humanity of God in respect of His deity because He was the first begotten of Him before any creature was Col. 1.15 He is unigenitus respectu naturae primogenitus respectu dignitatis The first begotten had a priviledge above all his brethren So had Christ In Hebr. elohim which may bee applyed to the Angells or Magistrates the Seventie expound it of the Angels which hee followeth Divine worship is proper to God Matth. 4.10 CHRIST must be worshipped Ergo He is God 2. The Angels must worship Him therefore they are inferiour to Him Not some but all the highest of them all God alone is to be worshipped thou shalt worship the Lord thy God There is a civill and humane worship that may bee ascribed to men So Abraham worshipped the Hittites in bowing himselfe to them So Iacob worshipped Esau in bowing to him seven times Thus the Subject may be said to worship the Prince when he kneeles to him in token of reverence thus the Husband is said to honour the Wife as the weaker vessell which is counted a kinde of worship but divine worship is proper to God alone Saint Paul and Silas were worthy men yet would not bee worshipped by the Lycaonians when they were about to offer Sacrifice to them as if they were Gods they rent their clothes and would none of it Saint Peter was a famous Apostle yet he would not bee worshipped nay the Angels themselves refuse divine worship Reve. 19.10 none but God must have a divine worship given to Him Then how sharply are the Papists to be reproved that worship the images of our Lady and other Saints Nay what a presumptuous man is the Pope that will have Kinges and Princes fall at his feete He takes on him to command the Angells of Paradise even they also must worship him They pray to images they offer to images they expect ayd and Succour from them What could they doe more to God Himselfe They praise their Idols for benefits received Christ is worshipped and that by the Angells the highest creatures of all therefore He is God 1. Laud and magnifie Him subject your selves to Him as to your Lord and Master acknowledge Him for your King So they doe in the Apocal. they cast downe their crownes at his feet they sing praises to him Day and Night Now if the Angels worship Christ shall not we men that be dust and ashes worship Him If the Lords of the Privie Councell stand bare to the King shall not we silly men of the Country doe it The Angels that dwell in the Court of Heaven with God worship Christ and shall not we on earth doe it Let us worship Him and Him alone let us not worship our gold and silver as Covetous men doe and come within compasse of Idolatry let us not worship our pleasures as Epicures doe and make their bellies God but let us worship Christ as the Angels doe If thou lovest any thing more then Christ if thou fearest any above Christ if thou trustest to any more then to Christ thou art not a right worshipper of the Lord Iesus We worship Christ with our lips we have His Name in our mouth but we worship Him not with our hearts and lives A great number of Christians are like the Souldiers that sate a Crowne of thornes on Christs head put a reede in stead of a Scepter into His hand cloathed Him with a purple garment and in the end did nothing but mocke Him So wee talke gloriously of CHRIST and of His Kingdome in words wee professe Him to be our King but wee doe not worship Him in truth and sincerity and serve Him in holinesse and righteousnesse as we ought to doe VERSE 7. Î Ïὸς for πεÏὶ ad for de unlesse it be in regard of the antithesis verse 8. or quod ad angelos attinet It is an other argument taken from the Angels whereby he proves Christ to bee Superiour to them The Son is greater than the servant Christ is the Son the Angels are servants Ergo. Hebr. createth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which useth for it is ad usum adhibere Beza translates it which made his Angels windes and his ministers a flame of fire which useth them as windes and lightning 1 The Angells are Created Christ is the Creator 2 They be finite Spirits He an infinite Spirit 3 They be messengers Christ the Lord that sendeth them Spiritus est nomen naturae angelus officij ex eo quod est Spiritus est ex eo quod agit angeus est Mat. 4.11 His Angells Spirits of a lively and swift nature not flesh which is lumpish and heavy They all agree together have one minde in praysing God and doing good to the faithfull and elect of God therefore there needs no superiority among them as there doth among men that are of jarring dispositions One may be called an Arch-Angell in regard of some peculiar businesse committed to him for the time as the Subject is sent Embassadour from the Prince for the time And His Ministers a flame of fire 1 Fire is lightsome and strikes a terrour into men so doe the Angels when they appeare 2. Reg. 6.17 they be called Seraphim urentes ab ardore seu inflammatione Esay 6. 2 Fire is of a subtile and piercing nature So are the Angels they are quickly heere and there 3 Fire consumes and burnes up so doe they the wicked our enemies This is the greatest honour of the Angells to be Gods Ministers and Messengers So must we count it the greatest dignity of all men on the face of the earth Though thou beest a rich trades-man a wealthy Merchant a gentleman of great revenewes a Knight a Lord or a King yet the most magnificent stile thou canst have is this to bee GODS Minister and Servant to be his messenger and to goe on his errands As the Centurion said of his Souldiers I say to one goe and he goeth c. So God has Angels under him If he say goe they goe The counsell and Parliament house have their messengers whom they send into all quarters of the land So the high Court of Parliament held in heaven hath his messengers namely the Angels whom God sendeth into all the world Let us be his Ministers and messengers as the Angels bee let us not bee the Devills messengers for to runne on his errands if he say dwell in malice kill thy brother c. Let us not doe this but if God injoyne us any thing let us be his messengers We say in the Lords prayer thy will be done in earth as it is in heaven the Angels in heaven doe the will of GOD with all cheerfulnesse so let us doe on the earth VERSE 8. HE doth not call him his messenger or Minister but he gives him his owne title and here he speakes of his authority In his throne is signified his inauguration into his kingdome by the scepter the administration of his kingdome That Psalme is first to
they that thought most highly of him tooke him to be but some admirable Prophet like Moses or an Angell in the shape of man Therefore here he shewes him to be above the Angels Where 1. A proposition comprehending in it the excellency of CHRIST above the Angels 2. A confirmation of it by diverse strong and invincible arguments 1. CHRIST is the Sonne of God So are not the Angels 2. The Angels worship CHRIST therefore hee is their superiour 3. The Angels are Ministers and servants Christ is the Lord to whom they minister 4. CHRIST is an everlasting King So are not the Angels 5. CHRIST made heaven an earth So did not the Angels 6. CHRIST sits as an equall at the right hand of GOD whereas the Angels are ministring spirits and stand round about his throne therefore it must needs bee confessed that Christ hath a chaire of dignity above the Angels and for that cause is the high and eternall God and is become by vertue of his Deity being from all eternity with the Father better than the Angels by many degrees they are not worthy to be named with him the same day A more surpassing name above them .i. greater honour and dignity then they Phi. 2.9 Eph. 1.21 he hath given him a name .i. A prerogative and priviledge this name came to him jure haereditario by descent as it doth to the Sonne from the Father CHRIST is exalted into a chaire of dignity above the Angels This is a singular comfort to the Church The Angels are great mighty puissant and glorious creatures wee men cannot endure the presence of an Angell many of the Saints have fainted for feare at the sight of Angels yet our Saviour Christ that hath dyed for us our elder brother the Lord protectour of his Church and Children is farre more excellent than the Angels If he be above the good Angels then above the bad therefore let us not feare all the Devils in hell Christ our captaine is above them and able to trample them under his feet VERSE 5. I But how proves he this that Christ is more excellent then the Angels 1. By a relation betweene GOD and him which agreeth not to the Angels He brings it in by the way of an interrogation after the manner of Rhetoritians That CHRIST is the Sonne of GOD hee doth not prove by his preaching which made some to confesse it never man spake as this man doth not by his miracles the stilling of the Sea and Windes which made some come and worship him not by his resurrection ascension and sending of the Holy Ghost from heaven the Iewes would have cavilled at these but he proveth it by two places of Scripture What Sonne The naturall Sonne of GOD begotten of Gods essence the Angels are made by God but not begotten of God as Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 discretivè thou alone whereby he distinguishes him from other Sonnes The Angels Iob 1.6 The Magistrates Psalme 82.6 are called the Sonnes of God in regard of the Majestie of that rule and dominion which they exercise in the name of God whose sons they are in respect of their office but they not begotten of the essence of GOD as Christ is God begetteth us by the word of truth but that is mediately hee begat Christ immediately of himselfe To day some referre it to the Virgins Wombe to day i. When thou wast conceived begotten and borne of the Virgin Athanas. and Cyril others interpret it de hodie quodam infinito To day .i. from all eternity in such a day as lasteth for ever Hebr. 13.8 So Augustine To day In this cleere light of the Gospell I have manifested thee to be my begotten Son Matth. 3.17 So the word hodiè is used Hebr. 3.13 as he was begotten of the Father from all eternity so hee was begotten by him anew againe in the mindes and hearts of men when he was revealed to them by the preaching of the Gospell after Christ his resurrection and ascension into heaven Rom. 1.4 This first text of Scripture the Rabbins themselves expound of Christ 2 Sam. 7.14 No doubt but that was spoken of Salomon that was to build a Temple unto God Many things are peculiar to him as the words immediately following yet Salomon was a type of Christ which is our true pacificus who built a more glorious temple to God which was the Church And some things there be in that prophesie which cannot be applyed to Salomon but to Christ as Verse 12. the seed that shall proceed out of thy body Salomon was come out of Davids loynes already CHRIST was to come of him which is called the seed of David and the Sonne of David 2. Verse 13. Salomons kingdome was not established for ever 11. Tribes were rent from his Sonne By Christ we also are made the Sonnes of God and God is our Father I goe to my God and your God to my father and your father We are all the Sonnes of God by faith in Christ Iesus the Spirit cryeth in our hearts that is makes us to cry Abba Father 1 What an honour is this Seest thou a man that beleeves in Christ though never so poore a man he is a Kings Son the Son of the King of Kings and Prince of Princes 2 As Christ hath made us the Sons of God so let us live like the Sons of God If I be your Father where is my honour will a child play the wag in his fathers sight he will reverence his Father more then so we are continually in the sight of our heavenly Father He compasseth our pathes round about not a thought in our hearts but he searches it out therefore let us feare Him let us commit no sin in any secret closet because our father seeth us Potiphers Wife picked out a time when no man was in the house then shee sayd to Ioseph come lye with me I pray thee here is no man to looke on us I but our Father is in the house therefore let us not sin because of him let this bee a bridle to restraine us from all Sin VERSE 6. ANd when againe hee bringeth in the Prophet or rather God the Father a trajection of the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As if it had beene said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or rather no trajection For once He brought him into the world in the Verse going before when at His exhibition in the flesh Hee manifested it to the world that Hee was His onely begotten Sonne as Matth. 3 17. chap. 17 5 27 54. He brought Him in first when Hee sent Him to take flesh of the Virgin 2. When after His Ascension Hee manifested Him to the world by the propagation of the Gospell over all the earth therefore when Hee sends Him at the day of judgement to judge the World He brought Him into the World to take possession of it as His owne house Chrys. He is the first begotten Sonne of Blessed Mary in respect of His
them they were not personally united to them as ours are Otherwise there is no great difference no not betweene the Angels and us How are wee to magnifie God that hath so highly exalted man The consideration hereof should cause us to lead a life in some acceptable measure worthy of that honour whereunto we be advanced We are not much inferiour to the Angels yet a number of our lives are as ill nay worse than bruit beasts The Oxe knowes his owner the Asse his masters crib but wee will not know love and feare that God which feedeth us A Dogge will love his Master that makes much of him wee will not love no not those that deserve well at our hands A Dove will keepe her selfe to her owne mate many of us will not keepe our selves to our owne Wives bring an horse to the water to the sweetest water in the world he will drinke no more than will doe him good we are excessive and more than brutish in drinking all places ring of this sinne this beastly sinne of drunkennesse what a vile thing is this How doe wee forget our selves Hath GOD made us but a little inferiour to the Angels and shall we live like bruit beasts and give over our selves to all uncleannesse How doe we disgrace that worthy estate whereunto God hath advanced us As we draw neere to the Angels any kinde of wayes so let us so farre as is possible lead an angelicall life with the Angels in this world that we may remaine with them in the world to come Thou crownedst him He shewes wherein our excellency doth consist he hath made him a King and set a Crowne on his head With many glorious gifts that are a wonderfull honour to man both externall and internall especially with the knowledge of CHRIST wherein consists eternall life One part of that glory is that he hath a Soveraigntie and dominion over all creatures which was given him at the creation Genesis 1. renewed and ratified by GODS seale after the floud Genesis 9. enlarged no doubt to the faithfull by CHRIST 1 Cor. 3.21 VERSE 8. VNder his feete This agreeth to all men in generall to the faithfull in speciall whom God hath made Kings and Lords over all his creatures by CHRIST But principally it is to be understood of our SAVIOUR CHRIST who is the chiefe Lord of the world the King and mediatour of the Church he hath all power in heaven and earth All things yea even the Devils themselves are put in subjection under his feete God hath given him a name above every name that at the name of IESUS every knee should bow Phil. 2.9 We also by him because wee are members of his body and his brethren we have an interest to all creatures all things throughout the wide world are ours The heaven the earth the birds the beasts the fishes the trees the flowers are ours Death is ours the very Devill himselfe is our slave and subject God hath put him under our feet 1. Here we may behold the dignity of Christians all things by IESUS CHRIST are under our dominion O what a bountifull GOD is this that hath given us so large a possession Let us sound forth his praises for it and use his liberalitie to his glory As God said to Peter arise kill and eate when the sheete full of all kinde of creatures was let downe to him from heaven so doth hee say to us all we may freely eate of all creatures whatsoever but let us not abuse GODS creatures to his dishonour and our destruction Let us use them soberly religiously to make us more cheerefull in the service of our God 2 Let us not stand in a slavish feare of any creature of the stars the windes no not of the Devils themselves for all are put in subjection under our feet by Iesus Christ that loved us and hath given us a superiority over all we shall be conquerers over them all a singular comfort to the faithfull Satan may tempt and assault us but God will tread him under our feet 3 For this dominion let us thanke the Lord Iesus Christ. Of our selves we are worth nothing starke beggars in CHRIST and by CHRIST we have all that we have Let us magnifie him for it Then he concludeth from the generall to the speciall If all things be subject to him then nothing is exempted from his Dominion no not the Angels themselves To the former the adversaries againe replied thou talkest of a glorious Empire Rule and Dominion whereunto Christ is advanced but it is an imaginary conquest for we see not all things subdued to him The Kings and Princes of the earth cast away his yoke and submit not themselves to the Scepter of his Word Satan and his instruments rebell against him sin and death still play the tyrants and are not subdued to him VERSE 9. TO that he answers 1. Though we see it not yet all things may be subject to him we see not God yet there is a God we see not our owne soule yet we have a soule Here it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is a difference betweene videre and cernere wee doe discerne so as it cannot be denied a man may see a thing and yet not discerne it 2 He answers it by a distinction of submission or subjection The one is externall conspicuous to the eye of the world the other internall seene by the eye of faith Christ's kingdome is not of this world it is not temporall but spirituall all things are subdued to him though he suffer his enemies for the triall and exercise of his children to tyrannize over them for a time A Beareheard may have a Beare under his rule and authority though he suffer him now and then to range abroad so hath Christ the Devill Yet we see Iesus that was made a little lower than the Angels through the suffering of death to be crowned with glory and honor These words Through the suffering of death may be referred to that which goes before or followes after after he had suffered death he was crowned with glory as Phil. 2.9 But rather refer them to the former he was made a little lower than the Angels through suffering of death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a little while refer it to the time that is during his death passion continuance in the grave 3. dayes and 3. nights all this while he was inferior to the Angels not at the time he lived upon the earth for Mat. 4.11 The Angels Ministred to him as servants to their Lord. But in his Passion and Death the Deity withdrew his power and the humanity was left alone then he was lower than the Angels the Angels are immortall and dye not Christ was mortall and died in that respect he was inferior to them But he was afterwards exalted to all glory and dignity placed at the right hand of God and so superior to the Angels We that are the faithfull see him
from our eyes VERSE 16. THe Application or explication of the promise is contained in this Verse 1. It is explicated in regard of the manner how it was confirmed 2. In respect of the ends and effects The manner of confirming it is by an oath which is illustrated by an use and custome frequent among men Wherein there is an impar and a par 1. Men sweare by that which is greater then themselves but God having nothing greater than himselfe swore by himselfe The second is a like as an oath among men is an end of strife so is it heere The Apostle doth here argue from the lesse to the greater 1. If we give credit to men swearing much more to God All men are lyars God is truth it selfe 2. If then especially we believe men when they sweare by the sacred name of God much more should we believe God when he sweareth by himselfe 3. If an oath bee an end of all controversie that a man taketh much more ought that which God taketh An oath serveth for two uses 1. To confirme men and to settle their mindes that there be no doubting among them 2. To end controversies it is the end of all contradiction there is no litigation when a man hath sworne 1. It is not unlawfull to sweare Against the Anabaptists For 1. God never forbids an oath simpliciter but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. He doth not say in the third Commandement non assumes nomen Dei omnino Sed non assumes in vanum 3. An oath is lex naturae jus gentium Gen. 21.22 4. By an oath God is glorified Ier. 4.2 Laudabunt eum by an oath wee professe that GOD is present every where that hee sees the heart that he is a just revenger of untruths Our neighbour also is thereby benefited strifes are ended and love is preserved 5. It is commanded as a part of Gods worship Deut. 6.13 Exod. 22.11 Isai. 19.18.45 23. Objection Matthew 5.34 but I say unto you sweare not at all c. It cannot bee Christs meaning simply to condemne swearing for he came not to destroy the law but to fulfill it Verse 17. hee takes away the corrupt glosses of the Pharises but not the use of an oath as may appeare in all the other precepts there reformed but not abolished by Christ. Againe as Christ said ne juretis omnino so he said ne resistatis malo yet the Magistrate may resist evill Verse 39. There were two glosses of the Pharisees in this Matthew 23. verse 16. 1. If any did sweare by the name of God or by those things that did appertaine immediately to the worship of God as by the gold offered to God in the Temple or by the Sacrifice on the Altar he sinned but if he did sweare by other creatures by heaven earth Ierusalem the Altar it was no sinne 2. That the breach of the first oath was damnable but not of the second these Christ reformeth The Pharisees meant onely of private oathes in the ordinary speech of men for in publike judgment they did sweare only by God alone Lastly if it were unlawfull to sweare how shall Christ bee justified that addes to his speech Amen Amen Yet these three conditions must be observed in an oath Ier. 4.2 Vt sit in veritate judicio justitia 1. It must be for the confirmation of a truth not of a falsehood It is a most vile thing to make GOD who is the truth it selfe the witnesse of a lie 2. It must be in judgement with wisedome and discretion upon great and weighty causes when the glory of God and the good of our brethren requires it when the truth cannot be knowne but by an oath 3. It must be for just and lawfull matters not for things that are unjust and unlawfull Wee must not sweare to kill to take a purse or the like Shall any subject sweare to breake the Kings lawes and shall we sweare to break the law of the King of Kings unto the first are opposed false oathes to the second rash to the third unjust 2. We must sweare by none but GOD for he is the greatest of all 1. We are forbidden to sweare by any other Iosua 23.7 Ier. 5.7 Zeph. 1.5 neither let any thinke that the Gods of the Gentiles are excluded not the Saints for when God will not have his worship given to other Gods in that he opposeth himselfe to all creatures dii alieni sunt omnes creaturae 2. The servants of God have chosen rather to die then to sweare by any other creature The Proconsul said to Polycarpus jura per Caesaris fortunam I am a Christian said he I cannot doe it hee would rather burne then doe it 3. It is a part of Gods worship therefore it is Idolatry to give it to others 4. Whatsoever is not of faith is sin but we have no place of Scripture to ground our faith upon that Saints or Angels are to be called to witnesse in an oath 5. The Saints are not every where therefore how shall we call them as witnesse 6. None hath power over our soules but God he only sees the heart and can reward us when we sweare aright and punish us if wee sweare falsely or breake our oath as hee did the house of Saul for breaking their oath to the Gibeonits 2 Sam. 21.14 Therefore we must sweare by none but God Ioseph sware by the life of Pharaoh Gen. 42.15 1. Not the examples of the Saints but the law of God must be a rule for us to follow It is probable he did so sweare to apply himselfe to the manner of the Aegyptians which were wont to sweare by the life health of their King for at that time he would not that his brethren should know but that he was an Aegyptian nay some goe further and condemne him of perjury too because they went away before Benjamin came but the right meaning is if yee all goe hence they went all away and Simeon tarryed still 2. It was not simply an oath but a prayer or an obtestation with an oath included the oath is suppressed and the obtestation expressed Chei-Pharaoh ita vivat Pharaoh let my King Pharaoh so live as this is true which I say ye shall not goe hence unlesse your youner brother come hither as 1 Sam. 17.55 So let the King live in all happinesse as this is true I cannot tell this manner of swearing is desumed from God Ezek. 18.3 Trem. 3. In swearing by the life of Pharaoh he did sweare by God in whom Pharaoh and all men live 4. This was the peculiar oath of the Aegyptians in the way of flattery to their Kings as the Romans did sweare per genium principis by the soule or spirit of their Prince and Ioseph of purpose did use it because hee would have his brethren thinke hee was an Aegyptian yet hee is somewhat to be borne with because hee had the oath in his mouth
the peace and unity of the Church but we must doe as Saint Augustine did submit our selves to the authority of the Christian Magistrate not only for feare but for conscience sake if he command any thing we are sure is repugnant to the Word of God then obey God rather than man but if it be a thing indifferent then obey both God and man Beza himselfe sayes of the Crosse in baptisme that is used in the Church of England utantur libertate sua for these things all Churches have their liberty and let them use it in the feare of God The Old Testament had her ordinances the New Testament hath hers one Church hath this ceremony another that For the peace of Sion let us not contend about these things but bee thankefull to God for the pearle of the Gospell continuing among us And as they had a Sanctuary to the which they resorted unto the publike worship of God so have we our Churches and places of holy meetings which are carefully to bee frequented by us O how love I the place of thy habitation sayes David and that where thy honour dwelleth but wee love our owne houses our burling parkes loomes shops barnes and stables above the place of Gods worship 2. We have here a cooling epithete Whatsoever things are worldly wee ought not to bee too much in love with them The Iewes Sanctuary how sumptuous soever it was the glorious Temple at Hierusalem the wonder of the whole earth was but a worldly thing The great Cathedrall Churches that be in this land so stately and magnificent all inferiour Churches and Chappell 's where wee serve God yea even the kings Chappell if you looke at the fabricke of them are worldly things all faire and costly buildings the Royall Exchange the new Burse all Lord-like and regall pallaces are but worldly things silver and gold which we all hunt after silkes and velvets all fine and gallant apparell a table richly furnished with all kinde of delicates large lands and ample revenews a great troupe of serving men following us at our heeles all these are but worldly things vaine fickle transitory they vanish away like the smoake We our selves are but worldly things out of the earth we were taken to the earth we must returne therefore let us not be enflamed too much with the love of these worldly things the glory of this world fadeth away like a flower therefore let us use it as if wee used it not let not this world be our Paradise let us remember it is but a strange Country by the which we passe as travellers They be the wicked that are the men of this world let us be men of another world and have our conversation in heaven VERSE 2. HE begins with the tabernacle which hee tells us was divided into two parts for the tabernacle was disposed of after this manner so the word Verse 6. The first verely wherein c. It is described 1. By the things it had in it 2. By the name of it It had three things in it The Candlesticke which was so framed that it had seaven lights on it three on either side one aloft Some reade it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the plurall number but it comes all to a reckoning Exod. 25.31 This did signifie that the Ministers should bee full of light Matth. 5. You are the light of the world The shaft that sustained the branches whereon stood the Lampes was a figure of Christ which sustaineth those lights that be in the Church without him the light of the ministery would bee extinguished and fall to the ground 2. The Table on the which stood the shew bread Here it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an hypallage they were so called because they were apposed or set upon the Table by the Priests Matth. 12.4 Exod. 25.30 Lechem panim Hebr. panis facierum because they were set face to face one over against another and because they were set on the table before the face of the Lord. It is called Panis jugis Num. 4.7 because it was to be continuall and holy bread 1 Sam. 21.5 The Table did signifie Christ which is as a rich Table well furnished for us all The Shew-bread set upon it did signifie the preaching of the Gospell the subject whereof is Christ or it did signifie the Church as bread nourishing the body so that the soule 1 The shew-bread might never be wanting no more must the preaching of the Gospell where prophesie faileth c. 2 As Matth. 12.4 So we must be made spirituall Priests before we can truly feede upon the Gospell In the Old Testament there was one Table in the New wee have two Tables the one is a Sacramentall-table in this life 1 Cor. 10.21 We call it the Communion-Table but we might call it the Lords Table the Table of the Lord Iesus whose Ghests we are at his Table Vpon that Table stood the Shew-bread upon this Table stands Christ Iesus the Bread of Life to be eaten of us all after a spirituall manner the other is an heavenly Table in the life to come Luke 13.29 Let us behave our selves well at this Table in this life comming to it with all reverence and feeding on Christ to the comfort of our soules that we may be partakers of that celestiall Table where we shall eat of the hidden Manna for evermore Not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the singular number holy but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the plurall as the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verse 3. how thou my God walkest in the Sanctuary VERSE 3. FOr there were two vailes the one in the entrie of the first tabernacle which separated it from the place where the people were the other at the end of the first tabernacle which separated it from the Holy of Holies Exod. 26.33 and 36.40.27 The Holy of Holies deus Deorum the song of songs that is the most holy place This Tabernacle is described by the scituation the name the things contained in it VERSE 4. ANd that had two things in it The golden censer it may bee in Davids or Salomons time a golden censer was put into the Sanctum Sanctorum The word doth signifie either a censer to hold incense or an Altar to burne incense now neither of the significations seeme to agree to the place 1. We read not in Moses of any censer that was laid up in the Holy of Holies if there had beene one he specifying lesse matters then that would not have buryed it in silence 2. As for the Altar of incense that stood in the first Tabernacle not in the second Exod. 40.26 in the same Tabernacle where the Table was Verse 24. Iunius is of opinion that the Holy of Holies had two parts the one a Porch or entrance into it the other the magnificent place it selfe Now in the entrance stood the Altar of the incense Exod. 30.6 the Holy or Holies had 〈◊〉 〈◊〉 〈◊〉 〈◊〉