blood of the only Sacrifice which belonged unto it Before this was done in the death of Christ it had not the formal nature of a Covenant or a Testament as our Apostle proves Chap. 9. 15 16 17 18 19 20 21 22 23. For neither as he shews in that place would the Law given at Sinai have been a Covenant had it not been confirmed with the blood of Sacrifices Wherefore the Promise was not before a formal and solemn Covenant 2 This was wanting that it was not the Spring Rule and Measure of all the Worship of the Church This doth belong unto every Covenant properly so called that God makes with the Church that it be the entire Rule of all the Worship that God requires of it which is that which they are to restipulate in their entrance into Covenant with God But so the Covenant of Grace was not under the Old Testament For God did require of the Church many Duties of Worship that did not belong thereunto But now under the New Testament this Covenant with its own seals and appointments is the only Rule and Measure of all acceptable Worship Wherefore the New Covenant promised in the Scripture and here opposed unto the Old is not the Promise of Grace Mercy Life and Salvation by Christ absolutely considered but as it had the formal nature of a Covenant given unto it in its establishment by the death of Christ the procuring cause of all its Benefits and the declaring of it to be the only Rule of Worship and Obedience unto the Church So that although by the Covenant of Grace we oft-times understand no more but the way of Life Grace Mercy and Salvation by Christ yet by the New Covenant we intend its actual establishment in the death of Christ with that blessed way of Worship which by it is setled in the Church 3 Whil'st the Church enjoyed all the spiritual Benefits of the Promise wherein the substance of the Covenant of Grace was contained before it was confirmed and made the sole Rule of Worship unto the Church it was not inconsistent with the Holiness and Wisdom of God to bring it under any other Covenant or prescribe unto it what Forms of Worship he pleased It was not so I say upon these three Suppositions 1 That this Covenant did not disannul or make ineffectual the Promise that was given before but that That doth still continue the only means of Life and Salvation And that this was so our Apostle proves at large Gal. 3. 17 18 19. 2 That this other Covenant with all the Worship contained in it or required by it did not divert from but direct and lead unto the future establishment of the Promise in the Sclemnity of a Covenant by the ways mentioned And that the Covenant made in Sinai with all its Ordinances did so the Apostle proves likewise in the place beforementioned as also in this whole Epistle 3 That it be of present use and advantage unto the Church in its present condition This the Apostle acknowledgeth to be a great Objection against the use and efficacy of the Promise under the Old Testament as unto Life and Salvation namely to what end then serves the giving of the Law whereunto he answers by shewing the necessity and use of the Law unto the Church in its then present condition Gal. 3. 17. 4. These things being observed we may consider that the Scripture doth plainly and expresly make mention of two Testaments or Covenants and distinguish between them in such a way as what is spoken can hardly be accommodated unto a twofold Administration of the same Covenant The one is mentioned and described Exod. 24. ver 3 4 5 6 7 8. Deut. 5. 2 3 4 5. namely the Covenant that God made with the people of Israel in Sinai and which is commonly called the Covenant where the people under the Old Testament are said to keep or break Gods Covenant which for the most part is spoken with respect unto that Worship which was peculiar thereunto The other is promised Jer. 31. 31 32 33 34. Chap. 32. 40. which is the New Gospel Covenant as before explained mentioned Mat. 26. 28. Mark 14. 24. And these two Covenants or Testaments are compared one with the other and opposed one unto another 2 Cor. 3. 6 7 8 9. Gal. 4. 24 25 26. Heb. 7. 22. Chap. 9. 15 16 17 18 19. These two we call the Old and the New Testament Only it must be observed that in this Argument by the Old Testament we do not understand the Books of the Old Testament or the Writings of Moses the Psalms and Prophets or the Oracles of God committed then unto the Church I confess they are once so called 2 Cor. 3. 14. The vail remaineth untaken away in the reading of the Old Testament that is the Books of it Unless we shall say that the Apostle intendeth only the reading of the things which concern the Old Testament in the Scripture For this Old Covenant or Testament whatever it be is abrogated and taken away as the Apostle expresly proves But the Word of God in the Books of the Old Testament abideth for ever And those Writings are called the Old Testament or the Books of the Old Testament not as though they contained in them nothing but what belongeth unto the Old Covenant for they contain the Doctrine of the New Testament also But they are so termed because they were committed unto the Church whil'st the Old Covenant was in force as the Rule and Law of its Worship and Obedience 5. Wherefore we must grant two distinct Covenants rather than a twofold Administration of the same Covenant meerly to be intended We must I say do so provided always that the way of Reconciliation and Salvation was the same under both But it will be said and with great pretence of Reason for it is that which is the sole foundation they all build upon who allow only a twofold Administration of the same Covenant that this being the principal end of a Divine Covenant if the way of Reconciliation and Salvation be the same under both then indeed are they for the substance of them but one And I grant thut this would inevitably follow if it were so equally by virtue of them both If Reconciliation and Salvation by Christ were to be obtained not only under the Old Covenant but by vertue thereof then it must be the same for substance with the New But this is not so for no Reconciliation with God nor Salvation could be obtained by vertue of the Old Covenant or the Administration of it as our Apostle disputes at large though all Believers were reconciled justified and saved by vertue of the Promise whil'st they were under that Covenant As therefore I have shewed in what sense the Covenant of Grace is called the New Covenant in this distinction and opposition so I shall propose sundry things which relate unto the nature of the first Covenant which manifest it
properly enough for the Apostle speaks of the Genealogies that were Written and on Record in the Book of Genesis wherein there is none of Melchisedec And it is the Writing by Divine Inspiration that his Argument is founded on Answ. Genealogisatus Genealogised Is cujus genus non recensetur ex illis Whose Stock is not reckoned from them or as Beza Ad illos non refertur Vul. Lat. Cujus Generatio non annumeratur in eis That is as the Rhemists He whose Generation is not Numbred among them Nor whose Descent is not counted from them putting Pedigree in the Margin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is is cujus ortus generatio nativitas recensetur whose Original Nativity Stock Race is reckoned up or Recorded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from them from among them Vul. Lat. in eis for inter eos among them whose Generation is not Numbred among them The meaning is he was not of their Stock or Race he sprang not of them nor arose from among them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 decimas tulit sumpsit exegit accepit decimavit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is decimo or decimam partem excerpo to take out the Tenth part 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plut. in Camillo ex spoliis hostium decimas excerpere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with an Accusative case as here is to receive Tithes of any and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the same construction is of the same signification ver 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But absolutely it signifies to pay Tithes or to give Tithes not to receive them Luke 18. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I Tithe all that I possess that is give Tithe out of it VER 6. But he whose Descent is not reckoned from them received Tithes from Abraham and Blessed him that had the Promises A Description there is in these words of Melchisedec by a Negation of a certain Respect Useful to be Observed unto the Design of the Apostle and then an Assertion upon a supposition thereof 1. He was a Person whose Descent Pedigre Nativity Traduction of Stock and Linage was not reckoned from among them He had before observed absolutely that he was not at all Genealogized ver 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without Descent And how this was necessary to shadow out the Eternity of the Priesthood of Christ we have declared For if he had any Genealogy or had stood in need thereof it had been to shew from whom he derived his Priesthood and unto whom it was transmitted whereas he had no such Circumstances nor was to have as to the End of his Call and Office Hence it follows in particular that he could not derive his Descent from Levi Morally he could not because so he had none at all and Naturally he could not for in his Days Levi was only yet in the Loyns of Abraham so that in no respect he could descend from him But the Apostle hath a peculiar Intention in this Verse For whereas he designed to prove the Greatness of Melchisedec from his receiving Tithes he intends here to declare on what Right and Title he did so For there were but two ways whereby any one did or might take Tithes of any 1. By virtue of the Law or Institution of God in the Law This way none could do so but he who Legally derived his Descent from Levi. 2. By virtue of some especial Grant or Personal Priviledge either before or above the Law Whereas therefore Melchisedec as is here declared had no Interest in the former it must be with respect unto the latter that he had this Right which Argues his Dignity So God may and doth sometimes communicate of his Favour and Priviledges thereby by especial exemption and not by an Ordinary Rule or Constitution I do not at all know nor can it be proved that God is now by his VVord or Law or Constitution Obliged to give no Ministry unto the Church but by virtue of an Orderly outward Call according to the Rule It is true we are obliged to keep our selves unto the Rule and Law in the Call of Ministers so far as we are able but whether God hath bound himself unto that Order I very much Question Yea when there is any great and Signal Work to be done in the Church it may be such as the Church cannot or will not call any unto even such a Reformation of Persons as may prove a dissolution of its Constitution if God raise Gift and Providentially call any unto that work assisting them in it I should not doubt of the Lawfulness of their Ministry as granted unto them by especial Priviledge though not Communicated by external Rule and Order It is good ordinarily to be Genealogised into the Ministry by established Rule but God can by virtue of his own Soveraignty grant this Priviledge unto whom he pleaseth And let not any imagine that such a Supposition must needs immediately open a Door unto Confusion for there are unvariable Rules to try Men and their Ministry at all times whether they are sent of God or no. The Doctrine which they teach the Ends which they promote the Lives which they lead the Circumstances of the seasons wherein they appear will sufficiently manifest whence such Teachers are 2. Having thus described Melchisedec and manifested on what Account the things mentioned were ascribed or did belong unto him he mentions the things themselves which were two 1. That he received Tithes of Abraham 2. That he Blessed him In both which he demonstrates his Greatness and Dignity 1. By the Consideration of the Person of whom he received Tithes it was Abraham himself 2. By an especial Circumstance of Abraham it was he who received the Promises from whence the whole Church of Israel claimed their Priviledges 1. He received Tithes of Abraham The Levitical Priests received Tithes of those who came out of the Loyns of Abraham which was an Evidence of their Dignity by Gods Appointment But he received them of Abraham himself which Evidently declares his Superiority above them as also herein above Abraham himself And the Apostle by insisting on these things so particularly shews 1. How difficult a matter it is to dispossess the minds of Men of those things which they have long trusted unto and boasted of It is plain from the Gospel throughout that all the Jews looked on this as their great Priviledge and Advantage that they were the Posterity of Abraham whom they conceived on all accounts the greatest and most Honourable Person that ever was in the VVorld Now although there was much herein yet when they began to abuse it and trust unto it it was Necessary that their Confidence should be abated and taken down But so difficult a matter was this to effect as that the Apostle applies every Argument unto it that hath a real force and evidence in it especially such things as they had not before considered as it is plain they were utterly Ignorant in the Instructive part of this story of
the New Testament Ephes. 3. 5. 3. In the Effectual Illumination of the Minds of them that do Believe enabling them Spiritually to discern the Mysteries so revealed every one according to the measure of his gift and grace See concerning it 1 Pet. 2. 9. Ephes. 3. 17 18 19. Chap. 5. 8. Fourthly There belongs unto this Perfection that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Liberty and Boldness which Believers have in their Approaches unto God This is frequently mentioned as an especial Priviledge and Advantage of the Gospel-state Ephes. 3. 12. Heb. 3. 6. Chap. 4. 16. Chap. 10. 19 35. 1 John 3. 21. Chap. 4 17. Chap. 5. 14. And on the contrary the state under the Levitical Priesthood is described as a state of Fear and Bondage that is comparatively Rom. 8. 15. 2 Tim. 1. 7. Heb. 2. 15. And this Bondage or Fear arose from sundry Causes inseparable from that Priesthood and the Administrations of it As 1. From the Dreadful manner of giving the Law This filled the whole People with Terror and Amazement Upon the Administration of the Spirit by the Gospel Believers do immediately cry Abba Father Rom. 8. 16. Gal 4 6. They have the Liberty and Boldness to draw nigh unto God and to call him Father But there was such an Administration of a Spirit of Dread and Terror in the giving of the Law as that the People were not able to bear the Approaches of God unto them nor the thought of an Access unto him And therefore they desired that all things for the future might be Transacted by an Internuncius one that might go between God and them whilst they kept at their distance Deut. 5. 23 24 25 26 27. VVhen any first hear the Law they are afraid of God and desire nothing more than not to come near him They would be saved by a distance from him VVhen any first hear the Gospel that is so as to believe it their Hearts are opened with Love to God and all their desire is to be near unto him to draw nigh unto his Throne Hence it is called the Joyful sound Nothing can be more opposite than these two frames And this Spirit of Fear and Dread thus first given out in the giving of the Law was communicated unto them in all their Generations whilst the Levitical Priesthood continued For as there was nothing to remove it so it self was one of the Ordinances provided for its continuance This are we now wholly delivered from See Chap. 12. 18 19 20 21. 2. It arose from the Revelation of the Sanction of the Law in the Curse Hereby principally the Law gendered unto Bondage Gal. 4. 25. For all the People were in some sence put under the Curse namely so far as they would seek for Righteousness by the Works of the Law So saith our Apostle As many as are of the Works of the Law are under the Curse Gal. 3. 10. This Curse was plainly and openly denounced as due to the breach of the Law as our Apostle adds It is written Cursed is every one who continueth not in all things which are written in the Book of the Law to do them And all their Capital Punishments were Representations thereof This could not but take a deep impression on their minds and render them obnoxious unto Bondage Hence although on the account of the Promise they were Heirs yet by the Law they were made as Servants and kept in Fear Gal. 4. 1. Neither had they such a Prospect into the Nature Signification of their Types as to set them at perfect Liberty from this cause of dread For as there was a veil on the Face of Moses that is all the Revelations of the Mind and Will of God by him were veiled with Types and Shadows so there was a veil on their Hearts also in the weakness of their Spiritual light that they could not look stedfastly unto the End of that which is abolished 2 Cor. 3. 13. that is unto him who is the end of the Law for Righteousness unto them that do Believe Rom. 10. 4. It was therefore impossible but that their Minds must Ordinarily be filled with Anxiety and Fear But there is now no more Curse in the Gospel-state Rev. 22. 2. The Curse abideth only on the Serpent and his Seed Isa. 65. 25. The Blessing of the Promise doth wholly possess the place of it Gal. 3. 13 14. Only they who will choose still to be under the Law by living in the sins that it condemneth or seeking for Righteousness by the works which it commands are under the Curse 3. Under the Levitical Priesthood even their Holy Worship was so appointed and Ordered as to keep them partly in Fear and partly at a Distance from the Presence of God The continual Multiplication of their Sacrifices one day after another one week after another one moneth after another one year after another taught them that by them all there was not an end made of sin nor Everlasting Righteousness brought in by any of them This Argument our Apostle makes use of to this purpose Chap. 10. 1. The Law saith he could never by those Sacrifices which they Offered Year by Year continually 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bring the Worshippers unto this Perfection And he gives this Reason for it namely because they had still a Conscience of Sin that is a Conscience condemning them for sin and therefore there was a Remembrance made of sin again every Year ver 2 3. Hereby they were kept in Dread and Fear And in their Worship they were minded of nothing so much as their Distance from God and that they had not as yet a Right to an immediate Access unto him For they were not so much as once to come into the Holyest where were the Pledges and Tokens of Gods Presence And the Prohibitions of their Approaches unto God were attended with such severe Penalties that the People cryed out they were not able to bear them Numb 17. 12 13. which Peter reflects upon Acts 15. 10. The Holy Ghost thereby signifying that the way into the Holyest of all was not made manifest whilst the first Tabernacle was standing Chap 9. 8. No Man had yet Right to enter into it with boldness which Believers now have Chap. 10. 19 20. 4. God had designed the whole Dispensation of the Law under that Priesthood unto this very End that it should give the People neither Rest nor Liberty but press and urge them to be looking after their full Relief in the Promised Seed Gal. 4. 1 2. Chap. 3. 24. It pressed them with a sense of sin with a Yoke of Ceremonious Observances presenting them with the Hand-writing of Ordinances which was against them Col. 2. 14. It urged their Consciences not to seek after Rest in or by that state Here could be no Perfection because there could be no Liberty The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Boldness we speak of is opposed unto all these causes of Bondage and Fear It was
of the Testator and as it was accompanied with the blood of a Sacrifice whereof we must treat afterwards at large if God will 2 It is such a Covenant as wherein the Covenanter he that makes it bequeatheth his Goods unto others in the way of a Legacy For this is done by Christ herein as we must also declare afterwards Wherefore our Saviour calls this Covenant the New Testament in his Blood This the word used by the Apostle doth properly signifie and it is evident that he intends not a Covenant absolutely and strictly so taken With respect hereunto the first Covenant is usually called the Old Testament For we intend not thereby the Books of Scripture or Oracles of God committed unto the Church of the Jews which yet as we have observed are once called the Old Testament 2 Cor. 3. 14. but the Covenant that God made with the Church of Israel at Sinai whereof we have spoken at large And this was called a Testament for three Reasons 1. Because it was confirmed by death that is the death of the Sacrifices that were slain and offered at its solemn establishment So faith our Apostle The first Testament was not dedicated without blood Chap. 9. 15. But there is more required hereunto for even a Covenant properly and strictly so called may be confirmed with Sacrifices Wherefore 2. God did therein make over and grant unto the Church of Israel the good things of the Land of Canaan with the Priviledges of his Worship 3. The principal Reason of this denomination the Old Testament is taken from its being typically significative of the Death and Legacy of the great Testator as we have shewed We have treated somewhat before concerning the Nature of the New Testament as considered in distinction from and opposition unto the Old I shall here only briefly consider what concurreth unto the constitution of it as it was then future when this Promise was given and as it is here promised And three things do concur hereunto 1. A Recapitulation Collection and Confirmation of all the Promises of Grace that had been given unto the Church from the beginning even all that was spoken by the mouth of the holy Prophets that had been since the world began Luke 1. 70. The first Promise contained in it the whole essence and substance of the Covenant of Grace All those afterwards given unto the Church on various occasions were but explications and confirmations of it In the whole of them there was a full declaration of the wisdom and love of God in sending his Son and of his grace unto Mankind thereby And God solemnly confirmed them with his Oath namely that they should be all accomplished in their appointed season Whereas therefore the Covenant here promised included the sending of Christ for the accomplishment of those Promises they are all gathered into one head therein It is a constellation of all Promises of Grace 2. All these Promises were to be reduced into an actual Covenant or Testament two ways 1. In that as unto the accomplishment of the grace principally intended in them they received it in the sending of Christ and as to the confirmation and establishment of them for the communication of grace unto the Church they received it in the death of Christ as a Sacrifice of Agreement or Attonement 2. They are established as the Rule and Law of Reconciliation and Peace between God and man This gives them the nature of a Covenant For a Covenant is the solemn expression of the terms of Peace between various Parties with the confirmation of them 3. They are reduced into such form of Law as to become the only Rule of the Ordinances of Worship and Divine Service required of the Church Nothing unto these ends is now presented unto us or required of us but what belongeth immediately unto the administration of this Covenant and the grace thereof But the Reader must consult what hath been discoursed at large unto this purpose on the 6th verse And we may see from hence what it is that God here promiseth and foretelleth as that which he would do in the days that were coming For whereas they had the Promise before and so virtually the grace and mercy of the New Covenant it may be enquired what is yet wanting that should be promised solemnly under the name of a Covenant For the full resolution of this question I must as before refer the Reader unto what hath been discoursed at large about the two Covenants and the difference between them on ver 6. Here we may briefly name some few things sufficient unto the exposition of this place As 1. All those Promises which had before been given out unto the Church from the beginning of the world were now reduced into the form of a Covenant or rather of a Testament The name of a Covenant is indeed sometimes applied unto the Promises of Grace before or under the Old Testament But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word used in all those places denoteth only a free gratuitous Promise Gen. 9. 9. Chap. 17. 4. But they were none of them nor all of them together reduced into the form of a Testament which they could not be but by the death of the Testator And what blessed Priviledges and Benefits were included herein hath been shewed before and must yet further be insisted on in the Exposition of the 9th Chapter if God permit 2. There was another Covenant superadded unto the Promises which was to be the immediate Rule of the Obedience and Worship of the Church And according unto their observance of this superadded Covenant they were esteemed to have kept or broken Covenant with God This was the Old Covenant in Sinai as hath been declared Wherefore the Promises could not be in the form of a Covenant unto the People inasmuch as they could not be under the power of two Covenants at once and those as it afterwards appeared absolutely inconsistent For this is that which our Apostle proves in this place namely That where the Promises were brought into the form and had the use of a Covenant unto the Church the former Covenant must needs disappear or be disannulled Only they had their place and efficacy to convey the benefits of the grace of God in Christ unto them that did believe but God here foretelleth that he will give them such an order and efficacy in the administration of his grace as that all the fruits of it by Jesus Christ shall be bequeathed and made over unto the Church in the way of a Solemn Covenant 3. Notwithstanding the Promises which they had received yet the whole System of their Worship sprang from and related unto the Covenant made at Sinai But now God promiseth a new state of spiritual Worship relating only unto the Promises of grace as brought into the form of a Covenant The New Covenant as recollecting into one all the Promises of Grace given from the foundation of the World accomplished in the actual
the Old Testament or dispensation of the Old Covenant Such a time there was appointed unto it in the counsel of God during this season things fell out as described ver 9. The certain period fixed unto these days is called by our Apostle the time of Reformation Chap. 9. 10. After those days that is in or at their expiration when they were coming unto their end whereby the first Covenant waxed old and decayed God would make this Covenant with them And although much was done towards it before those days came absolutely unto an end and did actually expire yet is the making of it said to be after those days because being made in the wane and declension of them it did by its making put a full and final end unto them This in general was the time here designed for the making and establishing of the New Covenant But we must yet farther enquire into the precise time of the accomplishment of this Promise And I say the whole of it cannot be limited unto any one season absolutely as though all that was intended in Gods making of this Covenant did consist in any one individual act The making of the Old Covenant with the Fathers is said to be in the day wherein God took them by the hand to bring them out of the Land of Egypt During the season intended there were many things that were preparatory to the making of that Covenant or to the solemn establishment of it So was it also in the making of the New Covenant It was gradually made and established and that by sundry Acts preparatory for it or confirmatory of it And there are six degrees observable in it 1. The first peculiar entrance into it was made by the Ministry of John the Baptist. Him had God raised to send under the name in the spirit and power of Elijah to prepare the way of the Lord Mal. 4. Hence is his Ministry called the beginning of the Gospel Mark 1. 1 2. Until his coming the People were bound absolutely and universally unto the Covenant in Horeb without alteration or addition in any Ordinance of Worship But his Ministry was designed to prepare them and to cause them to look out after the accomplishment of this promise of making the New Covenant Mal. 4. 4 5 6. And those by whom his Ministry was despised did reject the counsel of God against themselves that is unto their ruine and made themselves liable to that utter excision with the Threatnings whereof the Writings of the Old Testament are closed Mal. 4. 6. He therefore called the People off from resting in or trusting unto the Priviledges of the first Covenant Mat. 3. 8 9 10. preached unto them a Doctrine of Repentance and instituted a new Ordinance of Worship whereby they might be initiated into a new state or condition a new Relation unto God And in his whole Ministry he pointed at directed and gave Testimony unto him who was then to come to establish this New Covenant This was the beginning of the accomplishment of this Promise 2. The coming in the Flesh and personal Ministry of our Lord Jesus Christ himself was an eminent advance and degree therein The dispensation of the Old Covenant did yet continue For he himself as made of a Woman was made under the Law yielding Obedience unto it observing all its Precepts and Institutions But his coming in the Flesh laid an Axe unto the Root of that whole dispensation For therein the main end that God designed thereby towards that People was accomplished The interposition of the Law was now to be taken away and the Promise to become all unto the Church Hence upon his Nativity this Covenant was proclaimed from Heaven as that which was immediately to take place Luk. 2. 13 14. But it was more fully and evidently carried on in and by his personal Ministry The whole doctrine thereof was preparatory unto the immediate introduction of this Covenant But especially there was therein and thereby by the truth which he taught by the manner of his teaching by the miracles which he wrought in conjunction with an open accomplishment of the Prophesies concerning him evidence given that he was the Messiah the Mediator of the New Covenant Herein was a declaration made of the Person in and by whom it was to be established and therefore he told them That unless they believed it was he who was so promised they should dye in iheir sins 3. The way for the introduction of this Covenant being thus prepared it was solemnly enacted and confirmed in and by his death For herein he offered that Sacrifice to God whereby it was established And hereby the Promise properly became 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Testament as our Apostle proves at large Chap. 9. 14 15 16. And he declares in the same place that it answered those Sacrifices whose blood was sprinkled on the People and the Book of the Law in the confirmation of the first Covenant which things must be treated of afterwards This was the Center wherein all the Promises of Grace did meet and from whence they derived their efficacy From henceforward the Old Covenant and all its administrations having received their full accomplishment did abide only in the patience of God to be taken down and removed out of the way in his own time and manner For really and in themselves their force and authority did then cease and was taken away See Eph. 2. 14 15 16. Col. 2. 14 15. But our obligation unto Obedience and the observance of Commands though formally and ultimately it be resolved into the Will of God yet immediately it respects the Revelation of it by which we are directly obliged Wherefore although the causes of the removal of the Old Covenant had already been applied thereunto yet the Law and its Institutions were still continued not only lawful but useful unto the Worshippers until the Will of God concerning their abrogation was fully declared 4. This New Covenant had the complement of its making and establishment in the Resurrection of Christ. For in order hereunto the Old was to have its perfect end God did not make the first Covenant and therein revive represent and confirm the Covenant of Works with the Promise annexed unto it meerly that it should continue for such a season and then die of its self and be arbitrarily removed But that whole dispensation had an end which was to be accomplished and without which it was not consistent with the wisdom or righteousness of God to remove it or take it away Yea nothing of it could be removed until all was fulfilled It was easier to remove Heaven and Earth than to remove the Law as unto its Right and Title to rule the Souls and Consciences of men before all was fulfilled And this end had two parts 1 The perfect fulfilling of the Righteousness which it required This was done in the Obedience of Christ the Surety of the New Covenant in the stead of them with whom
Ceremonial Law such as tything of mint and cummin with the great Duties of Love and Righteousness These things saith he speaking of the latter you ought to have done that is principally and in the first place have attended unto as those which the Law chiefly designed But what then shall become of the former why saith he them also you ought not to leave undone in their proper place Obedience was to be yielded unto God in them also So is it in this present case there was an outward teaching of every man his neighbor and every man his brother enjoined under the Old Testament This the People trusted unto and rested in without any regard unto Gods teaching by the inward circumcision of the heart But in the New Covenant there being an express Promise of an internal effectual teaching by the Spirit of God by writing his Law in our hearts without which all outward Teaching is useless and ineffectual it is here denied to be of any use That is it is not so absolutely but in comparison of and in competition with this other effectual way of teaching and instruction Even at this day we have not a few who set these teachings in opposition unto one another whereas in Gods institution they are subordinate And hereon rejecting the internal efficacious Teaching of the Spirit of God they betake themselves only unto their own endeavors in the outward means of Teaching wherein for the most part there are none more negligent than themselves But so it is that the ways of Gods grace are not suited but always lie contrary unto the corrupt reasonings of men Hence some reject all the outward means of Teaching by the Ordinances of the Gospel under a pretence that the inward Teaching of the Spirit of God is all that is needful or useful in this kind Others on the other hand adhere only unto the outward means of instruction despising what is affirmed concerning the inward teaching of the Spirit of God as a meer imagination And both sorts run into these pernicious mistakes by opposing those things which God hath made subordinate 2. The Teaching intended whose continuance is here denied is that which was then in use in the Church or rather was to be so when the New Covenant state was solemnly to be introduced And this was twofold 1 That which was instituted by God himself And 2 that which the People had superadded in the way of Practice The first of these is as in other places so particularly expressed Deut. 6. 6 7 8 9. And these words which I command thee this day shall be in thine heart And thou shalt teach them diligently unto thy children and shalt talk of them when thou sittest in thy house and when thou walkest by the way and when thou liest down and when thou risest up And thou shalt bind them for a sign on thine hand and they shall be as frontlets between thine eyes And thou shalt write them on the posts of thy house and on thy gate Add hereunto the institution of Fringes for a memorial of the Commandments which was one way of saying Know the Lord Numb 15. 38 39. Two things may be considered in these Institutions 1 What is natural and moral included in the common mutual Duties of men one towards another For of this nature is that of seeking the good of others by instructing them in the knowledge of God wherein their chiefest happiness doth consist 2 That which is Ceremonial as to the manner of this Duty is described in sundry instances as those of Frontlets and Fringes writing on Posts and Doors The first of these is to abide for ever No Promise of the Gospel doth evacuate any Precept of the Law of Nature such as that of seeking the good of others and that their chiefest good by means and ways proper thereunto is But as unto the later which the Jews did principally attend unto and rely upon it is by this Promise or the New Covenant quite taken away 2. As unto the Practice of the Church of the Jews in these Institutions it is not to be expressed what extremities they ran into It is probable that about the time spoken of in this Promise which is that of the Babylonian Captivity they began that intricate perplexed way of Teaching which afterwards they were wholly addicted unto For all of them who pretended to be serious gave up themselves unto the teaching and learning of the Law But herewithall they mixed so many vain Curiosities and Traditions of their own that the whole of their endeavor was disapproved of God Hence in the very entrance of their Practice of this way of teaching he threatens to destroy all them that attended unto it Mal. 2. 12. The Lord will cut off the Master and the Scholar out of the Tabernacles of Jacob. It is true we have not any Monuments or Records of their teaching all that time neither what they taught nor how But we may reasonably suppose it was of the same kind with what flourished afterwards in their famous Schools derived from these first Inventers And of such reputation were those Schools among them that none was esteemed a wise man or to have any understanding of the Law who was not brought up in them The first Record we have of the manner of their teaching or what course they took therein is in the Mishna This is their interpretation of the Law or their sayings one to another Know the Lord. And he that shall seriously consider but one Section or Chapter in that whole Book will quickly discern of what kind and nature their Teaching was For such an operous laborious curious fruitless work there is not another instance to be given of in the whole world There is not any one Head Doctrine or Precept of the Law suppose it be of the Sabbath of Sacrifices or Offerings but they have filled it with so many needless foolish curious superstitious Questions and Determinations as that it is almost impossible that any man in the whole course of his life should understand them or guide his course according unto them These were the Burdens that the Pharisees bound for the shoulders of their Disciples until they were utterly weary and fainted under them And this kind of Teaching had possessed the whole Church then when the New Covenant was solemnly to be introduced no other being in use And this is absolutely intended in this Promise as that which was utterly to cease For God would take away the Law which in itself was a burden as the Apostles speak which neither they nor their fathers were able to bear And the weight of that Burden was unspeakably increased by the expositions and additions whereof this teaching consisted Wherefore the removal of it is here proposed in the way of a Promise evidencing it to be a matter of grace and kindness unto the Church But the removal of teaching in general is always mentioned as a threatning and punishment Wherefore the denial
called the Sanctuary 1 The subject treated of is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Tabernacle the common name for the whole fabrick as the Temple was afterwards of the House built by Solomon An Eminent Type this was of the Incarnation of Christ whereby the fulness of the Godhead dwelt in him bodily Col. 2. 9. Substantially in the humane nature as it dwelt Typically and by Representation in this Tabernacle Hence is it so expressed He was made flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 1. 14. and pitched his Tabernacle amongst or with us The consideration hereof the Apostle on set purpose fixed on as the great Concomitant Priviledge or Glory of the first Covenant whereof he treats and whose consideration was excellently suited unto his Design Immediately on the giving of the Law and making that Covenant in Horeb which was accepted of by the People and solemnly ratified Exod. 24. 4 5 6 7 8 9 10. the whole of their remaining station in that place for some months was taken up in Moses his receiving Revelations and the People's making provision about and for this Tabernacle with what belonged thereunto Forty daies was Moses in the Mount with God whilest he instructed him in all things that belonged unto it so great and glorious was the Design of Divine wisdom in this Tabernacle and its appurtenances For it was the House wherein his Glory was to dwell and not only so but a Type and Representation of the Depth of his counsel in the incarnation of his Son whereby the Divine Nature would personally dwell in the Humane for ever 2. It is affirmed of this Tabernacle that it was made Tabernaculum extructum constructum praeparatum ornatum adornatum built prepared adorned There is more included in the word than the meer building of the Fabrick For the Apostle in this one word reflects on and compriseth 1. The Provision of materials made by the people 2 The Workings of those materials by Bezaliel 3 The Erection of the whole by the Direction of Moses 4 The Adorning of it unto its use that is the substance of the Book of Exodus from Chap. 25th to the end First Preparation was made for it then the materials were wrought and that with such curious workmanship accompanied with such rich devoted Ornaments that it was adorned in its making It was prepared in its materials it was wrought into its form it was beautified in its ornaments unto all which respect is had in this word That which principally gave unto it its Order Beauty Glory and use was that it was entirely and in all the Parts and appurtenances of it made according to the Pattern which God shewed Moses in the Mount And therefore when it was finished and Erected all the Parts belonging unto it and all that was in it was distinctly recounted and it is added concerning them all seperately and in conjunction they were all made as the Lord commanded Moses Exod. 40. and 19 22. For it is the Authority and wisdom of God alone that gives beauty use and order unto all that belongs unto his worship The first Part of this Tabernacle being so prepared it had its furniture that was to abide and be used in it 1. There was in it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Candlestick The Vulgar Latine reads candelabra in the plural number Hence many disputes arise among the expositors who adhere unto that Translation Some of them contend that the Apostle hath respect unto the Temple of Solomon wherein were ten Candlesticks five on the one side and five on the other 1 Kings 7. 49. which is directly contrary to his scope and the words of the Text. Some suppose that the one Candlestick which was in the Tabernacle was intended but is spoken of in the plural number because of the six Branches that came out of it three on each side and that which went directly upwards made seven having lamps in them all Exod. 25. 31. But whereas it is constantly called the Candlestick and spoken of as one Utensil only the Apostle could not call it the Candlesticks for that was but one Wherefore the most sober of them depart from their common translation and adhere unto the Original and make use of the expression to prove that it was the Tabernacle of Moses and not the Temple of Solomon wherein were ten Candlesticks that the Apostle refers unto The making of this Candlestick is particularly described Exod. 25. 31. to the end of the chapter It s frame measures and use are not of our present consideration they may be found in Expositors on that place It was placed on the South side of the Tabernacle near the Vails that covered the most Holy Place and over against it on the North side was the Table with the Shew-bread And in the midst at the very entrance of the most Holy Place was the Altar of Incense see Exod. 40. 20 21 22 23 24 25 26 27. And this Candlestick was made all of beaten Gold of one peice with its lamps and appurtenances without either joynts or screws which is not without its Mystery To fit it for its service pure Oyl Olive was to be provided by the way of offering from the People Exod. 27. 20. And it was the office of the High Priest to order it that is to dress its Lamps every evening and every morning supplying them with fresh Oyl and removing whatsoever might be offensive Exod. 27. 21. And this is called a statute for ever unto the Generations of the Priests on the behalf of the Children of Israel which manifests the great concernment of the Church in this holy Utensil On the other side of the Sanctuary over against the Candlestick was the Table and the Shew-bread which the Apostle reckons as the second Part of the furniture of this first part of the Tabernacle distinguishing them from each other The Table and the Shew-bread The making of this Table with its measures and use its form and fashion are recorded Exod. 25. 23 24. 25 26 27. 28 29. chap 37. 10 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Table The manner of its Covering when it was to be carried whilest the Tabernacle was movable is described Numb 4. 7 8. And it was an Utensil fashioned for Beauty and Glory Upon this Table which the Apostle adds was the Shew-bread It is here rendred by the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Proposition of the Bread or Leaves by an Hypallage for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Bread of Proposition as it is rendred Matth. 12. 4. the Bread that was proposed or set forth In the Hebrew it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bread in the singular number which the Apostle renders by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Plural as also doth the Evangelist For that Bread consisted of many loaves as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifies a loaf So the LXX render it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. 25.
Dedication of the first Covenant So in particular by the Addition of those Particles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 21. which we well render moreover he plainly intimates that what he affirms of the Tabernacle and the vessels of its Ministry was that which was done afterwards at another time and not when the Covenant was first confirmed On these Grounds we shall see that the Account given of these things by the Apostle is a necessary Exposition of the Record made of them by Moses and no more 1. He affirms that Moses took the blood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Calves and Goats And there is a double difficulty herein For 1 The blood that Moses so used was the blood of Oxen Exod. 24. 5 6. which seems not to be well rendered by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Calves But this hath no weight in it For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word there used signifies all Cattle of the Herd great and small every thing that is generis bovini And there is no necessity from the words that we should render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there by Oxen nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here by Calves we might have rendered both words by Bullocks But 2 There is no mention at all of Goats in the story of Moses and as we observed it is here omitted by the Syriack Translator but without cause Ans. 1. There were two sorts of offerings that were made on this occasion 1 Burnt-offerings 2 Peace-offerings Exod. 24. 5. They offered burnt-offerings and Sacrificed Peace-offerings The distinct expression of them proves the offerings to have been destinct 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They offered burnt offerings and they sacrificed or slew Peace-offerings and as for the Peace-offerings it is said that they were of Bullocks or Oxen but it is not said of what sort the burnt-offerings were Yea and it may be that although Bullocks only are mentioned yet that Goats also were Sacrificed in this Peace-offering For it is so far from being true what Ribera observes on the Place that a Goat was never offered for a Peace-offering that the contrary unto it is directly expressed in the Institution of the Peace-offering Deut. 3. 12. Wherefore the Blood of Goats might be used in the Peace-offering though it be not mentioned by Moses But 2. The Apostle observes that one End of the Sacrifice at the Dedication of the first Covenant was purging and making Attonement ver 22 23. For in all Solemn Sacrifices blood was sprinkled on the Holy Things to purify them and make Attonement for them Deut. 16. 14 19 20. Now this was not to be done but by the blood of an expiatory Sacrifice it was not to be done by the blood of Peace-offerings Wherefore the Burnt-offerings mentioned by Moses were expiatory Sacrifices to purge and make Attonement And this Sacrifice was principally of Goats Deut. 16. 7. wherefore the Text of Moses cannot be well understood without this Exposition of the Apostle And we may add hereunto also that although the blood of the Peace-offering was sprinkled on the Altar Deut. 3. 13. yet was it not Sprinkled on the People as this blood was wherefore there was the use of the blood of Goats also as a Sin-offering in this great Sacrifice 3. In the Dedication of the Priests these two sorts of offerings were conjoyned namely Peace-offerings and Sin-offerings or burnt offerings for Sin as here they were And therein expresly the blood of Goats was used namely in the Sin-offerings as the blood of Bullocks was in the Peace-offering Lev. 9. 3 4. Neither is there mention any where of burnt-offerings or Sin-offerings and Peace-offerings to be offered together but that one of them was of Goats and therefore was so infallibly at this Time as the Apostle declares 2. It is affirmed in the Text that he took the Blood with Water Scarlet-wool and Hyssop and Sprinkled it But there is mention of none of these things in the story of Moses but only that he sprinkled the blood But the Answer hereunto is plain and easie Blood under the Law was sprinkled either in less or greater quantities Hereon there were two ways of sprinkling the one was with the finger when a small quantity of blood it may be some few drops of it were to be sprinkled it was done with the finger Levit. 8. 15. Chap. 16. 13. The Quantity being small though the blood were immixed and almost congealed it might be so sprinkled But there was a Sprinkling whereunto a greater proportion of blood was required as namely when an house was to be sprinkled and thereby purifyed This was done by mixing running water with the blood and then sprinkling it with Scarlet-wool and Hyssop Levit. 14. 50 51 52. For these things were needful thereunto The water prevented the blood from being so congealed as that it would not be sprinkled in any quantity The Scarlet-wool took up a quantity of it out of the Vessel wherein it was and the Bunch of Hyssop was the Sprinkler Whereupon when Moses Sprinkled the Altar Book and People he did it by one of these two ways for other there was none The First way he could not do it namely with his finger because it was to be done in a great quantity For Moses took that half of it that was to be sprinkled on the People and put it into basons Exod. 24. 6 8. It was therefore infallibly done this Latter way according as our Apostle declares 3. It is added by the Apostle that he sprinkled the Book which is not expressed in the Story But the Design of the Apostle is to express at large the whole Solemnity of the confirmation of the first Covenant especially not to omit any thing that blood was applyed unto because in the application he referrs the Purification and Dedication of all things belonging unto the new Covenant unto the blood of Christ. And this was the order of the things which concerned the Book Moses coming down from the Mount told the People by word of Mouth all things which God had spoken unto him or the Sum and Substance of the Covenant which he would make with them ver 5. And Moses came and told the People all the words of the Lord that is the words spoken on Mount Sinai the ten Commandments and all the Judgments of the Lord that is all the Laws contained in Chap. 21 22 23. with this Title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these are the judgments Chap. 21. 1. Upon the Oral Rehearsal of these words and Judgments the People gave their consent unto the Terms of the Covenant The People answered with one voice all the words which the Lord hath said we will do ver 3. Hereon Moses made a Record or wrote all the words of the Lord in a Book ver 4. This being done the Altar and Pillars were prepared ver 4. And it is evident that the Book which he had written was laid on the Altar though it be not expressed When this was done he
and all our Service to be Reasonable Wherefore although the Prescription of such Rites be an Act of Soveraign Pleasure yet God will not oblige us unto the Observance of them but by vertue of a Covenant between him and us wherein we voluntarily consent unto and accept of the Terms of it whereby those Ordinances of worship are prescribed unto us And it will hence follow 1. That Men mistake themselves when they suppose that they are interested in a Church-state by Tradition Custom or as it were by Chance they know not how There is nothing but Covenanting with God that will enstate us in this Priviledge And therein we do take upon our selves the observance of all the Terms of the New Covenant And they are of two sorts 1 Internal and Moral in Faith Repentance and Obedience 2 Such as concern the external worship of the Gospel in the Ordinances and Institutions of it Without such a Covenant formally or virtually made there can be no Church-state I speak not at all of any such Covenants as men may make or have made among themselves and with God upon a mixture of things Sacred Civil and Political with such sanctions as they find out and agree upon among themselves For whatever may be the Nature Use or End of such Covenants they no way belong unto that concerning which we treat For no Terms are to be brought hereinto but such as belong directly unto the Obedience and Ordinances of the New Testament Nor was there any thing to be added unto or taken from the express Terms of the Old Covenant whereby the Church-state of Israel was constituted And this was the entire Rule of Gods dealing with them The only Question concerning them was whether they had kept the Terms of the Covenant or no. And when things fell into disorder among them as they did frequently as the sum of Gods charge against them was that they had broken his Covenant so the Reformation of things attempted by their Godly Kings before and others after the Captivity was by reducing the People to renew this Covenant without any Addition Alteration or Mixture of things of another nature 2. That so much disorder in the Worship of God under the Gospel hath entered into many Churches and that there is so much negligence in all sorts of Persons about the Observance of Evangelical Institutions so little conscientious care about them or Reverence in the use of them or benefit received by them it is all much from hence that men understand not aright the Foundation of that Obedience unto God which is required in them and by them This indeed is no other but that solemn Covenant between God and the whole Church wherein the Church takes upon it self their due observance This renders our Obedience in them and by them no less necessary than any Duties of Moral Obedience whatever But this being not considered as it ought Men have used their supposed Liberty or rather fallen into great Licentiousness in the use of them and few have that conscientious regard unto them which it is their Duty to have 2. Approbation of the Terms of the Covenant Consent unto them and solemn Acceptance of them are required on our part unto the establishment of any Covenant between God and us and our Participation of the Benefits of it Thus Solemnly did the People here enter into Covenant with God whereby a peculiar Relation was established between him and them The meer Proposal of the Covenant and the Terms of it unto us which is done in the Preaching of the Gospel will not make us Partakers of any of the Grace or Benefits of it Yet this is that which most content themselves withal It may be they proceed to the performance of some of the Duties which are required therein but this answers not the Design and way of God in dealing with men When he hath proposed the Terms of his Covenant unto them he doth neither compel them to accept of them nor will be satisfied with such an Obedience He requires that upon a due consideration of them we do approve of them as those which answer his infinite Wisdom and Goodness and such as are of Eternal advantage unto us that they are all Equal Holy Righteous and Good Hereon he requires that we voluntarily choose and consent unto them ingaging our selves Solemnly unto the Performance of them all and every one This is required of us if we intend any interest in the Grace or Glory prepared in the New Covenant 3. It was the way of God from the Beginning to take Children of Covenanters into the same Covenant with their Parents So he dealt with this People in the establishment of the first Covenant and he hath made no Alteration herein in the establishment of the Second But we must proceed with the Exposition of the words IV. Of this Covenant it is affirmed that it was consecrated with Blood or was not dedicated without Blood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is solemnly to separate any thing unto a sacred use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the same in Hebrew And it is not the Sanction of the Covenant absolutely that the Apostle intends in this expression but the use of it The Covenant had its Sanction and was confirmed on the Part of God in offering of the Sacrifices In the killing of the Beasts and offering of their Blood did the Ratification of the Covenant consist This is included and supposed in what is signified by the Dedication of it But this is not an effect of the shedding and offering of Blood but only of the sprinkling of it on the Book and the People Thereby had it its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 its consecration or dedication unto Sacred use as the Instrument of the peculiar Church-Relation between God and that People whereof the Book was the Record So was every thing consecrated unto its proper use under the Law as the Apostle declares This therefore is the meaning of the words That first Covenant which God made with the People at Mount Sinai wherein he became their God the God of Israel and they became his People was dedicated unto sacred use by Blood in that it was sprinkled on the Book and the People after part of the same Blood had been offered in Sacrifice at the Altar Hence it follows that this which belongs so essentially unto the solemn confirmation of a Covenant between God and the Church was necessary also unto the Dedication and Confirmation of the New Covenant which is that that is to be proved It is by the Authority of God alone that any thing can be effectually and unchangeably dedicated unto sacred use so as to have force and efficacy given unto it thereby But this Dedication may be made by vertue of a general Rule as well as by an especial Command V. The Assertion of the Apostle concerning the Dedication of the first Covenant with Blood is confirmed by an account of the matter of Fact or what
Moses did therein ver 19. VER XIX For when Moses had spoken every Precept unto all the People according unto the Law he took the Blood of Calves and of Goats with Water and Scarlet Wool and Hyssop and sprinkled both the Book and all the People There are two things considerable in the words 1. The Person made use of in the Dedication of the Covenant which was Moses 2. What he did therein which is referred unto two Heads 1 His speaking or reading the Terms of the Covenant every Precept out of the Book 2 His sprinkling of the Book and People with Blood 1. Moses was the Internuntius between God and the People in this great Transaction On Gods part he was immediately called unto this Employment Exod. 3. And on the part of the People he was chosen and desired by them to transact all things between God and them in the making and confirmation of this Covenant because they were not able to bear the effects of Gods immediate Presence Exod. 19. 19. Deut. 5. 22 23 24 25 26 27. And this choice of a Spokesman on their part God did approve of ver 27. Hence he became in a general sense a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Mediator between God and Men in the giving of the Law Gal. 3. 19. Whatever therefore was done by Moses in this whole Affair of the Dedication of the Covenant on the Part of God or of the People was firm and unalterable he being a publick Person authorized unto this work And 1. There can be no Covenant between God and Men but in the hand or by vertue of a Mediator The first Covenant in the state of Innocency was immediately between God and Man But since the entrance of sin it can be so no more For 1 Man hath neither Meetness nor confidence to treat immediately with God Nor 2 Any Credit or Reputation with him so to be admitted as an Undertaker in his own Person Nor 3 Any Ability to perform the conditions of any Covenant with God 2. A Mediator may be either only an Internuntius a Messenger a Days-man or also a Surety and an Undertaker Of the first sort was the Mediator of the old Covenant of the latter of the New 3. None can interpose between God and a People in any sacred Office unless he be called of God and approved of the People as was Moses 2dly That which Moses did in this Affair was first in way of Preparation And there are three things in the Account of it 1 What he did precisely 2 With respect unto whom 3 According to what Rule or Order he did it 1. He spake every Precept Vul. Lat. lecto omni Mandato having read every command which is the sense intended 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is as much in this place as recited So it is rendred by most Translators cum recitasset that is when he had read in the Book For his first speaking unto the People ver 3. is not here intended but his reading in the Audience of the People ver 7. He spake what he read that is audibly so it is in the story he read it in the Audience of the People so as that they might hear and understand It is added by the Apostle that he thus read spake recited every Precept or Command He took the Book of the Covenant and read in the Audience of the People saith the Text that is the whole Book and all that was contained in it or every Precept And the whole is reduced by the Apostle unto Precepts It was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 2. 15. a Law a Systeme of Precepts And it is so called to intimate the nature of that Covenant It consisted principally in Precepts or Commandments of Obedience promising no Assistance for the performance of them The new Covenant is of another nature It is a Covenant of Promises And although it hath Precepts also requiring Obedience yet is it wholly founded in the Promise whereby strength and Assistance for the performance of that Obedience are given unto us And the Apostle doth well observe that Moses read every precept unto the People For all the Good things they were to receive by vertue of that Covenant depended on the Observation of every Precept For a Curse was denounced against every one that continued not in all things written in the Law to do them Deut. 27. 26. And we may observe 1. A Covenant that consisted in meer Precepts without an Exhibition of Spiritual strength to enable unto Obedience could never save sinners The insufficiency of this Covenant unto that end is that which the Apostle designs to prove in all this Discourse But thereon a double enquiry may be made 1 Why God gave this Covenant which was so insufficient unto this great End This Question is proposed and answered by the Apostle Gal. 3. 19. 2 How then did any of the People yield Obedience unto God if the Covenant exhibited no Aid nor Assistance unto it The Apostle answereth in the same place that they received it by Faith in the Promise which was given before and not disanulled by this Covenant 2. In all our Dealings with God respect must be had unto every one of his Precepts And the Reason hereof is given by the Apostle James namely that the Authority of God is the same in every one of them and so may be despised in the neglect of the least as well as of the greatest Jam. 2. 10 11. 2dly To whom did Moses thus read every Precept It was saith the Apostle to All the People In the story it is said indefinitely in the Audience of the People as afterwards he sprinkled the People The Apostle adds the note of Universality in both places to All the People For whereas these things were transacted with the Representatives of the People for it was naturally impossible that the one half of the individuals of them should hear Moses reading they were all equally concerned in what was said and done Yet I do believe that after Moses first told the People that is the Elders of them all the words of the Law ver 3. there was means used by the Elders and Officers to communicate the things yea to repeat the words unto all the People that they might be enabled to give their rational consent unto them And we may observe 1. The first eminent use of the writing of the Book of the Law that is of any part of the Scripture for this Book was the first that was written was that it might be read unto the People He gave not this Book to be shut up by the Priests to be concealed from the People as containing Mysteries unlawful to be divulged or impossible to be understood Such conceits befell not the Minds of men until the Power and Ends of Religion being lost some got an opportunity to order the concerns of it unto their own worldly Interest and Advantage 2. This Book was both written and read in the
been unto the People like that given to Ezekiel that was written within and without and there was written therein Lamentations and Mourning and Woe Chap. 2. 10. Nothing but Curse and Death could they expect from it But the Sprinkling of it with blood as it lay upon the Altar was a Testimony and Assurance that Attonement should be made by blood for the sins against it which was the Life of the things 2 The Book in it self was Pure and Holy and so are all Gods Institutions but unto us every thing is unclean that is not sprinkled with the blood of Christ. So afterwards the Tabernacle and all the Vessels of it were purified every year with blood because of the Uncleannesses of the People in their Transgressions Levit. 16. Wherefore on both these accounts it was necessary that the Book it self should be sprinkled The blood thus sprinkled was mingled with water The natural Reason of it was as we observed to keep it fluid and aspersible But there was a Mystery in it also That the blood of Christ was typified by this blood of the Sacrifices used in the Dedication of the Old Covenant it is the Apostle's Design to declare And it is probable that this mixture of it with water might represent that Blood and Water which came out of his side when it was pierced For the Mystery thereof was very great Hence that Apostle which saw it and bare Record of it in particular Joh. 19. 34 35. affirms likewise that he came by water and blood and not by blood only 1 Epist. chap. 5. ver 6. He came not only to make Attonement for us with his blood that we might be justifyed but to sprinkle us with the efficacy of his blood in the communication of the Spirit of Sanctification compared unto water For the Sprinkler it self composed of Scarlet wool and Hyssop I doubt not but that the Humane Nature of Christ whereby and through which all Grace is communicated unto us for of his fulness we receive and Grace for Grace was signified by it But the Analogie and Similitude between them are not so evident as they are with respect unto some other Types The Hyssop was an humble Plant the meanest of them yet of a sweet savour 1. Kings 4. 33. So was the Lord Christ amongst men in the days of his flesh in comparison of the tall Cedars of the Earth Hence was his complaint that he was as a worm and no man a reproach of men and despised of the People Psal. 22. 6. And the Scarlet wool might represent him as red in the blood of his Sacrifice But I will not press these things of whose Interpretation we have not a certain Rule Secondly The principal Truth asserted is confirmed by what Moses said as well as what he did VER XX. Saying This is the Blood of the Testament which God hath enjoyned unto you The Difference between the words of Moses and the Repetition of them by the Apostle is not material as unto the sense of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Behold in Moses is rendred by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This both demonstrative Notes of the same thing For in pronouncing of the words Moses shewed the Blood unto the People And so Behold the Blood is all one as if he had said this is the Blood The making of the Covenant in the words of Moses is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath cut divided solemnly made This the Apostle renders by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath enjoyned or commanded you And this he doth partly to signify the Foundation of the People's Acceptance of that Covenant which was the Authority of God enjoyning them or requiring them so to do partly to intimate the nature of the Covenant it self which consisted in Precepts and Injunctions principally and not absolutely in Promises as the New Covenant doth The last words of Moses Concerning all these words the Apostle omits For he includes the sense of them in that word which the Lord commanded you For he hath respect therein both unto the words themselves written in the Book which were Precepts and Injunctions as also the command of God for the Acceptance of the Covenant That which Moses said is This is the blood of the Testament Hence the Apostle proves that Death and the shedding of blood therein was necessary unto the consecration and establishment of the first Testament For so Moses expresly affirms in the Dedication of it This is the blood of the Covenant without which it could not have been a firm Covenant between God and the People Not I confess from the nature of a Covenant in general for a Covenant may be solemnly established without Death or Blood but from the especial end of that Covenant which in the confirmation of it was to prefigure the confirmation of that new Covenant which could not be established but with the blood of a Sacrifice And this adds both force and evidence unto the Apostles Argument For he proves the Necessity of the Death and Blood-shedding or Sacrifice of Christ in the confirmation of the New Covenant from hence that the Old Covenant which in the Dedication of it was prefigurative hereof was not confirmed without Blood Wherefore whereas God had solemnly promised to make a new Covenant with the Church and that different from or not according unto the Old which he had proved in the foregoing Chapter it follows unavoidably that it was to be confirmed with the Blood of the Mediator for by the blood of Beasts it could not be which is that Truth wherein he did instruct them And nothing was more cogent to take off the scandal of the Cross and of the sufferings of Christ. For the Enuntiation it self This is the blood of the Covenant it is figurative and Sacramental The Covenant had no blood of its own but the blood of the Sacrifices is called the blood of the Covenant because the Covenant was dedicated and established by it Neither was the Covenant really established by it For it was the Truth of God on the one hand and the stability of the People in their professed Obedience on the other that the establishment of the Covenant depended on But this blood was a confirmatory sign of it a Token between God and the People of their mutual engagements in that Covenant So the Paschal Lamb was called Gods Pass-over because it was a sign and token of Gods passing over the houses of the Israelites when he destroyed the Aegyptians Exod. 12. 11 21. With reference it was unto those Sacramental Expressions which the Church under the Old Testament was accustomed unto that our Lord Jesus Christ in the Institution of the Sacrament of the Supper called the Bread and the Wine whose use he appointed therein by the names of his Body and Blood and any other Interpretation of the words wholly overthrows the Nature of that holy Ordinance Wherefore this Blood was a confirmatory Sign of the Covenant And it was
Difference also laid down in this verse namely as unto the things that were purified by them and consequently in the nature of their respective Purifications There is in the words 1 A note of Inference or dependance on the former Discourse Therefore 2 A Double Proposition of things of divers natures compared together 3 The Modification of both those Propositions It was necessary 4 In the first Proposition there is 1 The subject Matter spoken of The Patterns of things in the Heavens 2 What is affirmed of them as necessary to them that they should be purified 3 The Means whereby with these 5 The same things are proposed in the second namely 1 The things spoken of or the Heavenly things themselves 2 What is affirmed of them is traduced from the other Proposition they also were purified 3 The means whereby they were so with better Sacrifices then these 1. That which first occurrs is the Note of Inference or Dependance on the former Discourse Therefore And it hath an equal respect unto both parts of the Assertion And it is not the Being of the things but their Manifestation that is intended From what hath been said concerning the legal Purification of all things and the spiritual Purification that is by the Sacrifice of Christ these things are evident and manifest 2. Of both the things affirmed it is said that it was necessary they should be so that is it was so from Gods Institution and Appointment There was no Necessity in the nature of the things themselves that the Patterns of Heavenly things should be purged with these Sacrifices but on Supposition that God would in and by them represent the Purification of the Heavenly things it was Necessary that they should be thus purged with Blood And on the supposition of the same Divine Ordination that the Heavenly things themselves should be purified it was necessary that they should be purified with better sacrifices then these which were altogether insufficient unto that End 3. The Subject of the first Proposition is the Patterns of things in the Heavens The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the next words Things in the Heavens are Heavenly things And they are the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the next verse figures of the true things The things intended are those which the Apostle hath discoursed of The Covenant the Book the People the Tabernacle with all the Vessels of its Ministry These he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we well render Patterns And Patterns are of two sorts 1 Such as are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exemplaria Those from and according unto which any other thing is framed That is the Pattern of any thing according unto which it is contrived made and fashioned So a Scheme or Frame drawn and delineated is the Pattern of an Edifice 2 Such as are exemplata 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that are framed according unto other things which they do resemble and represent These also are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The things mentioned were not Patterns of the Heavenly things in the first sense The Heavenly things were not framed by them to answer resemble and represent them But they were so in the latter only And therefore in the first constitution of them those which were durable and to abide as the Tabernacle with all its Utensils and Vessels with the positure and disposal of them were made and erected according unto an original Pattern shewed in the Mount Or they were framed according unto the Idea of the Heavenly things themselves whereof he made a Representation unto Moses and communicated a Resemblance of them unto him according unto his own Good Pleasure This is the Order of these things The Heavenly things themselves were designed framed and disposed in the Mind of God in all their Order Causes Beauty Efficacy and Tendency unto his own Eternal Glory This was the whole Mystery of the Wisdom of God for the Redemption and Salvation of the Church by Jesus Christ. This is that which is declared in the Gospel being before hid in God from the Foundation of the World Ephes. 3. 8 9 10. Of these things did God grant a Typical Resemblance Similitude and Pattern in the Tabernacle and its services That he would make such a kind of Resemblance of those Heavenly things as unto their kind nature and use that he would instruct the Church by them was an Act of his meer Soveraign Will and Pleasure And this is that effect of his Wisdom which was manifest under the Old Testament whereon the Faith and Obedience of the Church was wholly to acquiesce in his Soveraignty And this their Resemblance of Heavenly things which they had not from their own nature but meerly from the Pleasure of God gave them all their Glory and Worth which the Saints under the Old Testament did in some Measure understand The present Jews do as their Forefathers did under the Degeneracy of their Church conceive their Glory to consist in the Materials and curious structure of them things that the wealth and Art of men might exceed But in themselves they were all earthly carnal perishing and liable unto all sorts of Corruption Much inferior they were in Nature and Glory unto the Souls of Men which were conversant in their highest and most noble Acts about them But herein alone consisted their honour worth and use They were Patterns of Heavenly things And we may observe that The Glory and Efficacy of all ordinances of Divine Worship which consist in outward Observance as it is with the Sacraments of the Gospel consist in this that they represent and exhibit Heavenly things unto us And this Power of Representation they have from divine Institution alone 2. What they were Patterns of is expressed namely of Heavenly things What these were in particular must be spoken unto in the Exposition of the next Proposition whereof they are the Subject The Heavenly things themselves 3. Of these things it is affirmed that they were purified The Apostle had treated before of a double Purification 1 Of that which consisted in a cleansing from Defilements of its own Sprinkling the Unclean and Sanctifying to the Purifying of the Flesh ver 13. 22. 2 That which consisted in a Dedication unto Sacred Use. But this also had some respect unto uncleanness Not unto any that the things so Dedicated had in themselves but because of the Uncleanness of them that were to make use of them This was such as that God would have the intervention of the Sprinkling of Blood between him and them in all their services as he declares Levit. 16. 15 16 17. And this he would do that he might teach them the absolute and universal necessity of the purifying Efficacy of the Blood of Christ in all things between him and sinners Of this Purification he gives us in this Discourse two Instances 1 That which was Initial at the first Solemnization of the
evidenced unto all 3. This Will of God Christ came to do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to effect to establish and perfectly to fulfil it How he did so the Apostle fully declareth in this Epistle He did it in the whole work of his Mediation from the susception of our Nature in the Womb unto what he doth in his supream Agency in Heaven at the Right Hand of God He did all things to accomplish this eternal purpose of the Will of God This seems to me the First Sense of the place Howbeit I would not as I said before exclude the former mentioned also For our Lord in all that he did was the Servant of the Father and received especial commands for all that he did This Commandment saith he have I received of my Father Hence in this sense also he came to do the Will of God He fulfilled the Will of his purpose by Obedience unto the Will of his Commands Hence it is added in the Psalm that he delighted to do the Will of God and that his Law was in the midst of his Bowels His delight in the Will of God as unto the laying down of his Life at the Command of God was necessary unto this doing of his Will And we may observe 1. The Foundation of the whole glorious work of the Salvation of the Church was laid in the Soveraign Will Pleasure and Grace of God even the Father Christ came only to do his Will 2. The coming of Christ in the Flesh was in the Wisdom Righteousness and Holiness of God necessary for to fulfil his Will that we might be saved unto his Glory 3. The fundamental motive unto the Lord Christ in his undertaking the work of Mediation was the Will and Glory of God Lo I come to do thy Will 5 ly The last thing in this Context is the Ground and Rule of this undertaking of the Lord Christ and this is the Glory of the Truth of God in his promises recorded in the word In the Volume of the Book it is written of me that I should fulfil thy Will O God There is a difficulty in these words both as to the Translation of the Original Text and as unto the Application of them And therefore Critical Observations have been multiplied about them which it is not my way or work to repeat Those that are Learned know where to find them and those that are not so will not be edified by them What is the true meaning and intention of the Holy Spirit in them is what we are to enquire into The Socinian Expositors have a peculiar conceit on this place They suppose the Apostle useth this expression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to denote some especial Chapter or place in the Law This they conjecture to be that of Deut. 17. v. 18 19. And it shall be that when He the King to be chosen shall sit on the Throne of his Kingdom that he shall write him a Copy of this Law in a Book out of that which is before the Priests the Levites And it shall be with him and he shall read therein all the days of his Life that he may learn to fear the Lord his God to keep all the words of this Law and these Statutes to do them David they say spoke those words in the Psalm and it is no where said that he should come to do the Will of God but in this place of Deuteronomy as he was to be the King of that people But there can be nothing more fond than this empty conjecture For 1. David is not at all intended in these words of the Psalmist any otherwise but as he was the Penman of the Holy Ghost and a Type of Christ on which account he speaks in his name They are the words of Christ which David was inspired by the Holy Ghost to declare and utter neither would David speak these words concerning himself because he that speaks doth absolutely prefer his own Obedience as unto Worth and Efficacy before all Gods Holy Institutions He presents it unto God as that which is more useful unto the Church than all the Sacrifices which God had Ordained This David could not do justly 2. There is nothing spoken in this place of Deuteronomy concerning the Sacerdotal Office but only of the Regal And in this place of the Psalmist there is no respect unto the Kingly Office but only unto the Priesthood For Comparison is made with the Sacrifices of the Law But the Offering of these Sacrifices was expresly forbidden unto the Kings as is manifest in the instance of King Uzziah 2 Chron. 26. ver 18 19 20. Besides there is in that place of Deuteronomy no more respect had unto David than unto Saul or Jeroboam or any other that was to be King of that people There is nothing in them that belongs unto David in a peculiar manner 3. The words there recorded contain a meer prescription of Duty no prediction of the event which for the most part was contrary unto what is required But the words of the Psalmist are a Prophesie a Divine Prediction and Promise which must be actually accomplished Nor doth our Lord Christ in them declare what was prescribed unto him but what he did undertake to do and the record that was made of that undertaking of his 4. There is not one word in that place of Moses concerning the removal of Sacrifices and Burnt Offerings which as the Apostle declares is the principal thing intended in those of the Psalmist Yea the contrary as unto the season intended is expresly asserted For the King was to read in the Book of the Law continually that he might observe and do all that is written therein a great part whereof consists in the Institution and Observation of Sacrifices 5. This Interpretation of the words utterly overthrows what they dispute for immediately before This is that the entrance mentioned of Christ into the World was not indeed his coming into this World but his going out of it and entring into Heaven For it cannot be denied but that the Obedience of reading the Law continually and doing of it is to be attended unto in this World and not in Heaven and this they seem to acknowledge so as to recal their own Exposition Other absurdities which are very many in this place I shall not insist upon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We with many others render in answer unto the Hebrew in the Volume or Roll. Ribera contends that this Translation of the word the Volume or Roll of the Book is absurd Because saith he the Book it self was a Volume or a Roll and so it is as if he had said in the Roll of the Roll. But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we Translate a Book doth not signifie a Book as written in a Roll but only an Enuntiation or Declaration of any thing We now call any Book of greater quantity a Volume but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is properly a Roll and the words
used by the Psalmist do signifie that the Declaration of the Will of God made in this matter was written in a Roll. The Roll which contains all the Revelations of his Mind And the word used by the Apostle is not remote from this signification as may be seen in sundry Classick Authors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 volumen because a Roll is made round after the Fashion of the Head of a Man As the Book it self was one Roll so the Head of it the beginning of it amongst the first things written in it is this recorded concerning the coming of Christ to do the Will of God This includeth both senses of the word in the Head in the Beginning of the Roll namely of that part of the Scripture which was written when David Penned this Psalm Now this can be no other but the first promise which was recorded Gen. 3. 15. Then it was first declared then it was first written and Enrolled that the Lord Christ the Son of God should be made of the Seed of the Woman and in our Nature come to do the Will of God and to deliver the Church from that woful estate whereinto it was brought by the Craft of Satan In this promise and the writing of it in the Head of the Volume lies the verification of the Psalmists assertion in the Volume of the Book it is written Howbeit the following Declarations of the Will of God herein are not excluded nor ought so to be Hence are we herein directed unto the whole Volume of the Law For indeed it is nothing but a prediction of the coming of Christ and a presignification of what he had to do That Book which God had given to the Church as the only guide of its Faith The Bible That is the Book all other Books being of no consideration in comparison of it That Book wherein all Divine Precepts and Promises are Enrolled or Recorded In this Book in the Volume of it this is its principal subject especially in the Head of the Roll or the Beginning of it namely in the first promise it is so written of me God commanded this great Truth of the coming of Christ to be so Enrolled for the Encouragement of the Faith of them that should believe And we may observe that 1. Gods Records in the Roll of his Book are the Foundation and Warranty of the Faith of the Church in the Head and Members 2. The Lord Christ in all that he did and suffered had continual respect unto what was written of him See Matt. 26. 24. 3. In the Record of these words 1. God was Glorified in his Truth and Faithfulness 2. Christ was secured in his work and the undertaking of it 3. A Testimony was given unto his Person and Office 4. Direction is given unto the Church in all wherein they have to do with God what they should attend unto namely what is written 5. The things which concern Christ the Meditor are the Head of what is contained in the same Records VERSE VIII IX X. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THe Use and Signification of most of the words of these Verses have already in our passage been spoken unto Above when he says c. There are two things in these three Verses 1. The Application of the Testimony taken out of the Psalmist unto the present Argument of the Apostle ver 8 9. 2. An inference from the whole unto the proof of the only cause and means of the Sanctification of the Church the Argument he was now engaged in 1. As to the first of these or the Application of the Testimony of the Psalmist and his Reassuming it we may consider 1. What he designed to prove thereby and this was that by the Introduction and establishment of the Sacrifice of Christ in the Church there was an end put to all Legal Sacrifices And he adds thereunto that the ground and reason of this great alteration of things in the Church by the Will of God was the utter insufficiency of these Legal Sacrifices in themselves for the Expiation of Sin and Sanctification of the Church In ver 9. He gives us this sum of his design He takes away the first that he may establish the second 2. The Apostle doth not here directly argue from the matter or substance of the Testimony it self but from the Order of the words and the regard they have in their Order unto one another For there is in them a two fold Proposition one concerning the Rejection of Legal Sacrifices and the other an Introduction and tender of Christ and his Mediation And he Declares from the Order of the Words in the Psalmist that these things are inseparable namely the taking away of Legal Sacrifices and the establishment of that of Christ. 3. This Order in the words of the Apostle is declared in that distribution of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 above and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 above that is in the first place these his words or sayings recorded in the first place 4. There is in the words themselves these three things 1. There is a Distribution made of the Legal Sacrifices into their general heads with respect unto the Will of God concerning them all Sacrifices and Offering and whole Burnt Offerings and Sacrifice for Sin And in that Distribution he adds another property of them namely they were required according to the Law 1. He had respect not only unto the removal of the Sacrifices but also of the Law it self whereby they were retained so he enters on his present disputation with the Imperfection of the Law it self ver 4. 2. Allowing these Sacrifices and Offerings all that they could pretend unto namely that they were established by the Law yet notwithstanding this God rejects them as unto the Expiation of Sin and the Salvation of the Church For he excludes the consideration of all other things which were not appointed by the Law as those which God abhorr'd in themselves and so could have no place in this matter And we may Observe that 1. Whereas the Apostle doth plainly distinguish and distribute all Sacrifices and Offerings into those on the one side which were offered by the Law and that one Offering of the Body of Christ on the other side the pretended Sacrifice of the Mass is utterly rejected from any place in the Worship of God 2. God as the Soveraign Law-giver had always Power and Authority to make what Alteration he pleased in the Orders and Institutions of his Worship 3. That Soveraign Authority is that alone which our Faith and Obedience respects in all Ordinances of Worship After this was stated and delivered when the Mind of God was expresly declared as unto his rejection of Legal Sacrifices and Offerings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then he said After that in Order thereon upon the grounds before mentioned he said Sacrifice c. In the former words he declared the Mind of God and in the latter his