A Short Explanation of Hebrews, Chapter 8
The Summe of Chap. VIII.
THIS is the summe of all that I hauehave spoken: Wee hauehave no priest nowe, but CHRIST, who is equall in Glorie to His Father in Heaven, Vers. 1. The Offerer of His owne Bodie, signified by the Tabernacle, Vers. 2. For, everie priest must offer some-thing: therefore, so must Christ, Vers. 3. But, the Typicall Sacrifice Hee could not offer, by the Lawe; albeit Hee were on earth, Vers. 4. Because Hee is not of the Tribe of LEVI, whose proper Office was to meddle with the shadowes. Therefore, Hee must bee the Offerer of the Substance; that is, of His owne Bodie, signified by the shadowes, Vers. 5. And, so, now, Hee hath taken the Office over the Levites head; and hath an Office more excellent than they; and is Mediator of a better Covenant, than the Covenant which was in their tyme, Vers. 6. For, if that Covenant had bene perfect, another had beene needlesse, Vers. 7. But, another Covenant was needfull: and GOD promised to make a Newe one, Vers. 8. A better Covenant, than that olde, which the people brake, Vers. 9. For, in this Covenant, GOD vndertaketh, to make vsus keepe our parte of it, Vers. 10.11. And, to pardon, where wee fayle, Vers. 12. Now, when GOD promised a Newe Covenant, Hee declared the other to bee olde; and, to bee abolished, when the Newe came. Vers. 13.
The doctrine of Chap. VIII.
VERS. 1. NOw, of the thinges which wee hauehave spoken, this is the summe: We hauehave such an High Priest, vvho is set on the Right Hand of the Throne of the Majestie, in the Heavens.
1. THE Apostle, accommodating himselfe, to helpe the capacitie and memorie of the Hebrewes, and vrging the speciall Poynct of his Discourse, is worthie of imitation.
2. In saying, Wee hauehave such an High Priest, who is set downe on the Right Hand, &c. hee setteth foorth the Glorie of Christ's person, that hee may commende His Priesthood.
THEN, 1. The Glorie of CHRIST'S Office, is not seene, till the Glorie of His Person bee seene. 2. The Glorie of His Person is not seene, till His glorious Soveraygnitie; and Governament of the Worlde bee seene. 3. Yea, the Glorie of CHRIST is not rightlie seene, till His Equalitie with the Father, in Glorie, bee seene, and acknowledged.
3. In saying, that Christ, as high Priest, is set downe on the Right hand of the Throne, hee giveth vsus to VNDERSTAND, That CHRIST, as in His Divine Nature, Hee is vndivided from the Father, in Glorie, and Dominion; So, in His Humane Nature, Hee is exalted to the Fellowship of Divine Glorie, with the Father: Because of the Vnion of the Humane Nature, with the Divine, in one Person of the Mediator: The two Natures still remayning distinguished; but not divided, nor separated, the one from the other.
4. Hee noteth the place of this Glorie, to bee in the Heavens, wherein hee preferreth Christ, aboue the Leviticall Priestes: for, their Priesthoode is onelie exercysed on Earth; but Christ's, in Heaven.
AND, THEREFORE, When wee will employ our high Priest, wee hauehave no earthlie Citie to seeke Him in; but in the Heaven, the onelie Place and Palace of His residence.
Vers. 2. A Minister of the Sanctuarie, and of the true Tabernacle, vvhichwhich the LORD pitched, and not man.
1. FOR all this Glorie, yet Christ is still called heere a Minister; TO SHOW VSUS, That His High Honour, hindereth Him not to doe His Office, for our Good.
2. Hee is called a Minister of the Sanctuarie, or, of the holie thinges; for the worde will agree with both, and both tende to one purpose: for, the holie thinges, were all tyed to the Sanctuarie: and, hee that was Minister of the Sanctuarie, was Minister of the holie thinges also; and that, in name of the Saynctes. Nowe, the Sanctuarie, or the holie thinges, which heere is spoken of, is the thing signified by the Sanctuarie, and by the holie thinges. And, so, taking all the significations of the worde together, WEE ARE TAVGHT,
That CHRIST, in his Glorie, is not ydle; but, as a faythfull Agent, in the heavenlie Sanctuarie, taking the care of all the holie thinges, which his saynctes, and people, are commaunded to present, procuring, and giving foorth, all holie, and spirituall thinges, from heaven, to his saynctes, vvhichwhich their estate requyreth.
3. Hee is called, a Minister of the true Tabernacle, which GOD pitched, and not man: That is, The Minister of his owne Bodie, miraculouslie formed by GOD; not after the ordinarie manner of other men, signified, and represented by the Typicall Tabernacle.
THEN, The Tabernacle, and Temple, vnderunder the Lawe, was but the shadowe; and Christ's Bodie was the true Tabernacle. For, 1. As the symboles of GOD'S presence, was in the typicall Tabernacle; So the fulnesse of the Godhead dwelleth bodilie in Christ. 2. As the typicall tabernacle had inclosed in it all the holie thinges, the Candle-sticke, Table of Shew-bread, Laver, Altar, &c. So hath the humanitie of Christ, or Christ the Man, all holinesse, and perfection; the fulnesse of all good, and all holie thinges, in him, Light, Foode, Washing, and Reconciliation, and all in himselfe; that out of his fulnesse, wee may all receaue Grace for Grace. 3. As the Tabernacle, in the outmost Coveringes, seemed but base, yet had better stuffe within; So, our LORD, when hee dwelt in the tabernacle of his flesh amongst vsus, was found in forme as a man, and in the shape of a servaunt: but, inwardlie, was full of Grace, and Trueth.
4. In calling Christ's Bodie, The true Tabernacle, which GOD builded, and not man, hee teacheth vsus, To make vse of Christ in trueth, as the Church of olde made vse of the Tabernacle in the Type: That is, In him seeke GOD, Towardes him turne the Eye of our soule, when we seeme, to our selues, to bee farre remooved, to the ende of the earth; In him offer all our spirituall sacrifices; In him seeke our Washing, our Foode, our Light, our Comfort: In him, as his Priestes, make our Abode, and daylie Dwelling. In him let vsus liue, and breathe.
5. In so calling Christ, he appropriateth the sacrifcing of his Bodie, to himselfe, in his owne person, as the personall and proper Act of his Priesthoode: for the offering of the which Sacrifice, once, and never oftener, (as HEBR. vij. 27. showeth) hee keepeth still the style of the onelie Minister of the true Tabernacle, as his owne incommunicable Prerogatiue.
AND, THEREFORE, Who-so-ever presumeth to offer his Bodie, presumeth also to take his place.
Vers. 3. For, everie High Priest is ordayned to offer Giftes, and Sacrifices: vvherefore, it is of necessitie, that this Man hauehave some-what also to offer.
HEE prooveth, That Christ is the Minister of the Tabernacle of his owne Bodie, by offering it vp; because it behooved him, seeing hee is a Priest, to offer vp some-thing, eyther the typicall Oblations, or else his owne Bodie, represented by them. But the typicall Oblations hee could not offer, according to the Lawe, not beeing a Levite: Therefore, hee behooved to offer vp himselfe, represented by the typicall Oblations. THEN,
The Apostle acknowledgeth no Priest, but eyther the Leviticall priest, or the Priest that offereth vp his owne Bodie. And, who-so-ever pretendeth to hauehave the Office of a priest nowe, vsurpeth eyther the Office of the Levite, or Christ's Office.
Vers. 4. For, if Hee were on earth, Hee should not bee a Priest; seeing that there are Priestes, which offer Giftes according to the Lawe.
1. HEE prooveth, That Christ can not offer vp the typicall Oblations; Because hee can not bee a Priest on earth, albeit hee were on earth: Because Priesthoode on earth, is proper to the Levites onlie: For, they are the onelie Priestes, by Lawe, on earth, and hauehave praescrybed to them, by Lawe, what they should offer.
Question. You will aske mee heere, Was not Christ a Priest, when hee was on earth? I aunswere; Yes. How, then, sayth the Apostle here, If he were on earth, hee should not bee a Priest? I aunswere; Because, albeit hee began his Priesthoode vponupon earth, yet hee could not brooke his Office of Priesthoode on the earth. For, as the high Priest, who was the Type, carried the Sacrifice, once a-yeare, through the Court, and before the Sanctuarie killed the Sacrifice, and then tooke the bloode thereof in vntounto the Holiest of all, and presented himselfe there before the LORD, with the bloode, to intercede for the people, and there remayned, during the tyme of Intercession appoyncted to him: So Christ, carrying his Sacrifice out of the Citie, offered vp his Bodie, on the Altar of his Godhead, to his Father▪ and, by his owne bloode, entered into the heavenlie Sanctuarie, and sate downe, on the Right hand of the Majestie on high; and there hee liveth for ever, to intercede for vsus, having then ended his Sacrifice, as this Apostle prooveth, Chap. vij.17. and Chap. ix.25.26. And, having no Sacrifice nowe to offer on earth, it is with reason, that the Apostle sayeth, If Hee were on earth, Hee should not bee a Priest.
WHENCE WEE LEARNE, 1. That Christ is not nowe on the earth, nor in anie place thereof: and, therefore, if anie man say to vsus, Loe, heere hee is; Loe, there hee is, wee must not belieue him: it is a false christ hee showeth vsus, and not the True, as CHRIST himselfe fore-warneth, MATTH. XXIV.23. 2. That it is impossible, that Christ should nowe bee on the earth; for then should hee lose his Priesthoode, which is impossible. For, if hee were on earth, hee should not bee a Priest, sayeth the Apostle heere. 3. That Christ's Priesthoode is onelie discharged nowe in heaven, seeing hee can not bee a Priest on earth.
2. His Reason is; They are Priestes, which offer Giftes, according to the Lawe. THEN, Everie Priest, who brooketh his Priesthoode on earth, must offer Giftes, according to the Law, as the Apostle heere reasoneth: And, such Priestes as those, Christ hath abolished, having chaunged the Priesthoode, and the Lawe also.
THEREFORE, There can bee no Priest by Office on earth at all, with GOD'S allowance.
Vers. 5. Who serue vntounto the Example, and Shadowe, of Heavenlie thinges: as Moses was admonished of GOD, when hee was about to make the Tabernacle: For, see (sayeth Hee) that thou make all thinges according to the Patterne showed vntounto thee in the Mount.
HEE descrybeth, the proper vse of the Leviticall Priestes, to serue vntounto the Example of heavenlie Thinges. THEN, 1. The Incarnation of Christ, his Death, and the Benefites thereof, signified by Leviticall Shadowes, are heavenlie thinges, in regarde of their heavenlie Fruites, and Effectes, and other heavenlie Respectes; and, are with an heavenlie Mynde to bee looked vponupon. 2. The Ceremonies of the Lawe, were not ydle Rites; but, Examples, and Figures of Christ, and his Graces; by the which men were led, then, as by the hand, to Christ, vvho was to come.
2. From EXOD. XXV.40. hee prooveth, they were Shadowes of heavenlie thinges; because the Patterne in the Mount represented the heavenlie thinges; and Moses Tabernacle represented the Patterne in the Mount: Therefore, it represented heavenlie thinges. And, vntounto this Patterne was Moses tyed.
THEN, 1. GOD would not, no, not in the tyme of Types, suffer anie devyse of man to come in, for representing anie thing heavenlie: Much lesse will hee nowe. 2. Those which himselfe ordayneth, hee will hauehave observed, and none omitted.
Vers. 6. But nowe hath Hee obtayned a more excellent Ministerie; by howe much also Hee is the Mediatour of a better Covenant, which was established vponupon better Promises.
1. THE offering of the Typicall Oblations, hee hath made proper to the Levites. Nowe, the offering of the true Sacrifices, and service belonging therevnto, hee appropriateth to Christ; and calleth it, A more excellent Ministerie.
THEN, 1. The offering of the thing signified by the Leviticall Types, is more excellent than all their Offeringes. 2. This Ministerie is proper vntounto Christ onelie, in his owne person.
2. From this hee preferreth the Mediatourship of Christ, to the Typicall: The Promises, and the Covenane nowe, to the Covenant then. His reasoning, is: As the Ministerie is, so is the Mediatour. The Ministerie is more excellent, in offering vp himselfe, than the shadowes. Therefore, the Mediatour is more excellent nowe, than the typicall of olde.
THEN, The offering of Christ's Bodie, which is the more excellent Ministerie, is still annexed to the Person of the Mediatour onelie. And, who-so-ever intrudeth himself… into that excellent Ministerie, of offering vp Christ's Bodie, intrudeth himselfe also into the Office of the Mediatour.
3. In comparing the Covenant then, and nowe, hee maketh this the better; Because the Promises are better. WHENCE WEE LEARNE, 1. That there was a Covenant betwixt GOD, and his Church, of olde, vnderunder the Lawe: And, so, Reconciliation to bee had with GOD then. 2. That how-so-ever in substance of Grace, both the Covenantes agreed; yet the forme of this Covenant vnderunder the Gospell, is better: Because the expresse conditions are better, the Promises are more spirituall, and more free of strayte conditions.
Vers. 7. For, if that first Covenant had beene faultlesse, then should no place hauehave beene sought for the second.
TO cleare the abolishing of the olde Covenant, hee prooveth it, not to bee faultlesse; Because a Newe Covenant was promised in place thereof. Not that anie thing was wrong in that Covenant; but because it was imperfect, and all thinges needfull not expressed in it clearlie. WHENCE WEE LEARNE,
1. That the LORD'S proceeding with his Church, hath ever beene from the lesse perfect, to the more perfect, till Christ came. 2. That where ever GOD addeth, or altereth, what hee once did institute; by so doing, hee showeth, That before his Addition, hee had not expressed all his Mynde, as in the tyme of the Olde Testament. 3. When once hee hath perfected his course taken with his Church, as nowe hee hath done vnderunder the Newe Testament, hee altereth the matter no more.
Vers. 8. For, finding fault with them, hee sayeth; Beholde, the dayes come, (sayeth the LORD) when I will make a Newe Covenant with the House of Israell, and the House of Iudah.
1. HEE prooveth, That there was an imperfection in the Olde Covenant; Because GOD sound fault with the people vnderunder it.
THEN. The imperfection of the Covenant of olde, was especiallie in default of the parties with whome it was made; who, by their inabilitie to fulfill it, or beholde the drift of it, made it vnable to saue themselues.
2. In the wordes of Ierem. xxxj.31. the LORD promiseth, to make a Covenant, afterwardes, with the house of Israell, and Iudah.
THEN, 1. The partie in the Newe Covenant, is not all Man-kynde, but the Church of the Newe Testament; the spirituall Israell, and Iudah. 2. This Covenant was not brought to light of olde; but had its owne tyme of manifestation. 3. Even then, the Church was made wyse of the imperfection of the Olde Covenant; that they might learne to looke through the outward forme of it, to a better. 4. The Hope, and Too-looke, which they had towardes the Newe Covenant, helde vp their heart; that they, without vsus, and our Priviledges, should not bee perfected.
Vers. 9. Not according to the Covenant that I made with their fathers, in the day when I tooke them by the hand, to leade them out of the land of Aegypt; because they continued not in My Covenant; and I regarded them not, sayeth the LORD.
1. THE Prophet distinguisheth the Olde Covenant, from the Newe, by descrybing the Olde, what it was, howe broken, and howe punished. For the first, the ten Commaundements, and the rest of the Lawe delivered vntounto them, when they came out of Aegypt, was the Covenant of olde; wherein GOD promised, To bee their GOD, vponupon Condition, That they did all that hee commaunded them: and, they accepted the Condition. So, Albeit there was Grace heere, in sundrie Articles, covenanted, yet the forme of the Covenant, was lyke the Covenant of Workes. Compare Ierem. xvij.23. with Ierem. xxxj.31.32.33. &c.
2. For the next: They continued not in it, through leaning to their owne strength, and seeking to establish their owne Righteousnesse; beeing ignorant of the Righteousnesse of GOD. They dealt deceatfullie in the Covenant, and fell to open Idolatrie, from tyme, to tyme. SO, By the Covenant of Workes, no man will bee found steadfast.
3. For the punishment of it: I regarded them not. In the Hebrew it is as much, as, I Lorded it over them: That is, Vsed My Husbandlie, and Lordlie Authoritie over them, and so misregarded them.
Whereof wee hauehave to learne, 1. That as GOD'S Lordship, and Husbandship, is an Obligation of doing well to the Covenant keeper; So is it a Declaration, of his just Freedome, and Authoritie, to punish the Covenant breaker. 2. That when GOD is pleased, to exercyse his Dominion, and Authoritie, over Covenant breakers, the transgressour falleth in missregarde with GOD: that is, As little account is made of his lyfe, as of one without the Covenant. 3. That to bee missregarded of GOD, is the summe of all Iudgement. 4. That the impotencie of the people, to keepe the Olde Covenant, did not exeeme them from the punishment due to the breaking of it.
4. The LORD maketh their instabilitie in the Olde Covenant, the Reason of his making of a Newe one. Wherein the Lord's Bountie is verie remarkable; Who, out of our evill, taketh occasion, to doe vsus so much more good: And, because of mens instabilitie in the Olde Covenant, maketh another Covenant, whereby hee maketh vsus to persevere in obedience.
Vers. 10. For, this is the Covenant that I will make with the House of Israell, after those dayes, sayeth the LORD: I will put My Lawes into their mynde, and wryte Them in their heartes; and I will bee to them a GOD, and they shall bee to Mee a People.
THIS is the better Covenant, contayning better Promises, whereof CHRIST is Mediatour, and Suretie, vntounto all them that belieue in Him.
Wherein consider, 1. That all the Articles are Promises; and, so, doe requyre in the partie that will joyne in the Covenant, Fayth, to embrace the Promises; that the Covenant may bee agreed vntounto on both sides: GOD promising, and the needie Sinner heartilie accepting. 2. That, what is requyred in the Olde Covenant, as a Conditoin, is heere turned into a Promise, by GOD, in the Newe. In the Olde Covenant, hee requyred obedience to his Commaundementes: and heere hee promiseth, to wryte his Lawes in our heartes. GOD vndertaketh to doe our parte in vsus, if wee will belieue in Him. 3. That the sense of Wantes, and the feeling of our Imperfections, yea, of our heartes wickednesse, and carelesnesse, both of heart and mynde; yea, the feeling of the inlacks, or defects, of repentance & fayth, are not just hinderances, to make a soule that gladlie would bee reconciled with GOD, in CHRIST, stand abacke, from embracing this Covenant: But, by the contrarie, the feeling of sinfulnesse, in mynde, and heart, are Preparations, to fitte vsus, and set vsus on, to joyne in this Covenant, wherein GOD vndertaketh to helpe, and remede, all these felt evills, through His CHRIST; by putting His Lawes in our Mynde, and wryting them in our Heartes. For, what is this else, but to illuminate our Mynde, more and more, with the vnderstanding of His Will; and, to frame our Heart, and Affections, to the obedience of the same? 4. That, by the Covenant, Comfort is provyded for sinners, who are humbled in the sense of their sinnes: and no doore opened for presumption, nor rowme given to prophane persons, to goe on their wayes, blessing themselues. For, the maker of the Newe Covenant praesupposeth two thinges: First, That His partie renounce his owne righteousnesse, which hee might seeme able to hauehave by the Olde Covenant. Next, That hee flee, for Reliefe, to GOD, in CHRIST, to hauehave the Benefites promised in this Newe Covenant. Which if hee doe, it is impossible that hee can eyther leane to his owne Merites, or liue in the louelove of his sinfull Lustes. 5. That, by this Covenant, such an Vnion is made betwixt GOD and the Believer, that the Believer is the LORD'S Adopted Chylde, and the LORD is the Believer's GOD, All-sufficient for ever; promising to bee All to the Believer, which, TO BEE OVR GOD, may importe; and, to make the Believer All that one of HIS PEOPLE should bee.
Vers. 11. And, they shall not teach everie man his neyghbour, and everie man his brother, saying, Know the Lord: For, all shall knowe Mee, from the least, to the greatest.
1. WHyle Hee sayeth, They shall not teach every man his neyhgbour, hee doeth not meane, that his Word, and Ordinances, and Ministerie appoynted by him, or brotherlie communion, for mutuall edification, shall bee missregarded, or not made vse of: But, by the contrarie, That hee will himselfe bee their Teacher, in these his owne Means: First, giving his Children a greater measure of the Spirite, and a more neare communion with himselfe, than of olde. 2. Making his Children so wyse vntounto Salvation, as they shall not hang their Fayth vponupon man's authoritie: but search, by all meanes, till they vnderstand the Mynde of GOD, the infallible Teacher, as hee hath revealed himselfe in his Worde. 3. So, clearing the Trueth, which is outwardlie taught vntounto them, by his owne Instrumentes, after so sure, and perswasiue a manner, by his Spirit, inwardlie; that the outward Teaching, shall bee no Teaching, in comparison of the inward Concurrence; according as wee heare those Samaritanes were taught, who believed indeede the Womans reporte, that they might goe to Christ: but when they were come to him, got so great satisfaction from himselfe, that they sayde vntounto her; Now wee belieue, not because of thy saying for wee hauehave heard him our selues, and know, that this is indeed that Christ, IOHN IV.42. So will the LORD inwardlie make his Trueth powerfull vntounto Salvation to his owne; that they may say to those that are his Instrumentes; Nowe wee belieue, not because of your saying, but because wee hauehave heard him our selues.
THEN, 1. It is not GOD'S will, that other mens Beliefe, should bee the Rule of our Beliefe: but that wee all search to vnderstand the Scriptures, and GOD'S Will revealed therein. 2. It is easie, from this Ground, to aunswere that famous Question: How know you such and such Grounds of Salvation? Wee aunswere: It is an Article of the New Covenant, They shall bee all taught of GOD.
2. Hee sayeth; They shall all knowe Mee, from the least, to the greatest.
THEN, 1. The Newe Covenant admitteth all Rankes, and Degrees of Persons; and excludeth none, high, nor lowe, that louelove to embrace it. 2. It may bee, in sundrie poynctes of Trueth, some of them bee ignorant, and misstaken, more nor other some: But of the saving Knowledge of GOD, in CHRIST, they shall all hauehave light, in a saving measure. 3. The greatest, as well as the meanest, in what-so-ever respect of Place, or Giftes, must bee GOD'S Disciples, in the studie of Saving Knowledge, and heartie obedience.
Vers. 12. For, I will be mercifull to their vnrighteousnesse; and their sinnes, and their iniquities, will I remember no more.
1. TO make vsus belieue the former Promises, hee addeth to a Newe Article, of Remission of Sinnes: because from the Conscience of those, ordinarilie, doe aryse our Doubts, and difficultie of drawing neare to GOD. THEN, 1. The Conscience of Sinne, must not dryue vsus away from GOD: but, rather, force vsus to run vntounto GOD, more humblie: because, onelie to such as come vntounto Him, in His CHRIST, is Remission of Sinne promised. 2. What-so-ever sorte of sinnes they bee, Vnrighteousnesse, or Sinne, or Iniquitie, they shall not hinder GOD to bee gracious to the Penitent, fleeing to this Covenant, for Refuge.
2. In saying, For I will bee mercifull, 1. Hee maketh His MercieMercy, pardoning Sinne, the REASON of His bestowing the former good things: His giving of one Grace, the Reason of giving another: even Grace, for Grace. 2. Hee maketh His MercieMercy, the Ground of all this Favour, and nothing in the man's person, or workes, or worthinesse of his fayth. 3. The word MERCIFVLL, is in the Originall, PACIFIED; and doeth importe both GOD'S respect to the Propitiatorie Sacrifice of CHRIST, which pacifieth Him towardes vsus; and, also, our duetie, in looking towardes it, as the Pryce of our Reconciliation.
3. In that the LORD joyneth the Promise, of putting His Lawe in the mynde, and wryting it in our heart, with the Promise of Remission of Sinnes, HEE TEACHETH VSUS, That Hee will hauehave everie Confederate Soule, that seeketh the Benefite of this Covenant, to joyne all these Benefites together, in their Claime; vvith Remission of Sinne, seeking to joyne the illumination of their mynde, renovation of their heart, and lyfe, at least in their desires, and endevours: and not to fever one of them from another; but studie, in vprightnesse, to hauehave them all.
4. Whyle Hee sayeth, Hee will remember their sinnes no more, HEE TEACHETH, 1. That Hee will never forgiue sinne, nor forget it, but set it ever in His sight, till a man enter into this Covenant with Him, through CHRIST. 2. That when Hee hath forgiven sinne, Hee forgetteth sinne also: what-so-ever Hee remitteth, Hee remooveth from His rememberance.
Vers. 13. In that Hee sayeth, A Newe Covenant, Hee hath made the first olde. Nowe, that which decayeth, and waxeth olde, is readie to vanish away.
FROM the name that the LORD giveth this Covenant, in calling it New, hee draweth two Consequences: The first, That the former Covenant, by this word, was declared olde. Next, That as it was declared olde; so was it declared, shortlie after, to bee abolished.
THEN, 1. The least word that proceedeth out of GOD'S Mouth, is weyghtie, and worthie of consideration. 2. What-so-ever GOD'S Word doeth importe, by due consequence, must bee taken for GOD'S Trueth, and GOD'S Mynde, as if it were expressed. 3. Seeing CHRIST is come, and the tyme is nowe of this Newe Covenant, wee knowe, that by GOD'S authoritie, the Leviticall Ordinances, and whole forme of the Legall Covenant, and Ceremoniall formes of worship, are abrogated.