The works of the Reverend and learned John Lightfoot D. D., late Master of Katherine Hall in Cambridge such as were, and such as never before were printed : in two volumes : with the authors life and large and useful tables to each volume : also three maps : one of the temple drawn by the author himself, the others of Jervsalem and the Holy Land drawn according to the author's chorography, with a description collected out of his writings.

A SERMON Preached upon

HEBREWS X. 29.

And hath counted the blood of the Covenant, wherewith he was sanctified, an unholy thing.

THE whole Verse runs thus, Of how much sor••er punishment, suppose ye, shall he be thought worthy, that hath trodden underfoot the Son of God, and hath counted the blood of the Covenant, wherewith he was sanctified, an unholy thing, and hath done despite unto the Spirit of grace? The spring head of this verse is at vers. 26. and that bub∣bles out fire and brimstone. Not a more dreadful portion of Scrip∣ture at the first reading and hearing in all the Bible: A Text which speaks, much like as the Law was spoken, in Fire and Thunder. If we sin wilfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sin. But a certain fearful looking for of Judgment, and fiery indignation, which shall devour the adversaries. No sacrifice for sin, if any sin wilfully after receiving the knowledge of the Truth; and nothing but fearful expectation of judgment, and fie∣ry indignation. If the Truth mean here the Gospel, as undoubtedly it doth, then, Men and brethren, what shall we do? Who hath not sinned wilfully, since he received the knowledge of the Gospel? Nay our English translation is as favourable as may be; for the word in the Original is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, willingly: and that makes the case still sadder. For who hath not sinned willingly: nay, who not wilfully, since he received the knowledge of the Truth of the Gospel, against Knowledge, against Truth, against the Gospel?

That Chyrurgeon had need of a tender hand, that is to dress a wounded heart gash∣ed with the keen and cutting edge of this dreadful Scripture. If any heart should be darted through with this arrow of the Almighty, and that the reading or hearing this Text wounds his heart to the very root: as the story is, Origens heart after his Idolatry, was wounded with reading those words in Psal. L. 16, 17. But to the wicked, God said, What hast thou to do to declare my statutes, or to take my Covenant in thy mouth; seeing thou hatest instruction, and castest my words behind thee? So that upon reading them he sat down and wept, and all the Congregation wept with him. What could be said to the comfort of such a bleeding soul? Should a soul wounded with these words of the Apostle, cry out, as that Prophet in another case, My bowels, my bowels, I am pained at the very heart, my liver is cut through as with a javelin, to hear that there is no sacrifice for sin, that sinneth wilfully, after receiving the Knowledge of the Truth, and I have sinned so of, and so wilfully against that Knowledge and Truth as I have done: What plaister? What lenitive could be applied to allay the aking smart and torture of so sad a cut? As our Saviour of the smarting and cutting days of affliction before the ruine of Jerusalem, Except those days should be shortned, no flesh should be saved: So if there were no allay to the foreness of such a stroke and case, what flesh could but perish? But there is some al∣lay, and that is this.

That the Apostle speaks not of that common, willing or wilful sinning, to which who is not incident at one time or other, in one degree or other? But of a willing, wilful, total apostatizing, and revolting from the Truth and Gospel once professed and received. If you observe in the Epistles of the Apostles, and in the story of the New Testament, you will find that the very topping up of the wickedness of the Jewish Nation, and of their perdition was this, that as the unbelieving part of the Nation, continued enemies to Christ and his Gospel; so those that had believed did by infinite numbers and drov••s revolt and apostatize from what they had belived, and became, if possible, worse ene∣mies

than the others, and drew as many of the believing Gentiles as they could, into the same Apostasie and condemnation with themselves.

I might evidence this by instances heaps upon heaps: And hardly any one of the Apo∣stolick Epistles but it is so plain in it, that he that runs may read it. I shall only give you three passages instead of scores, that might be given.

First, Weigh that 1 Joh. II. 18. Little children it is the last time: and as ye have heard that Antichrist should come, even now there are many Antichrists. And who were they? vers. 17. They went out from us, but were not of us. Once Professors, and following the Apostles, now revolting, and fallen from them; once Disciples, and now Apostates and Antichrists.

Secondly, Who can pass that of the Apostle without serious observing, 2 Tim. I. 15. This thou knowest that all they which are in Asia are turned away from me. A sad Apostasie! Ah poor Paul, all turned away from thee? Where now hast thou any friend? Nay ra∣ther, Ah poor souls, ah unhappy souls, that turned away from S. Paul, and the blessed Gospel, that he brought with him.

Thirdly, And that for all. How sadly does our Saviour foretel this in the Parable of the Devil cast out of the possessed, but comes again with seven other spirits worse than himself, and repossesses: And observe the cadence at Matth. XII. 45. Even so shall it be also with this wicked generation. The Application is easie.

Of such Apostasie it is the Apostle speaks, at vers. 26. where he calls it, wilful sinning after receiving the knowledge of the Truth. And of such an Apostate he speaks in this verse, when he saith, He hath trod underfoot the Son of God, and counted the blood of the Covenant, wherewith he was sanctified, an unholy thing. Many think that the Apostle speaks here of the sin against the Holy Ghost. I am sure he speaks of that sin unto death of which the Apostle John hath mention, 1 Joh. V. 16. Not but that the sin against the Holy Ghost is a sin unto death; but the sin unto death may be distinguisht from the sin against the Holy Ghost in this respect, that the Scribes and Pharisees, whom our Saviour layeth under the guilt of sinning against the Holy Ghost, never received the knowledge of the Truth, and acknowledgment of the Gospel. But this wretch that sins this sin unto death, had received that knowledge, but was apostatized and revolted from it.

Their Apostasie or falling back from the Truth was into a two fold gulf. Some fell to horrible Libertinism to abuse the liberty of the Gospel, to eat things sacrificed to Idols, and to commit fornication: Of which you have intimation in several places of the Epistles, and particularly in Revel. II. 15.

But the most general Apostatizing was from the true liberty of the Gospel to the sla∣very of Judaism again, to seek justification by the works of the Law. Against this you find the Apostle speaking copiously almost in all the Epistles; and particularly S. Paul, the pen-man of this Epistle, (For I make no doubt at all to ascribe it to him,) sets himself purposely to stay the Hebrews, to whom he writes, from staggering and falling in such Apostasie. And you may observe, how in the whole current of his discourse, he bends himself to shew, that those Mosaick ceremonies and services, by which they thought and looked to be justified and saved, were but shaddows, that did but signifie greater things to come: but shaddows, that were but for a time, and were to fade away.

The same subject, that he is upon at this portion of Scripture, he is handling, in Chap. VI. 4, 5, 6. Where we may have an exposition of some words or passages in our Text. Receiving the knowledge of the Truth, he calls there, Being inlightned, tasting of the hea∣venly gift, of the good Word of God, of the powers of the World to come. Sinning wilfully here, is falling away there with him: and the fate and punishment of such a wretch here is no sacrifice for sin, there in few words it is impossible to renew them again to repentance. His wickedness in this verse is threefold, and his judgment in the verses before three∣fold also.

I. He hath trodden under foot the Son of God. For as the Apostasie generally was from the grace of the Gospel, to seek to be justified by their own works, then what need of Christ at all? What value is he of to such wretches any more than the mire under their feet? As S. Paul, Act. XIV. was first accounted a God, then presently stoned: So these wretches used Christ not much unlike. First, They professed him, embraced him, looked to be justified and saved by him; presently they looked to be justified by the works of the Law, and cast away Christ, and scornfully trample upon him, as a thing altogether useless.

II. He accounted the blood of the Covenant a thing unholy, or a thing common, as the Greek word most strictly signifies: Not so holy, not so valuable, as the blood of Goats and Calves. For that blood was shed for something, but this wretch makes Christs blood shed for nothing. And indeed what was his blood shed for, if men can justifie and save themselves?

III. He hath done despite unto the Spirit of grace: Or hath reproached, despised the Spi∣rit of grace, and the grace of the Spirit. he is now revolted from that, and expects to

be saved by his actings, and puts a scorn and reproach upon the Spirit of grace. A sad wretch! Look on him, look on his villany, and of how sore punishment do you think him worthy? The Apostle reads his doom.

• I. That there is no more sacrifice for his sin, to keep off vengeance, when he hath trod under foot the great sacrifice, and counts the blood of attonement but a common thing.
• II. That that could not but follow, when there was no sacrifice for attonemenr, viz. A fearful expectation of judgment, and firy indignation.
• III. That that at last was to seize as sure, and sorer than the punishment of him, that despised Moses Law, who yet died without mercy.

In the words that I have chosen to insist upon, which speaks the second part of this wretches villany, He accounted the blood of the Covenant wherewith he was sanctified, an unholy thing: A great question is, who is the He that is here said to be sanctified? Doth it mean this wretch himself? He ever sanctified? Ever sanctified by the blood of the Cove∣nant, that he now so undervalues? I am not ignorant what is disputed upon this case; which dispute I shall not take upon me to determine; but the sense of the place it self I suppose, may be otherwise determined without any great difficulty or dispute, viz. that the He here mentioned to be sanctified is the Son of God, mentioned in the clause next preceding. And I should read the two clauses together to this sense, He hath trod under∣foot the Son, and hath accounted the blood of the Covenant, wherewith He, the Son of God himself was sanctified, an unholy thing. And I am induced to believe, that this is the Apostles meaning in this place, upon these two or three reasons.

First, Because the same Apostle hath much like such an expression in this very Epistle, Chap. XIII. 20. Where he saith, that God brought Christ again from the dead by the blood of the everlasting Covenant. Now if it be proper to say, Christ was raised by the blood of the Covenant, it is not improper to say, Christ was sanctified by the blood of the Cove∣nant. For,

Secondly, As the words both in the Original and your English, do as fairly carry that sense, that I put upon them, in Grammatical construction; so do they in that sense carry a most undeniable truth in Theological Doctrine,

That Christ was sanctified by his own blood.

Not indeed as a Saint of God is sanctified by the blood of Christ, who was once unho∣ly, but by it now is made holy: But as the word signifies to separate, set apart, and ca∣pacitate to a holy use or office. As Aaron is said to be sanctified by his cloths, and uncti∣on, i. e. set apart, fitted, accomplished for his office, and Priesthood. So Christ san∣ctified by the blood of the Covenant, i. e. fitted, capacitated to be perfect Mediator. And so,

Thirdly, The Apostle that he may aggravate the sin of this wretch, that he is speaking of, doth enhance the blood of the Covenant by the highest dignity and excellency that is possible to intitle it to. This wretch accounts it an unholy, common, trivial thing: Whereas the Son of God himself was sanctified by it, by it capacitated and fitted to be a perfect Redeemer: An High Priest, who by his own blood entred into the holy place, having obtained eternal redemption for us.

I shall not be urgent with any to entertain and espouse this construction, that I make of the words. If the fairness and probability of the sense I propose, will not speak and plead for it, let it alone, and remember that of the Apostle, Prove all things hold fast that that is good.

But that that I shall insist upon shall be to consider of the meaning of the blood of the Covenant. And in our consideration of that we shall see the infinite preciousness and value of that blood, which yet the wretch in the Text doth so undervalue, that he ac∣counts it but unholy and common; And there are but too few, too few that value it at its proper rate. I need not tell among Christians, that the blood of the Covenant means the blood of Christ, of which such glorious things are spoken in Scripture, viz. that we are washed, redeemed, justified, saved by his blood, the blood of the everlasting Covenant. And this very intimation parts our discourse into two branches, viz. to consider it, as the blood of Christ, and to consider the blood of Christ as the blood of the Covenant.

It is observed by a pious pen, how Malice cankers things where it comes. For those words, Sanguis ejus super nos, &c. His blood be upon us and our children, spoken in a right Christian pious sense, speaks a thing, that a more excellent, happy and desirable cannot be prayed for, viz. The blood of Christ to be upon us, and upon ours, as it is upon all true believers, to wash, clense, justifie, save. But in their cursed, cankered sense the Nation finds it to this day; their direful and doleful infelicity, that the blood of Christ is upon them, as they wished. So there is much spoken, and much of comfort spoken

concerning the sprinkling of Christs blood, and the sprinkling of his blood in that Scrip∣ture sense brings all happiness with it. But take it according to the bare letter there is no such thing, nay there is the contrary in some respect. Take his blood barely to mean that substance of his blood, that issued from his wounds, as he hung upon the Cross; and some of it was sprinkled upon the Cross, and some of it ran upon the ground, and what happiness either to the Cross or ground from such sprinkling? Nay, some of it was sprinkled and dashed upon his murtherers, and proved so little happiness to them, that it made them the more unhappy, nay the most unhappy men under Heaven.

Therefore as the Scripture saith, The life is in the blood, so are we to look for some∣thing besides the bare substance of his blood, that flowed from him, and besides the bare flowing of his blood from him; something that was as the life of that blood, that gave it the vigor, virtue and efficacy of justifying and saving. And what was that? You will say, His infinite sufferings; let me add, His infinite obedience. In both which is conclu∣ded the supposal of the Dignity of his person; and the whole is spoken.

I shall not much insist upon his sufferings, because his obedience to those sufferings was the life of those sufferings, the very life of his death, as I may so phrase it, and that (the Dignity of his Person computed in) that gave virtue, vigor, efficacy to his suffer∣ings, death and blood.

Of his sufferings I shall only say thus much, That he suffered as much as God could put him to suffer, short of his own wrath; and that he suffered as much as the Devil could put him to with all his wrath. You will say, I speak too high, when I say, He suffered as much as God could put him to suffer; and that I speak too low, when I say, short of his own wrath. I dare not say, He suffered the wrath of God, as many do; but the Pro∣phets and Apostles teach me, that he suffered the tryings of God. And more he could not be put to suffer than what he did. It pleased the Lord to bruise him and to put him to grief; Esa. LIII. 10. And more could not be laid upon him, than what was laid. Have you seriously weighed the meaning of those words of our Saviour himself, Luke XXII. 53. This is your hour, and power of darkness? The plain English of it is: This is your hour, that God hath let you loose upon me to do with me what you will without restraint: And so hath he let loose upon me the Kingdom of darkness in its utmost power, at the full length of the chain, to do against me the utmost it can do. I was daily with you in the Temple, and ye stretched out no hands against me. For then Providence restrained them, because the Hour was not yet come. But this is your hour, and now Hell and all its power, and all its Agents are let loose against him; and Providence does not check them with any restraint.

I might insist to shew you, that whereas God, from the day of Adams fall, had pitch∣ed a combate and field to be fought twixt the Serpent, and the seed of the Woman; in which the Serpent should bruise his heel, and he break the Serpents head: the hour of that incounter being now come, the Godhead of Christ suspends its acting, the providence of God suspends its restraining; and lets Satan loose to do the utmost of his power and ma∣lice, and leaves Christ to stand upon the strength of his own unconquerable holiness. The Providence of God hath the Devil in a chain, yea, as to wicked and ungodly men. Else why are they not carried bodily to Hell by him? Why are they not hurried to their own place by him body and soul together? But here God let the chain quite loose: Satan, do thy worst against him, use all thy power, rage and malice: but all would not do, for God very well knew what a Champion he had brought into the field to incounter him. And therefore I may very well say it again, That God put him to suffer as much as he could put him to suffer on this side his own wrath; and the Devil put him to suffer as much as he could do with all his rage and power.

But his sufferings were not all, that gave his blood and death that virtue, that most justly is ascribed to it, of justifying and saving. The torments that he suffered were not the Godfather, that named his blood by that precious Name of justifying and saving; but it was that infinite Obedience, that he shewed in bowing so low as to undergo those sufferings. And there especially does the Scripture lay and lodge the stress of it, Rom. V. 19. By the obedience of one shall many be made righteous. Phil. II. 8. He humbled himself, and became obedient unto death, even the death of the Cross. Heb. V. 8. Though he were a son yet learned he obedience, by the things which he suffered.

Our Saviour in his sufferings and death; for to that I will consine my discourse concer∣ning his Obedience, as the Text confines us to treat only of his blood, and as the Scrip∣ture more peculiarly lodges his Obedience there. For though he performed Obedience to God all his life, yet the Obedience that he shewed to and in the shedding of his blood, was the very apex and top-stone of his obedience. And for this it is, that I scruple to say, that he suffered the wrath of God in his sufferings; because it is hard to think, that he lay under the depth of Gods displeasure, when he was now in the highest pitch of obeying and pleasing God. I say, That Our Saviour in his sufferings and death had

to deal with God and Satan upon different accounts; with God to satisfie him, with Sa∣tan to destroy him. And with one and the same instrument, as I may call it, his Obedi∣ence, he effected these contrary effects. As the pillar of ••ire, Exod. XIV. was darknes to the Egyptians, but light to Israel: So his Obedience was destruction to the Devil, and satisfaction to God.

I. Christ was to break the head of the Serpent, as the Serpent had broke the head of Adam and all mankind. He was to conquer the Devil, who had conquered Man. And what was that by which he conquered him? By his divine power as he was God? That had been no great Mastery; for the great God, by his omnipotent power to conquer a creature. When he did but exert a little of his divine power at his apprehension, he made Judas and all his band of Ruffians to go backward, and fall to the ground, Joh. XVIII. 6. But he was to conquer Satan by righteousness, holiness and obedience to God. He had not needed to have been incarnate, to conquer the Devil by his omnipotent di∣vine power; but he was to conquer him, and he did conquer him, by obedience and holiness.

Joh. XIV. 30. The Prince of this World cometh, saith he, and hath nothing in me. And he came with all his forces, all his fury, all his power; and do all he could, he could find nothing in him, that could serve his turn. All that he did or could do, could not move him one hairs bredth from obeying God, and persisting in his holiness. The Apostle in the ninth of this Epistle, vers. 14. saith, He offered himself without spot to God. One spot had spoiled all the offering; but the Devil could not fix one spot upon him, though he flung against him all the sink of Hell: but still he keeps to his obedience and holiness. Vicisti, Galilaee. Julian, a child of the Devil, once said, O Galilaean, thou hast overcome me. The Devil himself hath cause to say so now. The Devil let loose upon him, to do the utmost against him that he could without any restraint, to bring him from his obeying of God, and so to foil him; and all will not do. All the temp∣tations, and tricks, and assaults, that the anvil of Hell could forge and sharpen, were bent and used against him, and all return blunted and avail nothing. All that Satan can do cannot bring from him one repining word for all his tortures, not one desponding thought for all his pangs, not one unbecoming passage for all his passion. But still he will oby God, come what will; he will still retain his holiness and integrity, let Devils and Men do what they will.

Satan, art thou not conquered? O Devil, where is thy power now; O Hell, where is thy victory? Thanks be given to God that hath given us such victory through Jesus Christ our Lord. Satan, thou hast not the first Adam now in handling, who was foiled by one Devil; and in one and the first temptation presented to him. Now all the power and army of Hell is let loose, all the machinations of the bottomless pit put in practise against the second Adam; but all to no purpose; he stands like a rock unmoved in his righteousness and obedience, and by such a death destroys him that had the power over death, the Devil.

II. As the D••••••l must be conquered, so God must be satisfied. And as Christs obedi∣ence did the one work, so it did the other. Obedience was the debt of Adam and man∣kind; and by disobedience they had forfeited their Bonds. Then comes this great Un∣dertaker, and will satisfie the debt with full interest, yea and measure heaped and run∣ning over. Does not the Apostle speak thus much, Rom. V. from vers. 12. forward; particularly at vers. 19. By the disobedience of one man many were made sinners, so by the obedience of one shall many be made righteous?

Nor was this all, that mans debt must be paid, but Gods honour lay at stake too, and that must be vindicated. God had created man his noblest creature, that he might glo∣rifie and honour his Creator by his obedience, Satan brings him to disobey his Creator, and to obey him. How might Satan here triumph, and the honour of God lie in the dust? I have mastered the chief Creation of God, might Satan boast, and made him, that carried the badge and livery of his image, now to carry mine. I have frustra∣ted the end and honour of the Creator, and now all is mine own. How sad a time were those three hours or thereabouts, that passed betwixt the Fall of Adam, and the promise of Christ?

Adam in darkness, and not the least glimpse of promise or comfort: Satan triumph∣ing, and poor manking, and Gods honour trampled underfoot. But then the Sun of righteousness arose in the promise, that the seed of the woman should break the head of the Serpent. And shall this uncircumcised Philistin thus de••ie the honour and armies of the living God, saith Christ; shall Satan thus carry the day against man, and against God? I will pay obedience, that shall fully satisfie to the vindication of Gods ho∣nour, to confound Satan; and to the payment of mans debt, to his reinstating and recovery.

And that was it that he paid consummatively in his Obedience to the death, and in it, and to the shedding of his blood. Of which to speak in the full dimensions of the height, depth, length, bredth of it, what tongue can suffice, what time can serve? Tis a Theme the glorified Saints deservedly sing of to all Eternity. I shall speak in little of that which can never be extolled enough, these two things only.

I. That he died merely out of obedience. The Apostle tells us in Phil. II. 8. He became obedient to the death, the death of the Cross. And what can ye name, that brought him thi∣ther but Obedience? Christs dead body imagine lies before you. Call together a whole College of Phisitians to diffect it, and to tell you what it was of which he died. And their Verdict will be, Of nothing, but Love to man, and Obedience to God. For Principles of death he had none in his nature. And the reason of his death lay not in any mortality of his body, as it does in our••▪ but in the willingness of his mind. Nor was his death his wages of sin, as it is ours, Rom. VI. ult. but it was his choise and delight, Luke XII. 50. I have a baptism to be baptised withal, and how am I straitned till it be accomplished? Ask the first Adam, why he sinned, when he had no principles of sin in him; and the true answer must be, Because he would sin. And so ask the second Adam why he died, when he had no principles of death in him; his answer must be to the like tenor, He would lay down his life, because he would be obedient to the death.

He came purposely into the World, that he might dye. Behold! I tell you a mystery: Christ came purposely into the World, that he might dye, and so never did Man but himself; never will man do, but himself. True, that every Man that comes into the World must dye, but never Man came purposely that he might dye, but only He. And he saith no less than that he did so, Joh. XII. 27. Father, save me from this hour, but for this cause came I to this hour. And John XVIII. 37. For this cause came I into this World, to bear witness to the Truth. Even to bear witness to the Truth, to Death and Martyrdom.

II. Now add to all this the dignity of his Person, who performed this Obedience: that he was God as well as Man. That as he offered himself according to his Manhood, so he offered himself by the Eternal Spirit, or as he was God: as this Apostle saith, Chap. IX. 14. And now his obedience, his holiness that he shewed in his death is infinite. And what need we say more? So that lay all the disobedience of all men in the World on an heap, as the dead frogs in Egypt were laid on heaps, that they made the land to stink again; yet here is an Obedience that out-vies them all. For though they be infinite in number, as to mans numbring, yet lay them all together they are finite upon this account, because commit∣ted by creatures finite. But here is an Obedience, a holiness paid down, by him that is infinite.

And now Satan, where is thy Triumph? Thou broughtest the first Adam to fail of perfect Obedience, that he should have paid his Creator; and here the second Adam hath paid him for it infinite Obedience. And what hast thou now gained?

Therefore to take account from whence comes that infinite Virtue of Christs blood and death, that the Scripture so much and so deservedly extols and magnifies: Be∣cause, as the Evangelist ••aith, Out of his side came water and blood, so out of his wounds came obedience and blood, holiness and blood, righteousness and blood; and that obedience, holiness, righteousness infinite: because he that paid it down and per∣formed it was infinite.

And now judge, whether it may not very properly be said, That Christ was sanctified by his own blood? As Aaron was sanctified for his Priesthood by his Unction and Garments. Christ was consecrated, fitted, capacitated by his infinite obedience and righteousness, which he shewed to the death, and in it, to be an High Priest, able to save to the uttermost all those that come to him.

For first as in reference to himself, it is said by this Apostle, that he was raised from the dead by the blood of the Covenant, Chap. XIII. 20. And it was not possible but he should be raised: for when he had performed such obedience and righteousness, as in it was infinite, in its validity subdued Satan, in its alsufficiency satisfied the justice of God, it was impossible that he should be held of death, which is the wages of sin and disobedience. And as he was thus raised by the virtue of his blood, i. e. of his obedience and righteousness, so see what the same Apostle saith of his Exaltation, Phil. II. 8, &c. And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the Cross. Wherefore God also hath highly exalted him, and given him a Name which is above every Name. That at the Name of JESUS every knee should bow, &c.

And think here, Christian, what a stock of obedience and righteousness here is for thee, to answer and satisfie for thy disobedience and unrighteousness, if thou be∣come a child of the Covenant, as this blood was the blood of the Covenant. It is said in Dan. IX. 26. That Messiah should be cut off, but not for himself. This blood of the New Testament was not shed for himself, but for many. And here is enough for every soul, that comes to him, be they never so many: Like the Widdows oyl in the Book of the Kings, there is enough and enough again, as long as any Vessel is brought to receive it.

And this may direct us toward the forming of the reliance of our Faith upon the blood of Christ, the great work that a Christian hath to do for his Justification and Salvation. Which will be the more cleared to us, by considering how his blood is the blood of the Covenant. Which is the next thing we should speak to, had we time to do it.