forfaulting is reduced, our Inheritance redeemed, we brought back to the Family, restored to the Inheritance, dignified with the First-borne, 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, & whose portion is beneath: Through Christ, our Names are enrolled in Heaven, amongst those who are written in the Book of Lyfe, 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 access 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 Ranke 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 Spirites, are fred from Sin, and Miserie; and made perfect, in Holiness, and Glory: having the same Groundes of Right to Heaven, thorough CHRIST, which they have who are entered already into Possession.

HEE 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 Typicall Ordinances of the Law, under the Olde Covenant: but we are exempted from that Olde Covenant, and are entered into the Newe; which freeth us from that Yoake, 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 Olde Covenant, and to take Burthen for us, for keeping of the Newe 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, yet doeth His Blood not speak against us, as ABEL'S did speak against KAIN, 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, WEE LEARNE,

1. That the impenitent, and unrenewed man, how secure soever he sit, 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, what-so-ever 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 prophanitie. For, to this ende all his speech doeth tend.

FRom these Considerations, he chargeth them, to beware, lest they make light account of CHRIST'S Doctrine. The word importeth a shifting of CHRIST, speaking, by some excuse, or pretence. THEN,

1. The way to eschew Prophanitie, and Apostasy, is to embrace, and make much, of CHRIST'S speaking unto us in His Word. 2. What-so-ever 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 judgementes, than upon the despysers 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 playnnesse, and spiritualitie 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 Heavenlie Clearnesse of CHRIST'S Gracious Offer, above his dark Types: As much more heavy and certain Wrath shall overtake the despysers of His Doctrine, nor the despysers 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 Threateninges to their own Heartes, 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 preach unto them, but themselves.

To put an edge upon the Threatening, he showeth, howe 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. xix. is He called. 2. His Terror, at the Daye 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. 2.6. 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 chaungeable Heavens and Earth being removed, He may make a Newe Heaven, and a New Earth, wherein His Subjectes, and His Kingdom over them, may remain forever settled.

THEN, 1. It is a good Mean, to get the understanding of GOD'S Mynde in the Scripture, to consider, and weygh, 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, but 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 changed. All things made, shall be shaken: but CHRIST'S Kingdom, and the Salvation of His Subjectes, shall never be shaken.

FRom the nature of this Kingdom granted unto us in CHRIST, and from His terribleness, he exhorteth us to steadfastnesse of Faith, and humble obedience. He saith, We have received it, because we have received the Right and Title, by the Gospel, and so • e 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 Receaver of this Kingdom, reverent serving of GOD.

THEN, Right is given to this Kingdom, before our service be done: Not because we have served here-to-fore; but to obliedge us to serve GOD here-after.

3. He will have us to serve GOD acceptablie; that is, pleasantlie, and chearfullie. Next, with reverence, or shame fastnesse, 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, vylenesse, and unworthiness. 3. And thirdlie. That they be done with reverende regard to GOD, in such a Godly fear, as may make us circumspectlie 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, other ways, 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 Cowrage, and Strength, from this believed Grace, to serve GOD, chearfullie, and reverentlie.

BEcause the holiest men, have need of the Spurres of GOD'S Terror, to stir up their laysie flesh, he closeth with a Watch-word of MOSES▪ DEVTER. 4▪24. terrifying the people from ldolatrie, or Imagerie; which he applieth for making men circumspect in their manner of worship.

TEACHING VS 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 fead 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, LEARNE, 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, & kyndlie; as if it were grounded on Bands of Nature.

FRom this Precept, LEARNE, 1. That we are ready to forget Charity to Straungers, especially to be Hospital unto them. 2. That the possibility of finding Straungers better men nor we take them to be, should over-balance the suspicion of their sleightnesse, and should set us on to do the duty. 3. That if a man, intending to do good, do more nor he intended to do, it shall be imputed unto him, no less, than if he had intended the same.

FRom this, LEARNE, 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 our selves▪ before we die.

FROM THIS WEE LEARNE, 1. That Breakers of Wedlocke, and unclean persons in a single life, are both reserved unto GOD'S • udgement, howe lightly soever men let them pass. 2. That Marriage being provyded of GOD, for a Remedy of Incontinencie, maketh Uncleanness the heavier sin. 3. That seeing it is GOD'S DOCTRINE, to commend Marriage, for Honorable; and hath pronounced it, not only Lawfull, but Commendable in all persons, of what-so-ever Place, or Calling, and hath justified it, for Vndefiled; 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, I. TIM. CHAP. iv. verse. 1.2. The doctrine of the Devil.

HEre we are TAVGHT, 1. That the enlargement of our Desires, to have more and more wordly goods, whether we be rich or poor, is disallowed of GOD. 2. That GOD requireth Contentation with our present estate, howe 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 IOSHVA, Chap. 1.5. for our provision innecessaries. THEN, 1. The Promises made to IOSHVA, or any other holle 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 Mayntaynance, 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 IOSHVA, he concludeth Warrand, 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 Warrand 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, doeth its parte duelie, when it 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 conform there-unto.

WHEREIN HEE TEACHETH VS, 1. Who is worthy to be a Guyde 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 ende of their conversation, People are commanded here, to remember Them, and imitate Their Faith; but no farther.

THis Sentence SERVETH, FIRST, To show the aeternitie, and immutability, of JESUS CHRIST, in Himself, and all His Properties, of Truth, and Love, and Pity, &c. AGAYNE, 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 THIRDLIE, It serveth to encowrage us, to be constant in the Faith: because JESUS CHRIST is vnchangeablie 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 diverse and strange Doctrines. THEN, 1. Doctrine which agreeth not with the Word of GOD, uncouth and strange Doctrine, which the Apostles did not acknowledge, and recommende 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 steadfastlie believed, and stood unto; and not looselie laid hold upon; lest we lie open to the wind of false Doctrine.

2. He bringeth in, for example, the Doctrine of Distinction of Meats, wherein the Iewishlie affected did place some holiness, and help to Salvation: and yet they who moste leaned to the same, were least profited there-by.

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 Distinctions of Meats. For, under the Law, Distinction was commanded, for the leading of men to some Dueties, signified there-by: 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; where-with he will have the heart established, and not with Meats.

THEN, 1. The ground of devysing, and urging of Superstitious Ceremonies, is the vnquyetnesse, and unstableness, of men's hearts, wanting satisfaction in GOD, and His Ordinances; and therefore, seeking to supporte themselves, by means of their own devysing. 2. It is the Doctrine of Justification by Grace only, and nothing of our doings, which giveth true rest to our hearts, and quiet settling to the Consciences.

Such as pertinaciouslie 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 praefigure 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 Devyses; 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 poynct of serving the Tabernacle: for, so doeth the Apostle reckon. 4. Such as will eat of JESUS, and be part-takers of Him, must beware to serve the I • wish Tabernacle▪ by keeping on foot, and continuing the Ceremonies, and appertaynances annexed there-unto: such Feasts, such Iubilies, such Altars▪ such Sprinklings, and holy Water, such Priests, and Vestementes, &c. as LEVI had.

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

THEN, 1. Those Ordinances of Levitical Service, were Figures of CHRIST, some in one parte, 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, LEARNE, 1. That JESUS is our Food▪ who believe in Him, by whom our Souls are kept alive, and maintained every day Spirituallie, 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 praescrybeth, without mixing anything there-with.

HEE showeth, that this was praefigured in the Law: For, LEVIT. 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 adheared to the Tabernacle, and Levitical Service, a • needful to their Salvation, (specially after CHRIST, the Sin-Offering that was offered) should not be part-takers of Him. Again, The Sin-Offering was offered without the Campe; to show, that such as would be part-takers 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 in to the Sanctuary: To show, That CHRIST should be taken from them; who, after His Bloode was shed, and had made Atonement within the Sanctuary of Heaven, should not relinquish the Jewish Tabernacle, and the shadowing Figures there-of.

ANOTHER ende of the burning of the Sin-Offering, without the Campe, he showeth, first, To be, The praefiguration of the ignominious usage of CHRIST'S Body, casten out of the City of Jerusalem. 2. Agayne: Lyke as the Sin-Offering, how-be-it the body thereof was burnt without the Campe, yet the blood of it was brought within the Sanctuary, to make a Figuratiue Atonement: Even so, howe baselie so-ever men did use CHRIST'S Body, in casting of it without the City; yet was his Bloode in high estimation with GOD; made Atonement for the People, and sanctified them.

HENCE he draweth an Exhortation. To be ready to renounce the Worlde, and to take up our Cross, and follow CHRIST. Wherein he TEACHETH VS, 1. That CHRIST'S Sufferinges without the City, represented the state of His Mystical Body, and Kingdom, thrust forth, and contemptiblie rejected of the Worlde. 2. That such as will be part-takers of CHRIST, must resolve to be so handled also, and must sequestrate their affections from the Worlde, and must be contented to be crucified unto the Worlde, 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 Worlde.

HEE giveth a Reason of this Exhortation, TEACHING, 1. That the instabilitie of this present Worlde, and our short and uncertain time of Pilgrimage there-in, should be a Motiue, to make us loose our affections off it in time. 2. That the hope of a quiet, and sure, and blessed Place of Rest here-after, should be another Motiue, to make us renounce this Worlde, with the better will. 3. That the true Pilgrimes Employment in this Worlde, is, To be seeking, howe to come Home, to his own Country, and City, prepared for him.

ANOTHER Exhortation, to offer Spiritual Sacrifices. WHEREIN WE LEARNE,

1. That as CHRIST hath abolished all properly called Priests by Office; So hath He made all Christians Spiritual Priests, by common Duetie. 2. As CHRIST hath offered the Propitiatorie Sacrifice of His own Body, once for all that are to be saved, and hath left no properly called Sacrifice, no Offering for Sin, no Propitiatorie 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, Prayses, and Thanks-giving to GOD. 3. That these our Sacrifices of Prayer, and Praise, is the Spiritual Service of Saints, aunswerable to the Thanke-Offering of the First Fruits, and Calves, and Bullockes; which was the external Sacrifice of the Olde 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 Prayses, are not to be offered by the mediation of Saynct, 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 VS,

1. That good works, and Alms deeds, are appointed to be of the number of Spiritual Sacrifices, and a parte of the THANK-OFFERINGS of the Saints.

2. That because they are Sacrifices, they must not be offered to the Idole 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 parte of the THANK-OFFERINGS of the Sayncts, they must not encroach upon the SINNE-OFFERING of the SAVIOR, the only Expiatorie, the only Propitiatorie, and the only Meritorious Sacrifice.

3. That being so offered, they are well pleasing unto GOD: The smell of CHRIST'S SINNE-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 Guydes, 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 Dennes of Confusion, but Houses of Order; having some to be Guydes and Rulers, and some to be instructed and guyded, 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 provyded.

3. The right duty of the Office-bearers in the Church, is, First, To be Guydes, poyncting 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 thirdlie, Rulers by the Rodde of Discipline, to take order with the scandalous, and to recall Wanderers, to encowrage the obedient; for, thus much doeth the word import.

4. The duty of the people, is, To obey the direction of such Guydes, 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 moste assiduous, and painful, setting, not of the body only, but the spirit on work; because it is a Charge, of WATCHING.

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

4. The weyghtinesse of their Charge, should affect their people, and move them, to concu • re, for their partes, as they are able, for their encowragement.

3. Another Motiue, 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 other-ways.

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 VS, 1. That albeit the Scripture giveth no warrand, to seek the benefit of the Prayer of Saints departed, or of Angels; yet it giveth warrand, for seeking of the mutual concurrence in Prayer, of these 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 there-by.

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 vnjustlie 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 cowrage, pray for them.

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

THEN ; The purpose, desire, and endevoure to live honestlie, 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.

HEE joineth a Reason, for their own good, to pray for him; that the impedimentes 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 inducement • s, to set us on work. 2. Manie hindrances of our good and comfort, do stand in the way, which by Prayer might be removed.

NOwe, he prayeth for them, whom he hath in the former words requested to pray for him.

THEN, 1. Prayer is a mutual Duetie, 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 proceedeth from GOD, and • s preserved by Him, in His Church; and, That it doeth please Him well, that His Children should be in peace, and should study there-unto.

3. Agayne: He descrybeth 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 Proppes 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. How-so-ever He employe the Ministry of Men, to feed His Flock under Him; yet doeth He keep the Place and Style of ARCH-PASTOR, or GREAT SHEPHEARD, to Himself. 3. People, how-so-ever 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, and 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 Sheepes cause, can raise the Sheep from death also, for the Shepherds cause.

6. The third Proppe of Confidence, for obtaining this Prayer, is, The Bloode of the Everlasting Covenant, through which he seeketh his Petition to be granted.

THEN, 1. It is CHRIST'S Bloode which hath ratified the Covenant, and established our Reconciliation, to endure forever; because the Virtue of that Bloode is perpetual. 2. It is thorough that Bloode, that everything is purchased, for which we can pray. It is the Pryce of the Purchase of Sanctification unto us, as well as of 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. Onelie 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 endevoure our selves, to work every sort of good work; having a due respect unto all GOD'S Commaundementes. 3. What-so-ever 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 howe 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, where-by 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 ascrybing of Glory unto JESUS, forever. Amen.

THEN, 1. CHRIST JESUS, is true GOD, worthy of Divine Glory, FOR EVER. 2. The Prayer and Prayses which we offer unto GOD, must come from so advysed a Mynde, as we may seal the same with Faith, and hearty Affection, imported in AMEN.

LAST of all, he exhorteth them, to take in good parte, 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 where-of, he giveth ; Because he had written this Letter but in few words unto them; and might not insist in those poynctes 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 SCRIPTVRE hath in short. 2. It is very irksome for men, to have their sluggishness stirred up by EXHORTATION, and the same things inculcate again and again: But their own Profite should make them to suffer it patiently. 3. The writing of SCRIPTVRE, praejudgeth not the use of Preaching; but both keep their own room; The SCRIPTVRE serving for a short laying down of the Grounds to be taught, and Exhortation serving to dilate and urge the Truth delivered in SCRIPTVRE, as their Case requireth.

FROM this learn, first, That the Deliverie of one TIMOTHY, out of the hands of his Persecutors, should be a matter of Comfort, and Ioye, unto as many CHURCHES as do hear of it. SECONDLIE : Good News should be spread abroad; and, are a fit Matter for Christian Epistles.

FROM THIS LEARNE, FIRST, That as it is the mutual duty of Christians, to send 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 SCRIPTVRE to come in the Peoples hands.

THIS closing of the EPISTLE, usual to the Apostle, TEACHETH,

1. That Grace, is the common good of the CHURCH; where-unto every Saynct hath entresse.

2, That Grace is all that can be desired: For, if the Fountayne of GOD'S Grace, or Favor, run towards a man, what can the man stand in need of, which the over-running Streame of GOD'S Good-will shall not carry unto him.

The Post-script.

WRitten to the Hebrews, from Italy, by Timothy.

SOME inconsiderate hand hath put to this POST-SCRIPT, appearinglie: For, this Epistle was ordained by the Apostle, to carry the News of Timothy's 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 thirdlie; Timothy was not as yet come to that place where the Apostle Paul was, when this Epistle was directed: for, then, had he been certain of Timothy's 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 WEE COLLECT, That POST-SCRIPTS are not a parte of the TEXT, nor of the APOSTLES own writing; neither ought they to have such Authority, or Credite, as the TEXT hath, which always agreeth with it self, 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.