(1.) AerywariZw, which is framed of de7yuu, is but once used in the New Testament, Col. ii. 15, where we render it to “make a show;” that is, a representation of what was done. ‘Yaéderywa, the word here used, is an “ example” showing or declaring any thing in a way of instance: John xiii. 15, ‘Yxéderywu tdana iui,—<I have given you an example,” saith our Saviour, when he had washed his disciples’ feet; that is, ‘showed you, in what I have done, what ye ought to do also” So James v. 10, “Take, my brethren, the prophets for an example.” But whereas principally and commonly examples are patterns of other things, that which they are to be conformed unto, as in the places cited, John xiii. 15, James v. 10, this cannot be the sense of it in this place; for the heavenly things were not framed and fashioned after the example of these, but on the contrary. _ Wherefore examples are of two sorts, “ effigiantia” and “ effigiata;”
Olrives.
, ANarpsvoucs.
‘Trodelymart.
38 AN EXPOSITION OF THE [CHAP. VIIL
that is, spwrérure and zxrure,—such as other things are framed by, or such as are framed by other things. In this latter sense it is here used; and I would choose to render it by a “resemblance.” It is less than dz?ywa, “ simile,” “ quiddam,’—an obscure representa- tion. Hence it is added,—
Kai oud, “and the shadow.” Some suppose a “shadow” is taken artificially, and opposed unto an express image or complete delineation of any thing, by a similitude taken from the first lines and shadows of any thing that is after- wards to be drawn to the life; and so they say it is used Heb. x. 1, “The law had only a shadow of good things to come, and not the express image of the things themselves.” But properly it is taken naturally, and opposed unto a body, or substance: Col. ii. 17, “Which are a shadow of things to come; but the body is Christ.” It is in- different in whether sense we here take the word, for what is affirmed is true in both. If we take it in the first way, it intends that ob- scure delineation of heavenly mysteries which was in the legal insti- tutions. They did represent and teach them, and so were taught and represented in the divine service of those priests; but it was so obscurely, that none could see ther beauty and excellency therein. If it be used in the latter way, then it declares that the substance of what God intended in all his worship was not contained nor com- prised in the services of those priests. There were some lines and shadows, to represent the body, but the body itself was not there. There was something above them and beyond them, which they reached not unto.
(2.) The things themselves whence they are restrained by this limi- tation are expressed; “of heavenly things.” The things intended in these words are no other than what God showed unto Moses in the mount; and therefore we shall defer our inquiry into them until we come unto those words. This, therefore, is the meaning of the words: ‘ The whole ministry of the priests of old was in and about earthly things, which had in them only a re- semblance and shadow of things above.’ And we may observe by the way,—
Obs. I. God alone limits the signification and use of all his own institutions—We ought not to derogate from them, nor to take any thing out of them which God hath put into them; nor can we put any thing into them that God hath not furnished them withal. And we are apt to err in both extremes. The Jews to this day believe that the ministration of their priests contained the heavenly things themselves. They do so, contrary to the nature and end of them, which the Scripture so often speaks unto. This is one occasion of their obstinacy in unbelief. They will imagine that there was nothing above or beyond their legal institutions, no other heavenly
Kai cxd.
~ 4 Tay txaupavicay.
ee
VER. 5.] . EPISTLE TO THE HEBREWS. 39
mysteries of grace and truth but what is comprised in them. They put more in them than ever God furnished them withal, and perish in their vain confidence.
It hath so fallen out also under the new testament. God hath instituted his holy sacraments, and hath put this virtue into them, that they should represent and exhibit unto the. faith of believers the grace which he intendeth and designeth by them. But men have not been contented herewith; and therefore they will put more into them than God hath furnished them withal. They will have them to contain the grace in them which they exhibit in the way of a promise, and to communicate it unto all sorts of persons that are partakers of them. Thus, some would have baptism to be regenera- tion itself, and that there is no other evangelical regeneration but that alone, with the profession which is made thereon. Every one who is baptized is thereby regenerated. The sign and figure of grace, they would have to be the grace itself. Nothing can be in- vented more pernicious unto the souls of men; for all sorts of per- sons may be brought to a ruinous security about their spiritual condition by it, and diverted from endeavours after that real internal work, in the change of their hearts and natures, without which none shall see God. ‘This is to put that mto it which God never placed there. Some suppose it to be such a distinguishing, or rather sepa- rating ordinance, that the administration of it in such a way or at such a season, is the fundamental rule of all church fellowship and communion ; whereas God never designed it unto any such end.