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signs. This is to put that into an ordinance which God never put into it; to turn the wisdom of faith into carnal imagination. It requires the light of faith to apprehend the general exhibition of Christ to us in the

sacraments.

2. It is an honor to be employed in any sacred service that belongs to the worship of God, though it be of an inferior nature. This was the greatest honor that any were made partakers of under the Old Testament, that they served only to the example and "shadow of heavenly things."

3. So great was the glory of heavenly ministration in the mediation of Jesus Christ, that God would not at once bring it forth in the church, until he had prepared the minds of men by types, shadows, examples, and representations of it. This was the end of all legal institutions of divine worship and service; and well is it for us, if we have a due apprehension of the glory of the heavenly ministration of Christ now it is introduced.

4. That our utmost care and diligence in the consideration of the mind of God, is required in all that we do about his worship.

The generality of men have been stupidly negligent herein, as if it were a matter wherein they were not at all concerned. When once men come to such an unconcernedness in the worship of God, as to engage in it they know not why, and to perform it they care not how, all manner of impiety will ensue in their lives, as is manifest from experience beyond the evidence of a thousand arguments.

It were no hard thing to demonstrate, that the principal way and means whereby God expects we should give glory to him in this world, is by a due observance of the divine worship he hath appointed. For herein

do we in an especial manner ascribe to him the glory of his sovereignty, of his wisdom, of his grace and holiness; when in his worship we bow down our souls under his authority alone. And when we see such an impress of divine wisdom on all his institutions, as to judge all other ways folly in comparison of them; when we have experienced of the grace represented and exhibited thereby, then do we glorify God aright.

VERSE 6.

But now hath he obtained a more excellent ministry, by how much also he is the mediator of a better covenant: which was established upon better promises.

$1. Connexion of the words, and the subject stated. (2. First, the comparative excellence of the ministry of Christ. 3 Secondly, the proof the assertion. $4. (1.) Christ is a Mediator. $5, 6. (II) Of a better covenant, $7. (III.) Established on better promises. $8, 9. Whether the two covenants are really distinct, or only differ in administration. $10. To what end did the old cove nant serve? $11. How it came to be a special covenant to Israel? $12. Wherein the two covenants differ? $13. The Socinian gloss refuted. §14-16. (IV.) Observations.

§1. In this verse begins the second part of the chapter, concerning the difference between the two covenants, the Old and the New, with the pre-eminence of the latter above the former; and of the ministry of Christ above the High Priests upon that account. There are two parts of the words:

First, The excellency of the ministry of Christ asserted, by way of comparison; "He hath obtained a more excellent ministry: and the degree of that comparison; by how much also.”

Secondly, He annexeth the proof of this assertion; in that he is the "Mediator of a better covenant, established on better, or more excellent, promises."

§2. First, The excellency of the ministry of Christ asserted by way of comparison. "But now hath he

obtained a more excellent ministry, by how much." As there is an opposition intended to the old covenant, and the Levitical priesthood; for the season is intended of the introduction of that covenant, and the better ministry wherewith it was accompanied.

That which is ascribed to the Lord Christ is (λesl8pya) a ministry. The priests of old had a ministry, "they ministered at the altar;" and Christ was (€178pyos Twν ayiwy, ver. 2.) "A minister of the holy things." Wherefore he had a liturgy, a ministry, a service committed to him. With respect to the church, his office is supreme, accompanied with sovereign authority; he is "Lord over his own house;" but he holds his office in subordination to God, being "faithful to him that appointed him."

The general way whereby our Lord Christ came to this ministry, was (Teluxnxs) "he obtained it;" importing the eternal purpose and counsel of God, designing him thereunto; and the actual call of God, in which many things concurred, especially his unction with the Spirit above measure, for the holy discharge of his office.

The quality of this ministry is, that it is (Sopalapus) more excellent. The original word, in the comparative degree denotes a difference with a preference, or a comparative excellency. Our Lord's ministry so differed from the Levitical as to be better than it, or more excellent. There is also added the degree of this preeminence, so far as it is intended in the present argument, in the word (or 4.) by how much. The excellency of his ministry above that of the Levitical priests bears proportion with the excellency of the covenant whereof he was the mediator, above the old covenant wherein they administered. It is now he closeth his discourse, which he had so long engaged in, about

"the pre-eminence of Christ in his office above the high priests of old." And, indeed, this being the very hinge whereon his whole controversy with the Jews depended, he could not give it too much evidence, nor too full a confirmation.

$3. Secondly, The proof of this assertion follows; by how much also he is the Mediator of a better covenant, established on better promises. The apostle intends to prove the excellency of the covenant, from the excellency of the Mediator's ministry. For on supposition of a better covenant to be introduced, it plainly follows, that he on whose ministry the dispensation of that covenant depended, must be more excellent in that ministry than they who appertained to the covenant now abolished. However, it may be granted that such as the priest is, such is the covenant; and such as the covenant is in dignity, such is the priest also. In the words there are three things observable;

I. What is in general ascribed to Christ, declaring the nature of his ministry; "He was a Mediator." II. The determination of his mediatory office to the new covenant; "Of a better covenant."

III. The proof of the nature of this covenant as to its excellency; "It was established on better promises." §4. (I.) (Merilns) a mediator, is one who interposeth between God and man, for the doing of all those things whereby a covenant might be established between them, and made effectual, 1 Tim. ii, 5, 6. "There is one God and one Mediator between God and man, the man Christ Jesus, who gave himself a ransom for all." The principal part of his mediation consists in giving himself a ransom, or a price of redemption for the whole church.

The Lord Christ in his ministry is called (es) the Mediator of the covenant, in the same sense as he is called (εyys) the surety, see chap. vii, 22.

1. To the office of a mediator it is required that there be different persons concerned. "A mediator is not of one, but, God is one," Gal. iii, 20; that is, if there were none but God concerned in this matter, as in an absolute promise, or sovereign precept, there would be no place for such a mediator as Christ is. It is further required,

2. That the persons entering into covenant be in such a state and condition, as that it is no way convenient, or even morally possible, that they should treat immediately with each other, otherwise a mediator to go between is altogether needless. It is moreover required,

3. That he who is this mediator, be accepted, trusted, and rested in, on both sides, so that the parties be everlastingly obliged in what he undertaketh on their behalf; and such as admit not of his terms, can have no benefit by the covenant. "Behold, saith God, my servant whom I uphold, mine elect in whom my soul delighteth." (Eveudonoa, Matt. iii, 17. "In whom I am well pleased.

4. A mediator must be a middle person, between both parties entering into covenant, and if they be of different natures, a perfect complete mediator ought to partake of each of their natures in the same person.

5. A mediator must be one who voluntarily undertaketh the work of mediation. This is required of every one who will effectually mediate between any persons at variance to bring them to an agreement on equal terms.

6. In this voluntary undertaking to be a mediator, two things were required:-that he should remove whatever kept the covenanters at a distance, or was a cause of enmity between them; for such an emnity is supposed, or there had been no need of a mediator;

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