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. 9.

IN the Priest-hood of our Saviour Christ there be two things. 1. His calling to the sacred office, cap. 7.8. 2. The exequu∣tion of his office. cap. 9.10.

To shut up our selves within the compasse of this Chapter, it may be divided into two parts.

1. A narration of the type, about the which the Priests did minister in the time of the Law. à 1. ad 11.

2. Is an application of it to our Saviour Christ prefigured by it: where, 1. There is an application of the Tabernacle with the service thereof, ab. 11. ad 21. then of the rites belonging to the Tabernacle; à 21. to the end.

The Tabernacle is applyed to Christ. 1. As hee is a Priest re∣conciling us to God. ab 11. to 15. 2. As he is a Testator making a gracious Will and testament for us, à 15. to 21.

In the type there are foure points or circumstances.

• 1. The things typicall, in the five former Verses.
• 2. The typicall actions. 6.7.
• 3. The signification of them. 8.9.
• 4. The subject whereabout they be occupied. 10.

VERSE 1.

THe things were of two sorts. 1. Certaine externall rites and ceremonies.

2. An holy and magnificent place to use them in. The things are set downe generally, Verse 1. Then particularly.

Yee have heard that there be two testaments; the first and the second: therefore to returne againe to the first, I will tell you what it had: that first, that waxeth old, and is ready to vanish away.

It had many excellent things.

It did not only consist of bare and naked words, but it had certaine ceremonies to adorne it withall.

Had: not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: for the date of it is out.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of service: wherewith GOD was served and wor∣shipped.

Iustifications. The ceremonies are so called, not because they did justifie, but because they shadowed out our Iustification by CHRIST.

Some distinguish the two first, ordinances, religions or wor∣shippings: yet in all Greeke coppies they be conjoyned.

An holy place: (Mikdash) where these ordinances were put in exequution, Exod. 25.8. It was a token of Gods dwelling among them: it was removed from place to place: and God continually went with them.

Yet this holy place hath an epithete to abase it withall, to pull downe the glory of it, least the Iewes should have too high an opi∣nion of it. Some interprete it, whereinto the people and all nations of the world might enter: as if he spake of that place which was appointed to the people to meete in: but that is quite dissonant from the scope of the Text: for this worldly Sanctuary he divides afterwards but into two parts, not into three: hee meddles only with that, which was a type of Christ's Priest-hood, pretermitting that which belon∣ged to the people.

He calls it a worldly one.

1. Because it was made after the manner of the world: for as God stretched the firmament as a vaile and curtaine to separate the things above from them beneath; so the Sanctuary had a vaile, that made a separation betweene the first and second Tabernacle.

2. Because it was made of worldly matter, as of haire, silke, &c.

3. Because it was not eternall, as our Sanctuary of heaven is, where our High-Priest appeareth for us before God: but a fraile, brittle and mortall Sanctuary, as the world is.

1. As the Old Testament had many ordinances of Religion; so hath the New Testament: that had her rites; and this hath rites belonging to it. 1. Theirs were many. 2. They did signifie

Christ to come: ours are few, and demonstrate him come. Wee have new Sacraments, new constitutions; baptisme instead of cir∣cumcision; the Supper of the LORD instead of the Passeover. Sundry religious ordinances are appointed in the New Testa∣ment: that there should be every LORDS day a collection for the poore: that the man being after a more excellent manner the Image of God should pray bare-headed, not being ashamed to shew his head, but having a kinde of head-ship over the woman; and the woman should cover her head, when shee prayeth: that an order should bee kept in prophesying, &c. no Christian Church can consist without some externall rites and ceremonies, which if they be not repugnant to the Word of God, are to be observed by us, as these ordinances of religion were by the Iewes.

All true Christian Churches agree in the substance of Religi∣on: but all disagree in ceremonies. Socrat. Zozom. Theodoret. in their Ecclesiasticall histories shew, that some Churches pray to the East, some to the West; some eate fish, some fowles in the time of Lent; some abstaine from both: yet all accord in CHRIST the head. Even so at this present day the French Church have one kinde of ceremonies, the Dutch another, the English different from them both. In the Church of Geneva they receive the Communi∣on with Wafer-cakes. In some Churches they sit, in the Church of England we kneele at the celebration of the Supper. In these indifferent things which in their owne nature are neither good, nor evill, wee must not contend, breaking 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 repug∣nant 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 Te∣stament 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 state∣ly and magnificent: all inferiour Churches and Chappells where wee serve God, yea even the kings Chappell (if you looke at the fa∣bricke of them) are worldly things: all faire and costly buildings: the Royall Exchange, the new Burse, all Lord-like and regall pal∣laces are but worldly things: silver and gold which we all hunt after, silkes and velvets, all fine and gallant apparell: a table richly furni∣shed 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 divi∣ded into two parts: for the tabernacle was disposed of af∣ter 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 non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; 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 ano∣ther; 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 continu∣all and holy bread, 1 Sam. 21.5.

The Table did signifie Christ, which is as a rich Table well furni∣shed for us all. The Shew-bread set upon it did signifie the preach∣ing 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, be∣fore 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 Ta∣ble 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 celesti∣all Table, where we shall eat of the hidden Manna for evermore.

Not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the singular number, holy: but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the plu∣rall, as the other 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 ta∣bernacle, which separated it from the place where the people were; the other at the end of the first tabernacle, which sepa∣rated 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Hebr. 6.19. In that which was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 was the Altar placed: now into this Porch of the Holy of Holies the High-Priest might come every day: Exod. 30.7. whereas in∣to the house it selfe, he might enter but once a yeare.

Others, that the Holy of Holies is said to have this Altar, not be∣cause it was within it; but it had it as a servant to minister to it. As a King may bee said to have his guard, though they bee not in the same Chamber where the King is.

But why might not this be the golden censer, which Aaron took with him, when he went into the Holy of Holies? the which hee fil∣led before with burning coales from the Altar, that stood in the first Tabernacle, as he entred into the second, Levit. 16.12.

The second thing which the most holy place had, was the Arke of the Testament: which was so called, because the Law or Testa∣ment was put into it.

Object. 1 Reg. 8.9. 2 Chron. 5.10. Exod. 40.20. no comman∣dement to put the other there. As for the Pot of Manna, it was commanded to be set before the Lord, and it was layd up before the te∣stimony, Exod. 16.33.34. but not in the testimony. And Aarons rod was laid up before the testimony, not in it, Num. 17.10.

Sol. The greatest part of interpreters will have 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to bee re∣ferred not to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the neerest, but to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Verse 3. as Verse 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is referred not to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which is remotior.

In which Tabernacle. And then there is no question to be made: they were all in the Tabernacle: the Pot and the Rod before the Arke, and the Tables within the Arke.

But it seemes by the construction of the Apostle, that it can∣not bee so: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and Verse 5. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 must needs bee referred to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Arke, not the Tabernacle.

2. Therefore to answer to that, 1 Reg. 8.9.

In Solomons time none but the Tables were in the Arke: yet af∣ter the Captivity in Babylon for the better preservation of them, these likewise were put into the Arke: but where read we that? or what warrant had they to put them in?

2. The adversative particle 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which the seventie use, is not in the Hebrew. I, but that, which is aequivalent, is: and not in the Arke (Sub. anything) only the two Tables of stone.

3. It may be a Synecdoche. Nothing worthy the speaking of in comparison of them: I have none in heaven or earth but thee, that is in comparison of thee, but that can hardly stand.

4. When the Tabernacle was made, they were all put into the Arke; after the Temple was erected being more spacious, the Pot and the Rod were disposed of in another place, and the Tables only left in the Arke: for hee seemes to speake of that as of a new thing.

From hence the Iesuites collect the reservation and adoration of the relickes of the Saints. Why may not wee reserve the Crosse, some pieces of CHRIST's Coate, of the bones and garments of holy men, as the Israelites did the pot of manna, and Aarons rod, and why may we not believe the continuance of them, as well as of these?

The reason is apparent: because they had Gods expresse com∣mandement for their warrant, which we want.

2. Though they were kept; yet they were not adored or wor∣shipped, as their relickes be, to the great dishonour of God, and rob∣bing of his Majesty.

3. All things might not be reserved according to their owne will and inventions: they passed through the red Sea; yet we read of no sand, which they kept as a memoriall of it. The three Chil∣dren came out of the fire unburnt: yet we never read that the gar∣ments, wherewith they were in the fire, were reserved as holy re∣likes. Wee must not keepe things on our owne braine, but by Gods appointment and direction: if we doe, they may stincke and rot, as Manna did, when it was kept longer then God would have it.

4. These were of miraculous and extraordinary things: but of every thing they make a relicke!

5. These wee know to be true: the most of theirs, (I believe) are false, and counterfeit.

They are called the tables of the Testament, because they contai∣ned Gods Will and Testament.

See what cost was bestowed on the Tabernacle. They were not of Iudas his minde: he said of the box of oyntment; wherefore ser∣ved this waste? they said not so of the Tabernacle: to what purpose is this waste? they contributed to it with joyfull and cheerefull hearts: in so much as Moses was faine by publike Proclamation to restraine them: the people brought too much. Where is this zeale now in the time of the Gospell? we grudge almost at all things that are be∣stowed on the house of God. In many places an homely Commu∣nion Table, wee would be ashamed to have such a one in our owne houses: no decent Carpet to cover the Table withall: their vessels were of Gold; we cannot get silver Cups for the Table of the Lord Iesus. Wee have not so much love to the Gospell, as they to the Law. They were more carefull in adorning the shadow, than wee are of the body. Our owne houses shall be glorious; it makes no matter how inglorious the Lords house be.

Manna was a singular benefit which God bestowed on the Is∣raelites: God sent it them in the barren wildernesse, when they were ready to faint: it came not from the earth, but from heaven:

our fathers did eat Manna from heaven: it was Angels foode: it was a type and figure of our Saviour Christ. I am the true bread that came from heaven: therefore God would have a pot full of it reserved to all posterity, that so great a benefit might not slip out of remem∣brance.

Wee are to keepe a register of all Gods mercies: but especially of them, that be rare and extraordinary. In memoriall of the pas∣sage of the Arke, and of the Priests and people over Iordan, twelve stones were set up, according to the number of the twelve tribes of Israel. God will not have their departure out of Aegypt, that was so miraculous, to be forgotten: therefore he puts it in the forefront of the decalogue, I am the Lord thy God, which brought thee out of the land of Aegypt, out of the house of bondage.

The Iewes, Hest. 9.17. kept that as a festivall day, wherein they were delivered from the cruell plot of Haman. Let the like bee practised by us: let not the yeere eighty eight bee rased out of our memories, wherein wee had such an unexpected victory over the Spaniards, that were ready to swallow us up. The time was when there was great scarcity of bread in these quarters, and then God sent plenty of small fishes, which were instead of bread and meate to the poore. Let that be reserved in our memories. Of late a most divellish and never heard of treason was contrived by some Iesui∣ted Papists to blow up the whole realme: the which that it might never be forgotten in England, a perpetuall holy day is inacted, by act of Parliament, wherein publike thankes is given to God for it. One way or other such extraordinary mercies are to be imprinted in our memories. A reservation of some externall relicke is not al∣wayes necessary; there may be danger in that: if some part of the Gunpowder, or some of the barrels, which they had layd in the vault, had beene kept, it would not have been so good, as a solemne day every yeere for the recordation of it. But alas, we are all excee∣ding forgetfull of Gods mercies: his judgments are soone forgot: the terrible pestilence which at the beginning of the Kings raign swept away so many thousands, is not remembred: much lesse will we re∣member the favours and blessings of the Lord: beneficia nemo ponit in calendario: that is good of our own benefits: but we must all put the benefits of God Almighty in the calender of our mindes for ever.

2. And Aarons rod that budded. The occasion was this. Whereas Corah Dathan and Abiram with all that belonged to them were de∣stroyed for their malepart dealing against Moses and Aaron: the Is∣raelites began to mutter at it, came to Moses and Aaron saying, ye have killed the people of the Lord, Num. 16.41. whereupon a great num∣ber of them were slaine. Now to the intent that this murmuring against the Priest-hood might be stayed,* 1.1 the Lord by a lively token would make manifest to all posterity, unto what an high chaire of honor he advanced it: he commanded 12. rods to be taken according to the number of the 12. tribes: that tribe should have the prehe∣minence in the sanctuary, whose rod budded: now Aarons budded,

and no other: therefore he and the Tribe of Levi were to bee ac∣knowledged in spirituall matters above the rest for ever.

This doth signifie to us what a care the Lord hath of his sacred ministery, which through the malice of Satan is ready to bee con∣temned in the world.* 1.2 My people are as they that rebuke the Priest. A contemptuous rebuking of Gods Ministers is a sinne of sins, q. d. they cannot commit a greater offence then this: they have no good successe that resist Gods Ministers. Corah and his complices were swallowed up by the earth alive. Ieroboams hand was dried up, which hee stretched out against the Prophet. Iesabel was eaten up with dogs, that set her selfe against the servants of the Lord. Vz∣ziah was smitten with a Leprosie, for his contempt of the Priests. Ananias and Sapphira, that went about to play mocke-holy day with Saint Peter, were smitten with suddaine death.

Therefore let us take heed how wee oppose our selves to the Ministers: how wee murmure against their authority, thinke or speake contemptibly of them. The world may seeke to depresse Aarons rod, but it shall bud and flourish in despite of them all. Therefore let us have a reverent opinion of the Ministers: let us esteeme them as GOD's stewards, as his Ambassadours, such as are over us in the Lord. Let us submit our selves unto them, and re∣ceive them with feare and trembling, as the Corinthians did Titus: when his Ministery is despised, God is despised, and hee will not put it up at our hands.

The third thing reserved were the Tables of the covenant. The Arke is a representation of the Church, which above all other things must have the Law of God in it. This golden Candlesticke must hold up the Candle of the Word of God. Hence it is that she is called the ground and pillar of truth:* 1.3 not as if shee were to deter∣mine what is truth, but as a pillar upholds the house, so the Church the truth. Then what a Church is that Church of Rome, that bani∣shes the Law, that burnes up the Bible, that seekes to suffocate the Truth? She is no Arke, but a prison of the faithfull.

This doth declare to us, that the Law is to bee had in perpetu∣all remembrance. Let us, that be Christians, not only have it in our bibles. Let us not only talke of it with our tongues, but let us lay it up in the Arke and closet of our hearts for ever. I have hid thy Law in my heart, sayes David. As the two Tables of stone were laid up in the materiall Arke: so let us entreat the Lord to write the ta∣bles of his Law in the fleshie tables of our heart: that it may be our guide and comfort all the dayes of our life.

VERSE 5.

WEE have heard what was in the Arke. Now let us see what was over it: the Cherubims of glory: which are so termed, because the glorious God betweene them did make answer. Cirbi, tanquam puer. Carab. they were cer∣taine images like to little Children with faire and beautifull faces, and they had wings: by those were signified the Angels, which are the Guardians and keepers of the Church: figured by the Arke, Gen. 3.24. Psalm. 91.11.

Capphoreth, of Caphar: that signifies to cover, and to recon∣cile or pacifie: the covering of the Arke,* 1.4 where GOD by the High-Priest was pacified with the people and obtained mercie for them.

Therefore it is called the Mercy-seate: and Christ, Rom. 3.25. is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: from this Mercy-seate did God speake, Numb. 7.89. Psalm. 80.1.

Of the Cherubims vid. Exod. 25.18.

The Mercy-seat or covering of the Arke was a type of our Sa∣viour Christ, who covers the Church with his righteousnesse, which is a propitiation for our sins.

The Cherubims are the Angels, that minister to Christ and his Church, Mat. 4.11. and an Angell comforted him in the Garden. As they ministred to him when he was on the earth: so they be mi∣nistring Spirits for our salvation to the worlds end.

As GOD spake to Moses by the mercie seate: so doth he to us by Christ.

2. At the Mercy-seate God shewed himselfe to be favourable to the people: so is he to us by Iesus Christ.

See in what an excellent estate the true members of the Church are: they have many to protect them.

1. God as an Eagle doth shadow us: Deut. 32.11.

2. CHRIST as a Henne doth shadow us: the Holy Ghost also is a father to us. I will not leave you Orphanes: the Angels, they shadow us, they are ministring spirits for our salvation:* 1.5 they pitch their Tents about us, and hold us in their hands. The King of Tyrus is called the annointed Cherub. Ezek. 28.14. and 16. the covering Cherub: covering his people under the wing of his protection.

Sundry uses may be made of this.

1. We that be Christians may be more couragious then any o∣ther: we are better guarded then any other: the wicked are guarded with the Devill and his Angels; wee with the holy and mighty Angels: they have the black guard; we the white: an armie of ten or twenty thousand men may bee with them; but an army of an hundred thousand thousand Angels is with us. Wheresoever we be, let us be as bold as Lyons, Neh. 6.11.

No King so guarded as we are.

2. Having such holy attendants as the Angels be, let us doe no∣thing that may grieve them, and make them weary of their service. Let the women bee covered,* 1.6 because of the Angels: so let not us that be Christians sit quaffing and swilling, because of the Angels. Let us not be together by the eares, because of the Angels. Let us not commit filthinesse with Whores and harlots in secret corners, because of the Angels: as our keepers be holy, so let us be holy.

3. Let us bee thankefull to God Almighty, that hath given us his Angels to overshadow us. Let us live in the feare of the living God in this world, that we may sing praise to him with his Angels in the world to come.

Sundry other things there were about the tabernacle, the narration whereof might have delighted the reader. But Saint Paul here jogs himselfe by the elbow, and is a Moderatour to himselfe: you are desirous to heare more, but it is expedient to cut them off. Wherein he may be a president to all teachers. Though the discus∣sing of curious and intricate questions would more delight the au∣ditory, yet we must not feede their humour that way. Let us give them but a taste of them, and a whole mouthfull of sound and wholesome foode. The Child would take pleasure in a knife with a golden haft, but it shall bee the wisedome of the nurse to keepe it from the Child: so the people as wayward Children are much carryed away with the golden shew of wittie conceits: but let us that bee their nurses, give them that milke which is most requisite for them. Some peradventure in this place would have said; O Paul, why doest thou so sleightly handle the things belonging to the tabernacle? repeat I pray thee every particular to us; it doth us good to heare of them: yet he doth not satisfie their itching eares in that. I but S^t. Paul hath more necessary matter. Let us espe∣cially be desirous to heare of Christ our High-Priest and Bishop of our soules, of repentance, of faith in him, of making our calling sure by good workes, of the true Sanctuary of heaven, then of those earthly things; these are more profitable for us. Some at this day would have us to discusse these questions in the pulpit: tell us on what day Adam fell; on what day the Angels were created; what diversity there is among them: how originall sin is conveyed to us: speake of the diversity of glory in the life to come: as for Christ, faith, good workes, these be stale things. But wee must not satis∣fie them therein: curious matters must not bee stood upon, when more weighty and proffitable things are to bee propounded. The Spirit of God passeth over sundry other things about the Tabernacle, because hee had more substantiall points in hand tending to our sal∣vation by Christ.

VERSE 6.

THe typicall actions were either common to all the Priests, Verse 7. or proper to the High Priests, Ver. 8.

Now when these things were thus ordained, that is all the parts of the Tabernacle being framed, and all instruments set in their place.

In the actions belonging to all the Priests there are these cir∣cumstances.

1. The place where they did minister: to that they were tyed and might goe no further.

2. The time when they did minister, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, at every time, when it came to their courses. Some or other were alwayes to be implyed in the first Tabernacle.

3. The manner of their ministery: they accomplished the services of Religion and of divine worship, which the Lord had appointed to them: they trimmed the lights, looked to the Table and shew bread, that was on it, offered up sacrifices and prayers for the people: for there was a morning and an evening sacrifice every day.

All these things did the Priests in the first Tabernacle: and they did them not by halves, but finished and accomplished them.

As they did their duties: so must wee that be the Ministers of the Gospell, doe ours. Wee must give our selves to the Word of God and prayer: we must be instant in season and out of season, feeding the flock committed to our charge: we must administer the Sacraments for the strengthning of the faith of the people, that when the great Shepheard shall appeare, we may appeare with him in glory.

The killing of the beasts, the preparing of the wood, the kindling of the fire, the offering up of the sacrifices to the Lord, the sprinck∣ling of the people, the instructing of them in the Law of God, this was the service of God in the Old Testament. Now the publike prayers of the Church, the reading of Scripture in the congregati∣on, the administration of the Sacraments, the Preaching of the Word, these are the service of God in the New Testament. And will you be sitting in the Church yard, when Gods service is exercised in the Church, doe yee make no more account of the service of God? It is a singular honour to be Gods servant. Nebuchadnezar my servant. It is no disparagement to the greatest Prince in the world to be Gods servant. The Angels glory in this, that they are Gods servants. I am thy fellow servant.

Christ Himselfe tooke on him the forme of a servant: he came into the world to serve. There is no fishing to the Sea: no service to the King. Let us serve the King of Kings with all cheerefulnesse in this world, that we may raigne with him in the world to come.

VERSE 7.

THe second part of the typicall service, was performed by the common Priest: the other typicall action or service is peculiar to the High-Priest: wherein wee have these cir∣cumstances.

1. The place where he served: it was the Holy of Holies.

2. How he served there: he had none of the inferiour Priests with him, nor any of his men to attend on him; neither Wife, Childe, servant, nor friend might goe with him: hee went into it alone: wherein he was a famous figure of our SAVIOUR CHRIST: who himselfe alone, without the Virgin Mary his mother, Peter, Thomas, or any of the Apostles, made a propitiation for our sinnes.

As the High-Priest did offer up bloud alone for the sin of the people in the second Tabernacle: So CHRIST alone hath satis∣fied for our sins, 1 Pet. 2.24. When hee went to the Crosse to bee offered up for our sins, all his Disciples left him: he was faine to be crucified Himselfe alone for us: therefore wee are beholden to him alone for the wonderfull worke of our redemption.

3. The time when he went: not once a day, but once a yeere. A straight charge was given concerning it, Levit. 16.2.

Why did he goe into it but once a yeere?

1. That this sacrifice offered once a yeere by the High-Priest might bee more solemne, and the better regarded by the people: those things that are done dayly, are lesse esteemed: that which comes seldome is more reverenced.

2. To signifie that CHRIST once entred into heaven for us with his owne bloud, Verse 12. his one sacrifice once offered was suffi∣cient: this was called the feast of expiation: and it was on the tenth of September only.

4. With what he went.

The bloud of a young bullocke which he offered for himselfe, Levi. 16.11. the bloud of a goate for the people, Verse 15.

That is illustrated by the end, why the bloud was offered.

1. For the expiation of his owne sinnes, Verse 17.

2. For the sins of the people, Verse 16.

Here it is (ignorances.) 1. A Metonymie for the sins commit∣ted in ignorance.

2. It may be a Synecdoche, one particular sin being put for all: for all kinde of sins are reckoned up, Levit. 16.16.

Not one ignorance, but many.

Ignorance is one chiefe and capital sin; being put for all: because it is the mother in some sort of all sin. For in all sins we commit, though we be endowed with singular knowledge, our understanding for the time is blinded by Satan and our owne corruption.

Here we may see that ignorance is a sin. Some Papists make a

vertue of it: she is the mother of devotion: whereas in truth shee is the mother of destruction: yee erre, not knowing the Scriptures. For the better explication of it; there is a double ignorance, the one ne∣gative, the other privative. As for that which is by negation, when God in wisedome hath denyed to us the knowledge of some things, it is no sinne to bee ignorant of them: this ignorance was in Christ, which knew no sin, he was ignorant of the day of judgment: but privative ignorance is a sinne; for us to bee deprived by the fall of Adam of that excellent light wherein we were created, this is a sin, and may justly be required of us.

There was a sacrifice for sins of ignorance:* 1.7 a prayer for ignoran∣ces.* 1.8 Christ shal come in flaming fire rendring vengeance to them that know him not. Therefore let us not sooth up our selves in our ignorances: let us read the Scriptures, heare Sermons, confer with learned men, pray to God to illuminate the eyes of our understanding, that wee may be plucked out of the pit of ignorance dayly more and more.

2. Here we learne, that there is ignorance in the best of us all: the High-Priest himselfe had ignorance in him: and so hath the Pope by his leave, which challengeth to himselfe the title of the highest Priest in the time of the Gospell. It may be an axiome with them, that he cannot erre in Cathedra docentis: yet he hath filled the world with his errors.

Not the most profound Divine, nor learned Preacher in the world, but hath his ignorance. Ezra was a perfect Scribe in the Law of the God of heaven, yet he had his ignorance. Apollos an eloquent man and mighty in the Scriptures, had his ignorance, he was faine to be put to Schoole to tent-makers, to learne of them. The Apostles them∣selves, though in writing and preaching they could not erre, yet they had their ignorances: even after Christ his Ascension into heaven, and the powring downe of the Holy Ghost on them. S^t. Peter as yet was ignorant of the conversion of the Gentiles, and it seemed a while as a Paradox to him. All the learned men of this age, as of precedent ages, have their ignorances: there bee many places of Scripture, which our best commentators professe they understand not. Therefore let none be proud of their knowledge; but let us all bee humbled with the cogitation of our ignorance, and mourne for it, to our dying day. Let us desire to be in that place, where we shall see, not any longer in a glasse, as now we doe, but face to face, and have the full knowldge of God Almighty.

There is no man that sinneth not. Noah a Preacher of righteous∣nesse, yet he sinned. Ezra the Priest of the High God of heaven, yet he sinned: all the Priests of the Old Testament had their sins and in∣firmities; they offered for themselves as well as for the people. The Ministers of the New Testament have their sins too. Paul and Barna∣bas worthy Preachers, were sinners, they were at variance one with another. S^t. Peter that famous Champion of Christ, had his sin. So have wee all, Ministers and people; therefore we must offer up the sacrifice of fervent prayer, for our selves and for the people too. It is

Christ's prerogative to be separate from sinners; all we have our sins.

He doth not say, for the Idolatry of the people, for the blas∣phemies of the people: for the murders, thefts, adulteries of the people: but for the ignorances of the people. Ignorance is a grievous sin. Remember not how ignorant I have beene of thy truth. As ignorance is a great sin in all, so chiefely in them that have the meanes. For them to be ignorant that are nusled up in places where the Scriptures are locked up in an unknowne tongue, is no great wonder: for them in England to be ignorant, where a Sermon once a quarter, is not much to be admired: but to live in a Towne where the word hath beene plentifully preached many yeeres together, line upon line, Ser∣mon on Sermon, catechizing, &c. this is wonderfull, and they shall be inexcusable at the day of judgment. Woe to thee Corazin, &c. woe to thee, ô England, ô Suffolke, ô Barfold, if the preaching and pray∣ers had been in Constantinople that hath beene in thee, they would have brought forth better fruits than thou. Shall a man that hath eyes, live in the open light of the Sunne, and see nothing? Shall a Child goe to Schoole five or sixe yeeres and learne nothing? will you not grieve at it? Some have been in Christ's Schoole ten, twen∣ty yeeres, and yet they are ignorant of the principles of Religion. Wee reade of some that could not tell whether there were any Holy Ghost or not:* 1.9 and there be some, it is to be feared, in this towne, that cannot tell what Christ is, what is his person, which are his offices, what faith is, &c. A lamentable thing! It shall be easier for Sodom then for Capernaum: easier for them that live among Turkes, and Indians, then for us, that sit in the lap of the Church, and yet are ig∣norant. Let us make much of the meanes, come to Sermons cheere∣fully, heare attentively, look on the text, mark the notes how they are derived out of it, call them to remembrance when yee come home, write them in the Tables of your hearts, that yee may know God in Christ, to the comfort of you all.

VERSE 8.

NOw followes the signification of the typicall actions.

1. Generall. 2. Speciall.

Not Moses, not I of mine owne braine, but the Holy Ghost and celestiall Spirit, by whom the Scriptures were written: therefore yee may be bold to give credite to it.

Where there is, 1. The Author. 2. The thing signified.

In the Greeke it is but of the Holies: yet that is put for the Holy of Holies: even as it is termed (Hakodesh) Levit. 16.2.

Loe, say some, heaven was not opened in the time of the Law, till the passion of our Saviour Christ: therfore the Patriarchs and others that dyed then, went not to heaven, but were in place of rest distinct from heaven: this is their limbus patrum which they have forged.

But quickly to stop their mouthes: it is not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: a Gate in the Kings Pallace may be opened, though not knowne. The

way to the Holiest of all, that is to heaven, prefigured by their Sanctum Sanctorum, was not yet manifested, it was obscured under Types and figures, darkely revealed to them.

Not all the people, but one man entred into the Holy of Holies, a type of heaven: and hee but once a yeare. The way to heaven was not so cleerely manifested then, as it is now, when Christ Iesus our fore-runner is gone into it before us and for us. The faithfull then knew the way to heaven, and immediately after death went to hea∣ven; but they had not such a cleare knowledge of it as wee have. This is probable.

The first Tabernacle as yet having his standing: whereby he doth not meane the first part of the Tabernacle, as hee did before; but the whole Tabernacle: for indeed it was but one, though divided into two parts; while the Tabernacle of the Iewes with all the rites and ceremonies belonging to it, was yet standing.

It is called the first in respect of Christ's body, which was the second Tabernacle. It is the Holy Ghost that speaketh in the Scrip∣ture, 2 Pet. 1. ult. 2 Tim. 3.16. Iacob said of Bethel, the Lord is in this place, and I was not aware of it. So the Holy Ghost is in the Scripture, and we are not aware of it. The Holy Ghost speaks in Genesis, Exodus, Leviticus, in the Psalmes, in the Prophets: he speakes in the Gos∣pels, in the Epistles of S^t. Paul and S^t. Peter; therefore when the Scripture is read, let us heare with all reverence, because God Al∣mighty speaketh in them. No place of holy Scripture is idle, no not the framing of the Tabernacle; the Holy Ghost therby doth sig∣nifie to us many holy mysteries in it: therefore let no portion of Scripture be lightly regarded by us.

Wee know the way to heaven better than they did: therefore wee should walke more carefully and conscionably in it, then they did: our Lord and Saviour, our Head and Husband Christ Iesus is gone into heaven to prepare a place for us: blessed are the eyes that see which we see. Therefore if we tread not in this way, but rather take the way to hell, our condemnation shall bee the greater at the latter day. As God in mercy hath opened the way to heaven more cleer∣ly to us then to them: So let us be carefull to take this way to the everlasting joy and comfort of us all.

VERSE 9.

THis signification hee doth further prosecute. 1. Shewing the use of that Tabernacle. 2. The inabilitie of the service of it.

For the use, it was a figure, a parable. Which signifies both a dark speech, Mat. 13.10. and a figurative speech, a similitude or likenes.* 1.10 Take a similitude from the fig-tree: that tabernacle was a similitude of a more excellent tabernacle to come, namely of the body of Christ V. 11. that is illustrated by the time and the manner. It was to bee a similitude but for the time present, during the ceremoniall Law: till the fulnes of time came, that Christ shold come and be made of a woman.

The manner how it did prefigurate Christ; by certaine gifts and sacrifices, that were then offered.

Which were only figurativa, not exhibitiva: they did only figure out Christ by whom we are made holy and perfect; but they could not make us holy. Concerning the flesh and the outward man, they might purifie them; but they could not purifie the soule and con∣science.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. In the which time.

Are offered. Peradventure that Temple stood, when he wrote this Epistle; therefore hee uses the present tense: or hee speakes ac∣cording to the custome of the time, when they were used.

Make holy, or perfect: the word signifies both.

Him that worshipped God by them: that by them performed di∣vine service to God, Hebr. 7.19.

These did only point at Christ, by whom we are made holy and perfect, justified and sanctified by him, so as our consciences be at peace with God, Hebr. 10.2. by the meere offering up of a Calfe, a Lamb, &c. Their consciences could not bee freed from the guilt and punishment of sin; our consciences are pacified only by the sacri∣fice of Christ on the Crosse, applyed to us by faith, which was pre∣figured by those sacrificers, Rom. 5.1.

Conscience is a register, that keeperh a note of all our sins. Some times he may be a sleepe and say nothing: but at one time or other he will awake and bring all our sins to our remembrance: then what shall we doe, whither shall we flie? Where shall we find comfort? As the sacrifices in the time of the Law could not pacifie the consci∣ence: So it is not the hearing of a thousand masses, the going in Pil∣grimage to the holy land, it is not the building of Churches, the gi∣ving of almes, (though these be excellent things, if they flow from a true faith) it is not the cogitation of our workes simply in them∣selves without Christ Iesus that can quiet our consciences. Saint Paul in this sense disclaimed his workes. I desire to be found in him, not ha∣ving mine owne righteousnesse which is of the Law;* 1.11 but that which is through the faith of Christ, the righteousnesse which is of God by faith. It is only Christ Iesus, and the application of his sacrifice to us by a lively faith, that can secure our consciences, and stay the rage of them: being justified by faith wee have peace with God: the bloud of Christ purgeth us from all sinne. Therefore let us entreat the Lord to assure our consciences upon good grounds that Christ is ours, that hee hath dyed for all our sinnes, and that his righteousnesse is ours: then shall we have comfort of conscience in all calamities, yea in death it selfe in this present life, and shall triumph with Christ in the life to come.

VERSE 10.

THat they could not purge the Conscience, he evinceth by the na∣ture and quality of them.

No carnall, fleshly, or outward thing can cleanse the heart or conscience: these are only Carnall rites and outward ceremonies: a carnall commandement Hebr. 7.16. consisting of meates, drinkes, &c. therefore they cannot pacifie the conscience: that is only the bloud of Christ that purgeth us from all sin.

These are illustrated by the time of their continuance.

Imposed: as an heavy loade and importable burthen, Act. 15.10. whereof we are now eased by Christ.

There is some question about the grammaticall construction: because the participle is of the accusative case plurall, and cannot agree with any thing that went before.

Some say it is an enallage of case, the accusative put for the dative.

Some will have it to agree with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the first Verse: and all the rest to bee included within a parenthesis, as Iunius: but that should be a wonderfull long parenthesis.

Rather, something must be supplyed, as it is usuall: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Of correction. Not as if any thing were amisse, simply evill in the ceremoniall Law. A reformation, properly to speake, is of abuses: there was no fault, no abuses in the Law it selfe, it was a good and an holy thing for the time; but it is said to be reformed by Christ, because hee did perfect that, which was wanting in the ceremoni∣all Law: hee actually introduced the justification and sanctifica∣tion of the faithfull, which the ceremoniall Law could not effect of and by it selfe.

And it may be termed the time of reformation, because Christ abo∣lished those old Ceremonies and sacrifices, and brought better in their roome: namely the sacrifice of his owne body once offered, which was a thousand times more effectuall for the redemption of mankinde, then all the sacrifices in the Law. This is that blessed re∣formation which the Gospell bringeth.

All things have their time. The Ceremoniall Law had her time: and the Gospell hath his time. Wee our selves have but our time, some threescore yeeres and tenne, and then we are gone. Let us use our time well here, that wee may live with Christ time out of time.

The Gospell is a time of reformation. Christ then reformed the Law for our sakes, and all things that were in the Old Testament; old things are passed away, and shall wee our selves remaine unrefor∣med? As Christ hath reformed the Law for our salvation: so let us suffer him to reforme us. Let all things now bee reformed among

Christians. Let us reforme our drunkennesse, uncleannesse, pride, malice, contentions, our negligent comming to Sermons, and all o∣ther vices that be among us: that when the great time of reformati∣on comes at the day of judgement, we being thus reformed may enter into the holy Hierusalem, and remaine with Christ for ever.

There is a formation, a deformation, and a reformation.

The formation was at the first Creation of the world: then God put all things into a good forme and order: he beheld all that hee had made, and loe it was good, yea exceeding good: after that came a deformation by the fall of man, and that put all out of order a∣gaine: upon that a reformation was made. 1. By a generall deluge that purged all the earth. 2. By the Patriarcks after the floud. 3. By Moses, when the Law was published in writing. 4. By our Saviour Christ: and that is double; the one at his first comming; the other at the second. The spirit of God here entreateth of the first. So that the time of the Gospell is the time of reformation. Now especially ought Christians to endeavour a reformation. Eve∣ry one will take on him to reforme the Church: Weavers and Tay∣lors will enterprize that. The Church is out of order; let that be reformed. I but true reformation must begin at our selves: there is a ruinated house to be repaired and reformed, where will yee begin? at the top, or at the bottome? will ye goe to the tiling of it, before yee look to the ground selling of it? if yee doe so, you may quick∣ly bring an old house on your heads. He that will repaire an house, must begin at the foundation: so if yee will have a reformation, re∣forme your selves first: and in the reformation of your selves begin with the heart: cast out the uncleane lusts, the pride, envy, malice, covetousnesse, that lye lurking in the corners of your hearts; after∣wards reforme your eyes, tongues, hands, and all the members of your body: first wash the inside of the Cup and platter, then the out∣side; else yee will be but whited tombes and painted Sepulchers, as the Pharisees were: this is the best order in reforming. First let every man strive to reforme himselfe, the vices whereunto himselfe is gi∣ven. In the next place let him reforme his family: after that, let every one in his place labour to reforme the Towne, wherein hee dwells, to rid it of drunkards, of idle persons, to establish good orders in it, for the credit of the Gospell professed by us. This is the time of reformation, let us all in the feare of God reforme our selves: there shall not be a haire amisse in our head, but we will reforme it: if we have a spotted Coate or garment, we will reforme it: and shall wee our selves remaine unreformed? while the time of reformation lasts, let us reforme our selves: death may seaze on us ere wee bee aware, and then it will be too late to reforme.

Let us reforme our selves here, that we may be Citizens of the heavenly Hierusalem hereafter.

Now followes the application of the type with all the parti∣cular branches of the same. Wherein all of them are applyed to our Saviour Christ: he is the marke at the which they all aimed, the

scope, whereunto all must bee referred: hee is the true High Priest prefigured by him in the time of the Law: his body is the true Ta∣bernacle, by the which he entreth into the Holy of Holies: the San∣ctuary or holiest of all is heaven: his bloud is the true bloud sha∣dowed out by the bloud of all the sacrifices in the time of the Law. Thus Christ is the end of the whole ceremoniall Law: it was but as a Schoolemaster to send us to him.

But in this application to observe some order, that might bee a light to us all: in it two points are propounded to us.

1. An application of the Tabernacle, à Verse 11. to 21.

2. Of the rites belonging to it, à 21. ad finem. The Taber∣nacle is applyed to Christ.

1. As he is a Priest reconciling us to God, ab 11. to 15.

2. As he is a testator making a gracious Will and Testament for us, à 15. to 21.

1. The dignity of his Priest-Hood.

2. A confirmation of it, Verse 13. the dignity is set forth by the object, Tabernacle, Sacrifice.

In the application of the Tabernacle as he is a Priest, there bee three points.

• 1. The verity and truth of the Tabernacle.
• 2. The service of it.
• 3. The use and end of it.

VERSE 11.

BBeing come, farre excelling all the High-Priests in the time of the Law. To us, in the flesh, manifesting himselfe to the world: hee was an High-Priest in Gods eternall counsell from the be∣ginning; but now at his first comming into the world hee shewed himselfe in all his Spirituall pontificalibus to be an High-Priest.

Of what? not of things present and before their eyes, as they were, Verse 9. but of things to come shadowed out by them, Hebr. 10.1. of Iustification, Sanctification, and eternall Glorification in the life to come: of these good things to come were the cere∣monies of the Law shadowes. Not of bad things: he is no High-Priest of evill things, as Annas and Caiphas were; but of good things, that is of most excellent things; the positive being put for the superlative. A good worke, that is a worthy worke: he that fin∣deth a Wife, findeth a good thing, that is, an excellent thing.

Some think that by the first Tabernacle was signified the militant Church; as by the second the Church triumphant. Christ by the Church militant gathered by God, not by man entred into heaven: all went into heaven by the Church militant. Some more speciall thing is here avouched of Christ. Some againe by it understand Heaven: but that cannot bee; for then by Heaven he should enter into heaven, for V. 24. the Holy of Holies is expounded to be heaven.

But rather by this tabernacle was signified the body of Christ. As the High-Priest came into the first Tabernacle, and by it passed into the Holy place: So the deity of our SAVIOUR CHRIST came into his sacred humanity, and by it entred into heaven. Thus is CHRIST's body compared unto a Temple, Ioh. 2. and to the vaile, Heb. 10.20. As God dwelt in that Tabernacle of the Iewes▪ so the deity dwelt in Christ's humanity bodily.

This Tabernacle is illustrated by the adjuncts and the efficient cause: the adjuncts are two. 1. A greater: not in quantity, but in quality; as the King is greater than any in the Realme, that is, more worthy. Christ was greater than Salomon, not in stature or bignesse of body, but in excellency: the greatest of these is love, that is, the chiefest. So Christ's body was a greater, that is a farre more excel∣lent Tabernacle.

That was perfect in his kinde, being finished according to GODS direction; but this is more perfect: that could perfect nothing touching our salvation, but only shadowed out things to come; by and in this Tabernacle was perfected the worke of our redemption, consummatum est.

The efficient cause is set downe negatively, whereby the affir∣mative part may be easily collected.

Of men: not of the like structure and fabricke that the other Tabernacle was: that Tabernacle was made by the hands of Aholia•• and Bezaleel; this Tabernacle of Christ's body was made by the hands of the Holy Ghost, Hebr. 8.2. that Tabernacle was made of Wood, Gold, Silver, hayre, &c. this Tabernacle of Christ's body was made of the flesh of the Virgin, not by the copulation of a man, but by the shadowing of the Holy Ghost: a Tabernacle farre more glorious than that was.

There yee have the truth of the Tabernacle.

A thing come is better than that, which is to come. A child come into the world is more acceptable then one to come: a feast, come, then one to come. CHRIST was to come in the time of the Law: now he is come. Let us receive him with joy, as old fa∣ther Simeon did.

Hee is not a laick, but a Priest; not an inferiour, but an High-Priest.

All were subject to the High-Priest in the time of the Law: and let us submit our selves to Christ our High-Priest, in the time of the Gospell.

Here we may see what they be, that in truth deserve the name and title of good things. Not silver and gold, houses and lands, Sheepe, and Oxen, faire houses, large lands and ample possessions. CHRIST at his comming brought none of these, yet hee brought good things with him: namely, remission of sins, the glo∣rious robe of his owne righteousnesse to cover us withall, faith and other graces of the spirit, and habitation in his owne kingdome in the life to come: these indeed are worthy the name of good things.

Projicimus nomen boni; Seneca: when we adscribe it to these inferi∣our things. Why callest thou me good, sayes Christ to the young man? So why doe we call these earthly and transitory things good? The onely good things are the spirituall blessings that Christ bringeth. The greatest sort crave worldly goods: but let us entreat the Lord to fill our store-house with these good things. The Philosophers made three kindes of good things: bona animi, as wit and wisedome, lear∣ning: bona corporis, as beauty, strength: bona fortunae, as riches, ho∣nours, &c. to speake the truth, none of them all are good things: they be good things that can make the parties good that have them: these doe not. Esau had a good wit, could readily descant on Iacobs name: yet he was no good man. Iulian the Apostata had great variety of learning, yet a vile man. Haman had great honour, his throne exalted above all, yet hee a wicked man. Og King of Bashan had strength, Ahsalom beauty, yet evill men.

Health is a good thing. A man may come to Church, heare service and Sermons, which he cannot when he is sicke. Wealth is good. A man may bee liberall to all good uses, laying up a good foundation against the time to come: but these are not worthy to be named with those, which we have in Christ.

Therefore let us desire those good things that can make us good, to engraft us into Christ, in this life, and make us heyres of his king∣dome in the life to come.

Forsomuch as our Priest bringeth such excellent things with him, let him be most welcome to us. David said of Ahimaaz, he is a good man, and bringeth good tidings: much more let us say of Christ our High-Priest, he is a good man, he bringeth good tidings, that by the bloud of his Crosse he hath reconciled us to God the Father, hath obtained a generall pardon for all our sins, he hath prepared a place for us in his own kingdome: therefore let us receive him with all joy. The High-Priest in the time of the Law could bring no such good newes, hee only came with the bloud of a Goate, Bullocke, &c. That was a representation of the bloud of CHRIST. The Pope that challengeth to himselfe the title of an High-Priest in the time of the Gospell, sendeth forth his pardons, and indulgences: but they are little worth, they cannot free us from one sin: it is Christ alone, that is the messenger and author of all good things to us: therefore let us skip for joy at his comming, and embrace him with both armes.

As Christ's body is a Tabernacle: So is ours, 2 Pet. 1.14. 2 Cor. 5.1.

1. The name of a tent or Tabernacle imports a warfare: Soul∣diers have their tents. Abraham, Isaac dwelt in tents: the Iewes had the feast of Tabernacles. Wee fight against Satan and his instru∣ments in the tents of our bodies.

2. There is a difference betweene a Tabernacle, and an house: for an house is made of solid matter, Wood, Stone, &c. A Tent is made of old clothes patched together, so our bodies are

not made of the Sun, of the Starres, of the firmament, but of the earth which is a brittle thing.

3. A Tent is weake, easily pierced through; so our body: a knife, a pin may pricke it, a flie may choake it.

A Tent is quickly up, and quickly downe: So is our body: wee come suddenly, and wee are gone againe in the turning of an hand: though it bee the body of a Wise Salomon, 〈◊〉〈◊〉 a strong Sampson, a faire Absalom, yet remember, it is but a tent or Taber∣nacle: the time is at hand, sayes Saint Peter, when I must lay downe this Tabernacle.

Wee know not how soone our bodies may be layd in the dust: therefore let us not be too much in love with them.

Now as the Tabernacle in the time of the Law was kept neate, cleane, and handsome, it might not bee polluted with any thing: So let us keepe our bodies from all pollutions. Let us not defile these our Tabernacles with drunkennesse, fornication, adulte∣rie, pride, covetousnesse; but let us reserve them as holy and unde∣filed for the Lord.

VERSE 12.

NOw to the service, which is likewise applyed to our Savi∣our Christ: where,

1. What it is. 2. Where offered. 3. The efficacy of it.

There the High-Priest by the bloud of Goats and Calves went into the holy place: here our High-Priest goes into heaven by his owne bloud: therefore this service excelleth that.

When the High-Priest went into the Holy of Holies, hee was to offer up a bullocke for his owne sins, and a Goate for the sins of the people: here hee useth the plurall number, because they were iterated every yeare.

The High-Priest went in by other bloud, Christ by his owne bloud. It was an easie matter for him to take the bloud of a young bullock and of a Goate, it cost him no great paine: but our high-Priest was faine to shed his owne bloud, before he could enter into heaven.

He went once every yeere into the Holy of Holies: CHRIST went once for all into heaven, and there he remaines till the day of judgement.

Where wee have a notable argument against his carnall pre∣sence in the last supper. If Christ in respect of his body were here present, so oft as the supper is celebrated, then he should come and goe into heaven often: but he went once into heaven; and there must be, till all things be restored, Act. 3. Therefore he is not here on the earth bodily: so oft as the supper is ministred.

The third thing in the Tabernacle was the use of the service, that was in it: that was onely to shadow out our redemption to bee ac∣complished

by Christ: but this our High-Priest being gone into heaven by the Tabernacle of his owne body, and by his own bloud, hath indeed wrought the worke of our redemption.

With much sweat and labour: our redemption cost him deere. In the Greeke having found out: a rare pearle and invaluable Iew∣ell not found before: yet it doth also signifie acquirere, id{que} labore nostro.

〈…〉〈…〉 Satan, hell: in whose bondage and slavery we were.

Not a temporal redemption, as a man may bee rescued from his enemies and fall into their hands againe; but an eternall one: so as we are delivered from them for ever.

These words (for us) are not in the Greek: yet they are well sup∣plyed: for Christ obtained no redemption for himselfe: he was ne∣ver in bondage to sin and Satan: therfore he could not be redeemed. Though Bellarmine defend, that Christ merited the glory of his bo∣dy, and the exaltation of his name for himselfe: yet no redemption.

Our SAVIOUR CHRIST by the one sacrifice of his owne bloud hath obtained eternall redemption for us: therefore there needs no more sacrifice for our redemption. Then away with the sacri∣fice of the masse, which is propitiatory for the quicke and the dead. For the Papists held it in time past, but being forced to it by the light of Scripture, they let goe that hold, and affirme that it is on∣ly repraesentativum, commemorativum & applicativum of that sacrifice on the Crosse.

Bellarmine defends it to bee a propitiatory sacrifice, and so doth the councell of Trent. The Iesuits say, it is not that redee∣ming sacrifice for the sinnes of the whole world, yet it may availe for the remission of some particular sinnes, with a relation to that redeeming sacrifice on the Crosse. They say it is the same with that on the Crosse: it differs only modo: that is, a bloudy sacrifice; this an unbloudy.

I but all the legall sacrifices instituted by God must cease after the oblation of this sacrifice, whereby eternall redemption is obtai∣ned for us: then this new forged sacrifice of the masse being a bird of their owne hatching must cease.

And howsoever they minse it, affirming that it is but a com∣memoration and an application: yet they hold still that it is propi∣tiatory for sin, as if a full propitiation was not made by Christ's sa∣crifice on the Crosse.

Their opinion is this: that it is not that redeeming sacrifice on the Crosse: that could not be often done, because Christ could not dye often; yet by being a commemoration of that sacrifice, and an application of it to us, it doth obtaine remission of sins, and is a pro∣pitiation for sin, it is propitiatorium & impetratorium still.

Propitiatory for the sins of them that be present, and of them that bee absent, alive and dead: impetratory, because it obtaineth not only spirituall benefits, but also temporall. So that this is the issue. The Sacrifice of the masse is not that generall redeeming

sacrifice that was offered on the Crosse, yet being a commemorati∣on and an application of it, it is propitiatory for the sins which wee dayly commit. So sayes the Counsell of Trent.

1. Vnder the genus all the species are comprehended: if that was a generall redeeming sacrifice taking away the sinnes of the world, then it left no sinne untaken away. They speake con∣traries. If by that wee have a generall pardon of all sinnes, then there is no speciall pardon for sins in the sacrifice of the Masse, Col. 1.20.

2. Was that sufficient to propitiate for sins, or insufficient? Surely they will say sufficient: therefore there is no need of any helpe from the sacrifice of the masse.

Againe it is not propitiatory. 1 Pet. 2.24. makes much against this propitiatory sacrifice.

• 1. Not by a Priest, but by himselfe.
• 2. In his owne body: not in the commemorative or applica∣tory sacrifice of his body.
• 3. He left none hereafter to be taken away.
• 4. All our sinnes. Where? on the Crosse; not on any Altar, where a commemoration should bee made of his sacrifice on the Crosse, but on the Crosse it selfe.

The Idolaters offered the bloud of their Sons and Daughters to their Idolls, but they would not offer their owne: Christ hath en∣tred into the holy place with his owne bloud, by his owne stripes we are healed: in his owne body he bare our sins, by his own bloud he made a way into heaven for us: he gave not the bloud of any of his servants, but his owne bloud. Oh how are wee beholden to CHRIST, that spared not his owne bloud for us? The love of Christ should constraine us.* 1.12 We are redeemed, sayes Peter, not with corruptible things, as silver and gold, but with the precious bloud of CHRIST, as of a Lamb undefiled: we are bought with a price, and that a deere price, even the bloud of the Sonne of GOD. Our swearing, drunkennesse, &c. these cost the bloud of the Sonne of GOD: we are washed from them in the bloud of Christ; and shall we wallow in them?* 1.13 is not this the water, said David, for the which three worthy men ventured their lives? he would not drinke of it, though very thirsty. So when we are provoked to sinne, to drun∣kennesse, covetousnesse, adultery; let us reason with our selves. Indeed the water of these sins is sweete, but did it not cost the bloud of CHRIST? therfore away with it: we think sin to be nothing; yet all the Martyrs on the earth, all the Angels in heaven could not have freed us from sin.* 1.14 The Son of God must shed his bloud for it: therefore let the consideration hereof bee a perpetuall bridle to re∣straine us from sin.

CHRIST's bloud is the price of our redemption: he sweat drops of bloud, when hee was in his agony in the garden: at the commandement of Pilat hee was extreamely whipped, so that the bloud came exceedingly out of his holy body: he had a Crowne

of thornes platted on his head, that made the bloud runne about his eares: being nailed hand and foote to the Crosse, the bloud came out in great measure: a Souldier thrust him through with a speare, and out of his side came water and bloud: So that this our High-Priest redeemed us not with the bloud of beasts, but with his owne bloud.

How then are wee to love CHRIST IESUS, that spared not his heart bloud for us? There was no bloud almost left in this immaculate Lamb, he spent all for our sake. Wee will love them that give their money for us: and shall wee not love CHRIST that gave his bloud for us? yet the love of Christ is not so deepe∣ly fixed in us as it ought to bee. We love the trash of the world, the pleasures of the flesh above Christ. This love of Christ should constraine us to forsake our sinnes. Wilt thou make much of the knife that cut the throate of thy friend or father? Sinne was the knife that cut CHRIST's throate: therefore let us hurle it away: but this bloud of CHRIST, by the which we are wash∣ed from our sinnes, is little regarded: for all that, wee wallow in the mire of our sinnes forgetting the LORD that bought us, as Saint Peter speaketh. Wee are redeemed from our drunkennesse, covetousnesse, pride, &c. by the bloud of CHRIST: therefore let us have no fellowship with these sins.

2. Heaven is an holy place: there dwells the holy God: there bee the holy Angels and holy Saints: they that remaine unholy shall never enter into it: dogs enchanters, &c. are without. By nature we are all unholy, borne in sin, conceived in iniquity,* 1.15 pulling sinne to us with Cartropes, and iniquity with Cords of vanity: but wee are made holy by the spirit of Sanctification. Such were some of you, drunk∣ards, &c. but yee are washed, but yee are sanctified, but yee are justified in the name of the Lord Iesus, and by the Spirit of our God, 1 Cor. 6.11. They that continue in sin without repentance, shall never set a foote into the kingdome of heaven. Noah was once overtaken with Wine: but he forsooke that sin. David fell into adultery, but hee washed it away with his teares. Peter denyed Christ: but he wept bitterly for it. Manasseh left his idolatry, Paul his persecuting of the Church of God, Mary Magdalen her uncleannesse: even so, if through the corruption of our nature wee have beene carryed into any sin; let us by repentance rise up out of it againe. Let us strive to be holy in this world, holy in heart, in conversation, that wee may enter into the holy Hierusalem in the world to come.* 1.16 Follow peace and holinesse, without which none can see God. The wicked mocke at them, that be holy; I but except yee likewise be holy, ye shall never reigne with Christ in the Holy Hierusalem.

3. By CHRIST wee have a plenary redemption of soule and body out of the clawes of Satan. As the Bird is in the fowlers net: so were we in the Devills snare: but we may say with them in the Psalme, the net is broken, and we are delivered: yea, wee are deli∣vered eternally, we shall never fall into that bondage againe. The

afflictions, whereunto we are incident in this life, are temporall; but the redemption is eternall: sicknesse, poverty, malevolent tongues, imprisonment, death it selfe is temporall: our joy is eternall. Let that comfort us in all the calamities of this life. A burning agew, the tooth-ach, the stone lasts not alwayes: but my joy in heaven shall be eternall: here I may be in griefe for a time, but there I shall reigne with Christ for ever.

Wee love them, that obtaine a temporall redemption for us. If a young man bee bound Prentise to an hard master for tenne or twelve yeeres, and if one should buy out his apprentiseship and set him free; would hee not take himselfe much beholding to him? Wee were bound Prentises to Satan: hee kept us in his snare at his will and pleasure; being his bond men wee should have remai∣ned in hell fire world without end. Now Christ Iesus hath redee∣med us, and made us the free men of God, Cittizens of heaven; how are we indebted to him?

If thou wert a Gallislave under the Turke, and one should rid thee out of it; wert thou not much obliged to him? Christ hath brought us out of the gally of sinne and damnation: therefore let us sound forth his praises all the dayes of our life.

Let us say with them in the Revelation: worthy is the Lamb that was killed,* 1.17 and hath obtained eternall redemption for us: to receive all ho∣nour, and glory, and blessing for ever and ever.

VERSE 13.

THat Christ by the shedding of his owne bloud hath obtai∣ned an eternall redemption for us, is confirmed by an argu∣ment à pari & à minore: from the sacrifices of the Law, to the sacrifice of Christ.

• 1. What they were.
• 2. What was the fruit and effect of them.

If the bloud of Bulls, and goates, &c. being an outward thing could sanctifie the flesh, that was an outward thing: then the bloud of Christ being a spirituall thing, in force and power everlasting must needs sanctifie the conscience, which is a spirituall and internall thing: yea this rather than that, for many respects, as we shall see: but the one: ergo the other.

The Protasis is in this 13. Verse.

Because hee would enwrap the whole Ceremonial Law, hee reckons up other sacrifices and rites, then those which the High-Priest used; when hee went into the Holy of Holies, 1 Chron. 29. Verse 21.

Among the rest he makes mention of one solemne ceremony whereunto the Iewes adscribed much, Num. 19.1. A Red Cow was commanded to bee taken, which was without spot, and never accustomed to the yoke: she was to be burnt to ashes: of that ashes

a certaine water was to be made, which being sprinckled on them that were uncleane, by the touching of a dead body, &c. it did sanctifie them, and made them capable of the Tabernacle; being pu∣rified by that water, they might goe with the rest of the people into the place of Gods worship.

This Cow was a type of Christ.

• 1. As shee was Red: So was hee dyed red in his owne bloud.
• 2. As she was without spot, or scab, or any disease: So Christ was without the spot of sin.
• 3. As shee was never used to the yoke: no more was Christ to the yoke and servitude of sin.
• 4. As she dyed, so Christ. Therefore if the wa∣ter made of her ashes was precious: much more the bloud of Christ sprinckled on our consciences.

In the proofe of this hee doth not insist, because it was confes∣sed by the Iewes.

So I thinke holy water may sanctifie touching the purity of the flesh.

If a man have dirt on his face, when he is about to enter into the Church, their holy water may take it away: but it cannot helpe for any spirituall thing, to scare away Devills, or to put away ve∣niall sins.

VERSE 14.

THerefore he proceeds to the Apodosis. Where, 1. The sacri∣fice of Christ. 2. The end of it.

Not equally, but much more.

Then the bloud of a beast.

The which he illustrateth by diverse circumstances.

1. By the Person that offered this bloud: he was Sacerdos & victima.

2. By the Party or power by the which he offered it.

Some by the eternall Spirit understand the Holy Ghost: as by him he was conceived in the Virgins wombe, by him lead into the wildernesse to bee tempted, Mat. 4.1. So through his assistance he offered up himselfe: but by the eternall Spirit is rather meant, the eternall deity of our Saviour Christ, 1 Pet. 3.18, 19. As hee was man consisting of flesh and bloud: So he was also God, an eternall and incomprehensible spirit.

From this his infinite and unspeakeable deity the bloud of CHRIST received a power to make satisfaction for our sinnes. Whereupon it is called the bloud of God, Acts 20.28. The bloud of none that was a meere man could doe it: if CHRIST's bloud had not beene offered up by his eternall spirit, it could not have purchased our redemption. The bloud of Martyrs was offered up by the assistance of the HOLY GHOST: yet it was not merito∣rious:

it was not that, but the power of the deity, that made Christ's bloud meritorious.

3. By the thing offered: not any brute Creature, not a man, an Angell, but Himselfe.

4. By the quality of the thing offered: even in respect of his humanity: and for that cause his bloud was more forcible.

5. To whom: to God. As a full satisfaction for the sins of the world.

Then he comes to the efficacy of the bloud of Christ, deduced out of the former: the bloud of Goats and Bulls did purge the flesh and outward man: this the conscience and inward man.

In some Greeke copies it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, our consciences: All stand in need of purging.

We have a double benefit by the bloud of Christ: justificati∣on and sanctification from dead workes, that is, sins. Now from these dead workes that lay as an heavy loade on our consciences, the bloud of Christ purgeth us.

Sinnes are called dead workes.

• 1. Because they come from dead men, 1 Tim. 5. Verse 6. Eph. 2. Verse 1.
• 2. Because they engender death, Rom. 6. ult.

The bloud of CHRIST purgeth our consciences from all sinnes: so as our consciences cannot accuse and condemne us for sinne, because it is washed away in the bloud of CHRIST, Hebr. 10.2. Rom. 8.1.

The second fruit issuing from the former is our sanctification: that being thus justified, wee may be sanctified in soule and body to serve the living God, Luk. 1.74.

He is stiled the living God.

• 1. Because he lives of himselfe, and that for ever.
• 2. Because hee makes us by his spirit to live a spirituall life in this world.
• 3. Because hee will raise us up from a corporall death at the latter day, and cause us to live with him for ever in the world to come.

1. Grievous is the sting of Conscience. This chest worme gnaweth sore: this made Iudas to cry out, I have sinned in betraying innocent bloud. This made Iosephs brethren to condemne themselves, when no man laid any thing to their charge: verily wee have sinned, in that wee saw the anguish of his soule,* 1.18 when hee besought us, and wee would not heare. This made those Iohn 8. that seemed holy men to the eye of the world, to depart out of the Temple one by one, be∣ing convicted of their owne consciences. This was truly said to be mille testes. Now how shall wee stoppe the mouth of these thousand witnesses? We are all miserable sinners, our consciences accuse us of innumerable sinnes: but here is our comfort, the bloud of Christ sprinkled on our consciences, purgeth us from all sinne: being justified by faith wee have peace with God. Who shall lay any thing to the charge of

God's Elect? it is CHRIST that hath dyed, yea rather that is risen againe, that with his owne bloud hath entred into the holy place, and hath made an eternall expiation of our sinnes. Let us all entreat the Lord to apply the force of this bloud to our consciences dayly more and more.

2. There bee living workes, a reverent using of the name of GOD, a cheerefull and reverent hearing of his word; tem∣perance, chastitie, sobriety, liberality, &c. these come from us, when wee live by faith in the Sonne of GOD: there bee also dead workes, blasphemie, swearing, lying, covetousnesse, pride, oppression, envie, hatred, malice; and these are to bee abhorred of us all.

1. Dead things stincke. If wee meete with a dead carkasse by the way, wee hold our noses: even so sinnes, blasphemie, prophanations, pride, envie, hatred, malice, covetousnesse; these stincke in the nostrills of God Almighty: therefore let them be de∣tested by us.

2. Dead men are forgotten. I am as a dead man out of minde. So let not our mindes run on these dead workes, on the profits of the world, the pleasures of the flesh: let these dead things bee no more remembred.

3. That which is dead must be buryed: give me a place to bury my dead out of my sight, as Abraham said to the sons of Heth, Gen. 23.4. Idolatry, blasphemy, all sins, are dead things, therefore let them be buryed.

4. Dead things are abhorred of us. We shun dead things by the way, we will not come neere them: so let these dead workes be ab∣horred of us. Wee decline those things that bee deadly: wee will drinke no poyson, because it will kill us; we will not goe where the plague is, least wee dye. All sins are deadly: they will bring us to everlasting death: therefore beware of them. If wee meet with a dead body by the way, wee decline it: yet the savour that comes from it can but kill our bodies: the filthy stincke that issues out of these dead carkasses of sin will kill both body and soule: therefore let them be detested by us.

These dead workes of sinne will poyson us all: therefore have nothing to doe with them, as wee love our life, which is most deere to us all: skin for skin, and all that a man hath will he give for his life: so let us avoide these dead workes that deprive us of eternall life in the world to come.

5. Dead things are heavy: a dead man. So these lye heavy on our consciences. Caine, Iudas: they were not able to beare that intollerable burden.

Sins may very well be termed dead workes.

1. Laedunt vitam naturae: they make our naturall life more un∣pleasant to us: in the end they cut the threed of it; for the wages of sinne is death: if we had never sinned against God, we should never have dyed.

2. Carent vita gratiae: So long as we are dead in our sins, we are out of the favour of God.

3. Auferunt vitam gloriae: they deprive us of the kingdome of heaven in the life to come: therefore they are worthily termed dead workes.

Thirdly, the end of our redemption is to serve God: we are re∣deemed from our old conversation, not to our old conversation: we are bought with the bloud of Christ, not to serve the Devill, our selves, the flesh, the world: we have served them too much already: but from henceforth we must serve God.

And how must we serve him?

1. Integraliter, in soule and body: not in body alone, as hypo∣crites doe, that draw neere to GOD with their lippes, but their hearts are farre from him: nor in soule alone, as some fearefull Christi∣ans doe, which say they have a good heart to God-ward, and yet give their bodyes to the service of the Devill. As God by Iesus Christ hath redeemed both soule and body: so we must glorifie him with them both.

2. Wee must serve God peculiariter: him and him alone. I am a jealous God. Thou shalt have no other Gods besides me. We must not make our belly our God, as Epicures doe: our money our God, as co∣vetous misers doe: but wee must serve God alone: hee must have all our service, Matth. 4.10.

3. Perseveranter. not a while, but continually, to our lives end: bee faithfull to the end, and I will give thee the Crowne of life. If wee persevere not in his service to our dying day, wee shall loose our re∣ward.

4. Totaliter: all the time of our whole life. Wee must serve him, not only when wee bee old, drie and withered; but in our fresh and flourishing yeeres: wee must beare the yoke of the LORD, when wee are young: hee must have the first fruits of our service.

But alas! though wee professe that wee are redeemed by CHRIST: yet wee serve our owne lusts and affections: wee serve not the living GOD, as wee ought to doe. Let us have a care to serve the living GOD in this short and transitory world, that we may live eternally with this everliving GOD in the world to come.

There is no fishing to the Sea: no service to the Kings: nor no service to the King of Kings.

1. Some Masters are poore, and cannot reward their servants: our master is rich, heaven and earth are his. Hester though a poore mayde: yet because she served him, he made her a Queene.

2. Some masters are churlish; and will not reward their ser∣vants, as Nabal was: wee have a kinde and loving master: not the least service we doe, if we give but a cup of cold water in his name, but he will reward it.

3. Earthly Masters give but earthly rewards: they may give

good wages, while yee be with them, and peradventure bestow a farme on you: but our master will give us a kingdome.

4. Earthly masters dye. Gentlemen, Knights, Noblemen dye: yea Kings themselves dye: and then their servants seeke abroad: but our master lives for ever. Therefore let us serve him with all cheerefulnesse: let us serve him in this life, and we shall enter into the joy of our Master. Will the Son of Iesse give you all Vineyards?* 1.19 Our Master will give us all a kingdome. We are servants here: we shall bee Kings there, have palmes in our hands, and Crownes on our heads, and raigne with him for ever.

VERSE 15.

SEcondly the truth and substance of the Tabernacle is apply∣ed to Christ, as to a testatour.* 1.20

Where, 1. The constitution of the Testament, Verse 15.

2. A confirmation of it.

In the constitution of it there be foure circumstances.

1. The legatour. 2. The death of the testatour, that strength∣ens the Testament. 3. The legatarie, every believer. 4. The legacie, an eternall inheritance. The instrumentall cause, whereby wee attaine to our legacie, was the death of Christ: which hath a double use.

1. To purchase redemption for us as a Priest: we are redeemed by the bloud of Christ from the bonds of sins, wherewith we were tyed by vertue of the former Testament. 2. To ratifie the cove∣nant and Testament to us, as a Testatour: he is a Priest in regard of God, making an attonement for us with his bloud: hee is a Testatour in respect of us, bequeathing that to us, which hee hath bought with his bloud.

It is ratified by the death of the Testatour. Which is confirmed by two arguments.

1. Iure humano, Verses 16.17.

2. Iure legali. Where, 1. A generall assertion, Ver. 18. 2. A particular explication of it, Verse 19.20.

Here may seeme to be some contradictions.

1. There it is said, when Moses had read the booke: here it is said, when hee had spoken every precept, that is appertaining to the booke of the covenant. So that there is no jarre, but a sweete harmony.

2. There is mention only of the bloud of Beeves: here of Calves and Goates: they are by a Synecdoche comprehended in the other.

3. There is nothing said of water, wooll, and hysop:* 1.21 but there he speakes of sprinkling, and these were used in all sprincklings.

4. It is not said that the booke was sprinckled: but that may well bee collected, Verse 6. for having made an Altar, and set the booke of the covenant on it, with halfe of the bloud he sprinckled

the Altar and the booke, afterwards hee sprinckled the people too.

5. There it is said, this is the bloud of the Testament, which God hath made with you: Here, which GOD commanded to bee brought to you.

This in sense is all one: it was made according to the booke, and being made was brought to them comprised in the booke, Exod. 24.9.

The force of the argument is this: the former Testament was confirmed with bloud, by the death of Calves, Goats, &c. there∣fore it was requisite, that the latter Testament should be ratified with bloud, namely by the death of Christ the Testatour.

Because by his owne bloud hee hath purged our consciences: which the bloud of beasts could not doe in the Law.

He, by whose meanes and mediation the New Testament is made.

There is no Mediatour besides him: Mediatour, quasi medi∣us dator.

Of the New Testament: which is farre different from the Old Covenant or Testament, for it consisteth on better promises, Hebrewes 8. ver. 6.

By the meanes of death: that death being, or comming betweene: for the redeeming of us from the punishments due to the transgres∣sions, and the price wherewith he redeemed us from them, was his owne bloud.

If CHRIST his death doth redeeme us from all transgressions, then there needs no sacrifices for sin after his death? Yes, say the Iesuites, one to be a representation of that on the Crosse. I but you say, that the sacrifice of the Masse, and that on the Crosse are all one in substance, differing only in the forme and manner. Now if Christ be really present in the Masse, how can the Masse bee a repre∣sentation of him?

And that manner is opposite to the Scriptures: for the Scrip∣ture sayes, he is only offered up with bloud. Your unbloudy sacrifice is no sacrifice.

In the former covenant, whereas we for our part were not able to performe that, which belonged to us; GOD performed his part, but we could not doe ours.

It is unseasonable here to dispute, whether CHRIST delive∣red them that lived in the time of the Law, for by the Old Testa∣ment is meant the Old Covenant, not the time of the Old Testament. Therefore it is opposed to the New Testament. In the Greeke it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: as if it were, for the sins of them that were under the Old Testament.

That they which are called; namely, effectually, as well internal∣ly by the spirit, as externally by the word, 1 Cor. 1.2, 24. Rom. 8.30.

Not only heare it, but receive it, namely by faith.

The promise. The full fruition whereof they should receive hereafter: in the meane season the Holy Ghost is as a Seale and earnest penny of it, Ephes. 1.13. 2 Cor. 1.22.

It is not a thing merited by our workes: but a gracious inheri∣tance promised to us. CHRIST is the right and principall heire, Hebr. 1.2. we are secondary heyres with him and by him, Rom. 8.17.

Not a fading inheritance, as these be: but that lasteth for ever.

CHRIST is the sole Mediatour, 1 Tim. 2.5. Ioh. 16.23. Apoc. 8.3. Let us not cry with those Idolaters, ô Baal, heare us: but aske the Father in his Sons name, and say, ô CHRIST heare us. Who prevailes more with the King, then the Kings Son? Let us not leave the Sonne, and goe to servants.

There is a double calling: the one externall alone by the out∣ward sound of the word: the other externall and internall too, not by the Trumpet of the Word alone ringing in the eare, but by the voice of the Spirit also perswading the heart and moving us to goe to Christ.

Of this calling spake our SAVIOUR CHRIST; no man commeth to me, except the Father draw him, namely, by his spirit as well as by his word. Iudas was called: hee was not a professour a∣lone, but a Preacher of the Gospell. Simon Magus was called: he believed and was baptized. Herod was called;* 1.22 he heard Iohn Baptist sweetely, and did many things that he willed him. Sundry at this day come to Church, heare Sermons, talke of Religion, that doe not answere Gods call. Therefore let us entreat the Lord to call us effe∣ctually by his blessed Spirit, out of our sinnes, to holinesse and new∣nesse of life.

If wee be thus called, we shall receive the eternall inheritance, which CHRIST hath purchased for us. Let us be suiters to God, that he would make us partakers of this calling, that makes an alte∣ration of us, 1 Cor. 6.9, 11. If wee were Idolaters, as Manasseh; to call us out of our superstition and idolatry: if persecutors, as Paul; to call us out of our persecuting: if wee are Adulterers, as David; to call us out of our uncleannesse: if drunkards, out of our drunkennes: if covetous oppressours, as Zacheus was; to call us out of our oppression, and make us new Creatures in Christ Iesus.

It is not a purchase bought with the money of our owne me∣rits: but an inheritance bequeathed to us by the last Will and Testa∣ment of our Saviour Christ, Luk. 22.29. and I appoint unto you a kingdome, as my father hath appointed unto me.

The inheritances, that bee in the world, seeme faire and glori∣ous: it is a goodly thing to have the inheritance of a great Gentle∣man, of a Knight, Lord, Earle, Duke; but a Kings inheritance sur∣passeth all: yet these are but strawes to this inheritance.

These inheritances may bee taken from us, while wee bee here. Mephibosheth's lands were given away to Tsibah, and Naboth lost his Vineyard, though it was the inheritance of his fathers.

When Death comes, then we must forgoe all, houses and lands, all that our fathers left us: But this inheritance is eternall, wee can never be deprived of it, we shall enjoy it world without end. There∣fore let us seeke to have an assurance of this inheritance in our hearts

and consciences. If a man be sure to be a Lords heyre, though hee is in misery, yet he will endure it: we are sure to have an eternall in∣heritance by Christ; let us therefore abide patiently the miseries of this short life.

VERSE 16.

THere must needs be carryed, as a true and an infallible report: it must be sure and certaine, that the Testatour is dead. Where,

• 1. The axiome.
• 2. The proofe or illustration of it, Verse 17.

Here wee see it was necessary CHRIST should dye. Ought not CHRIST to suffer these things, and to enter into his glory, Luk. 24 26. why? not because the Devill would have it to be so: not that the rage and fury of the Pharises should bee satisfied: not because Iudas would: but because God the Father in singular love to man∣kinde had so ordained in his eternall counsell, and because Christ was willing to dye for us. Can mankinde bee saved no otherwise but by my death? then here am I, take me, I will dye for them: ô the wonderfull love of Christ!

Here the Testatour would live still, if he might, and then the le∣gataries should never have their legacies: our testatour might have lived still, if he would; being the Lord of life: yet that we might have our legacy, hee would dye! ô unspeakable love! Let it bee imprinted on our hearts, that it may constraine us to leave all sins.

VERSE 17.

NOw followes the proofe or illustration of the axiom.

A Testament is thus defined by Vlpianus: Est declaratio voluntatis nostrae de eo, quod fieri volumus post mortem.

Is of force. Is firme.

After the Testatour is dead: both because hee may alter it at his pleasure; and the goods remaine all still in the Testatours hands: it is testamentum ambulatorium us{que} ad mortem.

The Testament of our SAVIOUR CHRIST is a good Te∣stament.

It is partly nuncupativum, as it was pronounced by himselfe, when hee was alive:* 1.23 partly Scriptum, as it was after committed to writing by his Apostles.

The Testatour is Christ: the thing bequeathed is an inheritance: the legataries are the faithfull: the witnesses to it, are his Apostles, Act. 1.8. The seales are the Sacraments: the exequutor is the HOLY GHOST, Ioh. 14.16. which is CHRIST's Vicar on the earth, a faithfull exequutor, that will give us our legacies to the full, and de∣prive us of nothing.

Our SAVIOUR is dead: therefore his Testament is of force.

Object. If CHRIST's Testament was of no force till his death, then how could they in the time of the Law have remission of sinnes, and eternall life?

Sol. In seeing the day of Christ by the eye of faith, as Abra∣ham did, it was not in force complemento, till Christ dyed; acceptatio∣ne it was.

This eternall inheritance could not have come to us without the death of our Saviour Christ. If hee had not dyed, wee could never have had possession of this inheritance: therefore how are wee to love the Lord Iesus that hath ratified this inheritance to us by his bloud?* 1.24 Let the consideration of the death of Christ worke a death to sinne in us all: that as he hath dyed for us to procure this inheri∣tance, so we may dye to sin daily more and more.

Seeing the Testatour is dead, we may assure our selves of this in∣heritance bequeathed to us by his will. It is a rule in Law, debts must be payd before legacies: and oft-times under the colour of paying debts, the legataries goe long without their legacies. It cannot be so here: our Saviour Christ left no debts to pay: he ought nothing: he departed cleere with all men: therefore we may be sure of our legacie. All the devils in the world cannot keepe us from it.

VERSE 18.

DEdicated to God by certaine Solemne rites and ceremonies. Hinc 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the feast of dedication, Ioh. 10.22.

Much lesse should the latter bee ordained without bloud.

VERSE 19.

TO the Law: as God required, Exod. 24.8.

Every precept being spoken by Moses.

Some thinke that all the people are said to be sprinkled, because the twelve pillars representing the twelve tribes of Israel were sprinckled.

Others thinke, that some few of the elders were sprinckled in∣stead of all the rest. Or (all) may be put for a great part. In a man∣ner all of them were sprinckled.

VERSE 20.

YEt it was the bloud of heifers or of Goates: but it is called the bloud of the testament, because by it was signified Christ his bloud, which is the maker of the Testament: to this did our Saviour allude, Matth. 26.28. this is the bloud of the New Testament which was shed for you.

Beza translates it, that God hath commanded to you, as if it were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but rather expound it, which God hath commanded, subaudi, to be carryed to you.

The bloud of Calves and goates sprinckled on the people in the time of the Law,* 1.25 was a figure of Christ's bloud sprinckled on our con∣sciences.

Object. Here wee may learne, say the Rhemists, that the Scrip∣ture containes not all necessary truths; when neither the place, to the which the Apostle alludeth, nor any other, doth mention halfe these ceremonies: but he had them by tradition.

Sol. I but all these are contained in the Scripture. The booke was sprinckled on the Altar, or at least with the respersion, that was cast on the people.

For the purple, wooll and hysop, Levit. 14.51. there is the water too.

Ribera sayes, all these are necessarily collected: for there could be no sprinckling without them.

Vnder the peace offerings, Exod. 24.5 are comprehended Goates, appointed to peace offerings, as wee may see, Levit. 3.12.

The meaning of these words is nothing else, but this is a sig∣nificant token of the bloud of the New Testament, that is to bee shed for your sins.

This bloud sprinckled on the people was a significant type and figure of the bloud of our Saviour Christ; whereby the New Testa∣ment is confirmed to us.

That was the bloud of Goates and Heifers; this of Christ the im∣maculate Lamb of God.

2. Moses was the sprinckler of that bloud: the Holy Ghost is the sprinckler of this.

3. That was sprinckled on the face or garments of the people: this on our hearts and consciences.

4. The aspertorium, the sprinckling sticke there was made of purple wooll and hysop: the aspertorium here is faith. With that doth the Spirit or God sprinckle on us the bloud of Christ.

5. That sprinckling did but sanctifie the outward man: this the hid man of the heart.

6. The force and power of that sprinckling lasted but a while: the efficacy of this sprinckling continueth for ever.

Therefore let us all be desirous of this sprinckling.

As the Woman of Samaria said, Lord give me of that water: So let us say, LORD sprinckle us with the bloud of CHRIST con∣tinually. It is a comfortable thing for a man to bee sprinckled with sweet water: it is a sweet smell and refreshes him: but nothing so sweete as the bloud of CHRIST sprinckled on our soules and con∣sciences by faith. Let us desire the Lord to sprinckle this bloud on us dayly more and more, that being washed with it wee may bee made fitt for the Holy Hierusalem, and remaine with Christ for ever and ever.

Hebrewes 9.21.

NOw followes an application of the rites and ceremonies belonging to the Tabernacle.* 1.26

1. A narration of them, Verse 21.22. 2. An accom∣modation of them. The rites are two.

1. The rite of consecration or sanctification, Lev. 16.14, 16. 8, 15, 18.* 1.27

2. The rite of purification: some by fire, some by water, Num. 31.23. In all things are comprehended also all persons.

An accommodation is made of these rites by the way of an antithesis or opposition: whereof there be foure members.

• 1. An application of the things, Verse 23.
• 2. Of the place, Verse 24.
• 3. Of the actions, Verse 25.26.
• 4. Of the use, Verse 27.28.

The things are applyed by way of opposition.

It was necessary,* 1.28 that the types of heavenly things should be purified with such externall things, for the purification of the flesh or outward man.

But, &c. The sacrifice of Christ is termed sacrifices in the plu∣rall number, and yet is but one; because the fruit and efficacy of it is derived unto many: So the wisedome of Christ is set forth by se∣ven eyes: his power by seven hornes, Apoc. 5.6. The Holy Ghost being but one spirit, it is called seven spirits, Apoc. 1.4.

The place is applyed by way of opposition.* 1.29 1. In respect of the nature that was made with hands; this without.

2. Of the use or end: there the High-Priest did appeare before the Arke and Mercy-seate, which were figures of Gods presence: here our High-Priest appeares before GOD immediately without fi∣gures, for us.

The third is an application of the action or service:* 1.30 the dis∣similitude whereof consisteth in three things.

1. There the High-Priest went often into the holy place: here our High-Priest went into heaven but once.

2. He went with other bloud: ours, with his owne bloud.

* 1.31And that he should goe but once with his owne bloud, he proveth, ab impossibili. If he should often have offered himselfe, he should of∣ten have suffered: but he cannot dye or suffer often: therefore hee cannot often offer up himselfe.

3. There the High-Priest by his sacrifice did signifie the expia∣tion of sins, that was to be accomplished: our High-Priest hath appea∣red to put away sin: which is amplified by the time when, and the instrument whereby.

* 1.32The 4^th. is the application of the use. The use of the Leviti∣call Priest-Hood was to shadow out our redemption to be wrought by Christ: the use of Christ's Priest-Hood is, to procure to us eternall happinesse.

Which is set forth by an antithesis betweene the common estate and condition of men, and the grace we have by Christ.

The common estate of men consisteth in two things.

1. In death: then in judgement. These happen to all, and can∣not be avoyded.

* 1.33Both members are applyed to Christ. 1. Death. 2. The judge∣ment: where Christ's second comming is described.

To mans once dying is opposed Christ's once dying; amplified by the finall cause. To the fearefull judgement to come is opposed the second comming or appearing of our Saviour Christ: amplified. 1. By the persons to whom hee shall appeare, with comfort. 2. By the manner how hee shall appeare, without sin: not only in himselfe but in his mem∣bers, in his body the Church; neither head nor body shall then have any sin in them. 3. By the end.

VERSE 21.

* 1.34THe consecration of the Tabernacle was with bloud. Where, 1. The sprinckler. 2. The things sprinckled. 3. Wherewith.

The sprinckler was Moses, which was Gods deputie: the things sprinckled were the Tabernacle and the vessells of ministration, that is, wherewith they did publikely serve and minister: that wherewith they were sprinkled was bloud.

At the first dedication of the Tabernacle, it was annointed with oyle: but afterwards, Levit. 8. it was sprinckled with bloud. The Al∣tar and all other ministring vessells: Aaron and his sons themselves were sprinckled with bloud.

All Christians are Gods Tabernacle, hee dwells in us as in a Ta∣bernacle and Temple: we are likewise Gods ministring vessells to serve him. Therefore wee must be sprinckled with the bloud of Christ Iesus, or else we cannot be consecrated as an holy people to the Lord.

Likewise: as well as he did the people and the booke.

VERSE 22.

THe second rite: no purgation could be made without bloud. Almost:) 1. A qualification. 2. An asseveration.

Saint Chrysostome and Theophylact referre it to the verb: all things are by the Law almost purged with bloud. Not wholly, but in part, almost: because the bloud of the beasts did but purge the flesh, not the heart and conscience. As Agrippa said to Paul, al∣most thou perswadest me to be a Christian.

But by the grammaticall construction it is rather to be referred to the noune 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Almost all things: for there were some things purged by water, some by fire, Num. 31.23.

But howsoever some things might be purified without bloud; yet there is no remission, namely of sins, without bloud.

Where then is the unbloudy sacrifice of the Masse? If there be no shedding of bloud in it (as they affirme, the bloudy sacrifice was on the Crosse, this of the Masse is unbloudy) then it cannot be propiti∣atory for sins, as they contend.

Bellar. lib. 1. de Missa. c. 27. hath three answers, or rather three cavills against this place.

1. The Apostle here speakes de sacrificijs veteris legis.

But, 1. Then hee would have used a verbe of the time past, rather than of the time present: hee would have said 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

2. He cannot speake of the sacrifices of the Old Law, but he must needs have reference to CHRIST's sacrifice prefigured by them.

Secondly, sayes Bellarmine, this is not to bee understood, as if without actuall shedding of bloud there could bee no remission, but abs{que} virtute, without the power of shedding of bloud there can be no remission. Now the power of Christ's sacrifice on the Crosse is ap∣plyed to us in the Masse, and so by it we have remission of sins.

I but, First, the sacrifice of the Masse doth rather abolish the power of Christ's Sacrifice on the Crosse, then apply it to us: for if that were a full and perfect sacrifice for sinne; then there needs no other: the sacrifice of the Masse is a blasphemous sacrifice robbing Christ of his honour.

2. Here it is said; without bloud shedding, no remission: not, without the power of bloud shedding.

Bellar. saw hee should bee driven to this: therefore hee hath a third refuge. In the Masse there is shedding bloud. 1. Mysti∣cally, by a mysticall signification. 2. Really: for as the body of Christ is broken subspecie panis; so under the forme of Wine is his bloud shed.

But if CHRIST's bloud bee really shed so often as a Masse is said or sung, then CHRIST suffers often. Certainely a man

suffers, when his bloud is shed: but Verse 26. therefore in the Masse no shedding of bloud, and for that cause no remission of sins for the same.

2. Vnder the Vizzard (sub specie) they may cover any thing.

In the Masse there is no propitiatory sacrifice offered up, that's most certaine.

That doth plainely signifie to us, that if CHRIST's bloud had not been shed for us, we could never have had remission of sins. Then how are we beholden to the Lord Iesus? There is a base fellow in the land that hath committed high treason; he must needs dye un∣lesse the Kings Son shed his bloud for him. We were vile wretches, dust and ashes, Traitors and rebels against God. If the Son of God had not powred forth his bloud for us, we should have beene tormen∣ted in hell for ever. CHRIST hath bought us with his owne bloud! O the wonderfull love of CHRIST! remember, sayes Saint Peter, yee are redeemed from your old conversation, not with silver and gold: but with the precious bloud of Christ. O that the considerati∣on of this deere price were deepely imprinted in our hearts! Being washed from sinne in the bloud of CHRIST, shall wee tumble in the mire of sinne? Thou art washed from thy covetousnesse, pride, uncleannesse, drunkennesse with the bloud of CHRIST: and yet wilt thou wallow still in them? We are bought with a price, we are not our owne, wee are CHRIST's, hee hath deerely payd for us: therefore let us glorifie him in our spirits and bodies, which be his.

VERSE 23.

IT was therefore necessarie. 1. because God commanded it to be so. 2. Because it was meete they should by these ceremo∣nies be consecrated to God. 3. That they might the better sig∣nifie the things that were to come.

Patternes: such as did lively set before their eyes as by cer∣taine examples, the things to come.

Of things in the heavens, that is, of the Church in the time of the Gospell: that is called heaven, because the head of it is in hea∣ven: and their conversation is in heaven: the Church which is ter∣med the kingdome of heaven, should be purified with these, that is, with earthly things like to themselves. They were earthly, and they ought to bee purified with earthly things, the ashes of an Heifer, the bloud of Calves, Goates, &c.

But the heavenly things themselves, that be under the Gospell, which is a Gate and entrance into the kingdome of heaven, the Church in the time of the Gospell, the true Tabernacle and faith∣full Citizens of heaven, it was necessary that these should be purified with better sacrifices above these: namely with the sacrifice of Christ himselfe; else we could never have had any right to the kingdome of heaven.

Christ's one sacrifice is here called by the name of many; be∣cause it is compared with the many sacrifices in the Law, and oppo∣sed to them.

Not because there be many Masse-Sacrifices to represent this one sacrifice.

Here wee see how wee are advanced above them in the time of the Law: they had the patternes, wee the things patterned: they painted flowers; we the flowers themselves: they the shadowes; wee the body: they the picture; we the man: they the lineaments of the house; we the house it selfe. How are we beholden to God? happy are the eyes that see what we see! O that wee could walke wor∣thy of them!

Better.) No comparison betweene them: no more than be∣tweene the creatures and the Creator. What are Bulls, Goates, Calves to the Son of God, that hath offered himselfe for us?

VERSE 24.

THe Holy of Holies was a type of heaven.

Not made with the hands of Aholiab and Bezaleel.

Which were antitypes: as it were pictures in waxe, to re∣present this: a stampe of this.

Into heaven it selfe, whereof that was a type, Act. 1.11.

Manifestly and openly.

Not for a little while, to goe out againe, as the High-Priest did, when he had prayed and sacrificed for the people: but now and continually.

Not for himselfe, but for us. By the demonstration of his own sacred body, wherein hee hath suffered for us, to make intercession for us.

So long as Christ appeares in heaven for us, our sinnes cannot ap∣peare in the sight of God. Of themselves they cry up to heaven for vengeance: but Christ our Advocate and High-Priest is in heaven to answer for us. Indeed father they are grievous sinners: but here am I, which in my owne body have borne the burden of their sins.

In the Courts here on earth men have Advocates and Proctours that appeare for them. Christ our Advocate appeares in heaven for us: therefore wee neede not to feare. Who shall lay any thing to the charge of GODS elect? It is CHRIST that appeareth in heaven for us.

2. As hee is gone into heaven: so we shall one day bee in hea∣ven with him. In the time of the Law, the High-Priest went into the Sanctum Sanctorum: but hee could carry none of the people with him.

Our High-Priest will bring us all into the true Holy of Holies, the kingdome of heaven. Father,* 1.35 I will that they also whom thou hast given mee, be with me where I am. The fore-runner is gone before us,

and we shall follow after: hee himselfe hath told us that in his Fa∣thers house there be many mansions:* 1.36 and he is gone to prepare a place for us. What a dignity is this, that dust and ashes should sit in the hea∣venly place with CHRIST? Let this comfort us against all the crosses and calamities of this life. What though wee be sicke ma∣ny weekes together? What though wee bee pinched with poverty for a time in this world and with soares, as Lazarus? &c. all these one day shall have an end, and wee shall bee in heaven with Christ: have Palmes in our hands, Crownes on our heads, where all teares shall bee wiped from our eyes for ever.

VERSE 25.

HHimselfe, Hebr. 1.3.

Often: as the High-Priest offered often.

Every yeere: whereas Christ but once.

Other bloud: of Goates, Calves, &c.

Let us remember that which S^t. Peter telleth us: we are redeemed from our old conversation—wee are washed from our sins by the bloud of Christ: therefore let us not wallow like swine in the dunghill of sin againe.

VERSE 26.

BEcause there were sins in all ages of the world to bee done away.

CHRIST's death was prefigured from the beginning of the world: by the death of Abel, by the oblation of Isaac, by the sacrifice of many beasts in the time of the Law: yet hee suffered but once.

Now: not in the precedent or future time: but now, in the ful∣nesse of time, Gal. 4.4.

End of the world, 1 Cor. 10.11. 1 Ioh. 2.18. Hora. Though 1600 yeeres and moe are passed since: yet a thousand yeeres are but as a day with the Lord.

Hath he beene manifested, 1 Tim. 3.16. appeared in the nature of man truly, like to us in all things, sin only excepted.

To the abolishing, so as hereafter it shall bee of no force to ac∣cuse and condemne us, or to shut us out of heaven. There is sin still remaining in us, but the guilt and punishment thereof is put away: how? not by the sacrifice of a Lamb, Goate, Calfe, &c. but by the sacrifice of himselfe.

Why did not GOD send CHRIST at the beginning of the world?

1. Hee would have sicke man for a time to bee humbled with

the sight and feeling of his disease: that the Physitian might bee more welcome, when he came.

2. He would have the prophesies concerning Christ to bee ful∣filled, before he came.

A sharpe and evident knife to cut the throat of the Masse withall.

If CHRIST be offered up in the sacrifice of the Masse, then hee suffers at every Masse: for there can bee no offering of Christ without suffering: but he suffers not, even in the judgement of the Papists: neither Bellarmine nor any of them all can, though full of shifts, tell handsomely how to elude this argument: for here their unbloudy sacrifice hath a deadly wound. There can bee no oblati∣on of Christ without the suffering of Christ.

The world then is not eternall, as some Philosophers drea∣med: it had a beginning, and it shall have an end: onely GOD is without beginning and ending: for the Angels themselves had a beginning.

If the end of the world was in the time of CHRIST and of his Apostles, then now it must needs bee at an end: now it lyes a gasping, and is ready to yeeld up her breath, that day is at hand, when the world shall passe away with a noyse—Therefore why doe wee dote so much on the world? wilt thou sit feasting and ban∣quetting in a rotten house that is ready to fall on thy head? Such an house is the world: therefore rather hasten to bee out of it. The wicked are called the men of this world: wee that bee the faithfull are men of another world: ye are not of the world, sayes our SAVIOUR CHRIST:* 1.37 yet for all that wee are meere world∣lings, following the pleasures and profits of the world, seldome or never thinking of the joyes of the world to come. Who will serve a Master that is ready to dye? Such a one as cannot preferre thee? the world hath one foote already in the grave: therefore let us serve him no longer.

CHRIST hath not redeemed us by the bloud of a Calfe, Ram, Sheepe, &c. not with the sacrifice of an Angell, of his mother, or any Saint; but by the sacrifice of Himselfe: no other sacrifice could save us. Now as Christ in wonderfull love hath sa∣crificed Himselfe for us: so let us offer up our selves as an holy sacri∣fice to him.

VERSE 27.

* 1.38THe application of the use is set forth by an elegant antithesis betweene the cursed condition of men by nature, and the blessed condition of men by grace, through CHRIST IESUS.

The lamentable condition of men by nature is double.

1. They must all dye: then, there remaines a Iudgement for them.

* 1.39Vnto the common death of men is opposed the death of our Sa∣viour Christ, that taketh away the sins of the world. In regard whereof death cannot hurt the faithfull.

Vnto the fearefull judgment to come is opposed Christ's second comming, amplified by the persons to whom he shall come, by the manner how, and the end of his comming.

* 1.40Layd up in Gods secret Counsell.

* 1.41Why? for sin: at what time so ever thou eatest, thou shalt dye the death.

To all men. It, an indefinite proposition, is equivalent to an uni∣versall: Man that is borne of a woman is but of a short time, &c. that is, every man.

Object. 1 Cor. 15.51.

Sol. That change shall be instar mortis.

Object. 2. Lazarus dyed twise.

That was extraordinary: ordinarily men dye but once.

But after this the judgement: immediately, without delay.

1. The particular: then the generall.

Then there is no Purgatory: We have two purgatories in this life; the fire of affliction, and the bloud of Christ: then wee neede feare no purgatory after this life.

Here we see an appointment, a decree, a sentence: wherein foure circumstances are to be observed.

1. By whom this appointment is made: namely by God Al∣mighty: in whom there is not a shadow of turning, and which is able to bring that to passe, which he hath appointed. What I have written, I have written, said Pilat, and would not alter his writing: so what God hath appointed, hee hath appointed, and hee will accom∣plish it. Men are mutable; they appoint and disappoint: it is not so with God; hath he said it, and shall he not doe it? Therefore as sure as God is in heaven, this appointment shall stand. Who at any time hath resisted his will? who can breake his appointment?

2. What it is that is appointed? once to dye. What is death? properly to speake, it is a separation of the soule from the body. Man was made with two parts: the body of the dust of the ground; the soule breathed into him by God. Life is a conjunction of these

two: death is a separation of them. There is an improper death, which is a change of these two conjoyned still together, which shall happen to them that be alive at the day of judgment: but the Apostle here speaketh of the proper death.

2. There is an extraordinary dying, and an ordinary. Some have dyed twise, as Lazarus, and those that rose with Christ at his re∣surrection: but ordinarily it is appointed to all men once to dye. It is not appointed to all to be rich, wise, learned, but to dye.

3. Why was this appointment made? because of sin, Rom. 5.12. at what time thou eatest, thou shalt dye the death. Sinne is the cause of death. Then why should wee bee in love with sin? Wee shunne poyson, because it will kill us, drunkennesse, adultery, swearing and other sins brought death into the world: therefore let them be hated by us. Why are wee afraid of the plague? because it will kill us. Sinne will kill both soule and body: therefore let us all bee afraid to sinne.

4. The persons to whom this appointment is made, to men: to all men.

There is no man living but shall see death: it is appointed to Kings to dye: to Dukes, Earles, Lords, Knights, Gentlemen, Merchants, Clo∣thiers, Husbandmen, to high and low, rich and poore, learned and unlearned. It is appointed to the Ministers to dye, and to the people: to the Master, and servant: to the Husband, and to the Wife. We read of a Woman that had seven Husbands, they all dyed, and in the end the Woman dyed also. None can avoid the stroake of death: the Physitions that cure others, at the length dye: contra vim mortis non est medicamen in hortis: the godly dye; good Wo∣men bring forth with sorrow as well as bad: so good men and wo∣men dye, as well as bad: as the faithfull are sicke as well as the un∣faithfull; so also they dye as well as others.

Oh that this were carefully remembred by us, and that wee would lay it close to our hearts! We see our neighbours, Towns∣men, one or other almost everyday carryed to the earth; yet wee lay it not to heart: it workes not in us a death to sin: we follow the world with such earnestnesse, as if we should never leave the world. Let us so live that wee may dye in the LORD IESUS, rise againe and live with him for ever. When or where we shall dye, wee can∣not tell, that is in Gods hands: but this is most certaine, wee shall dye, quocun{que} te verteris, incerta omnia; sola mors certa. In all other things we may use a fortè: fortè eris Dives, fortè habebis liberos: but when wee speake of death, we may put fortè under our girdles, and say, certè morieris.

If any should aske a reason why the godly should dye, seeing CHRIST hath dyed for them? the answer is easie: because CHRIST dyed to free them from death eternall, not from the corporall death, which is imposed upon all, because all have sinned: Christ hath taken away the curse of the corporall death, but not death it selfe: cogitur non obesse, sed non abesse: wee are all sinners,

therefore we must all dye. Let us bee carefull to feare God while wee bee alive, that wee may not greatly feare death, whensoever he shall come.

Death is a bitter cup: all of us in some sort feare to drink of it. CHRIST feared it: & non est fortior miles quàm Imperator: wee feare it, as it is a dissolution of nature: but let us not feare it af∣ter a slavish manner. Take this sugar to sweeten this bitter Cup withall.

1. CHRIST hath taken away the sting of it, 1 Cor. 18.57. thankes bee to God which giveth us the victorie through our Lord Iesus Christ.

Death is a great Goliah, yet stripped of his armour: as a roa∣ring Lion, yet without jawes or pawes▪ as an hissing Serpent, yet without a sting: the sting of death is sinne. Christ hath taken away the sins of the world. In his owne body upon the tree he hath borne the sinnes of us all: therefore let us not feare death.

2. It is but a sleepe. Lord, if hee sleepe, then shall hee doe well enough.

Men are refreshed after sleepe: so we after death.

Apoc. 3.14, 13. There bee two benefits which wee shall re∣ceive by death.

* 1.421. Wee shall rest from our labours. Here wee are like Noahs Dove, wee can finde no rest either day or night: wee shall rest from the workes of our calling. Now indeed, wee are early up in the morning, sit up late at night, and eate the bread of carefulnesse, all the day long, but then wee shall rest from that toiling and moi∣ling: wee shall rest from the workes of piety and Religion. All that wee shall doe then, will bee to sing Hallelujahs to our blessed redeemer. Wee shall rest from sinne: wee shall no longer cry out like tyred Porters:* 1.43 Oh wretched man that I am, who shall deliver mee from this body of death? We shall rest from all miseries and sicknes∣ses, cry out no more, my head, my head, nor complaine of troubles in our selves, Wives, Children or servants.

Wee shall rest from weaknesses and infirmities. Now wee eate, drinke, sleepe, &c. but then wee shall eate of the tree of life, which is in the midst of the Paradise of God, and never hunger or thirst any more.

2. Their workes follow them: our labour is not in vaine in the Lord. The almes of Cornelius, the garments of Dorcas, the Cen∣turions Synagogue, a Cup of cold water given in CHRIST's name shall be rewarded: so that we may sing like a Swanne before our death, as S^t. Paul did, 2 Tim. 4.8. henceforth there is layd up for mee a Crowne of righteousnesse, which the Lord the righteous Iudge shall give mee at that day: and not to me only, but unto them also that love his appearing.

4. Comfort against death is a glorious resurrection, Iob 19.25, 26.27. Phil. 3. ult. Our vile bodies shall bee changed, and made like unto Christ's glorious body. Our bodies putrifie in the earth: yet

there is not an end of them. We have praeludia in the Old and New Testament: the Widow of Sareptas Son raysed up by Elias, the Sonne of the Shunamitish Woman by Elisha. In the New Testa∣ment Christ raised up three; the one in domo, Iairus daughter: the other in feretro, on the Beare, the Widdowes Sonne of Naim; the third in Sepulchro, that was Lazarus which had lyen foure dayes and began to stincke; all which are pledges of our resurrection. The same God, that raised them up, will raise us up at the last day.

Death goes not alone, there is one that followes her, and that is judgement.

Iudgement: either of absolution for the godly: come yee blessed of my Father; or of condemnation for the wicked, goe yee cursed into, &c.

If there were no judgement after death, the godly of all others were most miserable: and if no judgement, the ungodly were the happiest men.

But let us know that after death comes a judgement, one way or other, salvation or damnation.* 1.44 We must all appeare before the judgment seate of Christ, &c. The drunkard must give an account of his drun∣kennesse: the covetous man how he hath imployed his riches: we must give an account of our oppressions, thefts secret or open: of our negligent comming to Church and contempt of the Word of God. Let this cause us with a narrow eye to looke into our lives, let us judge our selves in this world, that wee bee not condemned hereaf∣ter. Yet there bee a number in the Church that thinke it a scare Crow, and make a mocke at this judgement, as the Athenians did at the resurrection, Acts 17.32. they will believe the Assizes at Bury and in other places, but count this a tale of a tub. Felix though a wicked man, trembled at it. Let us all tremble at the naming of this judgement. Let it be a meanes to pull us from sin, and to make our peace with God in this world, that we may stand without trembling before the Sonne of man.

Iudgment followes upon the neck of death: either come thou bles∣sed, or goe thou cursed. The good thiefe the same day he dyed, was with Christ in Paradise; that was his judgment, the rich man, the same day he dyed, was in hell in torments, that was his judgement.

Wherefore, whilest wee have time, let us repent; while God giveth us a breathing time on the face of the earth: for when death commeth, it is too late: then there is no mercy, but judgement to be expected. While we be alive, Christ knocketh at the doore of our hearts with the hammer of his Word: if we will open to him, he will sup with us, and we shall sup with him in the kingdome of glo∣ry: but if now we shut him out, and will not suffer him to enter, he will shut us out, and though we cry Lord, Lord, with the foolish Vir∣gins, he will not open to us.

VERSE 28.

AT the which offering he dyed.

To take away; not existentiam peccati: but reatum, dominium, & paenam.

Of many, Matth. 26.28. he dyed for all sufficienter.

What is CHRIST dead and gone? then wee shall never see him againe?

Yes: he shall appeare in the heavens with his mighty Angels.

Without sinne. Why, the first time he appeared without sinne? for He knew no sinne.

I but then hee came with his fraile body to offer up for sinne, Verse 26.

Now he shall appeare with no more sacrifice for sinne. Then he came as a Lamb to be slaine for sin: now as a King and a Lion. Then he came as a Priest with a sacrifice to offer: now as a Iudge to sit on the Throne.

To the salvation of the godly, but to the damnation of wicked and reprobate men.

Here is another argument against the Masse. Men may as well dye often, ordinarily, as Christ be offered up often. As this is an un∣moveable truth, that a man ordinarily dies but once: So this is a firme position in Divinity, that CHRIST can be but once offered properly.

But to whom shall the day of Iudgement be comfortable? to them that are weary of the loade of sin, and looke for their delive∣rer,* 1.45 Phil. 3.20. Tit. 2.13. 2 Pet. 3.12. The mother of Sisera looked out at a window for the comming of her Sonne: So we, the spiritu∣all mother, brethren and sisters of Christ, must looke out at the win∣dow of our hearts for him.

A Woman lookes for her Husband: and we look to our mo∣ney, our Sheepe and Oxen, but we looke not for Christ. It is to be feared, if he were a comming, we would entreat him to tarry still and say with the devills, why art thou come to torment us before the time? hee is our deliverer, let us looke for him, as faithfull servants for their masters, and say; come LORD IESU, come quickly.

The second comming of CHRIST is here notably described.

• 1. He shall come potenter, because it is said, he shall appeare.
• 2. Innocenter, without sinne.
• 3. Finaliter, to them that looke for him.
• 4. Vtiliter, to salvation.

He shall appeare to all, yea even to them, that looke not for him: they that have pierced him, shall see him: he shall appeare to Iudas, that for thirty peeces betrayed him: to the Pharises that burned in hatred against him to the death, and would not be satisfied but with

his bloud, crying out with full mouth and would have no nay, cru∣cifie him: to the Souldier that thrust him through with a speare: he shall appeare to abhominable murderers, to beastly drunkards, to impure adulterers and adulteresses, that have grieved him with their sins, and dyed in them without repentance: but it shall be to dam∣nation, goe yee cursed into everlasting fire. So that as soone as they begin to peepe out of their graves, they shall howle and cry, ô yee hills and rockes fall on us, and hide us from the face of him that sitteth on the throne, and from the wrath of the Lamb.

But to them that looke for him, that love his appearing, that say in their hearts with them in the Revelation, Come Lord Iesu, come quick∣ly, he shall appeare to salvation: So that they shall lift up their heads, because their salvation is at hand: he that commeth is their friend, el∣der brother, Husband, Head, Saviour, therefore they neede not to feare his comming: they shall meete Christ in the ayre, be translated with him into the kingdome of glory, and remaine with him in un∣speakable happinesse for evermore. Wherefore let us all bee in the number of them that looke for his comming: be yee like to servants, sayes Christ, that wayte for their Master. As the daughter of Iepthe looked for her fathers comming, went forth with Timbrels and daunces to meete him: so let us joyfully look for Christ's comming, the father that hath created us, the SAVIOUR that hath redee∣med us. Shall not the Wife look for the comming of her Husband, if he be gone into Spaine or a farre Country? Shall not one bro∣ther looke for the comming of another? Iesus Christ is our Husband, our elder brother: therefore let us looke for him. The Saints in S^t. Pauls time looked for his comming: and shall not wee now? all the signes of his comming are past, which may be as warning pie∣ces to us: the Gospell hath beene preached over all the world, ru∣mours of wars, therefore why should we not look for his comming?

Especially his comming to our particular death may bee looked for every moment of an houre. I am now old, said Isaac, yet know I not the day of my death. So may every one of us say. Absalom was a young man: yet hanged by the haire of his head, and shot to death by Ioab. Nabal a rich man, over night merry with wine, in the morning as dead as a stone. Valentinian the Emperour, when sitting in his Consistory, he rayled on the Sarmatians, an issue of bloud burst out of his body, and he dyed immediately. We are now strong, healthfull, and lusty, God be praised for it; yet the axe of death may cut us off ere wee be aware. Wherefore let us looke for Christ's comming generall or particular, that whensoever hee shall come, wee may enter with him into the wedding chamber of the kingdome of heaven, there to remaine with him for evermore.

Notes

• * 1.1

  Num. 17.1.
• * 1.2

  Hos. 4.4.
• * 1.3

  1 Tim. 3.15.
• * 1.4

  Exod. 25.17.
• * 1.5

  Ioh. 14.18.
• * 1.6

  1 Cor. 11.10.
• * 1.7

  Hab. 3.1.
• * 1.8

  2 Thes. 1.8.
• * 1.9

  Acts 19.2.
• * 1.10

  Mark. 13.28.
• * 1.11

  Phil. 3.9.
• * 1.12

  1 Pet. 2.18.
• * 1.13

  2 Sam. 23.17.
• * 1.14

  1 Cor. 6. ult.
• * 1.15

  Isai. 5.18.
• * 1.16

  Hebr. 12.14.
• * 1.17

  Apoc. 5.12.
• * 1.18

  Gen. 42.21.
• * 1.19

  1 Sam. 22.7.
• * 1.20

  Analysis.
• * 1.21

  Num. 19.6.
• * 1.22

  Luk. 8.13. Hebr. 6.5.
• * 1.23

  Luk. 22.29.
• * 1.24

  2 Cor. 5.15.
• * 1.25

  1 Pet. 2.1.
• * 1.26

  Analysis
• * 1.27

  Verse 21.22.
• * 1.28

  23.
• * 1.29

  24.
• * 1.30

  25.
• * 1.31

  Analysis.
• * 1.32

  27.
• * 1.33

  28.
• * 1.34

  Explication
• * 1.35

  Ioh. 17.24.
• * 1.36

  Ioh. 14.2.
• * 1.37

  Ioh. 15.19.
• * 1.38

  Analysis.
• * 1.39

  28.
• * 1.40

  Explication
• * 1.41

  27.
• * 1.42

  Gen. 8.9.
• * 1.43

  Rom. 7.24.
• * 1.44

  2 Cor. 5.10.
• * 1.45

  Iud. 5.28.