A commentary vpon the Epistles of Saint Paul to Philemon, and to the Hebrewes together with a compendious explication of the second and third Epistles of Saint Iohn. By VVilliam Iones of East Bergholt in Suffolke, Dr. in Divinity, and sometimes one of the fellowes of the foundation of Emmanuel Colledge in Cambridge.

CHAP. 8.

IN the Priest-hood of Christ there bee two things. 1. His cal∣ling to that office: cap. 7. and 8. 2. The exequution of it. cap. 9. and 10.

In his calling. 1. The Party called, which is set forth at large in the former Chapter. 2. The thing whereunto he is called, in this Chapter, which is, to Minister for the good and salvation of his Church.

This Ministration of his is advanced above the Leviticall mi∣nistration by foure arguments.

1. From his empyre, rule and authority: by reason whereof hee Ministreth after a more magnificent manner, then the Levites did, Verse 1.

2. From the place where he Ministers.

3. From the Sacrifice wherewith he Ministers, ver. 3.4, 5.

4. From the subject whereabout he is occupied.

In the first argument, 1. An entrance into it. 2. A description of his power and authoritie.

Having cast up the account, this is the summe, that ariseth of it: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or, upon the things spoken this is the chiefe of all: it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

This is to stirre us up to attention. The summes of things are welcome to us. Who is not desirous to have the summe of the Bible? The summe of the Law contained in so many volumes? a summe of Physicke? &c. The Oratours in the end of their Ora∣tions deliver the summe of that which they have spoken: so doth S^t. Paul here, hee delivers to us the totall summe of the things which he had spoken before: and it is good for Preachers to draw their matter into a summe.

We have such a worthie High Priest as all the High-Priests in the Law were not worthy to be named with him the same day.

Then he comes to shew his magnificence.

Hee doth not say, standeth: as a Lord, Earle, Duke may stand by a King bare-headed, but sitteth. Indeed Act. 7.5 6. he is said to be standing on the right hand of God: but then he is seene standing as rea∣dy to pull Stephen out of the jawes of his enemies.

He doth not sit at his foot-stoole, but at his hand: not at his left hand, but on the right hand. God the Father as Prince and Potentate sitteth on his throne: and Christ sitteth by him.

Of that Majestie which excelleth the Majesty of all the Kings in the world: either Majesty is put for Majesticall Prince, to whom is due Majesty, Iude 25. or, it may be an Hebraisme, the throne of the Majesty, for a majesticall throne.

Not in earth, but in heaven. In the heavens where there bee many mansions: and in them hee prepareth a place for us. The High-Priests in the time of the Law sate in Moses chaire heere upon the earth: but our High-Priest sitteth in Gods chaire in hea∣ven, and thinkes it no robbery to bee equall with God. In this re∣spect he is not only higher than all the Priests in the Law, but high∣er than the Angels.

Here hee sitteth as a ruler, for the welfare of his Church.

From hence it cannot be gathered that Christ's body is every where, because Gods right hand is every where: for this his sitting is restrained to a place, namely to heaven. Stephen saw him in hea∣ven, Acts 7.55. Love is an excellent vertue, because it is an 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of the whole Law. The Lords prayer carries away the bell from all prayers, because that is the summe of all the prayers, that can be made by all men in the world. Here we have the summe of this large and famous epistle. Therefore let it be reverently regar∣ded, and diligently marked by us all.

This may bee a singular comfort to us, that wee have such a mightie High-Priest, as hath all power in heaven and earth. The High-Priests here on the earth were controlled by Kings and Prin∣ces. Salomon deposed Abiathar, and Saul put Abimelech to death: but this our High-Priest is above all the Kings and Princes in the world: they must all cast downe their Scepters at his feete: hee can take the breath out of their nostrils, when hee pleases. In what an happy ease are we, that have such a LORD protectour of the Church? He may suffer us to be tryed as gold in

the furnace of affliction: but he will not suffer us to perish, at the length he will deliver us out of the hands of all our enemies: only let us have a care, so neere as we can, not to displease this our high-Priest. As the people were obedient to the high-Priest in the time of the Law: So let us be to our high-Priest in the time of the Gos∣pell: kisse the Sonne, least he be angry, and yee perish from the way. All Papists kisse the Popes feete, yea Kings, Princes and Emperours. But let us all from the highest to the lowest, in meekenesse and hu∣mility, kisse this our high-Priest that sitteth at the right hand of the throne of the Majestie in the heavens, and he will defend us from all enemies whatsoever.

VERSE 2.

THe second argument. Those high-Priests were Ministers of an earthly Sanctuary: this of an heavenly: Ergo, more glo∣rious than they.

Of the Sanctuary. The Greeke is Ambiguous; of the masculine or neuter gender. Some interpret it, Minister of the Saints. So in∣deed he is: not the Angels alone, but Christ Himselfe is our Mini∣ster. O unspeakable honour!

Rather, as the word is taken in this Epistle, of the Holies, that is of the Sanctuary, the Holy of Holies, Hebr. 9.12. and 24.

The place, where he Ministers, is Heaven: there he appeares in the sight of God for us.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, publicus, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: qui facit opus publicum. So are the Angels, Hebr. 1.14. the Magistrate, Rom. 13.4.

The third argument: hee that hath the more worthy Sacrifice, is the more worthy Priest. Christ's sacrifice is more worthy. Ergo.

This sacrifice is set forth to us. 1. Figuratively. 2. Properly.

Figuratively it is resembled to a Tabernacle.

Some by Tabernacle understand heaven too, as well as the San∣ctuary: but rather by it is meant, the body of our Saviour Christ.

• 1. It is not like, that in so few words he would use a tautology.
• 2. The Tabernacle was for the Priests, not for the High-Priests.
• 3. The reason following, Verse 3. doth evince, that by the Tabernacle is signified the body of Christ, wherewith hee did sa∣crifice.

It is an usuall thing to resemble the body to a Tabernacle, 2 Cor. 5.1, 2. 2 Pet. 1.13, 14. As a man dwelleth in an house or Taber∣nacle: So doth the soule in the body. And as God dwelt in the Ta∣bernacle among the Iewes: so doth the deity dwell in the humanity of Christ: therefore it hath the name of a Tabernacle.

This similitude is fitly introduced by the Apostle. As the high-Priest by the Tabernacle went into the Sanctum Sanctorum: so Christ by his body offered on the Crosse went into heaven: Hebr. 9.11.

Hence it is that Christ's body is compared to a Temple, Ioh. 2.21. to a vaile, Heb. 10.20.

This Tabernacle is illustrated by an adjunct, and the efficient cause.

The other was but a counterfeit to this True is not opposed to false: that was not a forged Tabernacle: it was of Gods institution, and made by his direction. But it is called the true Tabernacle, as Christ may be called the true David, Salomon, Melchizedec, the true Manna that came from heaven, Iohn 6.32. And as the picture of a man is nothing to the man himselfe: So that Tabernacle was but a picture of this: this is the true Tabernacle indeed. The shadow of the Sun in the water is not the Sunne: that is the true Sun that is in the firma∣ment: so that was but a shadow of this Tabernacle; this is the true Tabernacle.

2. It is illustrated by the efficient cause. Moses, Aholiab, Be∣zaleel and other artificers pight that Tabernacle, which were mortall men, though they did it by Gods appointment: this Tabernacle was framed immediately by God Himselfe: the body of our Saviour Christ, was conceived by the Holy Ghost.

* 1.1The name of a Minister is no base name; seeing Christ being now in heaven doth not thinke scorne of it. He was a Minister of the circumcision, when he lived on the earth: and he is a Minister of the Sanctuary now in heaven. Therefore let none have a base opi∣nion of the name and office of the Ministers. Christ is the head Mi∣nister, and we inferiour Ministers under him: therefore let us be re∣verently regarded for his sake.

There by presenting of his owne sacred body before the Fa∣ther, and by the efficacy of his passion he still maketh intercession for us; this is the Ministery which he performeth in this heavenly Sanctuary.

The High-Priest in the time of the Law went into the Sanctum Sanctorum himselfe alone, he could carry none of the people with him: but our High-Priest, which is a Minister of the celestiall San∣ctuary, shall one day take us up into that Sanctuary to himselfe: hee is gone thither to prepare a place for us: at the latter day wee shall meete him in the ayre, and bee translated into this Sanctuary with him, and remaine with him for ever. Let this be as honey to swee∣ten sicknesse, poverty, contempt, and all the crosses of this life: they all shall have an end: and we shall reigne with this our High-Priest in the Sanctuary of heaven for ever.

As Christ's body was a Tabernacle, so is ours: for he was like to us in all things, sinne onely excepted. Here is the difference: his body was a pure and undefiled tabernacle, not a spot or blemish of sinne in it; ours are impure and uncleane Tabernacles, infected with the Leprosie and contagion of sinne.

2. His body was a Tabernacle framed immediately by God, the Holy Ghost, the third person in the Trinity: we have our Tabernacles mediately from God, by the meanes and seede of our Parents.

3. His body is resembled to the holy Tabernacle, wherein God was served in the time of the Law; ours may be compared to those Tabernacles, wherein the Patriarcks dwelt, before they were seated in the land of Canaan.

Yet they may have the name of Tabernacles, and so they are cal∣led in the Scripture.

Now Tabernacles were different things from houses: they were of more sleight and slender stuffe, soone set up, and soone pulled downe: So our bodies are not houses, faire and magnificent buil∣dings, strong towers and stately pallaces: they be but brittle Ta∣bernacles, nay houses of clay, whose foundation is in the dust: there∣fore there is no cause why we should be proud of them. The body of strong Samson, that carried the Gates of the Citties on his shoul∣ders, was but a Tabernacle, that was quickly crushed in pieces: the body of Saul, that was higher then any of the people, was but a Ta∣bernacle: the body of fat Eglon and of great Goliah, were but fraile Tabernacles: the body of Absalom that had not a blemish from the crowne of the head to the soale of the foote, was but a weake Ta∣bernacle: the body of the fairest Lady and the most comely Gen∣tlewoman on the face of the earth, is but a Tabernacle; up to day, and downe to morrow. Therefore let us glorifie God with these our Tabernacles in this world, that wee may receive them glorious and everlasting in the world to come.

VERSE 3.

THat which he spake obscurely, he now explaineth, shewing by an argument à pari, that it was requisite hee should have a sacrifice to offer up.

A Priest and a sacrifice are relatives.

As they had their sacrifices: So it is necessary our High-Priest should have his sacrifice, which was the Tabernacle of his body.

The Rhemists collect from hence that Christ, being now in hea∣ven, must needs have an externall sacrifice still, and that must bee the masse: yet the Holy Ghost doth only reason, that it was needfull CHRIST should have a sacrifice, which he offered once on the Crosse, and not a sacrifice to offer daily: therefore he useth a verb of the time past, in the first Aorist with the Grecians, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

This somewhat is his owne selfe, Hebr. 7.27. in his owne bo∣dy on the tree, 1 Pet. 2.24. he laid downe his life for us: and so let us doe for him, if wee bee called thereunto.

All Priests, high and low, have their sacrifices: wee that bee Christians, are Priests, Apoc. 1.6. therefore wee must have our sacrifices.

Phil. 4.18. Hebr. 13.16. we must offer up the calves of our

lippes, the sacrifice of thankesgiving for all his rich and plenteous mercies; offer up the incense of prayer, that may ascend into hea∣ven. Wee offer the sacrifice of almes and Christian liberality in feeding the hungry, clothing the naked, in shewing our kindnesse to CHRIST his Ambassadours, and we must offer up our bodies as a lively sacrifice to God. If wee have no sacrifice, wee are no Priests: yet a number of Christians there bee that professe them∣selves to be spirituall Priests, and yet have no spirituall sacrifice to shew. These are as Starres without light, clouds without water, and trees without fruit. Every Priest is ordained to offer sacrifices: if we be Priests, let us shew our sacrifices.

Now that it is requisite hee should offer the sacrifice of his owne body, hee sheweth by an evident absurditie that must needs ensue, if it were otherwise: and that is a nullitie of CHRIST's Priest-hood. Therefore we must needs affirme, that either he is no Priest at all, which is to make God a lyar, who hath said, thou art a Priest for ever after the order of Melchizedec: or that hee is a diffe∣rent Priest from them, and hath another manner of sacrifice then they had.

Then hee returneth to the other clause in the second Verse, that CHRIST is a Priest in heaven, a Minister of the heavenly San∣ctuary. Either hee is a Priest in heaven, or in earth: not in earth: which he proves ab absurdo; if he be Priest on earth, then he is no Priest: but yee cannot deny him to bee a Priest: for the Scripture saith, thou art a Priest after the order of Melchizedec.

The consequent of the proposition is proved by an argument from the contraries.

If hee were a Priest on earth, then hee should bee a superflu∣ous Priest: for there bee Priests enow on the earth, able to offer ex∣ternall sacrifices.

There being Priests, which according to the constitution of the Law offer gifts: the Law had sufficient Priests already on the earth to offer Bulls, Calves, Sheepe, Goates; therefore if Christ were a Priest on the earth, he were no Priest different from the Leviticall Priests, or more excellent than they, for they were able to offer up all externall sacrifices.

The earthly Priests and hee cannot stand together: so long as they are in force, CHRIST cannot exequute his office. Therefore hee is a Priest in heaven, not in earth.

Till they have done, Christ cannot beginne: till his sacrifice was offered on the crosse, they were in request: but after that, their date was out, and our high-Priest is a Minister of the Sanctuary in heaven.

VERSE 5.

VPon that occasion he descendeth to the description of their office: this he doth illustrate by the scope, and end of the Priest-hood in the time of the Law.

1. For the manner of their service.

2. Then of the matter or thing which they served.

They were to shadow out our Saviour Christ: ergo, these sha∣dowes must vanish when the body is come: and Christ could not performe the office of a Priest, till those Priests had played their parts, and were off the stage: therefore he must needs be a Priest in heaven, not in the earth.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 performe divine Service, or which serve with great reverence: of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a particle that increaseth the signification in com∣position, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 tremo: much more should we serve in the Gos∣pell, 1 Cor. 2.3.

To the patterne or sampler: or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 being understood, which serve in the patterne. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is subostensio, obscura repraesentatio. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Col. 2.17. which was but a type or shadow of heavenly things. All that was in the ceremoniall Law, were types of our Saviour Christ, and of the kingdome of heaven. The Sanctuary a shadow of heaven, the Tabernacle of Christ's body, the High-Priests of Christ: their sa∣crifices types of his, the brasen Serpent a figure of him: they had the shadow, and we the substance.

This he proveth by the testimony of God Himselfe.

Divinitùs admonitus. Moses did not make it of his owne head, but by Gods appointment and direction.

When hee was about the making and finishing of the Taber∣nacle: for it was begun, that it might be finished. Syriac. dum con∣deret tabernaculum.

Supply 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is not in the Hebrew Text: yet it may bee derived out of Exodus 25.9.

The Lord in a vision shewed heaven, our Saviour Christ, and all things appertaining to him, to Moses. Now according to that pat∣terne were the Tabernacle and Temple to bee framed, that might praefigurate and shadow out those heavenly things to the Iewes.

In earthly buildings, the patterne of the house is not so glorious as the house: the patterne is drawne in paper in darke lineaments, but this patterne farre exceeded the whole beauty of the ceremoni∣all Law: it might draw a little neere to it, but it could not expresse it to the full.

The Ministers of the New Testament are more glorious, than the Priests of the Old Testament. In this wee agree: wee are both servants, the servants of God and of the Church; but here is the dif∣ference; they served the patterne, we the thing patterned: they served the shadow; wee the truth and substance shadowed by them: they

shadowed CHRIST to come to the people; wee preach Christ already come. Iohn Baptist was greater than all the Prophets; but we (in a one sense) are greater than Iohn Baptist: the least in the king∣dome of heaven is greater than he. In this respect our Ministery should be more highly esteemed of: the which notwithstanding is little regarded by many. The Devill in the maide spake honourably of Paul and Silas: some of us will speake contemptibly of Christ's Ambassadours. They were the moone light; we are the Sunne∣light: we serve to shew you the way to heaven plainly and perspi∣cuously: therefore honour our service and Ministery.

Where had they this patterne? from Moses, and hee from GOD.

Moses might not swerue from his patterne. All things must bee squared according to that patterne which God hath left to us in his word.

The Magistrate must rule the common-wealth according to the patterne that God hath set downe in his word. The Governours of the Church must order it according to the patterne, that God hath appointed: the disposers of the Mysteries of God must preach ac∣cording to the patterne of Christ and his Apostles: not in the entising words of mans wisedome, but in the plaine evidence of the spirit and with power. The father must so governe his Children, the Master his servants, the Husband his Wife, according to the patterne prescri∣bed by God. This patterne of the most wise God must be observed by us all. If wee follow the devices of our owne braine, and leave this patterne of God Almighty, wee justly incurre his wrath and dis∣pleasure. Vriah the Priest must make the Altar in all points like the fashion that King Ahaz sent from Damascus, 2 Reg. 16.11. A Carpenter and Mason must make the house according to the pat∣terne received from him that is the Author of the house: he must frame the house to the will of him, that sets him on worke, and not after his owne will. A Sempster must sow according to the Sampler: A Scholler must write according to his Coppy. Wee are angry with a Barber, if he doe not trimme us as we would have him: and displeased with a Taylor, if hee make not the Coate, as we wished him: and must not the high and eternall God bee justly incensed against us, if we follow our owne patterne and forsake his? therefore let that patterne so neere as we can, bee carefully observed by us all.

Neither must we follow it in one or two things alone, but in all. See that thou make all things according, &c. In some things peradven∣ture, which like us well, we can be contented to be directed by Gods patterne, but in all things wee will not. In some things wee will bee carryed by our owne will and affection. Herod did many things that Iohn Baptist bade him, he followed the patterne in some things: but he would not doe all. Let Iohn preach his heart out, he will keepe his sweet sinne of incest still. Saul followed Gods patterne awhile in his government, but at length he departed from it. As Zachary

and Elizabeth walked in all Gods Commandements: so wee must ob∣serve Gods patterne in all things: hee that keepeth the whole Law, and offendeth in one point, is guilty of all: and if ye breake Gods patterne but in one thing, especially, wittingly and willingly, he will require it at your hands. A Scholler must not write two or three letters ac∣cording to his coppie, but all: if he make one awry, his Master will be offended with him. Therefore in all things, so farre, as it is pos∣sible, let us follow the patterne, that God hath set before our eyes, that yeelding not a lame and halting, but a full and complete obe∣dience to him, we may have a full weight of eternall glory in the life to come.

But what and if we have not all things according to this pat∣terne, shall wee in a pelting chafe hurle all away? God forbid. If thy garment be not made in all points according to thy minde, wilt thou cast it away, and not rather have that amended, which is de∣fective? If thine house, be not in all respects built as thou desirest, wilt thou pull all down? Though there should be some men in the Church and common-wealth, that draw not so neere the celestiall patterne, as were to bee wished: yet let us not in a rage fling out of hose Churches and common-wealths. Such is the infirmitie of man, and the malice and subtilty of the Devill, that no Church in the world can bee found, wherein there are not some imper∣fections comming short of the patterne delivered to us: yet let us not separate our selves, but hold the unity of faith in the bond of love.

VERSE 6.

THe fourth argument to prove the advancement of Christ's ministration above the Leviticall is taken from the subject whereabout He Ministers: hee hath obtained a more excellent ministery.

Hee that is a Mediatour of a better covenant, is a more excellent Priest: Our Saviour Christ is a Mediatour of a more excellent covenant: ergo, he is a more excellent Priest.

In all covenants there bee some, that interpose themselves be∣tweene the parties for the ratifying of the covenant. The only Me∣diatour betweene God and us in this New Covenant, is our Saviour and High-Priest, CHRIST IESUS: hee undertakes for the Fathers part to make satisfaction to him for our sinnes, though wee be not able to doe it: and for our comfort and securitie, to recon∣cile the Father to us.

Aaron and the rest of the Priests were mediatours in the time of the Law betweene God and the people: and the Law it selfe was given by the hand of Moses, as of a Mediatour.

But the only Mediatour of this New Testament, or covenant is Christ Iesus. Neither the Virgin Mary, nor any of the Apostles and Saints joyne with him in it: he discharges this office alone.

Now that he is a Mediatour of a better Testament, he proveth by the materiall cause of a testament or covenant. That testament, which hath the better promises, is the better testament: for a testa∣ment or covenant consists of promises. But this testament whereof CHRIST is the mediatour, hath better promises: ergo.

Which was established. He speakes more emphatically: by or∣der of Law: on better promises, which are the pillars for it to leane upon.

What, hath the New Testament better promises than the Old? was not Christ promised to them in the time of the Law, as well as to us in the time of the Gospell? did not God say to Adam, the seede of the woman shall breake the Serpents head? to Abraham, In thy seede shall all nations bee blessed? how then are our promises better than theirs, when as Christ and the kingdome of heaven were pro∣mised to them as well as to us?

In the promises there are these two things: the matter and the manner: as for matter and substance, the promises were all one in the Old and New Testament, that is CHRIST, and eternall salvation by him. But ours in respect of the manner are better and excell theirs.

1. Their promises were included within the narrow compasse of Iudea, our promises are blazed all the world over.

2. Their promises were published by men, by the Patriarcks, Prophets, which were but servants: ours by Christ the Son of God.

3. They according to Gods promise had the graces of the spi∣rit as we have: yet not in such abundant measure, as they bee now powred out in the time of the Gospell.

4. Their promises were darke and obscure, covered under the vaile of many ceremonies, and shadowed out by temporall things: our promises are more cleere and evident.

5. Theirs were at the delivery of the Law with a condition: doe this and live. Cursed be he that continueth not in all things, &c. Ours, believe and live.

6. The Sacraments, whereby the promises were confirmed un∣to them, were more hard and difficult: the cutting off the fore-skin, the preparing of a Lamb for every house: ours are more easie and familiar: the sprinkling of a little water, or the dipping in the water, the procuring of bread and wine.

7▪ Their promises were of things to come: there should come a Lamb that should take away the sins of the world: ours are of things already come and exhibited. This Lambe is come, and hath offered up himselfe on the Altar of the Crosse for us.

Therefore the promises being better, the covenant is better: and we are to praise God for this Mediatour of a better covenant.

Hath God in mercy vouchsafed us greater promises, and doth he not look, think yee, for greater obedience at our hands? To whom much is given, much is required. A father is more kind to one Son, than to another, and hath made a more ample promise to him:

ought not that Son to be more dutifull to his Father? Our heaven∣ly father hath beene more benigne and loving to us, then to them in the time of the Law: therefore our gratitude and obedience should exceed theirs: wee should excell them in all vertues, and bee more carefull to keepe Gods Commandements, then they: yet we are be∣hind them in vertue, and all vices flow with a fuller streame among us. For all the excellent promises that wee have, where shall wee finde a man so strong in faith as Abraham was? So meeke and courteous as Moses was? So chast as Ioseph was? So zealous as Phi∣nees was? So sincere, and heavenly minded man as David was? So patient and mercifull as Iob, whom the very loines of the poore blessed? When did abhominable swearing, contempt of the word, pride, malice, covetousnesse abound more than at this day? wee have more gracious promises then they to allure us to good∣nesse, yet wee are worse than they. A fearefull thing! Our con∣demnation will be the greater, if we doe not repent. Let us set these promises before our eyes, that they may be as whet-stones to shar∣pen us to all good duties. God hath promised better things to us: therfore we will be better in our lives and conversations then they▪

VERSE 7.

THis better and more worthy Testament is illustrated two kinde of wayes.

1. By the necessity of it. 2. By the introduction of it. The necessitie was a fault or imperfection in the old.

That there was a fault and imperfection in it, hee proveth by the bringing in of another. If there had beene no want in the Old Testament, another had not beene brought in: but another was brought in: ergo, there was a want in the Old Testament. But what? was there a fault in that Testament? why, God was the Au∣thor of it, and God I hope makes no faults?

In the matter and substance of the covenant there was no fault: but in the circumstance, and that in respect of us, not of it. It was weake in regard of the flesh, Rom. 8.3. a condition of that covenant was, that we should serve God, and obey his Lawes: we were not able to doe it,* 1.2 therefore that covenant was weake and could not carry us to heaven: if it could, there should have beene no place for ano∣ther.

Such, as no complaint could be made any way of it.

The Old Testament was faultie: there is no fault in the New: because whatsoever is wanting on our part, is abundantly sup∣plyed by our SAVIOUR CHRIST, the Mediatour of the New Testament: therefore this is to be had in great price and estimation with us all.

VERSE 8.

NOw that another was introduced in the roome of it bla∣ming the other; he proveth by the words of the Prophet himselfe: Where, 1. An allegation of the testimony.

2. A collection deduced out of it, Verse 13. Complaining of them that they had not kept the former covenant; there was the fault, it could not be performed, whereupon another was inferred. Graec. it is, reprooving he said to them, that is, reproving the imbecil∣litie of the Old Testament, and shewing the defects of it, he said to them.

The dayes come—namely at Christ's comming in the flesh, and at the revelation of the Gospell.

I will make: when I will perfect or consummate: whereas it is in the Hebrew (Caratti,) pangam.

A new covenant. This is more effectuall; that was but an im∣perfect covenant: this shall be a perfect, and a full one.

With the house of Israel: upon the house of Israel: this shall rest upon them, whereas the other passed from them.

And the house of Iudah. These two houses bee now rent one from another: but by this covenant I will unite and conjoyne them.

Some by the house of Israel understand the Gentiles: by the house of Iudah the Iewes.

The New covenant is more sweete and comfortable, than the Old.

As God promised; so he performed: He is not as man that He should lye; nor as the Sonne of man, that He should repent. Men say and unsay: they promise mountaines, and scant performe molehills: but God will ever be as good as his word: as hee promised to make this New Testament; so indeed he did.

VERSE 9.

THe New Covenant is described two kinde of wayes.

• 1. What it is not.
• 2. What it is. It is not like the Old Testament: where there is a threefold dissimilitude betweene them.

1. In respect of the Persons: that was made with their fathers in the time of the Law; this shall bee made with their posterity in the time of the Gospell.

2. In respect of the time: that was made at their delivery out of Aegypt, when the Law was given by Moses; this at their delive∣ry out of the spirituall Aegypt by Christ.

This was not the same day they came out of Aegypt: for the Law was not given till so many dayes after: but day is put for time.

That deliverance is amplified by the Author and the man∣ner how.

The Author was God: the manner was kinde, loving and care∣full: as a father taketh his Child by the hand, least he should fall, or, miscarry by the way.

3. By an effect, that ensued on the imbecillity of the covenant: it was broken because of the hardnesse of it.

In the Hebrew it is, which they brake. S^t. Paul followes the Sep∣tuagint: the sence is all one.

One condition of the covenant was, that they should continue in obedience to me; but they did not: therefore that covenant being broken, it was time for a new to come: let us pray to God for grace to continue in that, which we promised in baptisme.

And I regarded them not: whereupon he was even with them; they cast off Him, and he cast off them.

The Greeke here is much different from the Hebrew: but if the Hebrew words bee read with an interrogation, the sense of the Greeke agrees well with them. And should I bee still as an Hus∣band to them? they have played the Harlot and broken the cove∣nant on their part, and shall I stand to the covenant: shall I bee as an Husband to them, when as they are no Wife to me? Nay, I will set them as light as they doe me. I regard them not: I cast off the care of them. Though the words differ, the sense is all one: therefore that must be no stone for us to stumble at.

Hebrew. Et ego dominabar in eis. I shewed my selfe to be their Lord and master in punishing them; which is the right of Masters to doe.

Properly to speake, God hath no hand to take us by: but this is spoken metaphorically for our comfort. As if the child bee fallen into a ditch, the father in kindnesse takes him by the hand, and pulls him out: so deales our heavenly father with us, who is farre more mercifull than earthly parents can bee to their Children. The in∣comprehensible love of God towards us is set forth by diverse simi∣litudes in Scripture. Sometimes he is compared to an Eagle, that fluttereth over her birds, and preserveth them from all dangers: sometimes to an Henne, gathering us as Chickens under his wing. Sometimes to a father, as in this place, and many others. In all calamities he takes us by the hand and leads us out. Hee hath not only committed us to the Angels hands, as Psal. 91. and the Angell tooke Lot by the hand, and brought him out of Sodom: but hee gives us his owne hand. If the King should take us by the hand, when we are in any distresse; it would greatly cheere us. The King of Kings whose power none can resist, takes us by the hand in all our mise∣ries. Let that bee a staffe of comfort for us to leane upon. As hee tooke the Israelites by the hand, and lead them out of Aegypt: So,

though wee cannot see it with our bodily eyes, hee takes us by the hand in all miseries.

If men should be in prison for righteousnesse sake, as Ioseph was, till the iron entred into his soule; God at the length takes us by the hand and pulls us out. If we be in poverty ready to starve, as Elias was under the Iuniper tree, God takes us by the hand of his mercy, by some meanes or other and helpes us out. If we be in banishment, as the Israelites in Babylon, and as many of our Country men were in Queene Maries dayes; God takes us by the hand and brings us out. If we be in some terrible and dangerous sicknesse, as Hezekiah was, even at the point of death; God takes us by the hand, and pulls us out of it. If we bee on the Sea ready to be drowned, as the Disci∣ples were; God takes us by the hand and delivers us out of the ra∣ging tempest. O singular comfort, that we have such a friend as God Almighty is! Hee takes us by the hand in all calamities. Let him have our hand and heart too. Let us be carefull to please him all the dayes of our life.

He doth not say, they never begun to keep my Testament: but they continued not in my covenant. It is like they made many faire be∣ginnings, were very forward at the first: but they shrunk in the wet∣ting and continued not: Therefore God shooke them off. Yee are they that continued with mee in my temptations. Be faithfull to the end, &c. I will runne the way of thy Commandements to the end, said David. Let us not run apace for a while, but let us hold out running to the end, else we shall misse of the gold of eternall life. Remember Lots Wife: she went out of Sodom, but because she looked backe, she was turned into a pillar of Salt. Let us not turne out of the way of Gods Com∣mandements, but continue in his covenant: else hee will cast us off. Now of our selves, we have no power to continue, no more than we had to begin. Let us entreat him that hath begun a good worke in us, to finish it to the day of Christ.

Many flatter themselves in Gods mercies: ô God is mercifull; though we sin, he will not punish us: he will wink at our iniquities, therefore we need not be so shie of sin. Though we live in drunken∣nesse, uncleannesse, pride, covetousnesse, yet wee may bee in the fa∣vour of God. Indeed God is of wonderfull mercy: hee is called the father of mercies in the plurall number, not of Iustices. There is a whole Psalme of his mercie: and so not of his justice. Yet wee must not imagine, that his mercy can put his justice out of place. To penitent sinners as the Publican was, as Mary Magdalen was, that watered Christ's feete with her teares, he is mercifull: but to them that continue in their sins, hee will shew himselfe to bee just, and powre down the vials of his wrath on them: he cast off the Israelites his own chosen people for their abominable sins: and doe you think that we shall escape, which are but wild Olives, and adopted Children in comparison of them? There is no dallying with God; if we conti∣nue not in his covenant, he will reject us.

VERSE 10.

YE have seene what it is not: now consider what it is; which hath three branches.

1. A renovation of their hearts to keepe his lawes, Verse 10.

2. An illumination of their understanding to know his will, Verse 11.

3. The remission of all their sins against his Law, and so con∣sequently eternall happinesse, Verse 12.

He points out this New Testament, much discrepant from the other; which I will dispose: As we say, I ordaine this my last will and Testament in manner following: So this is the Testament which I ordaine: the Testament which I testate.

With the house of Israel: under the which the house of Iudah is comprehended, that is the whole Church.

In those dayes: when Christ the Sonne of righteousnesse shall clearely shine in the preaching of the Gospell, saith the LORD, which is not as man that he should repent, nor the Sonne of man that hee should lye.

I will put my Lawes. In the Hebrew it is the singular number; in the Greeke, the plurall. All my Lawes, appertaining to the first and second table, I will leave none of them out.

Into their minde, the discoursing faculty of the minde: whereby they shall conclude within themselves, that it is the best course they can take, to serve me; That they may understand it. Into their hearts, that they may love, embrace and keepe it. Hebrew, into the middest of them.

Not in Tables of stone, as at the first, but in the fleshie tables of their heart. This is the difference betweene the Law and the Gos∣pell, 2 Cor. 3.3. and 6. God will not only put his Lawes into our eyes, eares, tongues, hands, feete. In these parts the wicked may have the Law of God; they may looke on the Scriptures, talke of them, heare Sermons, &c. but he will put them into our hearts, and the heart shall set all the members of the body on worke. He will write them there; engrave them, that they shall never be rased out: nothing shall blot out that writing.

Then followes the conditions of the covenant on both parts: as it is in all covenants. On Gods behalfe; he will be our God, hee will protect and defend us, provide all good things for us, for this life and the life to come: no enemy shall hurt us, he will give us all things, that bee good. On our part; we must be his people, that is worship him, depend on him by a lively faith, live in obedience to him, serve him and no other. Happy is the people that have God for their Lord. God is a good God to us, but we are an ungracious and un∣thankefull people to him.

VERSE 11.

THe second branch of the covenant: there shall bee then more plentifull knowledge, then was in the time of the Law: which is declared negatively and affirmatively.

The lesson taught by them is this, know the Lord: this shall not neede then: earthly Schoolemasters may be removed, and put up their pipes: wee shall all have an heavenly Schoolemaster, which is the Holy Ghost, Ioh. 6.45. Ioh. 14.26. 1 Ioh. 2.27.

But what? shall not one neighbour instruct an other in the time of the Gospell? yes verily: exhort one another: edifie one another in your most holy faith. Priscilla and Aquila taught Apollos. Augustine and others think that this is spoken of the Saints in heaven, but the text will not suffer it.

Sol. 1. Then there shall not be so many particular ceremonies, the signification whereof one should teach another, as there were in the time of the Law.

2. This is spoken not simply but comparatively. The Holy Ghost shall bee powred downe in such plentifull measure upon all: the light of the Gospell, that was hidden under darke shadowes in the time of the Law, shall now shine so brightly to all, as that the teaching by friends and neighbours shall in a manner bee superflu∣ous: yet for all that this neighbour-like instruction one of another shall remaine still: but there shall not be so great necessity of it, as there was before.

The affirmative part. If all shall know the Lord, then there shall be no need to teach one another, who the Lord is: but all shall know the Lord, ergo.

Which is confirmed by a distribution, great and small shall know him: ergo, all shall know him.

Hee doth not meane the least in age, for little infants and chil∣dren are not now capable of the knowledge of God, no more then theirs in the time of the Law: but from the meanest in estate and condition to the highest. Not Schollers alone and book-learned men shall know the Lord, but even artificers, Plowmen, they that be least in the reputation of the world.

All: all estates and conditions of men.

Or, as much as lies in me that am the teacher, all shall know me. A Preacher teacheth in the Pulpit, and all that bee in the Church may learne of him if they will. The Sun shineth in the firmament, and all may be comforted by it; yet the bleared eyes are not. It is their fault, if all know me not.

Ob. 2. If all shall know the Lord, then the Scriptures shall be un∣necessary: we shall all be taught by the Holy Ghost; therefore wee need not the dead letter of the Scripture, such a dumbe Schoole∣master as the Scripture is.

Sol. Yes verily: for the Holy Ghost teacheth us by the Scripture, he unfoldeth to us the meaning of the Scripture: he instructed the Eunuch by the Scripture. They might as well reason; an excellent learned man shall teach in such a towne, therefore the Schollers taught by him shall need no bookes. The Scripture is the booke, whereby God teacheth us: therefore that still must bee turned over by us. Our Saviour sendeth us to the Scriptures, Ioh. 5.39. Rom. 15.4. 2 Pet. 1.19. 1 Tim. 4.13.

Object. 3. If all shall know God, then away with Schooles of learning and Vniversities to traine up men to the ministery in: yea, away with the ministery it selfe: what need we any Ministers and Preachers in every towne to instruct us in the knowledge of the Lord?

Sol. Yes: they are Gods mouthes, by whom he speaketh to us, by whom hee revealeth the knowledge of his Majesty to us. Christ knew there should be plentie of knowledge at his comming, yet he bade his Apostles goe and teach all nations. The Lord opened the heart of Lydia, yet it was by Saint Pauls preaching: the Lord ca∣techized the Eunuch; yet it was by Saint Philip: the Lord added three thousand soules to the Church; yet it was by Saint Peter. How can they heare without a Preacher?

These be the Schoole-masters by whom God teacheth us to the end of the world. The head Master of a Schoole doth not take away the Vshers. Saint Augustine tract 3. in 1. Iohann. Si unctio docet de omnibus, nos sine causa laboramus? Let us put you all over to the annointing: then they might reply, why doest thou write this Epi∣stle to us? why doest thou teach us? nos extrinsecus admonemus: magister intùs est, qui docet, Matth. 23.8. Nos abusivè magistri appel∣lamur. Neither doth hee send downe the HOLY GHOST on them in the similitude of cloven tongues, as he did on the Apostles at the beginning: they must be brought up in Schooles and Vniver∣sities to attaine to the knowledge of the tongues, and the right inter∣pretation of the Scripture. Paul mentions it as a blessing, that he was brought up at the feete of Gamaleel: hee disputed in the Schoole of Tyrannus; but hee never wished the Schoole of Tyrannus to be pulled downe.

This doth declare to us the wonderfull abundance of know∣ledge that shall bee in the time of the Gospell, above that which was in the time of the Law: yet there bee a number of ignorant persons in the lap of the Church,* 1.3 like them that knew not whether there was an Holy Ghost or no; They have a confused knowledge of God, but they doe not know him so distinctly in CHRIST as they ought to doe: they have the more to answer for, that living in so great light, are still overwhelmed with darkenesse: like to Tantalus, up to the chin in water, and yet drie: like carelesse and negligent Schollers, that have beene long at Schoole and learn't nothing: the fault is not in God, who gives them the meanes, but in themselves that neglect the meanes.

2. As wee have greater knowledge: so greater obedience is required of us. The servant that knowes his masters will and doth it not, shall bee beaten with many stripes. Wee know much and practise little: therefore our condemnation shall bee the greater at the latter day.

VERSE 12.

THe third branch of the new covenant, is remission of sins. In sence it agreeth with the Hebrew: only the Apostle fol∣lowing the seventie hath for our further comfort enlarged it by the addition of one clause, which is not in the Hebrew. The first part of Verse is not in the Hebrew.

In my Sonne CHRIST IESUS, I will be mercifull to their unjust and unrighteous dealings, to all the injuries they have offe∣red me.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, faults in manners, when as we swarve from the marke of the Law of God: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in generall signifies all transgressions of the Law. He useth many words to signifie to us, that all our sinnes, by what names soever they be called, are forgiven us. In acquit∣tances we use to put in words enow, for the declaration of a full dis∣charge: So doth the Lord, when he acquitteth us of all our sinnes: whether they be unrighteousnesse, slips, or violations of the Law, they bee all forgiven: hee professeth hee will remember them no more: hee will cast them behinde his backe, rase them out of the booke of his remembrance. If wee minde to be revenged of a man, wee say, well, I will remember thee, I will one day pay thee home for it: but God will not so much as remember our sinnes. Oh blessed thing! The just man falls seven times a day: yet GOD will not remember his falls.

* 1.4Hee remembred the sin of Amalek: and of some hee sayes, their sins shall be written with a penne of a diamond, and sealed up in a bagge: but he will keepe no register of our sins, they shall bee quite forgotten.

Hee doth not say; because they by their workes of penance have made satisfaction to my justice for their sinnes, therefore I will remit them, I will doe it of my sole mercy and goodnesse: for my owne sake, &c.

Object. Was he not mercifull to the sinnes of the people in the time of the Law?

Sol. The forgivenesse of sins is now more cleerely manifested to us. To them it was shadowed out by sacrifices and washings: but now the Lamb is come, offered on the Crosse, whose bloud purgeth us from all sin.

This is a comfortable covenant, the heavenly triacle and hony of the soule. Our sins are innumerable: besides our blasphemies, besides the abhominable drunkennesse, and whoredome that is

amongst us, our greedy scraping in the dunghill of the earth, sel∣dome or never lifting up our hearts to heaven, wee sin daily in our best actions: we sin in preaching of the Word: for who preaches with such wisedome, sincerity and zeale as he ought to doe? wee sin in hearing, our mindes oftentimes are on wooll-gathering: our bodies in the Church, our hearts on our Sheep and Oxen: we heare more like Iudges to censure Gods Ambassadour, than as Schollers to learne of him: wee sinne in praying, no sighes, no groanes, no fer∣vency in our prayers, no Amen at the end of them: wee sin in gi∣ving of our almes; wee give rather for vaine glory, then for Gods glory: we sin in our dayly talke and conferences one with another, in them we seeke the ostentation of our own witte and learning, not the edification one of another. Who can cleere himselfe of pride? wee are proud of our wit, wealth, beauty, learning, yea some are proud of nothing. Good Lord! then if God should call us into the counting house for our sins, alas what shall we doe? we cannot an∣swer him one for a thousand: and the least sinne deserves eternall death. Thou shalt love the Lord thy God with all thy thought: if one evill thought remaine unforgiven, we are in a miserable case. A∣gainst all these let us hold up the buckler of this new covenant, of the remission of our sinnes. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, sins are bitter accusers. In what a pittifull case was Caine, who said, my sinne is greater than can bee forgiven? what a howling kept Iudas, O I have sinned in betraying innocent bloud? what makes men to hang them∣selves, as Achitophel did, to drowne themselves; to lay violent hands on themselves; save that they cannot be perswaded of the forgivenesse of their sins? Therefore let us blesse God for this cove∣nant: and let us entreat him to seale in our hearts a comfortable perswasion of the remission of our sinnes dayly more and more.

VERSE 13.

HEre followes a collection inferred on the former testimo∣ny; which he gathereth out of the word (new:) it hath his force from the contraries. New and Old cannot stand together. God Himselfe hath prophesied of a new covenant: there∣fore the old must vanish away.

Antiquavit: vetus fecit, seu vetus esse declaravit: in respect of the age and antiquity of it.

Now that, which is abrogated, by the appointment of GOD Himselfe: And waxeth old, that is in regard of the weakenesse and imbecillity of it: which is like to an old man that leanes on his staffe, and hath one foote already in the grave.

It is neere vanishing, that is, out of sight, never to be seene againe. Hee sayes (neere,) because it was with honour to bee buryed by lit∣tle and little.

From hence he deduceth the abrogation of the Old Testament, which is a matter of great weight: and that the Apostle gathers out of one word: every word in holy Scripture is diligently to bee observed of us: a deepe mystery may lye hidde in a word.

The introduction of a new thing demonstrates the abrogation of the old.

A new husband argues the death of the old: a new statute, re∣pealing that which went before, makes the old statute of no force: a new house cannot be set up, unlesse the old be pulled down: a new Will overthrows the old Will. God speaking of a New Testament, did prognosticate the abrogation of the old.

The Iewes were wonderfully wedded to the Ceremoniall Law and Leviticall Priest-hood: they thought that should last for ever: Circumcision, Gen. 17.13. the Passeover, Exodus 12.14. but (Gnolam) doth sometimes signifie longum, sed determinatum tempus: as Deut. 15.17. either to the yeere of Iubilee, or to the end of his life.

The whole ceremoniall Law was in time to vanish away: and so was the old covenant, that God made with the people at the deli∣very of the morall Law: and the new covenant of the Gospell most sweete and comfortable was to succeed in the roome thereof. And farewell that old one, that was terrible to them all: let this new one be welcome to us, that is full of heavenly comfort.

Notes

• * 1.1

  Rom. 15.8.
• * 1.2

  Hebr. 7.19.
• * 1.3

  Act. 19.
• * 1.4

  1 Sam. 15.2.