A Short Explanation of Hebrews, Chapter 10

A Short Explanation of Hebrews · Chapter 10

p. 193The summe of Chap. X.

THIS ONCE OFFERING of CHRIST, putteth the mayne difference betwixt this Sacrifice, and those Offeringes of the Lawe; which, because they were repeated, could never perfect the worshipper, Vers. 1. For, if they could hauehave perfected the worshipper, p. 194they should hauehave ceased to bee repeated, Vers. 2. Nowe, cease they did not, but were repeated, Vers. 3. Because they could not take awaye sinne, Vers. 4. Wherefore, as the Scripture doeth witnesse, (PSAL. xl.) Sacrifices of the Lawe were to bee abolished, and Christ His Sacrifice to come in their rowme, Vers. 5.6.7.8.9. By which Sacrifice, once offered, wee are for ever sanctified, Vers. 10. And, as their sacrifice was imperfect, so was their priesthoode also, ever repeating the same sacrifices, which could not (because they were repeated) abolish sinne, Vers. 11. But Christ hath ended His sacrificing, in His once offering; and entered to His Glorie, to subdue His Enemies, Vers. 12.13. Having by that once offering, done all to His Followers that was needfull to perfect them, Vers. 14. As the word of the Newe Covenant, IEREM. XXXI. prooveth, vers. 15.16.17.18. Having spokē, then, of Christs Divine Excellencie, and of the Priviledges which the Faythfull hauehave in Him, I exhort you, to make vse of it: in speciall, seeing wee hauehave, by Christ's Bloode, accesse vntounto Heaven, Vers. 19. By so perfect a Way, as is Christ's Fellowship, of our nature, Vers. 20. And so great Moyen, by Christ, before vsus there, Vers. 21. Let vsus strengthen our Fayth, for the better gryping of our Iustification, and Sanctification, through Him, Vers. 22. And let vsus avowe our Religion constantlie, Vers. 23. And helpe forwards one another, Vers. 24. Neglecting no Meanes, publicke, nor private, for that ende, as some Apostates hauehave done, Vers. 25. For, if wee make wilfull Apostasie from His knowne Trueth, no MercieMercy to bee looked for, Vers. 26. But certayne Damnation of vsus, as of His Enemies, Vers. 27. For, if the Despysers of the Lawe were damned to death, without p. 195merciemercy, Vers. 28. What Iudgement abydeth those, who so abuse IESVS, His Grace, and Spirit, as wilfull Apostates doe? Vers. 29. For, GOD'S Threatening in the Lawe, is not in vayne, Vers. 30. And, it is a fearfull thing to fall, as a Foe, in GOD'S Hand, Vers. 31. But, rather, prepare you for such Sufferinges, as you began to feele at your Conversion, Vers. 32. Partlie in your owne persons, and partlie by your fellowship with Sufferers, Vers. 33. Which you did joyfullie beare, in hope of a Rewarde, Vers. 34. Therefore, retayne your Confidence, Vers. 35. And bee patient, Vers. 36. GOD will come, and helpe, shortlie, Vers. 37. And, till Hee come, you must liue by Fayth, and not by Sense: But, if you will not, you shall bee rejected, Vers. 38. But I and you are not of that sorte that shall make Apostasie; but of the number of true Believers; who shall persevere, and bee saved, Vers. 39.

The doctrine of Chap. X.

THAT hee may yet farther show the impossibilitie of offering Christ oftener, hee giveth the often repetition of Leviticall sacrifices, yeare by yeare, for a reason of their imperfection, and inhabilitie to perfect the worshipper: and therefore, of necessitie, Christ's sacrifice could not bee repeated, except wee should make it imperfect, lyke the Leviticall, and vnable to perfect the worshipper, is the Legall sacrifice was.

The force of his reasoning, is this: The moste solemne sacrifice offered by the high Priest himselfe, L…VIT. xvj. and least subject to repetition of all the sacrifices, being offered not so often as each monethmonth. p. 196or each weeke, or each day, as some sacrifices were; but once a-yeare onelie; yet, because they were repeated, yeare by yeare, they were declared, by this meanes, vnable ever to make the commers therevnto, perfect. Therefore, Christ's sacrifice could not bee often offered; lest, for that same reason, it should bee found imperfect also. And, this is his drift in Vers. 1.

Hee prooveth his reason to bee good, thus: If they could hauehave perfected the commer, then they should not hauehave beene repeated, but ceased from beeing offered, because they should hauehave delivered the worshipper, perfectlie, from sinne: and, having done that, the repitition was to no purpose, Vers. 2. But they did not free the worshipper from sinne: for, still after offering, hee professed himselfe guiltie, (for anie thing these sacrifices could doe) by offering of a newe Offering, Vers. 3. And no wonder; because such sacrifices were not worthie to expiate sinne; and, so, vnable to take away sinne; and, so, also, vnable to quyet the Conscience.

VERS. 1. FOR, the Lawe having a shadowe of good thinges to come, and not the verie image of the thinges, can never, with those sacrifices which they offered yeare by yeare continuallie, make the commers therevnto, perfect.

THE Olde Covenant, is called the LAW, because it was drawne vp in a Legall forme, vponupon p. 197conditions of obedience to the Lawe: and Grace and Lyfe in IESVS CHRIST to come, were set before them in Shadowes; not in a cleare manner, as in the Gospell.

THEN, 1. In the Olde Covenant, the Lawe was expresslie vrged, and Grace in the MESSIAS covered, and hid, vnderunder Vayles. 2. Christ, and his Grace, and the good thinges which come by him, were not so hid, but they might hauehave beene seene, albeit but darklie, beeing, as by their shadowes, represented. 3. The revealing of Christ, and his Benefites, vnderunder the Gospell, and vnderunder the Lawe, differ as farre in measure of light, as the shadowe of a thing, and the lyuelie image thereof, drawne with all the lineamentes. For, they sawe Christ, and Righteousnesse, and aeternall Lyfe through him, as those which are in the house see the shadowe of a man comming, before hee enter within the doores: but, wee, with open face, beholde in the Gospell, as in a Mirrour, Christ's Glorie shyning; Christ, in the preaching of his word, crucified before our Eyes, as i… were, and bringing with him Lyfe, and Immortalitie, to light.

2. Hee maketh the repeating of the Sacrifices, a reason of their inhabilitie to perfect the commers therevnto: That is, Perfectlie to satisfie for those, who came to the Sacrifice, and to sanctifie, and saue them, in whose name it was offered.

THEN, 1. A sacrifice that perfectlie satisfieth God's justice for sinne, can not bee repeated: and, a sacrifice which hath neede to bee repeated, hath not perfectlie satisfied God's justice for the sinner, nor perfected the sinner, for whome it is offered, by p. 198doing all that Iustice requyred, to purchase justification, sanctification, and salvation, to him. 2. Whoso-ever will hauehave Christ offered vp in a sacrifice oftener nor once, whether by Himselfe, or by another, denyeth the perfection of that sacrifice on the Crosse; denyeth, that by that one sacrifice purchase is made of all that is required to perfect sinners; which is fearfull blasphemie.

Vers. 2. For then would they not hauehave ceased to bee offered; because that the worshippers once purged, should hauehave had no more conscience of sinne.

BY way of question, hee asketh; Would not those Sacrifices hauehave ceased to bee offered, if they could hauehave made the commers therevnto, perfect? THEN,

The Apostle esteemeth this Reason so cleare, that anie man, of sound judgement, beeing asked the question, must, of necessitie, graunt it. For, Natures light doeth teach thus much, That if a sacrifice doe all that is to bee done for the sinner, it standeth there, because there is no more to doe. If it pay the full pryce of the sinners expiation, at once offering, what neede can there bee to offer it over agayne? And, therefore, if Christ's one sacrifice, once offered, perfect the commers therevnto, must it not cease to bee offered anie more, by this reasoning of the Apostle? For, if Hee hauehave made a perfect purchase of what-so-ever is requyred to perfect vsus, by once offering, Wisdome and Iustice will not suffer the pryce of the purchase to bee offered agayne. And if Hee p. 199must bee offered agayne, Hee hath not perfected the purchase for vsus, by anie Offering going before.

2. The Apostle his Reason, why a Sacrifice which perfecteth the worshipper, must cease to bee offered, is; Because, that the worshipper, once purged, should hauehave … more conscience of sinnes. By which hee meaneth not, that the purged worshipper may doe, heereafter, what hee listeth, and make no conscience to sinne: nor …et, that after hee is purged, and falleth into a newe sinne, hee should not take with his guiltinesse, and repent, and run agayne to the Benefite of that Sacrifice: But this hee meaneth, That the purging of his Conscience, by vertue of a perfect Sacrifice, is such, that hee is fred from the just Challenge, and condemnatorie Sentence of the Conscience, for that sinne where-from hee is purged.

QVESTION. How is it, then, will you saye, that manie of GOD'S Children are often tymes troubled with the guiltinesse of their Conscience, for those same sinnes, which they hauehave repented, and sought pardon for, through Christ's Sacrifice, and found Remission intimated, and Peace graunted?

I ANSWERE. Not for anie imperfection of the Sacrifice, or of their Remission; but for the weaknesse of their gryping of the ever-flowing Vertue of that once offered Sacrifice, & the Remission granted therethrough.

THEN, 1. Hee that is purged by Vertue of the sacrifice of Christ, hath God's Warrand, to hauehave a quyet and peaceable Conscience. 2. And if he hauehave p. 200a Challenge, after hee is fled to this sacrifice, hee may, by God's approbation, stoppe the same, by opposing the Vertue of that perfect sacrifice, to the Challenge.

3. The commers vntounto the Sacrifice, to hauehave bene…te there-by, vers. 1. are heere called Worshippers, vers. 2. THEN, The LORD reckonet… it a parte of Divine service, and Worship done vntounto him, to come, and seeke the Benefite of that sacrifice, where-by Hee is pacified, and wee ransomed.

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

THEN, That sacrifice which purgeth the Conscience from sinne, doeth also perfect the Man: Neyther needeth hee anie thing vntounto salvation, which such a sacrifice doeth not purchase. And, such is that once offered Sacrifice of CHRIST.

Vers. 3. But, in those sacrifices, there is a rememberance agayne made of sinnes everie yeare.

HEE prooveth, That the Leviticall Sacrifices tooke not away the Conscience of Sinne▪ because there was a yearlie commemoration made of the same sinnes; not onelie of that yeare, but also of former: yea, beside the commemoration expresslie done by the Priest, …ven in these repeated Sacrifices, sayeth hee, there was, … effect, a reall taking vp agayne of those sinnes▪ for p. 201which Sacrifice had beene offered before: because the offering of Sacrifice of newe, did playnlie importe, That by no praeceeding Sacrifice, was the Ransome of the Sinner payed. And, so, in effect, the Sacrificers did professe, That for anie thing which the former Sacrifice could merite, their sinnes remayned vnexpiated.

QVEST. But you will aske ▪ Were not Believers, vnderunder the Law, purged from their sinnes, and made cleane, and whyte as Snow? PSAL. lj.7. I ANSWERE. Yes, indeede; but not by vertue of those Typicall Sacrifices; but by Vertue of the Sacrifice signified by them: To wit, The Sacrifice of the true Lambe of GOD, which taketh away the sinnes of the Worlde. And, therefore, when Attonement, and expiation of sinne, is attributed to the Leviticall Sacrifices, as LEVIT. xvij. vers. xj. The forme of speach is Sacramentall, the propertie of the thing signified beeing ascrybed to the signe, as was marked before.

QVEST. But doe not we Christians make a commemoration of our sinnes, yeare by yeare? yea, daylie, remembering even the sinnes of our youth, and deprecating the wrath which they deserue? I ANSWERE. It is true, wee doe▪ but not by way of offering a Sacrifice, as they: for, of them it is sayde heere, In those sacrifices, there is a rememberance of sinne.

QVEST. What is the difference betwix… commemoration of sinne, without renewed Sacrifice, and commemoration of sinne, with …enewed Sacrifice? betwixt the Iewes commemoration p. 202of sinnes, yeare by yeare, spoken of in this place, and the commemoration which true Christians doe make?

I ANSWERE. The Iew in his solemne Commemoration of sinne, by renewed Sacrifice, did reallie professe two thinges: One, That no Sacrifice, formerlie offered, was sufficient to expiate his sinne, or cleanse his Conscience. Another, That hee had not sufficientlie gryped, by Fayth, that signified Sacrifice, which was to come; but had neede, through the Spectacles, and Transparent of these Typicall Sacrifices enjoyned for his help…, to take a newe view of that true Sacrifice which was to come; of both which, the repeated Sacrifice did beare witnesse. But, wee, by Commemoration of our sinnes, and not sacrificing, professe, That by Christ's Sacrifice, alreadie past, GOD'S Iustice is so well satisfied, as there is no neede of newe Sacrifice, nor ofter offering of that one: and, therefore, that wee desire no other Ransome, but Christ's, which is payed alreadie on the Crosse; but onelie craue, to hauehave, by Fayth, a better grip of Christ, who hath payed the Ransome for vsus; that wee may finde the Vertue of his Ransome yet more and more in our selves.

QVEST. But, what if with the Commemoration of sinnes, yeare by yeare, and daye by daye, wee should pretende to joyne a Sacrifice, that newe expiation might bee made, by offering of Christ over agayne, as is pretended to bee done now-a-dayes?

I ANSWERE. By so doing, wee should take away p. 203the Difference, which the Apostle heere putteth betwixt the Leviticall Sacrifices, and Christ's; and, make Christ's no better than theirs: Wee should avow. That Christ's Sacrifice on the Crosse, done by himselfe, was not a full Ransome for our sinnes; but, That … man's offering were able to doe that which Christ's Sacrifice on the Crosse had not done. Finallie, with the Iew, wee should avowe, That the True, and Satisfactorie Sacrifice, were not as yet come; nothing heretofore beeing done, which were able to pacifie GOD, or purge the Worshippers from the Conscience of Sinne. For, if a man thinke, that the pryce of expia…ion of sinne bee alreadie payed, hee doeth but mocke GOD'S Iustice, and disgrace the Pryce payed, if hee pres…e to pay the Pryce over agayne.

Vers. 4. For, it is not possible, that the blood of Bulls, and of Goates, should take away sinnes.

HEE giveth a Reason, why these Sacrifices could not pacifie the Conscience; even because it is not possible, that they should take away sinne.

THEN, 1. The Conscience can never be purged, except it see sinne taken away, by a perfect Sacrifice, and a Ransome▪ so worthie, as Iustice may bee satisfied. 2. It is impossible▪ that Attonement was properlie made by the Leviticall sacrifice, but onelie figuratiuelie▪ because heere it is sayde, It was impossible they could take away sinnes. 3. Sinne is not p. 204wyped away by anie vnworthie meane: for, sinne beeing the breach of the Lawe of Nature, and of the written Lawe, GOD'S Majestie so glorious, His Iustice so exact, His Trueth, in threatning death to the offender, so constant, no lesse worth…e Sacrifice can expiate sinne, than that which is of valour to aunswere all these.

Vers. 5. Wherefore, when hee commeth into the worlde, hee sayeth, Sacrifice and offering thou wouldest not; but a bodie hast thou prepared mee.

Vers. 6. In burnt Offeringes, and Sacrifices for sinne, thou hast had no pleasure.

HEE prooveth, by testimonie of the xl. PSAL…, vers. 6.7. &c. that these Sacrifices did never, by themselues, pacifie GOD: and, therefore, were not to endure longer than Christ should come, to fulfill what they did signifie; and, so, abolish them.

THEN, Neede-force, the Olde Church was not altogether ignorant of the imperfection of their Legall service, for remooving of their sinnes; and, that the true expiation of their sinnes signified by these sacrifices, was to bee sought in the MESSIAS.

2. CHRIST is brought in by the Prophet, comming into the worlde: That is, Taking on our nature, and manifesting himselfe in the flesh: because, by the Word, hee is set before the Church of that p. 205tyme, as incarnate; remooving the Leviticall Sacrifices, and offering himselfe in their place.

THEN▪ The Word of GOD bringeth all Divine Trueth to a present beeing vntounto Fayth: and, so, by prophesie, made Christ, incarnate, present vntounto the Fayth of the Fathers, vnderunder the Law.

3. CHRIST'S wordes vntounto the Father, …re, Sacrifice and oblation thou wouldest not; but a bodie hast thou prepared mee. Which is, in substance, the same with, Myne eare hast thou opened, or bored vntounto mee, in the HEBREW, PSALME xl.6. For, if the Father open the Eare of his Sonne, by making him a wyse Servant, for the worke of Redemption: if hee bore his Eare, by making him a willing and obedient Servant; then must bee also prepare a Bodie vntounto him, and bring him into the worlde, by incarnation, that hee may accomplish that Service as became.

THEN, 1. CHRIST'S Bodie is of GOD'S preparation, and fitting; made of GOD, so holie, and harmlesse, so free of sinne, as it should bee fitte to bee joyned with the Godhead of the Sonne, and fitte to bee an expiatorie Sacrifice for sinne. 2. The Sacrifice of Christ's Bodie, and the obedience done to GOD in it by him, is the Accomplishment and Substance of these Sacrifices. 3. GOD was never pleased, nor pacified by these Sacrifices, in themselues; but by Christ's Sacrifice, signified by them. 4. GOD prepared a Satisfaction to Himselfe, for vsus, when wee could not.

p. 206Vers. 7. Then sayde I, Loe, I come, (in the Volume of Thy Booke it is written of Mee) to doe Thy will, O God.

THen, sayde CHRIST, Loe, I come, to doe Thy will, O GOD: That is, When the Legall Sacrifices are found and declared vnable to pacifie GOD, CHRIST THEN findeth it the fitte tyme to come into the worlde; and, to doe that which the Sacrifices did fore-signifie, but could not effectuate. THEN, 1. CHRIST did not thinke it the due tyme for himselfe to come into the worlde, till it should bee found, that without him, neyther GOD could bee satisfied, nor Man saved, by anie other meane, but by His obedience. 2. CHRIST assumed our nature, and offered Himselfe in our rowme, to the Father, willinglie; readie to performe what the Father's Will could exact of vsus: yea, earnestlie desired hee to discharge that service for vsus. BLESSED BEE HIS NAME, for that Willingnesse, even for evermore. 3. Speaking as in our nature, nowe incarnate▪ hee calleth the Father, his GOD. So Christ, as Man, hath our GOD, for his GOD.

2. One of the Reasons of His Offer-making, is, In the Volume of Thy Booke it is written of Mee: That is, So is it decreed, and fore-prophesied, in the Scripture of Mee, That I should satisfie Thee, O Father, and doe Thy Will, for Man.

THEN, 1. CHRIST hath a great respect to the Scripture, to hauehave all thinges fulfilled which are p. 207there spoken: though it should cost him his lyfe, hee will hauehave it done. 2. Hee desireth, that before wee boke vponupon his manner of redeeming vsus, wee should boke to the prophesies which went before of him in the Scripture. 3. The summe of GOD'S Decree, and of his Scripture, which revealeth his Decree, is, That GOD will saue Man, by Christ: or, That the Sonne shall bee incarnate, and doe the Father's will, for redemption of Man: That the Seede of the Woman, shall treade downe the head of the Serpent, is amongst the first Oracles of GOD'S Good-Will to Man.

Vers. 8. Aboue, when hee sayde, Sacrifice, and Offering, and Burnt-offeringes, and Offering for Sinne, Thou wouldest not; neyther hadst Thou pleasure there-in, which are offered by the Law:

Vers. 9. Then sayde Hee, Loe, I come, to doe Thy Will (O GOD.) Hee taketh away the first, that Hee may establish the second.

NOw, the Apostle gathereth from the words of the PSALME set downe vers. 5.6. that the Leviticall Sacrifices are abolished, and taken away, because they could not please GOD: and, from the wordes of the PSALME set downe vers. 7. declareth, That CHRIST'S Sacrifice is that onelie which pleaseth p. 208GOD, now come in the rowme of the Leviticall.

THEN, 1. Cleare Consequences drawne from the Scripture, are sound Doctrine. 2. Collation of places, doeth yeelde both ground of good Consequences, and ground of clearnesse. 3. The abolishing of Leviticall sacrifices, is necessarie, that CHRIST'S Sacrifice may hauehave the full place, and rowme, for pleasing of GOD, and saving of vsus.

Vers. 10. By the which Will, wee are sanctified, through the Offering of the Bodie of IESUS CHRIST, once for all.

THE Apostle showeth what this Will was, and how it is accepted by the Father. The Will is, That CHRIST should offer vp His owne Bodie, in a Sacrifice, once, for all. If but once, THEN, 1. It is not the Father's Will, that CHRIST'S Bodie should bee offered oftener than once. 2. If but once for ALL; THEN, These ALL, for w…me hee offered, were condescended vponupon, betwixt the Father, and the Mediatour. GOD knewe those whome hee gaue to the Sonne, to bee ransomed: and CHRIST knewe those whome hee bought. 3. If but ONCE for those ALL; THEN, That ONCE made a perfect Purchase for all those: The Father craved no more for their Ransome. Another offering for them, is needlesse: For, if it had beene needfull to offer aga…ne, once offering had not satisfied GOD'S Will, for their Ransome.

p. 2092. For the Father's Acceptation, and Fruite of it, hee sayeth, By this Will; to wit, beeing obeyed, wee are sanctified: That is, I and you, and the … of our societie… Elect, are separated from the peri…ing worlde… and consecrated, as devoted soules, vntounto GOD'S vse, as holie Vessels of Honour, reconciled in … tyme, regenerate, and by degrees, at length, throughlie made free of sinne, & endewed with GOD'S Image, in holinesse.

THEN, 1. Those onelie who are of the Apo…le's societie, set aparte for GOD'S vse, by Election, before tyme; and Regeneration, in tyme; those sanctified Ones, are those ALL, for whom CHRIST offered Himselfe. 2. All those, for whom CHRIST did offer Himselfe, are sanctified in GOD'S Decree; and, in due tyme, by vertue of CHRIST'S Offering. 3. Those who are never sanctified, the Bodie of CHRIST was never offered for them.

Vers. 11. And everie Priest standeth daylie, ministering, and offering, oftentymes, the same Sacrifices, which can never take away sinnes.

Vers. 12. But this Man, after Hee had offered one Sacrifice, for sinnes, for ever, sate downe, on the Right Hand of GOD.

THAT hee may ende the Comparison of Aaron… Priesthoode, and CHRIST'S, hee heapeth p. 210together a number of the imperfections of the Leviticall Priesthoode, to show the Reasons, why it must bee abolished, vers. 11. And, in the verses following, vntounto the 15. hee layeth open the Perfection of CHRISTS Priesthoode, which is to endure for ever. Let the wordes of the Text bee observed.

1. In the Leviticall Priesthoode, there is a pluralitie of Priestes, [everie Priest] importing manie. But in CHRIST'S Priesthoode, not a Priest, but Himselfe alone. THIS MAN, vers, 12. is opposed to their EVERIE PRIEST, vers. 11.

THEN, To make moe Priestes vnderunder Christ's Priesthoode, by speciall office to offer vp Christ, is to make the Priesthoode of Christ imperfect, lyke that of LEVI.

2. In the Leviticall Priesthood, everie Priest standeth, as a servaunt, mooueable in his office. But Christ sate downe, vers. 12. established with Dignitie in his Priesthoode, as Master, and Lord.

3. In the Leviticall Priesthoode, everie Priest standeth, daylie offering, often tymes. But Christ, vers. 12. offered but one Sacrifice, for ever.

THEN, Christ's Sacrifice never was offered, nor shall bee for ever offered, but once; say the contrarie who will.

4. In the Leviticall Priesthoode, they offered the same Sacrifices oftentymes: That is, Multitudes of sacrifices, of the same kinde. But Christ offered one sacrifice, for ever, vers. 12. That is, A sacrifice, one in number, and one in offering; one individuall Offering, one tyme onelie, offered Hee.

p. 211THEN, No sorte of pluralitie doeth Christ's Sacrifice admit; seeing it is one onelie, and onelie once offered. The Apostle leaveth no rowme for an vnbloodie sacrifice, beside the bloodie: nor another offerer, but Himselfe onelie: nor another tyme, but that ONCE, on the Crosse.

5. In the Leviticall Priesthoode, manie Priestes, manie sacrifices, oftentymes offered, could never take away sinne: But CHRIST, our Priest, offered one Offering; to wit, his owne Bodie; once, and not oftener: and this sufficeth for sinne, for ever, vers. 12.14.

THEN, That Sacrifice which taketh away… sinnes, must doe it at once, and for ever: and that sacrifice which doeth not take away sinnes at once, and at one offering, shall never bee able to take away sinnes by repetition, howe often soever it bee offered.

6. From the Apostle's Artifice, WEE LEARNE, 1. To gather together in our mynde, in a heape, the evills and imperfections of everie thing which is lyke to drawe, or divert vsus from Christ: and▪ on the other hande, the Properties and Excellencies of Christ, that wee may bee tyed fast vntounto Him. 2. In speciall, when anie Meane, or Instrument appoyncted of GOD, to bring vsus to CHRIST, is lyke to come in more esteemation than becommeth; wee are taught to rid Marches betwixt the same, and Christ: that the Meane may hauehave the Meanes rowme, and CHRIST may hauehave GOD'S rowme.

Vers. 13. From hence-foorth expecting, till His Enemies bee made His Foote-stoole.

p. 212WHAT is Christ doing now, then, seeing hee hath no sacrifice to offer? Hee is sitting at the Right Hand of GOD; from hence-foorth expecting, till his enemies bee made his foote-stoole: That is, his Manhead beeing no more on earth nowe subject vntounto suffering, is entered into the Fellowship, and Fruition of the Glorie of his Godhead, to exercyse his Power and Authoritie, for the good of his Church, and overthrow of his Enemies.

THEN, 1. Albeit all CHRIST'S Personall Sufferinges are ended; yet the Warre-fare of the Subjectes of His Kingdome, endureth still agaynst Enemies, such are as Satan, and the Wicked of the Worlde, and Sinne, and Death. 2. That Battell is CHRIST'S: Hee is Partie to all the Foes of His Kingdome: They are His Enemies. 3. Hee is not alone in the Battell: the Father is joyned with Him; and is set on worke, to subdue His Enemies; as it is sayde, PSAL. CX.1.2. Wherevnto this place hath reference; His Enemies shall bee made his foote-stoole. 4. Albeit this Victorie bee not compleated for a tyme, yet it is in working, and shall surelie bee brought to passe. 5. As our LORD expecteth, and wayteth on patientlie, till it bee done; So must wee His Subjectes doe also. 6. At length, the highest of His Enemies, shall bee made lower, than the basest of CHRIST'S Members. They shall bee made His FOOTE-STOOLE, subdued vnderunder Him, and tramped vponupon.

Vers. 14. For, by one Offering Hee hath perfected, for ever, them that are sanctified.

p. 213HEE giveth a Reason▪ why Christ nowe hath … more Offering to make, nor no more Suffering to endure; but onelie to beholde the fruite of his Sufferinges, brought about by the Father; and, to concurre with the Father, on his Throne, for that ende: Because, by one Offering, hee hath perfected, for ever, them that are sanctified. That is, By that once Offering on the Crosse, done and ended before hee sate downe on the Right Hand of GOD, hee hath payed the full Pryce, for ever, of the Purchase of Remission of sinnes, and salvation, to those that are consecrated to GOD, in holinesse.

THEN, 1. Who-so-ever will hauehave anie more offering vp of CHRIST, than that One, once offered before His Ascention; denyeth, that CHRIST, by Once Offering, hath perfected, for ever, them that are sanctified. 2. How-so-ever you take the word SANCTIFIED, whether for those that are separated from the Worlde, and dedicated vntounto GOD, In CHRIST, in GOD'S Purpose, and Decree; comprehending all those whome the Father hath given vntounto CHRIST, out of the Worlde; that is, the Elect: or whether you take it for the Renewed, and Sanctified in tyme; 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 bee Vessels of Honour, vntounto GOD.

2. They for whome Christ hath made that Offering once; those, sayeth hee, hee hath perfected, for ever. THEN, 1. Hee hath not made Purchase of a possibilitie of their salvation onlie: but Hee hath perfected them, in making Purchase of all p. 214that they neede to hauehave, even to their full Perfection. 2. Hee hath not purchased vntounto them the remission of some sinnes, and left the satisfaction to bee payed by themselues, for other some: but hath PERFECTED them, perfectlie satisfied for them, and perfectlie expiated all their sinnes. 3. Hee hath not made Purchase of some Graces vntounto them onelie for a certayne tyme, so as Hee will let them bee taken out of His Hand afterwardes, and perish: but Hee hath PERFECTED them, for ever. 4. Hee hath not appoyncted anie offering for them, to bee made by anie other, after Him: But, hath made ONE Offering, HIMSELFE, for them, which satisfieth for ever: so as the Father craveth no more offering, for expiating their sinne, for ever. For GOD hath set foorth CHRIST, to bee a Propitiation, through Fayth, in His Bloode, ROM. lij.25. That is, GOD maketh it manifest, by His Gospell, that Hee is pacified, in CHRIST, towardes them that belieue in His Bloode, that belieue in Him crucified.

Vers. 15. Whereof the holie Ghost, also, is a Witnesse vntounto vsus: For, after that Hee had sayde before;

Vers. 16. This is the Covenant that I will make with them after those dayes, sayeth the LORD; I will put My Lawes into their Hearts; and in their Myndes will I wryte them:

Vers. 17. And their sinnes, and iniquities, will I remember no more.

p. 215HEE prooveth, that it is needlesse there should bee anie repetition of a sacrifice for sinne, in the New Testament: Because, Remission of sinnes, purchased by Christ's death, who is the Testatour, is still in force, continuallie, in Christ's Kingdome; there beeing an Article of the Covenant, for Remission of sinnes, to the Confederated. And, if Remission of sinnes bee, no Oblation for sinne can bee, vers. 18.

1. Hee sayeth, that the holie Ghost is Witnesse vntounto vsus, of this Trueth, That Christ can not bee offered agayne. THEN, 1. Wee who doe teach this Doctrine, and deny anie more offering of Christ▪ as a sacrifice, hauehave the holie Ghoste testifying for vsus. 2. The holie Ghoste is Author of the Scripture, and doeth speake vntounto vsus there-by.

2. Hee declareth, the Newe Covenant to bee of the holie Ghosts making; and calleth Him THE LORD. Wherein hee teacheth vsus, 1. That the holie Ghoste it a distinct person of the Godhead, bearing witnesse, by Himselfe, to the Church, of the Trueth. 2. And one in essence with the Father, and the Sonne; even the LORD, IEHOVAH; Author of the Newe Covenant, with the Father, and the Sonne.

Vers. 18. Now, where Remission of these is, there is no more offering for sinne.

FROM this Article, of Remission of sinnes, in the Newe Covenant, hee concludeth, No more offering p. 216for sinne, but once, vnderunder this Covenant; Because, sinne is expiated.

QVEST. Howe, then, could there bee Remission of sinne vnderunder the Lawe, where there was daylie offering for sinne? Or, if there was Remission, howe could there bee offering for sinne? I ANSWERE. There is a Remission granted, vponupon Suretie given, for Satisfaction to bee made for the partie remitted: and, there is a Remission granted, for Satisfaction alreadie made for the partie remitted. The Remission that the Fathers vnderunder the Lawe had, was of the first sorte; VponUpon Promise of the Mediatour to come, and to satisfie. And with Remission of this sorte, a typicall sacrifice might stand, for signifying, that the true expiatorie Sacrifice was not yet payed, but was comming to bee payed. But, the Remission that wee get vnderunder the Gospell, is vponupon Satisfaction alreadie made by the true Expiatorie and Satisfactorie Sacrifice of IESVS CHRIST, done, and ended, with the personall suffering. And this sorte of Remission is it, whereof the Apostle heere speaketh; and it admitteth no manner of offering for sinne: neyther typicall offering, because Christ is come, and hath fulfilled what the typicall sacrifice did signifie: neyther the repeating of the true Expiatorie Sacrifice of Christs Bodie; because, then, Christ behooved to suffer daylie, and die daylie, after that hee hath made satisfaction. And, beside these two sortes of offering, the …ewish bloodie sacrifices typicall, and the true Expiatorie bloodie Sacrifice of Christ's Bodie on the Crosse, the Scripture p. 217acknowledgeth none. So, the meaning of … Apostle, in these wordes, must bee this: Where Remission of sinnes is alreadie purchased, by offering of the true Expiatorie Sacrifice, as nowe it is, vnderunder the New Covenant, there no more offering can bee for sinne anie more. THEN, 1. The Apostle acknowledgeth no vse for anie sacrifice vnderunder the Newe Testament, after Christ's Ascention: else, his Reason should not holde. 2. The sacrifice which is offered, to wit, the Bodie of IESVS, hath alreadie suffered for sinne: so that nowe the Remission of those, that is, of sinne and iniquitie, ALL SORT of the Elects sinnes, is obtayned there-by alreadie. 3. Not onelie NO SACRIFICE is anie more to bee offered for sinne vnderunder the Newe Covenant; but, also, No OFFERING, sayeth hee, bloodie, or vnbloodie, is to bee offered. 4. That Church which pretendeth to offer anie Offering for sinnes, of quicke, or dead▪ nowe vnderunder the Gospell, professeth, That no Remission of sinne is to bee had in such a Church: Because, vvhere there is Remission of sinne, there is no more offering for sinne, sayeth the Apostle, expresslie.

Vers. 19. Having, therefore, Brethren, boldnesse, to enter into the Holiest, by the Blood of IESUS.

FROM the by-past Doctrine, of Christ's Excelcellencie, and Riches of Grace, which commeth vntounto vsus through him, hee draweth Exhortations, for vse-making of this Doctrine, in soundnesse of Fayth, and the Fruites there-of, vntounto the ende of the Epistle. p. 218And, first, hee exhorteth, To seeke vntounto Communion with GOD in Heaven, through Christ; vsing the tearmes of the Ceremoniall Lawe, but mixed with wordes touching the Excellencie of the thing signified, aboue those Ceremonies: to showe the Hebrewes, That those Ceremonies had nothing in themselues, but did serue to represent Christ, and his Benefites: And, so, to drawe them from those shadowes, vntounto the trueth of that, which once beeing signified by them, is nowe manifested in Christ.

To make the Exhortation to bee the better receaved, bee setteth downe sundrie Priviledges of the Faythfull, vers. 19.20.21. From which hee inferreth his Exhortation, vers. 22. For the first Priviledge, hee sayeth, Wee hauehave libertie to enter into the Holiest: That is, Into Heaven.

1. In that hee maketh this Priviledge proper to the societie of Christians, himselfe, and others; hee teacheth vsus, 1. That so long as men are without Christ, they are debarred out of Heaven; no Doore nor Way open, but the flaming Sword of GOD'S Iustice, to keepe out everie one that shall preasse to enter, before Christ bring them. But, such as come to Christ by Fayth, Heaven is opened vntounto them, and the Doore cast vp, for them to enter in, who were exyled before.

2. Next, hee commendeth this Priviledge, by calling the Place. The Holiest, the Place where GODS HOLINESSE dwelleth, represented by the Sanctuarie; where nothing can enter, but that which is holie. Teaching vsus there-by, That the Faythfull are so washen p. 219from their sinnes, through Fayth in Christ, that GOD will admit them into the Place of His Dwelling, into His Heavenlie Sanctuarie, by Fayth nowe, and Fruition heere-after.

3. Hee commendeth this Priviledge, by calling it a Libertie. The word, properlie, signifieth, Libertie to speake all our mynde; as hath beene marked before. Where-by hee teacheth vsus, 1. Howe wee doe enter into the Holiest; to wit, by Prayer, sending vp our Supplications to Heaven. And, agayne, 2. That in our Prayers to GOD, wee may vse freedome of speach, telling Him all our Mynd, all our Griefes, all our Feares, all our Desires, and even powre out our heartes before Him, at all tymes.

4. Hee commendeth this Priviledge, by the Pryce of the Purchase there-of, even the Blood of IESVS. Where-by hee teacheth vsus, 1. To hauehave this Priviledge in high esteemation. 2. To make good vse of it. 3. To bee confident of the standing of it: and all, because it is so dearlie bought.

5. Lastlie: hee commendeth this Priviledge, by the Common Right which all Believers hauehave vntounto it, the Apostle, and these Hebrewes, as his Brethren, and all other of that Societie. Where-by hee teacheth, That albeit there bee great difference in the measure of Fayth, and other Graces, betwixt Christians; some beeing stronger, some weaker, some as Apostles, some as these weake Hebrewes, &c. yet all are the Children of one Father, all are Brethren, and all are admitted, by Prayer, to come, and enter into Heaven, freelie to powre out their soules, at all tymes, vntounto GOD.

p. 220Vers. 20. By a Newe and Living Way, vvhichwhich Hee hath consecrated for vsus, through the Vayle; that is to say, His Flesh.

THIS is one Priviledge, That wee hauehave libertie to enter into Heavē, followeth another. There is a Way made, to leade vsus on there-vntounto, which is Christ's Flesh, compared to the Vayle of the Sanctuarie, which both hid those thinges which were within the Sanctuarie, and yet yeelded an enterie through it selfe, vntounto the Sanctuarie. So is Christ's Flesh, the Vayle of his Godhead, which did bide the Glorie of his Deitie, from the carnall beholders, who stumbled at his basenesse; and yet opened a Doore, for the spirituall man to looke in, vponupon him that was invisible, whyle as hee observed the brightnesse of the Glorie of GOD, breaking through the Doctrine, and Workes, of the Man CHRIST.

1. Hee maketh the Way, to bee Christ's Flesh, or Christ as incarnate, or Christ considered according to his humanitie: Because, Christ's taking on our nature, is the onelie Meane of reconciling vsus vntounto GOD. No man ever came to the Father, but by him. No other Name where-by men are saved, but the NAME of IESVS CHRIST. And, therfore, as in the way, a man must enter, and holde on still, till hee come to the ende, to the place where hee would bee: Even so must everie man, who would bee at Heaven, begin at Christ, and holde on, making progresse in p. 221him still, from Fayth to Fayth, from Grace to Grace, till hee come to his Rest.

2. This Way is of Christ's owne making: hee hath devysed it, and consecrated it. Hee who is the Father's Wisedome, hath thought it the best Waye, to bring Man to GOD, that GOD should become Man, that the Word should bee made Flesh. The best Way to bring men to Heaven, that GOD should come downe, to the earth, to take on Man's nature vponupon him, that hee might make Man Part-taker of the Divine Nature.

3. Hee hath consecrated and dedicated his Flesh, his humane nature, set aparte, and sanctified himselfe, to this same ende, that Men might make their Moyen with GOD, by him, as Man; and, by the Bandes of Nature, with him, he helped vp to the Bands of Grace, with GOD; by comming to the Man CHRIST, might finde GOD in CHRIST.

4. Hee calleth it a New Way, 1. Because of the cleare manifesting of the Way to Heaven, vnderunder the Gospell, in comparison of the tyme of the Law. 2. Because a readie, playne, and safe Way, without stumbling Blockes, Pittes, or Snares, Daungers, or Inconveniences, to such as keepe themselues there-in, such as new-made wayes vse to bee. 3. Because it waxeth never olde; is now established, and never to bee altered, or abolished.

5. It is a Living Way, 1. Because Christ liveth for ever, to helpe them all to Heaven, who seeke vntounto GOD, through Him onelie. 2. Because Lyfe p. 222is heere in Christ, as in the Fountayne; that hee may giuegive Lyfe to whom-so-ever hee will: that is, vntounto all that come vntounto him. 3. Because it giveth Lyfe, and refreshment, to the wearie Passenger, and quickeneth his dead and dumpish heart, when hee considereth that his Saviour is a Man indeede, so earnest to hauehave vsus saved, that hee hath yoaked himselfe in communion of nature with vsus, there-by to saue vsus. It is Meat, indeede, to his Soule, that the Word is made Flesh: It is Drinke, indeede, to consider, that hee hath suffered for our sinnes. As Elias Chariot, so is CHRISTS Manhead, and Sufferinges. Get vp heere, by Fayth in him, and thou shalt goe vp to GOD. This Way is as that of Eagles winges. Lay first grippes vponupon IESVS CHRIST, GOD manifested in the flesh: and hee will mount vp with thee, and carrie thee thorow the Wildernesse, to Canaan: From the naturall Miserie, and sinnes which thou lyest in, vntounto Heaven.

6. This Way leadeth through the Vayle, To teach vsus, That wee comming to CHRIST'S Manhead, must not subsist there: but by this meane seeke in to GOD, who dwelleth in Him; that our Fayth and Hope may bee in GOD. Wee enter by the Man CHRIST, and doe rest on GOD, in CHRIST, on the fulnesse of the Godhead which dwelleth bodilie in CHRIST. This is to distinguish the natures of CHRIST, and to keepe the vnitie of His Person rightlie.

Vers. 21. And, having an high Priest over the House of GOD.

p. 223FOR our farther satisfaction, hee giveth vsus Christ over agayne, to make yet more vse of him, to direct, guyde, and convoy vsus, in the Way, to leade vsus to the Father in Heaven, through the Courtes of his Dwelling, and to bring vsus in to him, and make vsus welcome There.

1. Wee hauehave Christ for a PRIEST to vsus, whose Lippes doe alwayes preserue Knowledge, in whome are hid all the Treasures of Wisedome and Knowledge, who will informe our Myndes, and perswade our Heartes to belieue, and obey: vvho will reconcile, by His once offered Sacrifice, the Believer; will intercede for the Reconciled, to keepe him still in Grace: will blesse vsus, with all Spirituall Blessinges: will take our Prayers, Thankes-giving, and the Spirituall Sacrifice of all the good Works of our Hands, and wash the pollutions from them; will offer them, in our name, with the Incense and Perfume of His owne Merites; and leade our selues in, where our Lampes shall bee furnished, and our Table filled, till wee goe in to Heaven; and There Hee will welcome vsus, in a Mansion prepared for vsus.

2 Hee is a high PRIEST, adorned with all Authoritie, and all Perfections; having all in substance, which the Types did signifie; who beareth our names, yea, our selues, on the Sholders of His Power, and in the Breast of His Heartie LoueLove: vvho beareth the iniquitie of the Holie Thinges, and Holinesse in His Fore-head, for vsus. In whome the Father is well pleased with vsus, and hath made vsus acceptable, as in His Well-beloved.

3. Hee is OVER THE HOVSE OF GOD: Hee hath Authoritie, and Power, to bring in whom Hee pleaseth, and to giuegive foorth of the Treasure as much p. 224as hee 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 giuegive foorth the sentence of Admission to Heaven; and to say, Come, you blessed of the Father. Yea, to make this his Authoritie manifest, hee will come agayne, and take vsus vntounto himselfe: that where hee is, wee may bee there also.

4. WEE HAVE this high Priest: that is▪ hee is ours, because, 1. Taken out from AMONGST vsus, one of our number, albeit not of our conditions; of our nature, but separate from our sinfull manners; holie, and harmlesse. 2. Because hee is FOR VSUS, in thinges appertayning to GOD, to employ his Moyen and Power, for our behooue, towardes GOD. 3. Because, bound in all Bandes, WITH VSUS, of Nature, of Grace, and Good-Will, of the Father's Gift, and Appoynctment, and his owne Covenant▪ and speciall Contract, with vsus. So that albeit an vncouth man may possiblie leaue a stranger in his journeye alone, yet Christ can not choose to doe so to vsus: but, for the Bandes betwixt him and vsus, hee will never leaue vsus, nor forsake vsus.

Vers. 22. Let vsus draw neare, with a true heart, in full assurance of Fayth; having our Heartes sprinkled from an evill conscience, and our bodies washed with pure water.

FROM these Priviledges, hee presseth an Exhortation, To draw neare to GOD; and prescrybeth p. 225the Disposition requyred of vsus, in our drawing neare.

1. This Exhortation showeth, 1. That true Christians are often tymes so sensible of their owne vnworthinesse, that vnderunder that sense, they are enclyned, of themselues, to stand a-farre off; and hauehave neede of encowragement, and invitation, to drawe neare. 2. That such as are moste sensible of their owne vnworthinesse, are moste called, to come forwardes, vntounto GOD: for Hee giveth grace to the humble.

2. Hee layeth downe the Priviledges in the former Verses; and, in this, draweth on the Exhortation: TO TEACH VSUS, 1. That such Priviledges as are graunted vntounto vsus, in Christ, must bee receaved, and believed, as Trueth. 2. That wee must studie to make vse of our Priviledges, and challenge them for our owne. 3. That the weakest of true Believers in Christ, may thrust in themselues at the Doores of Grace, amongst the holie Apostles: for the Apostle putteth the HEBREWES with himselfe, in the Exhortation, for this ende.

3. For our disposition, and fitting to drawe neare, bee requyreth, first, That wee hauehave a true heart. Hee sayeth not, a sinlesse 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 onlie; and, in the matter of GOD'S Service, myndeth onelie His will in its ayme, and alloweth onelie that which is His will in its censure.

THEN, An honest heart, which honestlie acknowledgeth its owne sinnes, and fleeth to Christ's Blood, for sprinkling; whose ayme is vpright, endevour p. 226vpright, and censure of it selfe vpright; allowing in it selfe nothing but what GOD alloweth, and displeased with that which dispeaseth GOD, albeit, manie wayes, weake and imperfect, yet hath libertie to draw neare vntounto GOD.

4. The next thing hee requyreth, is full assurance of Fayth: That is, a setled, and full perswasion, to bee accepted, even through IESVS CHRIST. THEN, Albeit the LORD will not despyse the weakest measure of Fayth, and will not quench the smoaking flaxe; yet it pleaseth Him better, yea, it is His Commandement, that men studie vntounto the full assurance of Fayth: for, the more thou restest on GOD'S Covenant with thee in IESVS CHRIST, the more thou sealest His Trueth, glorifiest Him, becommest the more lyke vntounto faythfull Abraham, and gettest the deeper rooting in CHRIST.

5. The third is, That the heart bee sprinkled from an evill conscience. The heart is sprinkled, when a sinner, sensible of sinne, maketh heartie application to himselfe, of the Blood of IESVS, for remission of sinnes: after this heartie application of CHRISTS Blood, the Conscience is furnished with a good Aunswere vntounto all Challenges; and, so, is made good, a comfortable Conscience, absolving the man, through fayth in IESVS, whome it tormented with Challenges, before it ran to the Blood of IESVS for sprinkling.

THEN, When-so-ever the Conscience is evill, accuseth, and vexeth, let the vexed heart runne to CHRIST'S Blood; and then shall it bee free from an evill conscience: For, the Blood of IESVS cleanseth vsus from all sinne. Let the Heart bee sprinkled, and the Conscience will bee good.

p. 2276. The fourth thing requyred in him that draweth …are as hee should, is, That his bodie bee washed with …re water: That is, That according to the sigification of that Legall Rite, their outward conversation bee …amelesse, and holie; sinne beeing so curbed within, that it reygne not in their mortall bodie; so foughten agaynst within, as it breake not foorth in scandalous works of darknesse, in the actions of the bodie.

THEN, 1. With a sprinkled Conscience within, men must joyne an holie, and blamelesse conversation without. 2. The washing of the conversation without, must proceede from an heart sensiblie acquaynted with the power of the Blood of IESVS. 3. And this outward holinesse of the bodie, must bee wrought with pure water; that is, by the Spirite of Sanctification; to distinguish the reformation of a Believer, from a Counterfeyt, who without may looke lyke a righteous man, but within bee as a why…ed Tombe, full of rottennesse.

Vers. 23. Let vsus holde fast the Profession of our Fayth, without wavering: (for Hee is faythfull that promised.)

ANother Exhortation, to avowe the Fayth of CHRIST; that is, the Doctrine of CHRIST, the Trueth receaved from CHRIST, and believed; and not to quyte it in the tyme of tryall, vponupon anie condition.

1. The requyring to holde fast the Confession of our Fayth, or Hope, as the word importeth, TEACHETH, p. 2281. That a true Christian must not onelie holde the Trueth of CHRIST secretlie; but must confesse it, professe, and avowe it openlie, where GOD'S Glorie, and others good, requyreth the same. 2. That hee must looke for adversarie powers, and Temptations, to take that Trueth, or at least the confession of it, from him. 3. That in these Tryals and Essayes, hee must holde the faster grippe, and avow it so much the more steadfastlie, as hee is tempted to quyte it. 4. That when hee is put to the Tryall of this Confession, of anie poynct of his Fayth, hee is also put to the Tryall of the Confession of his Hope; Whether his hopes of the promised Salvation in IESVS, bee stronger to keepe him steadfast, or the Terrour, and allurement from men, stronger to make him quyte the poynct of Trueth controverted. 5. That nothing, but this Hope, is able to make a man stand out in Tryall, if hee bee hardlie vrged.

2. Hee will hauehave the avowing of the Trueth of CHRIST, to bee without wavering. THEN, 1. Men must so learne the Trueth, that they neede not to change agayne: That is, Must studie to know the Trueth soundlie, and solidlie. 2. And having learned it, must not say, and vnsay; one day avowe it, and another day quyte it: For so GOD getteth not His due Glorie. Beholders are not edified, the man's Testimonie wanteth weyght with the Adversarie. But hee must bee invincible in the Trueth, who will neyther alter, nor change, or diminish anie thing of it, for fead, or favour.

3. Hee giveth this for a ground of Constancie; For Hee is faythfull who hath promised: That is, The Promises which IESVS hath made p. 229to such as constantlie belieue in Him, shall bee surelie informed, that no constant Professour of His Trueth shall bee ashamed.

THEN, 1. Where wee hauehave a Promise of anie thing made vntounto vsus in Scripture, wee may bee confident to obtayne it, and bolde to avowe our hope thereof, agaynst such as would teach vsus the doctrine of Doubting, wherevnto we are, of our selues, prone and enclyned; and agaynst such as shake the assurance of the Sayncts perseverance. 2. The ground of our Confidence, is not in our selues, but in the faythfulnesse of IESVS CHRIST, who hath promised such Graces to His Children. 3. Our bolde avowing of our Hope, is not a bragging of our owne strength; but a magnifying of CHRIST'S Faythfulnesse.

Vers. 24. And let vsus consider one another to provoke vntounto louelove, and to good works.

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

1. That mutuall Edification of Christians amongst themselues, and sharpening one of another, is a speciall helpe to Constancie in true Religion, and a Preservatiue agaynst Apostasie. 2. Prudence is requyred heerevnto, that mutuallie wee obserue one another's Disposition, Giftes, Experience, Vertues, and Faultes; that wee may the better fitte our selues, to doe good, each one of vsus, to another; and to receaue p. 230good each one of another, in our Christian conversing together. 3. A Godlie stryving one with another, who shall bee first in louelove, and well-doing, is better than the ordinarie stryfe, who shall exceede others in Vanitie, and superfluitie of Apparrell and Fare.

Vers. 25. Not forsaking the assembling of our selues together, as the manner of some is: but exhorting one another: and so much the more, as yee see the Day approaching.

ANother Meane to this same ende, is the frequenting of Christian Assemblies, and Meetinges, which may farther this purpose of mutuall edification, AND THEREFORE, 1. Church Assemblies must bee well keeped, by such as doe mynde to prooue constant in the true Religion. 2. Christian Meetinges also of private Christians, for mutuall conference, and exhorting one of another, is not to bee neglected, nor forsaken; but to bee vsed, for keeping vnitie in the Church: and not to foster Schisme, or hinder the publicke Assemblies.

2. Hee taxeth the fault of some amongst them, who in Schisme, or purpose of Apostasie, with-drewe themselues from all Church Assemblies, and Christian Meetinges, and fell backe agayne, or were in the way of falling backe, to the denyall of CHRIST openlie.

THEN, 1. Separation from the true Church, and Christian Societie of the Faythfull, is a remarkeable evill. 2. The Schisme, or Apostasie of p. 231others, should not weaken vsus in following anie good Meane of Edification: but, rather, stirre vsus vp, vntounto more diligence; lest, by negligence, wee fall, piece and piece, backe, after their example.

3. Hee maketh the approaching of the Day, to wit, of GOD'S Iudgement, a speciall motiue, to vse the Meanes diligentlie, and make vsus constant in the Fayth.

THEN, 1. The Day of GOD'S Iudgement should still bee looked vntounto, as a thing neare-hand, even at the doores; because it is but a verie LITTLE, and our Day shall come; yea, and but a LITTLE time, till our LORD shall come to Iudgement. 2. The consideration of the Daye of Iudgement, is a fitte Meane to sharpen vsus, vntounto all good Dueties, which may make our reckoning to bee farthered at that Day, and to make vsus boldlie mayntayne the Trueth, agaynst all feare of men.

Vers. 26. For, if wee sinne, wilfullie, after that wee hauehave receaved the knowledge of the Trueth, there remayneth no more sacrifice for sinnes.

ANother Motiue, to constancie in the trueth of Religion, taken from the fearfull case of wilfull Apostates, who sinning the Sinne agaynst the holie Ghost, are secluded, for ever, from MercieMercy. I say, the Sinne agaynst the holie Ghost; because wee shall finde the Sinne heere descrybed, not to bee anie particular sinne agaynst the Lawe, but agaynst the GOSPELL: Not a sinne agaynst some poynct of Trueth, but agaynst p. 232CHRIST'S whole Doctrine: Not of infirmitie, but wilfulnesse: Not of rashnesse, but of deliberation; wittinglie, and willinglie: Not of ignorance, but after Illumination, and Profession: Such as Iewes turned Christians, revolting from Christianitie, backe agayne, to their former hostilitie, agaynst CHRIST, did commit. It is true, manie who commit lesser sinnes, get never grace to repent: and manie who make defection, in some poynct of their profession, may bee secluded from MercieMercy there-after: but this sinne heere descrybed, is a wilfull rejecting of CHRIST, and the Benefite of His Sacrifice, after Illumination, and Profession, of the Fayth of CHRIST.

THEN, 1. As Apostasie from the true Religion lyeth nearest vntounto this Sinne; so they who desire to bee fred of this Sinne, must bee the more carefull to bee constant in the profession of everie poynct of the Trueth of the Gospell. 2. If a man reject the Benefite of that ONCE OFFERED SACRIFICE of CHRIST, there is no other Sacrifice for Sinne after that, nor anie other meane to helpe him. But, if a man seeke vntounto IESVS CHRIST, and will not quyte Him, what-so-ever hee may thinke of the haynousnesse of his owne sinnes, the Sacrifice which IESVS offered for sinnes, remayneth, where-by hee may bee saved.

Vers. 27. But a certayne fearfull looking for of judgement, and fierie indignation, which shall devoure the Adversaries.

p. 233HAving secluded the Apostate from MercieMercy, hee goeth on, in these wordes, to showe his miserable estate. WHERE-OF WEE GATHER,

1. That the wilfull Apostate from the Fayth of CHRIST, is also a wilfull Adversarie to CHRIST, of the highest sorte: Part-taker of Satan's sinne, and Satan's profession. 2. That everie Apostate of this sorte, is destitute of GOD'S Peace, selfe-condemned, desperate of Salvation, hopelesse of Reliefe, without all purpose of Repentance, or vsing meanes of helpe, stricken with the fore-sight of the Wrath comming vponupon him, and made to expect it, although hee should dissemble it never so much. 3. The Apostate's feare shall come vponupon him, judgement aunswerable to his sinne, the indignation and wrath of GOD, yea, fierie …ndignation, the most terrible that can bee thought vponupon, which hee shall not escape; but it shall devoure him, swallowe him vp, and feede vponupon his bodie and soule, even for ever.

2. In that hee maketh this the judgement of CHRIST'S Adversaries, WEE LEARNE,

That the soule which loveth CHRIST, and can not quyte Him, can not endure to thinke of a separation, will not quyte the true Religion, nor anie knowne poynct of CHRIST'S Trueth, and is vsing the meanes to get GOD'S Peace: albeit it might seeme to it selfe, because of the present sense of wrath, to bee in the selfe-same estate that is heere descrybed; yet is it free, as yet, of the sinne agaynst the holie Ghost; and not to bee reckoned amongst Adversaries; but amongst the Friendes and Lovers of CHRIST, howe vehementlie so-ever Satan's suggestions beare in the contrarie.

p. 2343. In that by setting before them the fearfull estate of Apostates from the knowne Trueth of the true Religion, hee laboureth to strengthen them agaynst the feare of persecution. WHENCE WEE LEARNE,

That if Apostates, before they make Apostasie from the true Religion, did fore-see their owne daunger, as after Apostasie they are made to fore-see their owne condemnation, all the terrour of all the torment which man could put them vntounto, and all the allurementes which this worlde coulde giuegive them, would not mooue them to quyte the least poynct of the Trueth of true Religion.

Vers. 28. Hee that despysed Moses law, died without merciemercy, vnderunder two or three witnesses.

Vers. 29. Of howe much sorer punishment, suppose yee, shall he be thought worthie, who hath troden vnderunder foot the Sonne of GOD, and hath counted the Blood of the Covenant wherewith hee was sanctified, an vnholie thing, and hath done despyte vntounto the Spirit of Grace?

HEE prooveth the equitie of their judgement, by the proportion of their punishment who despysed the Law of Moses. THEN, As sinnes are greater, so must the punishment bee greater: and the Conscience beeing posed as heere, can not but subscrybe to the proportion.

p. 2352. To make the Sinne appeare the better, hee poyncteth out some particular sinnes, involved within this great Sinne. For clearing whereof, it may bee asked; Howe can the Apostates treade the Bloode of the Sonne of GOD vnderunder foote? &c.

I ANSWERE: They can not, indeede, by physicall action: but by doing the equivalent sinne, they are accounted of GOD to doe it, by judiciall interpretation. Their Apostasie importeth, their agreeing, to doe CHRIST as much indignitie, as if they did offer Him this personall violence. Their deedes showe, that they hauehave this base esteemation of CHRIST, and His blood: and no better. For, what sayeth the Apostate of CHRIST, by his deede, but, That Hee is not worthie to bee professed, or avowed, or followed?

And what is this in effect, but to treade Him vnderunder all these base thinges, which the Apostate preferreth before Him? And so is to bee vnderstoode of the Bloode of CHRIST, and His Spirit.

QVEST. But howe can the Reprobate bee sayde to bee sanctified, by the Bloode of the Covenant? I ANSWERE. There is a sanctification to the purifying of the flesh, and a sanctification to the purifying of the conscience, from dead workes, to serue the Living GOD, HEBR. ix.13.14.

The sanctification externall to the purifying of the flesh, consisteth in the man's separation from the world, and dedication vntounto GOD'S service, by Calling and Covenant, common to all the members of the visible p. 236Church▪ and it is forcible thus farre, as to bring a man into credite and esteemation, as a Saynct, before men, and vntounto the common Priviledges of the Church; wherevpon, as Men, so GOD also, speaketh vntounto him, and of him, as one of His People; and dealeth with him, in his externall dispensation, as with one of His owne People. In this sense all the Congregation of Israell, and everie one of them, is called holie, yea, Core also, and his followers, Numb. 16.3. The Sanctification internall, by renovation, consisteth in a man's separation from the state of Nature, to the state of Grace; from his olde conditions, to bee a new creature indeede. By this latter sorte, a Reprobate can not bee called sanctified; but by the former, hee may bee called sanctified, and that by vertue of the Bloode of the Covenant, albeit hee should not get anie farther good thereby: For, as the Bloode of CHRIST hath vertue to cleanse the Conscience, and renew the Soule which commeth vntounto it truelie, and spirituallie; So it must hauehave force to doe that which is lesse; that is, purifie the flesh, and externall condition of the man who commeth vntounto it outwardlie onelie, as the Types did vnderunder the Lawe; wherevpon an hypocrite in the Christian Church, must bee accounted one of the Congregation of the Saynctes, as well as an hypocrite vnderunder the Lawe was so called; because Christ's Bloode can not bee inferiour to the Types, which were of this force, to sanctifie men to the purifying of the flesh. Or wee may say more shortlie: There is a sanctification by consecration, when anie thing is devoted, or dedicated vntounto GOD, and a sanctification by inhabitation of the p. 237holie Spirit, 2. Cor. vj.16.17.18. Of the former sorte, the Censers of Core, Dathan, and Abirim, are called holie. And the reason is given, Because they offered them before the LORD, therefore they are halowed, Numb. xvj.38. And, in this sense, all the members of the visible Church, even such as afterwardes doe prooue Apostates, are sanctified, because they are offered, and offer themselues vntounto the LORD. But the inhabitation of the holie Spirit, is proper onlie to the Elect, and GOD'S Children.

HENCE LEARNE, 1. That all the members of the visible Church, are so confederate vntounto GOD, that it is sacriledge for them, not to seeke GOD'S Honour in all thinges, or to bestowe themselues anie other way, than for GOD. 2. Men are reckoned by GOD, so to deale with CHRIST, and His Blood, and Covenant, and Spirite, as they make account thereof, as they hauehave esteemation of CHRIST, and His Bloode, and Spirit. 3. And their esteemation is not reckoned by their wordes, or pretences, but by their deeds, as these doe importe, so are they judged to esteeme. 4. Because Apostasie from CHRIST, importeth as much, as Hee and His Doctrine, are vnworthie to bee avowed, or mayntayned; by consequence it importeth also, that CHRIST was not the Man Hee called Himselfe; and, that all His Spirite had taught them, was vntrueth: and, therefore, justlie heere doeth the Scripture challenge the Apostate, of counting CHRIST'S Bloode no better than the blood of a common Malefactor; and, of giving the Lie to the HOLIE SPIRIT. So fearfull a thing is it, to make Defection from anie knowne parte of true Religion.

p. 238Vers. 30. For wee knowe Him that hath sayd, Vengeance belongeth vntounto Mee; I will recompence, sayth the LORD. And agayne, The LORD shall judge His People.

IN that hee prooveth the certayntie of their punishment, out of Deuter. xxxij.35.36. LEARNE, 1. That the justice and constancie of GOD'S Trueth, in generall threatninges, is sufficient to prooue the certayne punishment of particular sinnes. 2. The punishment of Apostates, of one kynde, may evidence the punishment of Apostates of another kynde. For, it is the IEWES Apostasie, to Idolatrie, and worshipping of Images, which in that place the LORD doeth threaten.

2. Hee maketh the knowing of GOD who speaketh, a proofe sufficient for the certayne performance of His Word. THEN, As men vnderstande GOD'S Nature, so will His Word weygh with them: And, such as knowe Him best, will stande most awe of, and belieue, His Word most.

Vers. 31. It is a fearfull thing, to fall into the Handes of the Living GOD.

FROM this knowledge of GOD'S Nature, hee pronounceth howe fearfull a thing it is, to fall into his handes, as an adversarie, to bee punished.

THEN, 1. It is praesupposed, that such as reject the MercieMercy of CHRIST, shall not bee able to reject p. 239Iustice; but must fall into His Hand. 2. The aeternitie of GOD, maketh His Wrath terrible: For He liveth for ever, to avenge Himselfe on His Foes. 3. The Terrour of the LORD, what Torment Hee is able to inflict, and that for ever, is a fitte Meane to make men beware to make Apostasie from CHRIST.

Vers. 32. But call to rememberance the former dayes, in which after yee were illuminated, yee endured a great fight of afflictions.

FOR a Meane to helpe them constantlie to goe on, hee directeth them, to make vse of their former patience, and experience of troubles for the Gospell.

THEN, 1. Even they who hauehave suffered for CHRIST, hauehave neede to bee stirred vp to constancie, and to bee terrified from Apostasie. 2. The more men hauehave suffered for CHRIST, they ought to bee the bolder in the Profession of His Trueth, and the more readie for new Sufferings.

2. Hee maketh the tyme of their first troubles, to bee, after Illumination. THEN, Some doe enter into troubles for Religion, at their verie first conversion, and are yoaked in Battell agaynst Persecuters, beside other Onsets, of Satan, and their owne nature.

Vers. 33. Partlie whylest yee were made a gazing stocke, both by reproaches, and afflictions: and partlie whylest ye p. 240became companions of them which were so vsed.

HEE maketh their troubles, in their owne persons, by reproaches, and afflictions, the first parte of their fight, wherein they were a gazing flocke to the worlde. THEN, 1. Such as are called to suffer for CHRIST, are set vponupon a Theater, to giuegive proofe of their Fayth and louelove to CHRIST, before the worlde. 2. The blynde worlde wondereth at such as adventure to suffer anie thing for the Trueth of CHRIST, & thinke but ignominiouslie of CHRIST, and His Cause, and of those that mayntayne the same. 3. Reproaches and tauntes of the Godlie by the worlde, are reckoned vp to them for partes of their Christian Crosse, and of their Glorie before GOD.

2. The next parte of their Fight, was their parttaking with such as did suffer the lyke. THEN, 1. It is the parte of true Christians, to countenance them that confesse CHRIST, yea, and to joyne with them that suffer for Him. 2. Communion with the sufferinges of others, is reckoned vp for a parte of our owne sufferinges. 3. To suffer patientlie our selues, or take a parte with others in their sufferings, will cost vsus a Battell.

Vers. 34. For yee had compassion of mee in my Bondes, and tooke joyfullie the spoyling of your goods; knowing in your selues, that yee hauehave in p. 241Heaven, a better, and an enduring Substance.

HEE commeth to particulars; and first, their compassion towardes himselfe, in his bondes, is remembered by him. THEN, 1. Compassion with Sufferers, especiallie when it is manifested to the afflicted partie, for his Comfort, maketh the compassionate person a part-taker with the sufferer. 2. Such compassion should bee remembered by the sufferer thankfullie, and recompensed by seeking their aeternall Welfare, who hauehave showed them such great kyndnesse.

2. Another particular, is their joyfull enduring the spoliation of their goods. THEN, 1. When tryall commeth of mens fayth in CHRIST, such a… mynde to bee constant, must prepare themselues to quyte their goods, if GOD please so to honour them with employment. 2. When wee see wee must lose our goods for CHRIST'S sake, or suffer anie other inconveniencie, we ought to doe it chearfullie, and count our gayne in CHRIST more than our losse in the worlde: and if wee finde trouble, to le… our Adversaries know as little of it as wee can: namelie, seeing there is no cause of griefe, if our eyes were opened, and our earthlie affections mortified.

3. Their encowragement, and cause of joye, was the sensible feeling within themselues, of the Comfort of aeternall Riches in Heaven, keeping for them.

THEN, 1. It is the assurance of our healenlie Inheritance, which must make vsus readie to quyte our earthlie mooueables. 2. Who so getteth a heart to p. 242quyte anie thing on earth, for CHRIST, shall hauehave better in Heaven, than hee can lose heere. 3. GOD vseth to giuegive Earnest of what Hoe is to giuegive, in sensible feeling of spirituall Riches, to such as belieue in Him. 4. When men can esteeme of thinges heavenlie, as they are; that is, enduring goods: and of thinges earthlie, as they are; that is, perishing mooueables; then shall they, readilie, quyte the earthie, in hope of the heavenlie.

Vers. 35. Cast not away, therefore, your confidence, which hath great recompence of rewarde.

NOw, hee exhorteth them, to goe on, in this bolde avowing of CHRIST: For, this Confidence, in the Originall, is such as hath with it a full and free profession of all their fayth.

THEN, Confidence, and bolde avowing of the Trueth, is requyred: A playne and full testimonie must wee giuegive to CHRIST'S Trueth: Our confidence in profession, is, in parte, casten, when our testimonie is sparing.

2. The encowragement hee giveth, is the hope of a rewarde. THEN, 1. Constancie in avowing of CHRIST, shall bee well rewarded, although not of deserving, yet of GOD'S Grace. 2. Hee that quyteth his profession, renounceth the Rewarde promised to the Constant.

QVESTION. But, doeth not this Exhortation importe the Elects vnsetlednesse, and vncertayntie of perseverance▪ I ANSWERE. p. 243Not; but onelie his weaknesse of himselfe, and neede of such Exhortations, to farther his constancie. 2. The daunger of dishonouring GOD in some particular slip or fall, is ground sufficient for this Exhortation; and this is the moste of necessitie it can importe. 3. The Exhortation beeing given to the common Bodie of the visible Professoures, toucheth them properlie, and no… the Elect formallie.

Vers. 36. For, yee hauehave need of patience; that after yee hauehave done the will of GOD, yee might receaue the Promise.

HEE giveth a Reason: Because they hauehave neede of Patience, therefore they must not cast away their Confidence. THEN, 1. The Rewarde will not bee given, till a tyme interveane. 2. And Troubles will lye on, in the meane whyle, to make the tyme seeme the longer. 3. Patience is needfull, as a Meane, to fit vsus to attende. 4. Confidence of the Trueth, must supporte our patience.

2. The tyme of their patience, hee setteth as long as GOD thinketh good to employ them: and, after that, the Rewarde commeth. THEN, 1. The tyme of patience, is as long as GOD hath anie thing to doe with vsus in this worlde. 2. Patience must not bee joyned with ydlenesse; but, with actiue obedience of GOD'S will, as Hee requyreth it. 3. After that employment is ended, the promised Rewarde is given.

p. 244Vers. 37. For, yet a little whyle; and hee that shall come, will come, and will not tarrie.

HEE encowrageth them to patience, by promise of the LORD'S comming, to relieue them shortlie. THEN, 1. The tearme of Patience, is, vntill the LORD come, to deliver. 2. The patient attender on His comming, shall not bee disappoyncted: For, Hee will come, and will not tarrie beyonde the due tyme of our necessitie. 3. It should strengthen vsus vntounto patience, that the tyme is short, and the Deliverie certayne:

Vers. 38. Nowe, the Iust shall liue by Fayth: but, if anie man drawe backe, my soule shall hauehave no pleasure in him.

HOw shall they fende in the meane tyme? Hee aunswereth from HABAC. 2.4. The Iust shall liue by Fayth: That is, The man who will bee found righteous, must not looke to present sense; but sustayne his soule, with the Word of Promise.

THEN, 1. In the midst of Troubles, and GODS felt absence, Fayth will content it selfe with the onelie Promises of GOD. 2. Looking to GODS Word by Fayth, is able to keepe a soule in lyfe, and patience.

2. Hee threatneth the missbelieving Apostate, that chooseth to drawe backe, and not to liue by fayth. p. 245The wordes of the Prophet, are, He whose soule is lifted vp in him, is not vpright. The Apostle betaketh him to the meaning; which beeing compared with the Prophet's wordes, DOETH TEACH VSUS, 1. That hee who refuseth to liue by Fayth, is lifted vp with the false confidence of some other thing than GOD: hee hath some strong holde within himselfe, wherein hee doeth trust. 2. Hee that lifteth vp himselfe, in his vayne confidence, will drawe abacke from believing in GOD'S Word, in the tyme of tryall. 3. Hee that draweth backe in the tyme of tryall, bewrayeth the want of this sinceritie. 4. A back-slyder from the profession of the Trueth, is loathsome, both to GOD, and to His Sayncts.

Vers. 39. But wee are not of them who draw backe vntounto perdition; but of them that belieue, to the saving of the soule.

HEE mittigateth the Threatening, lest hee should seeme to suspect them of inconstancie. THEN▪ 1. Such Threatninges and Exhortations as hauehave bene given heere, doe not importe the vncertayntie of their perseverance who are threatened; but standeth with the assurance of the contrarie. 2. Hee who threateneth, should bee as warie to weaken his hearers fayth, as his owne. 3. Hearers must vnderstand, that the right vse of threatening, is, to rowse men out of securitie; and not to discowrage them.

2. Wee are not of them (sayeth hee) p. 246who drawe backe vntounto perdition.

THEN, 1. They who drawe backe, from constant avowing of the Fayth, drawe neare vntounto perdition. Hee that forsaketh the Crosse, runneth himselfe on the Rocke of his owne destruction; which is worse. 2. The Elect are not of that kynde, or sorte of men, who fall into Apostasie, vntounto perdition. They may fall for a tyme; but are not of them that drawe backe, vntounto perdition.

3. Wee are of them (sayeth hee) who belieue to the salvation of the soule. THEN, 1. True Believers are of that kynde, of whom all doe persevere. 2. Persevering in the Fayth, is a going on to Salvation.