Commentary on Hebrews

§. 79. Of Observations raised out of Heb. Chap. 8. v. 8, 9, 10, 11, 12.

〈◊〉 . 8. I. TRransgressors of a covenant are blame-worthy. God doth here himself find fault with them. See §. 30.

II. Weakness of the covenant excuseth not transgressors thereof. The old covenant 〈◊〉 weak, yet the transgressors thereof are blamed. See §. 30.

III. God spake in the mouth of his Prophets. These phrases, He saith, Thus saith the Lord, prove the point. See §. 31.

IV. God enters into covenant with men. This is the main intendment of this testimony. See §. 39. &c.

V. The new covenant is a remarkable matter. Therefore this note Behold, is prefixed. See §. 32.

VI. The new covenant was reserved to the days of the Gospel. Those were the days then to come. See §. 33, 34.

VII. God's promises are as performances. Therefore they are set down in the time present. The days come. See §. 33.

VIII. The last covenant is ever fresh. This Epithite, new, intends as much. See §. 35.

IX. The Church is as an house. It is here so called. See §. 36.

X. The spituall privileges of the ancient Jews belong to Christians. In this respect Christians are comprised under those titles, Israel, Judah. See §. 36, 38.

XI. All nations under the new covenant are united. Israel and Judah that were divided kingdoms, are here set down united under the new covenant. See §. 37.

Vers. 9. XII. The new covenant is not such an one as the old was. It is not according to that, but better. See §. 54.

XIII. The old covenant was a divine covenant. I made it saith the Lord. See §. 54.

XIV. The old covenant was established with the Israelites in the wilderness. The fathers here mentioned were they who lived in the wilderness. See §. 54.

XV. Men are prove soon to revolt. In that day wherein God first established his covenant with the Israelites they revolted. See §. 55.

XVI. God gives deliverance. I lead them out of Egypt saith the Lord. See §. 55.

XVII. Memorable matters are to be remembered. The mention of that memorable deliverance out of Egypt so long after giveth proof hereof. See §. 57.

XVIII. A time of special providence is a fit covenanting time. Such was the time of God's bringing Israel out of Egypt when he renewed his covenant with them. See §. 57.

XIX. God deals tenderly with his people. These phrases, took them by the hand to lead them, gives evidence hereunto. See §. 55.

XX God fully delivereth his. He leads them out of their danger. See §. 56.

XXI. Men are prone to slight God's kindness. This is here exemplisied in the Israelites led out of Egypt. See §. 57.

XXII. Abuse of God's kindness provoketh him to cast off his people. So hath he dealt with the Israelites. See §. 59.

Vers. 10. XXIII. Christians must be distinctly informed in their privileges. This I collect from the inference of the particulars of the new covenant upon abrograting the old. See §. 60.

XXIV. God is the author of the new covenant. It is God that saith thereof. I will make. See §. 40, 45.

XXV. The best things are reserved to the latter times. These times are implied under this phrase, after these days. See §. 61.

XXVI. It is God that worketh on men's souls. The inward parts here mentioned, and hearts, are put for their souls. See §. 64.

XXVII. God's work is an effectual work. He puts into. See §. 65.

XXVIII. God's work abides. This phrase I will write, intends as much. See §. 63.

XXIX. God's first informs the mind. He first puts his laws into men's minds. See §. 66.

XXX. The Lord is in specia •… l a God to his confederates. Thus he here promiseth to be. See §. 67.

XXXI. God hath a peculiar people. Such are they whom he takes to be his people. See §. 68.

XXXII. God's peculiar people will answerably carry themselves. This phrase they shall be to me a people, implieth the duty and disposition of God's people. See §. 69.

Vers. 11. XXXIII. Knowledge of the Lord, is, a privilege of the new covenant. It is here reckoned among the privileges thereof. See §. 72.

XXXIV. There needs not such means of instruction under the new covenant, as needed under the old. This is the main point intended under this phrase, they shall 〈◊〉 teach, &c. See §. 70, 71.

XXXV. All of the new covenant have knowledge of the Lord. This is here plainly express •… d. See §. 73.

XXXVI. Knowledge aboundeth under the new covenant. The inference of this phrase, all shall know me, &c. upon that which went before proves as much. See §. 73.

Vers. 12. XXXVII. Pardon of sin is the ground of other privileges of the new covenant. The inference of this privilege upon the former by the causal particle, for, giveth proof hereof. See §. 74.

XXXVIII. God is pacified toward his confederates. The meaning of this word merciful intends as much. See §. 75.

XXXIX. Sins of God's confederates deprive them not of his favor. He is merciful to their sins: that is he pardoneth them. See §. 76.

XL. All sorts of sins are pardoned to God's confederates: these several titles, unrighteousnesses, sins, iniquities, being all of the plural number comprise all manner of sins under them. See §. 76.

XLI. God fully acquitteth his confederates. He remembereth their sins no more. See §. 76.

XLII. The promises of the new covenant are absolute. So are these here mentioned, and like to these are all others. See §. 77.

§. 80. Of the old Covenant abrogated.

THe conclusion of the Apostles argument concerning the deficiency of the old covenant is here laid down.

The argument was this,

If the first covenant had been faultless, no place had been sought for the second.

But place was sought for a second.

Therefore the first was not faultless.

The proposition is plainly set down in the seventh verse.

The assumption is largely proved by a divine testimony, v. 8, 9, &c.

The conclusion is here in this Text.

This conclusion is laid down as a just consequence following upon the foresaid testimony, as is evident, by this clause, In that he saith,

The force of the consequence lieth in this, That the introduction of a new form presupposeth the abolition of the former. The building of a new house, where an old one was, presupposeth a pulling down of the old.

The word, covenant, is not in the Greek: but fitly supplied out of the eight verse.

Of this epithet, new, see v. 8. §. 35.

Why the old covenant is called the first. See v. 7. §. 27.

The word translated, he hath made old, is the same that is used, Chap. 1. v. 11. §. 139. Only that is of the passive voice, and signifieth to wax old: but this of the 〈◊〉 , and signifieth, to make old; so as this is here meant of the long continuance 〈◊〉 that covenant, as if, like an house •… , or a garment, or a man, by long continuance it 〈◊〉 old: for the new covenant hath already continued longer then that did, and 〈◊〉 is not old: but continueth new.

The old covenant, whereof the Apostle speaketh, continued little more then the 〈◊〉 of fifteen hundred years. Namely, betwixt Moses and Christ: yet the new covenant hath continued above sixteen hundred years, and is still new, and so will be to the end of the world, though the world should continue more years then yet it 〈◊〉 done.

The oldness of the covenant, here mentioned, is by reason of the weakness and 〈◊〉 of it. God hath dealt with it as with an old thing, which is of to further use: he hath taken it away, and put a new one instead thereof.

It is here taken for granted, that the covenant made with the Jews was an old one. So it is expressly styled, 2 Cor. 3. 14. That covenant is comprised under those 〈◊〉 things, which are said to be past away, 2 Cor. 5. 17.

• 1. So it was in regard of the scantinesse and faultiness of it, see v. 7. §. 27.
• 2. It is made and manifested to be old by substituting a new one in the room of it. This reason the Apostle himself here induceth.

This the Apostle thus concludeth, to draw the minds of Christians from it. As be 〈◊〉 the covenant that now we have, new, to move us the rather to rest thereupon: so the other old, to keep us from resting upon it. Old things are not regard •… d. Who will purchase an old rotten house? who cares for old ragged apparel? who 〈◊〉 relish old musty bread? As old things are passed away, (2 Cor. 5. 17.) so they are passed by and not regarded.

If the Jewish covenant be abolished because it was old, how much more must the old man be put off, Eph. 4. 22. and the old leaven be purged out, 1 Cor. 5. 7.

§. 81. Of the meaning of the latter part of the 13. verse.

FRom the forementioned conclusion the Apostle inferreth another consequence concerning the vanishing away of that which is old: which he thus bringeth in, Now that which decayeth, &c. The conjunction translated now is the ordinary conjunction of opposition, which we usually translate, but. As in other places, so here, it is used as a mere supplement for introduction of another clause.

The word thus translated that which decayeth, is drawn from the same root, that the former verb, (translated made old §. 80.) was. Here it is a participle of the passive voice, and so is translated by most Latin interpreters, that which is made old, Thus it hath reference to God's disposing of it. He appointed it to be but for a time, and after that time to be abrogated.

The other phrase, waxeth old, is a participle and taken neutrally, and •… itly translated as it is. It is derived from a noun which signifieth old age, Luk. 1. 36. The verb is used to set out the old age of Peter thus, when thou shalt be old, John 21. 18. This hath reference to the imbecility of the covenant itself: which like an old man is so feeble as it cannot long last.

The two foresaid metaphors show two reasons of the abrogation of the old covenant.

One is taken from the will and wisdom of God. He appointed it so to be. That which God appointeth to be disannul'd cannot stand. Who hath resisted his will? Rom. 9. 19. Who can establish that which God will cast down? whosoever attempt any such thing shall be found like to the builders of Babel, whose work was brought to confusion, Gen. 11. 9. Oft have the Jews attempted to build their Temple again, since the last demolishing of it, but never could they effect it.

The other reason is taken from the weakness of the covenant itself. How can that continue which hath no ability to abide? The grass of the field and flower of the 〈◊〉 , on this ground soon decay and wither away, 1 Pet. 1. 24. So all things of this world.

Such being God's purpose concerning the foresaid covenant: and such being the nature of the covenant itself, the Apostle might well infer, that it was ready to va •… .

The word translated to vanish, is a substantive: and signifieth a not appearing, or a vanishing away. It is such a compound as the adjective was which is used, Chap. 4. v. 13. §. 76. and translated, not manifest. There is another adjective of the same composition, which signifieth, that which is with-drawn out of sight: which appeareth not: which is not seen, Luk. 24. 31. Thus the word of my Text signifieth such a removing of a thing as makes it to be seen no more. It here implieth an abrogation of the old covenant.

This adverb, ready, or nigh, is added in reference to the time, wherein the Apostle wrote this Epistle: which was before the last Temple was demolished by the Romans. Till that time many of the rites of this old covenant were tolerated. They were not as yet all of them totally, and utterly vanished. But the time of their utter abolishing was at hand, therefore he saith of the old covenant, that it is ready to vanish away. There was a time for the honorable funeral of so solemn a matter: as there useth to be a time for the burial of honorable persons after they are dead.

Peoples minds could not suddenly be drawn to an utter rejection of such things as had a divine institution, and were of so high account as the rites of the old covenant were, while the date thereof continued.

§. 82. Of the resolution and observations of Heb. 8. 13.

IN this verse the abrogation of the old covenant is concluded. Hereabouts are two points.

• 1. The inference of the conclusion upon the premises, in these words, In that 〈◊〉 saith a new.
• 2. The substance thereof: wherein observe two points.
  • 1. The condition of the covenant.
  • 2. The abrogation thereof.

The condition is set out in this phrase, He hath made the first old, and further amplified two ways.

• 1. By an intimation of the author. He hath made. That is God.
• 2. By a distinction of the covenant: in this word, first.

The abrogation of the covenant is

• 1. Expressed in this phrase, Vanish away.
• 2. Illustrated two ways.
  • 1. By the reasons thereof, which are two
    • The one on God's part, He hath made old.
    • The other on the nature of the covenant itself, It waxeth old.
  • 2. By the limitation of the time, In this word, Is ready, or nigh.

Doctrines.
• I. There was a covenant before the new one. This is implied under this numeral particle, first
• II. The first covenant was a •… old covenant. It is here so called.
• III. It was God that made the first covenant old. So it is here said. He made.
• IV. The first covenant was made void by introducing a new one. This is evidenced by this phrase, In that he saith a new.
• V. That which God appointed to be disanulled cannot stand. This is gathered out of the first reason for abr •… gating the old covenant, implied in the meaning of the Greek word translated decayeth.
• VI. That which is in it sel •… feeble will fail. This is gathered out of the other reason, implied under this word, waxeth old.
• VII. The old covenant is abrogated. This word vanisheth away, giveth proof hereunto.
• VIII. There was a time for the utter abolishing of the old covenant. This word, 〈◊〉 ready, 〈◊〉 , is nigh, intend •… th as much.

•… . 1. A general Analysis of the ninth Chapter to the HEBREWS.

H is Chapter contains a particular exemplification of this general proposition, Christ is the substance of the legal shadows.

The general proposition is comprised under these words, We have an high-Priest, who is a Minister of the Sanctuary, and of the true Tabernacle 〈◊〉 the Lord pitched, Heb. 8. 1, 2.

Hereupon is confirmed that which in the latter part of the former Chapter he as •… , that by bringing in a new covenant, the old is abrogated, Heb. 8. 13.

Of the foresaid exemplification there are two parts,

• 1. A declaration of sundry shadows of the law, from the beginning of this Chapter to v. 11.
• 2. A manifestation of the accomplishment of them in and by Jesus Christ, from the beginning of the 11. verse to the end of the Chapter.

〈◊〉 〈◊〉 down the shadows of the law,

• 1. He draws all to two heads.
• 2. He brancheth out those heads into their several parts.

The two head •… are,

• 1. Ordinances of divine service.
• 2. The place where they were observed, A worldly Sanctuary, v. 1.

The place is first touched upon, and distinguished into two parts, which are styled, The first and second tabernacle.

He distinctly showeth what were the most memorable types in each of these.

In the first he reckoneth up three.

• 1. The Candlestick.
• 2. The Table.
• 3. The shewbread, v. 2.

In the latter he mentioneth seven.

• 1. The Golden Censer.
• 2. The Ark.
• 3. The golden pot that had Manna.
• 4. Aaro •… s Rod that budded.
• 5. The Tables of the covenant.
• 6. The Cherubims.
• 7. The Mercy seat, v. 4, 5.

Ordinances of divine service are comprised under two heads. One concerneth the things, which the ordinary Priest did in the first Tabernacle, v. 6.

The other such things as the high Priest did in the second Tabernacle.

These are,

• 1. Generally propounded, v. 7.
• 2. Particularly explicated.

In the explication is set down,

• 1. Their general signification.
• 2. The reason thereof.

Their general signification was, that there was another holy place, and holy services to come for perfecting that which they could not v. 8, 9.

The reason is taken from their nature, that they were external and carnal ordinances, v. 10.

2. The second part of this Chapter beginning with the eleventh verse, showeth the excellency of Christ's Priest-hood in accomplishing those things, which by the legal rites could not be accomplished. This is,

• 1. Generally propounded.
• 2. Particularly confirmed.

In the general, two points are expressed,

• 1. That Christ entered into the true Tabern •… cle which is heaven itself, v. 11.
• 2. That he entered with his own blood which wa •… of infinite value.

This value he proveth by the effect thereof, thus expressed, having obtainedete •… nall redemption, v. 12.

He beginneth his confirmation with the latter point, which he •… meth.

1. By an argument of unequals, the greater being inferred from the less.

The less was that the blood of beasts under the law had a virtue to purify the flesh, v. 13.

The greater is, that the blood of Christ hath a virtue to purge the conscience, v. 14.

The former point, that Christ entered into heaven with his own blood, is confirmed two ways,

• 1. Simply, by an argument taken from that office which Christ undertook for us▪ •… amely, to be the mediator of the New Testament, v. 15.

  This argument is confirmed two ways,

  • 1. By the necessity of the thing itself, v. 16.
  • 2. By the invalidity of a testament without the death of the 〈◊〉 , v. 17.
• 2. Comparatively in relation to the types under the law.

The truth must be like the types: but the types were with blood: therefore the truth also must be so, v. 18.

That of types is proved by an induction of particulars.

• 1. By Moses sprinkling the book of the covenant with blood, v. 19.

• 2. By sprinkling all the people there with, v. 19.

  This is amplified by the warrant that Moses had, v. 20.

• 3. By sprinkling the Tabernacle.
• 4. By sprinkling all the vessels of the ministry, v. 21.
• 5. By purging almost all things with blood, v. 22.

All the fore-mentioned particulars are amplified with the necessity of that course in this phrase, without shedding of blood is no remission, v. 22.

From the foresaid premises, the Apostle concludeth the main point, that the types being purged with blood, there must needs be a more excellent way of conse •… rating heavenly things, which is, by the blood of the Son of God himself, v. 23.

The Apostle having cleared that main point, concerning the invaluable price of man's redemption, which was Christ's own blood, wherein he shown himself to be a far more excellent Priest then they under the Law, he returns to other points o •… difference betwixt legal Priests and Christ.

• 1. It was said of those Priests that they entered into the Tabernacle: but here of Christ, that he entered into heaven itself, v: 24.
• 2. It is said of them, that they entered once every year: but Christ once •… or all, v. 25, 26.

This latter is confirmed,

• 1. By the common condition of death which is but once, v. 27.
• 2. By the perfect effect thereof, which is to take away sins.

This is confirmed by the blessed issue of such as believe on him, which is that 〈◊〉

§. 2. Of granting truth in case of controversy.

THe Apostle having in the former Chapter set forth the excellency of Christ's office, and that especially by the covenant which was ratified thereby: here he 〈◊〉 the execution of that office: and that after the same manner he did the 〈◊〉 itself: which is comparatively: resembling it to the legal Priests manner of 〈◊〉 their office: but so, as he far preferreth Christ.

The comparison is largely set forth in both the parts thereof.

In the former part, the Priests manner of executing their function, from the beginning to the eleventh verse.

In the latter Christ's manner of executing his, from v. 11. to Chap. 10. v. 19.

The execution of the legal Priests office is set out by several rites and types appertaining thereto: which are generally propounded in this verse.

The general proposition is thus knit to the former discourse, Then verily the first: O •… therefore truly even the first.

O •… the adverb translated verily. See Chap. 7. v. 5. §. 37.

Of the conjunction translated then, See Chap. 4. v. 14. §. 82.

The word, covenant, is not expressed in the Greek: yet necessarily understood, by reason of the inference of this verse upon the last verse of the former Chapter, where 〈◊〉 spoke of this covenant and called it, the first.

The manner of inferring the general proposition in this verse, upon the latter end of the former Chapter, manifesteth a prevention of an objection against that which had been delivered about the abrogation of the old covenant. The objection might be this,

If the first covenant had also ordinances of divine service, why was it abrogated?

In answer hereunto the Apostle first granteth the substance of the objection, that it had indeed divine ordinances, but with all inferreth that they were external and carnal, imposed only for a time, v. 10.

By this it appears that in matters •… f dispute, a truth must be granted, even to that which we speak against. Thus this Apostle who set himself to abase Levi in comparison o •… Melchizedek granted Levies prerogative in receiving tithes, Heb. 7. 5. And he that was very earnest against circumcision, and other points of Judaism, granted a pr •… ferment of the Jews, and profit of circumcision in the season thereof, Rom. 3. 1, 2. and Christ who denounced fearful woes against the Scribes and Pharisees, granted that they sat in Moses seat, Matth. 23. 2.

Thus we shall show that it is verity rather then envy, and desire of maintaining truth, rather then a contradicting spirit that moveth us to say what we say against any person or thing.

§. 3. Of legal ordinances o •… divine service.

THis numeral note of distinction, first, is attributed to that covenant which God made with the Jews under the law. Of the reason hereof. See Chap. 8. •… . 7. §. 27.

Of this covenant it is here said that it had ordinances.

The Greek word translated ordinances is derived from an adjective that signifieth just, or righteous. Of the notation of which word, see Chap. 1. v. 9. §. 114. This word in my Text is sometimes translated righteousness (Rom. 2. 26. and 8. 4. Rev. 19. 8.) sometimes judgment (which is always righteous) Rom. 1. 32. Rev. 15. 4. 〈◊〉 justification, Rom. 5. 16. and sometimes ordinance, as here and verse 10. and Luk. 1. 6. God's ordinances (and such are here meant) were all righteous in their season.

Of the notation of the Greek word translated, divine service. See Heb. 8. v. 5. §. 12.

There being two heads of types laid down in this verse, the first is styled ordinances o •… divine service. The other a worldly tubernacle.

Some divide that first head into two branches. 1. Ordinances. 2. Services.

The reason of this difference, is the ambiguity of the Greek word, which hath the termination both of the genitive case singular: and also of the accusative plural: and there is no article joined to distinguish the one or the other.

They who make these two distinct heads, thus distinguish them.

The former, they interpret, justifications, that is, expiations: which being legally, and externally taken, were effects of their rites and ceremonies. For by their many sacri •… ices and oblations, by their water of purification, and such other rites, they were legally cleansed; and expiations were made thereby: Lev. 4. 20, 26, 31, 35, Numb. 19. 19.

The latter translated divine service, they interpret to be the very rites and ceremonies themselves: as sacrifices, oblations, washings, feasts, and such like.

But seeing the end of these rites were for divine service: and to expiate, cleanse, and purify, I think it best to join the rites and effects of them together: as our English and other judicious translators, and learned expositors have done. For the words will very well bear this interpretation.

Thus they show that legal rites in their time were sacred and religious ordinanc •… s of divine service, and parts of God's worship, and means of expiation. In the New Testament the word is appropriated to divine service, and so translated, and service o •… God, v. 6.

Object. Why doth the Apostle then say, That they stood only in meats and 〈◊〉 , and were carnal ordinances, v. 10?

Answ. He denieth not the outward, legal service, and purging, whereof we speak; and whereby they were assured of spiritual purgings: but he denieth inward, spiritual expiation by them: and that of themselves.

Of the reasons why God ordained such external services, see Chap. 4. v. 8. §. 49, 50.

By this we have an evidence of God's care over his Church. In wisdom he saw it meet to put off the coming of his son into the world to the latter age thereof. Y •… t would he not leave his Church destitute of means, to nourish their faith and hope in Christ, to draw them to repentance, and to pacify their consciences. For after they had sinned, by their legal expiations, which put them in mind of Chris •… s death, their consciences were pacified.

§. 4. Of the Jewish Sanctuary.

THe second head of typ •… s here mentioned is styled, a worldly Sanctuary. The Greek word translated, Sanctuary, properly signifieth, holy; which, being of the new •… er gender, may be applied to thing or place. Here it is put for the place wherein all the typical rites, and legal ordinances were exercised. Hereo •… ▪ see more Chap. 8. v. 2. §. 4.

This is here called worldly, in opposition to heaven, v. 11. and Chap. 8. 2. This Epi •… hite is derived from the word translated world: whereof see Chap. 4. v. 3. §. 29.

This Sanctuary is that which in the next verse is called a tabernacle. It was made here in this world: of things of the world; such as were earthly: subject to decay, which things in heaven are not. It was a kind of portable Temple, made of poles, boards, & beasts-skins, which might at pleasure be taken down, and reared up again. Th •… rooms within it were divided by Silk curtains: the end of it was •… or people to assemble together for divine worship: there God manifested his presence, and caused his glory to appear, Ex. 29. 43. It was made in the first year of the Israelites abode in the wilderness, and reared up in the beginning of the second year, Exod. 40. 2. It was of the greater authority, because it was made after the fashion, which God shown unto Mose •… in the Mount, Exod. 25. 40. It continued to be of 〈◊〉 S •… lomons Temple was built: at which time it was carried into that Temple, 〈◊〉 •… here laid up, 1 King. 8. 4. According to the several parts thereof, it typified 〈◊〉 e •… angelical, and celestial truths; whereof the Apostle himself expresseth 〈◊〉 particulars in the verses following.

〈◊〉 only in general it is to be considered as the place where the ordinances of 〈◊〉 service were performed. And thus it showeth that it is meet to have a fit place 〈◊〉 〈◊〉 public exercising of divine servic •… . Though the type be taken away, yet 〈◊〉 eq •… ity thereof may remain. As there was of old a Tabernacle, and afterwards a 〈◊〉 for people to meet together for divine service; So by way of resemblance 〈◊〉 common equity, there may be such places as we call Churches, for people to 〈◊〉 together therein, and to observe evangelical ordinances. This seems to be 〈◊〉 in this phrase, when ye come together in the Church, and again, when ye come 〈◊〉 i •… to one place, 1 Cor. 11. 18, 20.

• 1. In such public places, people may have a mo •… e free access together.
• 2. A greater number may meet together.
• 3. They may the more conveniently abide together.
• 4. In such places they use to be least disturbed.

Th •… s is not to make men dote on buildings: or to place religion on such and such 〈◊〉 , or in such and such walls, (in these respects they would prove worldly; ) 〈◊〉 〈◊〉 for conveniences. And in regard of Christians meeting together, and the 〈◊〉 ordinances which they there perform, we may have such a mind to 〈◊〉 places, as the Jews had to the Tabernacle and Temple, Psal. 84. 1. and 122. •… . So much was foretold, Isa. 2. 3.

By this epithet worldly added to this word Sanctuary, he draweth the minds 〈◊〉 these Hebrews from doting too much on the Sanctuary, and the ordinances thereo •… ▪ He did before give the just due to those ordinances, in styling them, Ordinances of divine service: But to keep people from excess in esteeming of them too highly, here he showeth what in their substance they were. As God's ordinances, they •… ere highly to be esteemed in their season, but as earthly and external matters, not to be doted on above their use, and beyond their season.

Sanctuary is a word of high esteem; but worldly, is a matter of debasement▪

§. 5. Of the resolution of, and observations from Heb. 9. 1.

IN this verse is declared the privilege of the first covenant of grace. Here observe.

• 1. The in •… erence, in the word then.
• 2. The substance. Whereof are two parts.
  • 1. The kind of privilege.
  • 2. The place, where it was manifested.

The kind of privilege is manifested in two words,

• 1. Ordinances.
• 2. Divine service.

The place is set out,

• 1. By the holiness of it, in this word Sanctuary.
• 2. By the meanness of it, in this word worldly.

Doctrines.
• I. The first covenant of grace had special privilege •… s. This is gathered from the general sum of this verse, and from the inference of it on that which went before.
• II. T •… e meaner covenant was in time before the greater. The legal covenant was 〈◊〉 then the evangelical, yet it is styled the first.
• III. God's people had special ordinances under the first covenant. The mention of ordinances in this place intends as much.
• IV. The ordinances of the first covenant were concerning divine service. They are h •… re styled, Ordinances of divine service.
• V. The place of God's people's meeting together for divine service was an holy place. It is here called a Sanctuary.
• VI. The holy place under the law was but a worldly place. It is here so styled.

§. 6. Of many types setting out many mysteries.

IN this verse the Apostle beginneth to exemplify the two general points, which he had noted in the former verse: namely, the Sanctuary, where ordinances of divine service were performed, and then the ordinances them-selves.

The place is here in general styled a Tabernacle. Of this word Tabernacle, S •… e Chap. 8. v. 2. §. 5. Of it there were two special parts wherein ordinances of divine service were observed: One was called the holy place, which is here translated th •… Sanctuary. The other was called the Holiest of all, v. 3.

Quest. Why doth he rather speak of the Tabernacle, which was made in Mose •… time, and continued only to Solomon's time: rather then of the Temple, which was of the same fashion, and made to the same use: and far more glorious and lasting: and might be the better remembered.

Answ. He speaks of legal rites which were made by Moses, according to God's appointment, Chap. 8. v. 5. and in that respect it was more pertin •… nt to the Apostles purpose.

The former part of the Tabernacle is here styled the first, for they entered into that first. Thorough it they entered into the other.

This first Tabernacle was an especial type of Christ's body: as hath been shown Chap. 8. v. 2. §. 5.

This and the other types following give proof that there are many distinct mysteries of religion whereof God would have his people to take notice. This was one end of setting out divine mysteries in external and visible types, that thereby people may take occasion to inquire after the meaning of them: and so come in some measure to understand the mysteries contained under them.

• 1. Hereby the manifold wisdom of God is more clearly discerned.
• 2. Peoples understanding was much helped.
• 3. Their faith was greatly strengthened.
• 4. Their hope was exceedingly supported.

Hereby their folly is discovered, who think that a general knowledge is sufficient: namely, that there is a God: that he is to be served: but care not to inquire into the particular ways and means of serving him acceptably: and of trusting in him to salvation.

The several types of the law, were as several mysteries of religion: instead of them we now have Catechisms, Common places, Institutions, Bodies of divini •… y, Principles, Epitomes, Compendiums, Enchiridions, and other like means of instructing the people distinctly in the several mysteries of godliness. It will be 〈◊〉 wisdom well to use them all.

§. 7. Of the Candlestick in the Tabernacle typifying the Church.

THree especial types are here expressly set down to be in the first Tabernacle, which was the holy place.

The first of them was the Candlestick. This is distinctly described, Exod. 25. 21, &c. Wherein are declared.

• 1. The matter of it.
• 2. The parts of it.
• 3. The appurtenances there about.

In general the Candlestick was a type of the Church of Christ. The seven Churches, to which Christ wrote, are res •… mbled to seven Candlestick •… , Rev. 1. 20.

As a Candlestick holds out light, so the Church is the pillar and ground of the truth (1 Ti •… . 3. 15.) in that it holdeth forth the truth.

I will not deny, but that the Candlestick may typify Christ, as he is the head of the Church, who holds his members together, as the branches of the Candlestick are held together by the staff or stem.

Betwixt these there is no contradiction: for Christ may Synecdochically be put for the whole body, head and members, and so comprize the Church under him, as 1 Cor. 12. 12. and the Church may comprize under it the head also: So as, the Church excludes not Christ no more then the body excludes the head: nor Christ excludes the body; but is jointly to be considered with his body.

The Church was typified by a Candlestick rather then by the light, to show that of itself it hath no light. Light must be put into it, or it cannot shine.

In this respect light must be sought of God, John 1. 9. and acknowledged to be from God, Gal. 2. 20. and employed to his glory, Rom. 11. 36.

As the Church in general, so the particular parts and members thereof are taught by this type to hold forth that light which they receive, Phil. 2. 16▪ Every o •… e in his place, must labor to show •… orth that light of knowledge, or of any other 〈◊〉 that he hath received, to enlighten, direct, and comfort others thereby.

There are two especial ways of holding forth light.

One by instructing others. Another by walking as Children of light before others▪ Thus may, thus must Magistrates, Ministers, Parents, Masters; yea, and private Christians show themselves to be Candlesticks.

§. 8. Of gold the matter of the Candlestick typifying the purity and preciousness of the Church.

THe first particular noted about the Candlestick is the matter thereof▪ which wa pure gold, Exod. 25. 31. Gold of all metal is the most pure and precious Pure in that it is freest from dross, and least subject to rust.

In this matter it showeth that the Church is the purest society in the world▪ It is the •… oly Church: for,

• 1. Christ cleanseth it by his blood, v. 14.
• 2. He sanctifieth •… t by 〈◊〉 Spirit, 1 Cor. 6. 11.
• 3. By his word he sanctifieth them also, John. 17. 17.

Hereby trial may be made of public assemblies and private persons.

If public assemblies have pure ordinances and services: such as can abide the trial of the Lord's touch-stone, which is the word, then they are true Churches. In them we may safely abide.

To them we may draw others, and we may stand for the maintenance of them to the uttermost.

In like •… anner may particular persons be tried. Every man that hath this hop •… in hi •… , 〈◊〉 himself, even as Christ is pure, 1 Joh. 3. 3.

As Gold is a pure mettle, so it is very prec •… ous, Ezra. 8. 27. Isa. 13. 12.

This typifieth that precious esteem which God hath of his Church. In this respect it is styled a peculiar treasure unto God above all people, (Exod. 19. 5.) and the members of the Church are called God's jewels, Mal. 3. 17.

They must needs be precious in God's account, because they are bought with the precious blood of his son, 1 Pet. 1. 19. and decked with the precious graces of his Spirit.

Great is that encouragement which may be fetched from hence against such scorns and reproaches, as the world layeth upon the Church. She is in scorn called forsaken and d •… solate: but the Lord c •… lleth her, Hephei-bah, that is, my delight in her, Isa. 62. 4▪ These are those righteous ones who are more exc •… llent then their neighbors, Prov. 12. 26. Lazarus a poor beggar, was in this respect more excellent then Dic •… s. Angels attended Lazarus, and carried his soul to heaven when he died, Luk. 16. 22. But the devils attended Dives, and carried his soul to hell. On this ground it may well be said, Comfort ye, comfort ye the people of the Lord, Isa. 40. 1.

§. 9. Of the parts and ornaments of the Candlestick typifying the use and graces of the Church.

A Second particular concerning the typical Candlestick respecteth the parts thereof. These were partly for use, partly for ornament.

The parts for use were the seven lamps, Exod. 25. 37. There were six branches of the Candlestick, in each whereof was a lamp, and on the top of the shaft was the seventh. These were to give light: for into them the week and the oil was put.

These typify the manifold graces of God's Spirit, 1 Cor. 12. 8, &c. The number of seven, is a number of perfection. Though the graces of God's Spirit are in sundry particular respects different one from another, yet in this main end they agree, that they are all as lights.

The six branches were of use to hold out those lamps that they might give the better light.

They set forth those ministerial functions which Christ hath sanctified to his Church for holding out the light of his word. Ministers are needful to cause the light of God's word to shine forth the brighter. This they do by reading, expounding, preaching, and applying the word of God.

The parts of the Candlestick for ornament were Knops, flowers, &c. Exod. 25. 41.

By these God's care was typified in beautifying and adorning his Church with excellent ordinances and privileges: and the members of his Church with singular and several graces.

This teacheth us to behave ourselves decently or comely, 1 Cor. 14: 40. and to follow the things which are honest, just, pure, lovely, and of good report, Phil. 4. 8.

The branches and bowls came out of the shaft of the Candlestick, ( Exod. 25. 31, 32.) This typified that the functions and graces of the Church come from Christ: He giveth gifts to men, Eph. 4. 8, &c. For men are not snfficient of themselves to think anything as of themselves, 2 Cor. 3. 5.

This should stir us up to employ and improve the places and gifts we have to the end for which they are given. For an account will be taken, Matth. 25. 19, &c.

As the branches were supported and held up by the shaft, so Ministers and all Saints are supported, and enabled to do what belongs unto them by Christ. He makes able Ministers of the New Testament, 2 Cor. 3. 6. He worketh both to will and to do, Phil. 2. 13.

None therefore may arrogate anything to themselves, 1 Cor. 4. 6, 7. All is to be ascribed to Christ, 1 Tim. 1. 12.

§. 10. Of the appurtenances of the Candlestick.

A Third particular about the Candlestick concerneth certain 〈◊〉 . There is mention made of certain golden pipes which empty out of themselves oil into the lamps, Zach. 4. 12. The Prophet therein hath reference to the Candlestick in the Tabernacle. So as this typified a continual supply of grace to the Church.

Hereby we are taught to depend on Christ for supply from time to time: only our care must be to use those means which are sanctified unto us, as Aaron was to order the lamps upon the Candlestick before the Lord continually, Lev. 24. 5.

Among the appurtenances may be reckoned tongs, and snuft-dishes, all of pure Gold, Exod. 25. 38. These typified that Ecclesiastical discipline and government which is grounded on God's word, and thereby comes to be pure and 〈◊〉 as Gold. This is needful in the Church for preserving the pure light thereof.

They who have power in the Church, ought to be conscionable in the preservation and use of these snuffers, least the light of the word be too much obscured.

§. 11. Of the Table in the Sanctuary typifying communion with Christ.

THe second special type in the Tabernacle was the Table. This is expressly described, Exod. 25. 23, &c. Particulars considerable therein are.

• 1. The matter.
• 2. The form.
• 3. The appurt •… nances.

〈◊〉 general, the Table typified a communion of Saints with Christ. For one use of a Table is for people to sit together familiarly, and to eat and drink together thereat, 1 Cor. 10. 21.

There is a twofold communion of Saints with Christ.

One in this world by holy ordinances, in reference whereunto the Psalmist thus saith, Thou preparest a Table before me, Psal. 23. 5. And of wisdom it is said she 〈◊〉 furnished her Table: and thereupon thus inviteh her guests, Come eat of my bread, 〈◊〉 drink of the wine which I have mingled, Prov. 9. 2, 5.

The other in the world to come. This is it which Christ thus speaketh of, That 〈◊〉 〈◊〉 eat and drink at my Table in my kingdom, Luk. 22. 30.

This is a great favor, and highly to be esteemed. Haman accounted it a great honor that he was invited unto the Queens banquet with the King. Esther 5. 12. 〈◊〉 hath ever been accounted a great favor to invite one to his Table, especially when they admit them continually thereunto. Herein did David testify his good respect to Jonathan his friend, by vouchsafing his son, to eat bread at his Table con •… , 2 Sam. 9. 7. This honor have all Saints to sit and feed at Christ's Table.

Let us well use this privilege in his holy ordinances while here we 〈◊〉 , and then may we be sure to partake thereof eternally in the world to come.

Two cautions are duly to be observed while here we live.

One that we put not off Christ's invitation, lest we provoke him to protest, that none of those which were bidden, shall taste of my supper, Luke 14. 18, 24.

The other that we come not without a wedding garment, lest Christ cast us into ut •… darkness, Matth. 22. 13.

§. 12. Of the matter of the Table of the Sanctuary.

THe matter of the Table of the Sanctuary is said to be of Shittim wood; and pure Gold, Exod. 25. 23, 24.

Great question is made about that wood, which is called Shittim: whether it should be a kind of cedar, or pine-tree, or 〈◊〉 , or any other.

Not to spend time about that question, without all question it was some extraordinary kind of wood, not for ordinary things. It was a lasting wood, and therein like to our oak. The lxx Greek interpreters translate it wood that doth not 〈◊〉 .

The other part of the matter was Gold: which hath been shown to be a pure and precious metal, §. 8. It also s •… tterh out the lastingness of a thing: for Gold doth not rust and decay.

This double matter of the Table typified the two natures of Christ in one person.

The S •… ittim-wood his human nature, which was free from corruption, Psal. 16. 10.

The Gold, his divine nature, which was infinitely pure and precious yea and everlasting.

The second particular about the Table was the form and fashion of it: which was like a little Table, as long again as broad. Two cubits the length thereof, and a cubit the breadth thereof, and a cubit and a half the height thereof.

It was curiously set out with a border, and a crown round about it, Exod. 25. 23, 24. All these prefigured the glory of Christ, and the excellent graces wherewith he was adorned, Psal. 45. 2, 3, 4.

As these made him more lovely, so our hearts should be the more enamored with him.

The third particular were appurtenances, as rings, bars, &c. Exod. 25. 26. &c. These were to carry the Table up and down, and typified that Christ and the communion, which by him we have with God, should be published wheresoever the Church is.

Priests were to carry the Table by those bars: So Ministers especially are to publish this communion.

§. 13. Of the Shew-bread typifying Christ.

THe third special type in the Sanctuary, was the show-bread: hereof there is a brief expression thus, Thou shalt set upon the Table Shew-bread before me always, Exod. 25. 30, &c. But a more large description, Lev. 24. 5, 6, 7, 8, 9. There is declared.

• 1. The matter whereof it was made, fine flower.
• 2. The quantity of that matter; Two tenth deals in one cake or loaf.
• 3. The number of cakes, twelve.
• 4. The place where they were set, upon the pure Table before the Lord.
• 5. The order wherein they were set, in two rouse, six on a row.
• 6. An appurtenance belonging to them, pure Frankinsence upon each row.
• 7. The renewing of them, every Sabbath.
• 8. The persons to partake of them, The Priests, namely, Aaron, and his Sons.
• 9. The place where they were to be eaten, the holy place.
• 10. The vessels wherein they were to be set.

In general this Shew-bread was a type of Christ, who styleth himself the bread of life, John 6. 33, 35. As bread is to the body, the means of life, so is Christ to the soul. This doth Christ suther demonstrate by instituting bread to be one of the sacramental elements of the Lord's supper, of which he saith, This is my body, Matth. 26. 26.

The soul standeth in as great need of Christ, as the body doth of bread: and nothing but Christ can satisfy the soul, Act. 4. 12. This is that bread for which we should labor: even that which endureth to everlasting life, John 6. 27.

The title given to this bread is in our English translated show-bread. in Hebrew word for word, bread of faces. They were so called, because being dedicated and offered to God, they were set before the Ark, which was an especial type of Christ the Lord, and of his presence among them. The plural number, faces, is used in reference to the two sides of man's face. Now this bread stood before, or in the presence of the Lord. For so saith the Lord, Thou shalt set upon the Table shewbread before me (or at my faces) always, Exod. 25. 30. The LXX traslate it breads set before: wherein they have reference to the Ark, the type of God's presence. Our Apostle here stiles it, proposition of breads: but by a rhetorical figure which is called, Hypallage, a change of one thing for another: Proposition of breads for breads of proposition: (as they are called, Matth. 12. 4.) that is bread set before, or in the sight, namely of the Lord.

This title typifieth Christ appearing before God for us continually.

• The first particular about the show-bread, was the matter whereof it was made, fine flower. This was a type of Christ's incarnation and passion. He was as grain that grew out of the ground: and as grain ground in a mill and bolted. The breaking of the bread, and pouring out of the wind at the Lord's Supper sets forth as much. Thus cometh Christ to be the proper object of our faith. To this purpose saith Christ, Except a corn of wheat fall into the ground and die, it abideth 〈◊〉 : but if it die, it bringeth forth much fruit, Joh. 12. 24.

  The flower was fine to show the purity of Christ's nature,, Heb. 7. 26.

• The second particular was the quantity of flower: two tenths deal, in one loa •… or cake. One tenth deal, was an Omer full ( Exod. 16. 36.) which was about three pi •… ts: so as there were about three quarts of flower in one loaf: which was almost half a peck. Thus there was more then a bushel of flower for all the twelve 〈◊〉 .

  This typified the plenty of food which we have by Christ. They who have him shall feel no want, for Christ himself faith, I am the bread of life: he that cometh to me shall never hunger, Joh. 6. 35.

• 3. The number of loaves were twelve, Lev. 24. 5. This was in relation to the twelve tribes, which mystically comprise the whole Church under them, which the Apostle calls the Israel of God, Gal. 6. 16.
• 4. The place where they were set, is said to be before the Lord, Exod. 25. 30. Le •… . 24. 6. This typifieth Christ as a body containing all the elect under him: and 〈◊〉 and appears before God. Thus the 〈◊〉 Priest, wi •… h the names of the 〈◊〉 tribes, appeared before the Lord, Exod. 28 21. This is a point of admira •… comfort, whereby our faith may be much comforted in God's respect to Christ.
• 5. The order in which they were set was in two rouse; six in a row. This typified 〈◊〉 unity or order which is in the Church of God: which is the body of Christ. This unity and order of the Church is elegantly described, Cant. 4. 2. &c. They that 〈◊〉 careful to preserve this unity by keeping their rank and place, do thereby show 〈◊〉 they are of the Church of Christ, and that his Spirit ruleth in them. See more 〈◊〉 , Chap. 13. v. 23. §. 188.
• 6. An especial appurtenance was Frankincense on every row. This prefigured 〈◊〉 〈◊〉 acceptation which all the members of Christ's body have with God in the 〈◊〉 , Eph. 1. 6. This is that incense which is offered up with the prayers of all Saints, 〈◊〉 . 8. 3. By virtue hereof the Lord smelleth a sweet favor upon all the oblati •… of his people, even as he did upon Noah's burnt offering, 〈◊〉 . 8. 21.
• 7. The renewing of the show-bread every Sabbath ( Lev. 〈◊〉 8.) was, that bread 〈◊〉 always appear before the Lord, Exod. 25. 30. Thus is Christ continually be •… God for us, Heb. 10. 12.
• 8. The persons that were to eat that bread were Priests only. Lev. 24. 9. Mat. 12. 〈◊〉 This typified that they only have a right to feed on Christ, who were of the 〈◊〉 and royal Priest-hood, 1 Pet. 2. 5, 9. Behold here the prerogative of 〈◊〉 By feeding on Christ we are made partakers of eternal life, John. 6. 51.
• 9. The show-bread was to be eaten in the holy place, Lev. 24. 9. Christ is fit to be fed upon only in sanctified hearts. He dwelleth in our hearts by faith, Eph. 3. 17. 〈◊〉 are the everlasting doors which must be lift up for the King of glory to come 〈◊〉 to them, Psal. 24. 7.
• 10. The vess •… ls wherein these were to be s •… t, were of sundry sorts, Exod. 25. 29. 〈◊〉 were four 〈◊〉 sorts of dishes: two for the bread, and two for incense. One 〈◊〉 to hold the bread: the other to cover it. And again, one sort to hold the in •… , the other to cover it. This shown that holy things must be charily kept, 〈◊〉 . 7. 6. Our hearts are these dishes: which ought to be as pure as Gold. In 〈◊〉 this bread of life, and 〈◊〉 incense must be kept. They must be kept close from the dust of wickedness, yea, and of worldliness. Of Incense, and of the typical application thereof: see The Plaister for a Plague, on Numb. 16. 46. §. 25, 37, 38.

§. 14. Of the Sanctuary, or Holy place.

THe place wherein the foresaid types were, was called a Tabernacle, in the beginning of this verse. Of that title see Chap. 8. v. 2. §. 5. Here it is called San •… . The Greek word is an adjective; By the termination thereof it may be of the feminine gender singular, or of the 〈◊〉 gender plural, which makes it 〈◊〉 . Every of the types before mentioned, are of the feminine gender: so as this added as an epithet to each of them, may imply a quality of holiness belonging to them, as an holy Candlestick, an holy table, an holy shewb •… ead. But being compared with the next verse, where a like phrase is thus used, ( 〈◊〉 is called the Holiest of all, ) it will appear to be here used in the neuter gender, and plural number, and put for a place. Thus heaven is set out by a word of the plural number and neuter gender, Eph. 1. 20. and 2. 6. and 3. 10. This is an 〈◊〉 , and carrieth with it much emphasis.

Things are styled holy in a double respect.

• 1. In regard of their pure quality.
• 2. In regard of their sacred use.

In the former respect God is most properly by a kind of excellency styled 〈◊〉 , Isa. 6. 3. Rev. 4. 8. For God i •… both originally, and also infinitely holy. By virtue of communication, Angels are styled holy, (Mark. 8: 38.) By reason of that holiness wherein God at first made them, and to distin •… them from those Angels that fell and lost their holiness. Men also are called holy, by reason of the work of the holy Ghost, which sanctifieth them, and thereby reneweth that Image of God in them, in which man was at first created, 〈◊〉 . 4. 24.

In the latter respect concerning a sacred use, such things are styled holy, as are by divine institution set apart to that use: and that whether it be for once only, as the ground where Moses stood, Exod. 3. 5. Or for perpetual use, Thus sundry persons, vestures, instruments, rites, days, and places under the law are styled holy. Thus under the Gospel, the word, the ministry thereof, Sacraments, other ordinances, assemblies of Saints, are still •… d holy.

Such things as in God's word are styled holy, ought holily to be used. On this ground, the place whereon Moses stood was for that time holy, Moses was commanded to put off his shoes; Exod. 3. 5. That implied the laying aside of 〈◊〉 affections, when we have to do with God.

This title, Sanctuary; or (as it is in the ( f ) Hebrew and (g) Greek) holies; was purposely given to the place, to stir them up to have it in high and holy account, and in an holy manner to perform the services thereof.

The more to heighten their esteem the title given to the other part of the Sanctuaary is doubled: and to add the more emphasis, the words doubled are in the abstract thus, holiness of holinesses (Exod. 26. 33.) as song of songs (Cant. 1. 1.) and God of God's.

§. 15. Of the most holy place typifying heaven.

THe Apostle goeth on to set forth other special types, which were in the other part of the Tabernacle, which he describeth in the 3. verse.

He describeth it by the division of it from the former, and by the proper title given unto it.

We will first speak of the Title, and then of the division.

The word Tabernacle is here Synecdochically used for a part thereof. For it was shown, 9. 6. that there were two parts of the Tabernacle. Of the former he spake in the former verse. Here he speaketh of the latter-part: and this is it which he call •… th the Holiest of all. Of this title, see Chap. 8. v. 2. §. 4.

This was at the west-end of the Tabernacle. It was four square, ten cubits long, 〈◊〉 broad, ten high. The like place in Solomon's Temple was called the Oracle, which was twenty cubits in length, twenty in breadth, and twenty in height, 1 King 6. 20. Now Solomon's Temple, was in every place twice as big as the Tabernacle. It was overlaid every way with pure Gold. It was kept most close. None might enter into it, but the High Priest, and he but once a year, verse 7. This place 〈◊〉 heaven, verse 12, 24.

It was as fit a resemblance of Heaven, as every any edifice framed in this world. For,

• 1. It was the most glorious place that ever was.
• 2. God did more conspicuously manifest his presence in this place, then in any other on earth.
• 3. None but the High Priest might enter into this place. So none but 〈◊〉 , collectively taken for his mystical body, (1 Cor. 12. 12.) might out of 〈◊〉 enter into heaven.
• 4. The Priest went with blood into it, Lev. 16. 9. So Christ entered into heaven with blood, v. 12. For our sins close heaven against us: but Christ's blood takes away our sins.
• 5. The High Priest was arrayed all in fine linen, when he entered into it. And also was other ways gloriously attired. So Christ's human nature was endued with 〈◊〉 p •… rity, and exceeding great glory. So likewise, his mystical body entering into heaven is pure and glorious.
• 6. Therein was the Mercy-seat. So heaven is the throne of •… race, Heb. 4. 14.
• •… There the High Priest presented the names of the twelve tribes unto God. 〈◊〉 〈◊〉 Christ 〈◊〉 for us 〈◊〉 God.
• •… . There were Cherubims attending the Mercy-seat. In heaven are Angels atten •… the throne of God.

This showeth the privilege of Saints, as they are members of the mystycal body 〈◊〉 Christ, who is the true great High Priest: and by virtue of this union, they par •… of this privilege to have admittance into this most holy place. It was one of 〈◊〉 greatest privileges of the High Priest under the Law. No King had the like, 〈◊〉 the difference betwixt the type and the truth be well weighed, it will appear to be a great privilege indeed. It was a privilege to Israel to be admitted into the courts 〈◊〉 the Tabernacle: a greater for Priests to be admitted into the holy place: but the greatest for the High Priest to be admitted into the most holiest place.

This was as God's bed-chamber, or privy closet. While here we live, we cannot 〈◊〉 a personal access thereto: therefore we must long to be there, ( Phil. 1. 23.) and 〈◊〉 all occasions lift up our eyes thereunto ( Psal. 121. 1 Lam. 3. 41.) and set our 〈◊〉 thereon ( Col. 3. 1.) and make such prayers as may pierce thereinto, which 〈◊〉 be by the voice, but by the power of the Spirit, Rom. 8. 26, 27.

§. 16. Of the veil which separated the most holy place, and typified Christ's flesh.

THere was a division betwixt the holy and most holy place by a veil which is here called the second veil, in reference to another veil, whereby the 〈◊〉 part of the tabernacle was severed from the Courts appertaining thereunto. 〈◊〉 was the first veil thorough which all sorts of Priests entered into the first taber •… , which was the holy place. This was the second veil by which the High •… alone entered into the second tabernacle, which was the most holy place.

This veil is distinctly described, Exod. 26. 31, 32, 33. wherein are expressed.

• 1. The matter whereof the veil was made.
• 2. The curious workmanship thereof.
• 3. The pillars and hooks whereon, and whereby it hung.
• 4. The end or use of it.

〈◊〉 general the veil was a type of Christ's flesh: so the Apostle expoundeth it in 〈◊〉 word •… , through the veil, that is to say, his flesh, Chap. 10. v. 20. §. 58.

• 1. As the veil shadowed the glory of the most holy place, so did the flesh of Christ over-shadow his divine glory, Phil. 2. 7.
• 2. By the veil there was an entrance into the most holy place. So by the flesh of Christ, there is an entrance into heaven Heb. 10. 19, 20. In this respect Christ in re •… to his human nature styleth himself a door, Joh. 10. 7. and the way, Joh. 14. 6.

Behold here an evidence of the divine wisdom. That whereby the glorious presence of God is hid from the world, is a means whereby Saints enter into that glo •… presence. All unbelievers are so offended at the mean estate of Christ clothed with flesh, as they discerned not the evidence of his divine power in his words or works, doings or suffering: but Saints are thereby brought to see the glory of God's wisdom, power, truth, justice, mercy, and other divine excellencies.

Upon this principle the Word was made flesh and dwelt among us, this inference is made, we beheld his glory, the glory of the only begotten of the Father, Joh. 1. 14. And Christ thus saith of himself, as he was incarnate, No man cometh unto the Father but 〈◊〉 : if ye had known me, ye had known my Father also, Joh. 14. 6, 7.

This veil is here called the second for distinction sake. The difference betwixt this and the first veil, was in these and such like particulars.

• 1. In place. The first veil was between the court and first tabernacle. That shown the concealment of the mysteries of the New Testament.

• 2. In the supporters. This second had but four pillars: but the first had five, Exod. 26. 32, 37. There was a more frequent entering through the first, then through the second.

  Thereupon it was to be more steady.

• 3. In the matter of the sockets. The sockets of the second veil were of silver. the other of brass, Exod. 26. 32, 37. The nearer things are to God, the more excellent and purer they are.
• 4. This second veil was made with Cherubims. The first not so. For the 〈◊〉 beheld the first out of their court, but not the second: and common people are 〈◊〉 to abuse sacred rites. Besides Angels are most conversant in heaven.
• 5. In the curious workmanship: for this second is said to be of cunning work, Exod. 26. 31.

There is •… ar greater cunning about heavenly things, then about the things here low.

By both veils the privilege of the new covenant was set out. In the Christian Church the mysteries of the Gospel are more plainly and fully revealed then they were under the law. The veil is taken away: and we all with open face behold, as in a glass, the glory of the Lord, 2 Cor. 3. 16, 18. Heaven also is more clearly and fully laid open. As an evidence hereof, the heavens were opened when Christ was Baptized, Matth. 3. 16.

§. 17. Of the Matter, Workmanship, Pillars and use of the Vail.

THe first particular about the foresaid veil is the matter thereof: which was of blue, and purple, and scarlet, and fine twined linen, Exod. 26. 31. It was the finest matter that ever any veil was made of.

1. The fine linen was a type of the pure righteousness of Christ: even that wherewith the Saints are clothed, Rev. 19. 8.

This linen is said to be twined and that for strength: which shown the s •… edfastnesse of Christ's righteousness, and that as apprehended by faith.

The colors were most precious: such as Princes garments use to be set out with.

• 1. Blew. This color is reckoned as a choice color of rich apparel, Ezek. 27. 24. Ier. 10. 9. Our Knights of the Garter, who are of the most honorable order amongst us, wear ribons of blew color.
• 2. Purple. The rich man's glorious attire is thus set forth, he was clothed in purple, Luk. 16. 19.
• 3. Scarlet. A description of such as were delicatly brought up is thus set out, They were brought up in Scarlet, Lam. 4. 5. In all ages and in these our times Princes, Nobles, and men of great place go in purple and scarlet.

These colors set out blood: and show that in Christ's flesh is that pure blood, whereby his Church is purged, Rev. 1. 5. and 7. 14. It is said of Christ that he was 〈◊〉 with a testure dipt in blood, Rev. 19. 13. The colors show the glory of Christ even in his flesh. With his blood he purgeth his Church, Rev. 1. 5.

They further typify the preciousness of Christ's blood, 1 Pet. 1. 19. O trample it not underfoot, Heb. 10. 29.

This type affords,

• 1. A motive to endeavor to be pure as Christ is pure, 1 John. 3. 3.

• 2. A means of trial to know whether we are of Christ's body, Rev. 7. 14.

The second particular of the foresaid veil, was the curious workmanship. This, with the f •… re-named colors, was a type of excellent grac •… s, wherewith Christ in his human nature was adorned. In this respect it is thus said of him, Thou art sairer then the children of men: grace is poured into thy lips: God, thy God hath •… ted thee with the oil of gladness above thy fellows, Psal. 45. 2, 7. For God giveth not the Spirit by measure unto him, Joh. 3. 34. This is the rather to be noted, because of his fullness we all receive, Joh. 1. 16.

A particular instance of the foresaid curious workmanship were the 〈◊〉 that were wrought thereupon. These were shapes of young men with wings. They did in particular set out the attendance of Angels on Christ as he was God-man, the head of the Church. For the Angels, are said to ascend, and descend upon the Son o •… man, Joh. 1. 51. This is a point of great comfort: for by virtue hereof they are made ministering spirits to us. Heb. 1. 14. and have a charge given them to keep us in all our ways, Psal. 91. 11, 12. And therefore they pitch their tents about us, Psal. 34. 7. and are ready to carry our souls to heaven when we die.

The thi •… d particular of the foresaid veil were the pillars whereon it hung. These 〈◊〉 in 〈◊〉 four, all of 〈◊〉 -wood (whereof see §. 12.) They were covered with Gold (whereof see §. 8.) and set in sockets of Silver. Silver is also a precious metal, next to Gold: and more fit for that use then Gold. The hooks whereunto the veil was fastened were all of Gold, Exod. 26. 32. The pillars set out the deity of Christ: by which his humanity was supported in all that he did endured. The looks and sockets of silver set out the union of Christ's human nature with his divine.

Hereby we are taught how to believe in Christ: even as he is Immanuel, God with 〈◊〉 . Thus our faith will be better strengthened in all his undertakings and suffe •… .

The fourth particular concerning the foresaid veil, concerns the use of it: which unto divide between the Holy place, and the most Holy, Exod. 26. 33. This typified 〈◊〉 division and difference between the Church militant and triumphant: Though there were but one entire Sanctuary, yet the parts thereof were severed. So though there be but one entire Church, which is the true Catholic Church: yet it con •… of two parts. We cannot be in both together: therefore we must be con •… to abide here in the Church militant till the veil of mor •… ality be removed.

§. 18. Of the Golden Censer.

IN this and the next verse sundry particular types which were in the most holy place are set down. This phrase, which had, hath reference to that part of the 〈◊〉 , which is called the most holy place.

The first of the types here mentioned is the golden Censer.

The Greek word translated, Censer is ambiguous. It is derived from a 〈◊〉 that signifies incense; and signifieth that whereon incense is put or offered up. 〈◊〉 this respect some put it for the Altar whereon incense was offered.

Others take it for a Censer, which was an instrument made with a broad pan, fit 〈◊〉 hold fire on it, with a steel or handle to hold it by.

Thus have our English translators turned it, Censer, and that most properly. For it 〈◊〉 here said to be in the most Holy place: but the Altar of incense was in the Holy place. The Altar was set before the veil, not within: And Incense was to be offered on it 〈◊〉 morning and evening, Exod. 31. 6, 7. but into the most Holy place the High Priest went only once a year, v. 7.

It is therefore here taken for the Censer, which is described, L •… vit. 16. 12, 13.

Object. No mention is made by Moses of any such instrument in the most holy place.

Answ. Where it is said that the High Priest shall take a Censer when he entereth into the holy place, Lev. 16. 12. he meaneth this Censer of gold which he took out of the holy place, and with it took fire from off the Altar, and so went into the holy place again.

I deny not but that there may be other Censers: for there is mention made of 〈◊〉 in the plural number, Lev. 4. 14. and of golden Censers 1 Kings 7. 50. But there ought be a special and peculiar Censer appertaining to the most holy place, and there only to be used: which the Apostle may here mean.

About this Censer Moses noteth two points.

• 1. The matter whereof it was made.
• 2. The manner of using of it.

The matter was of gold, for it is here said to be a (c) golden Censer.

This typified Christ, and his purity, preciousness and everlastingness.

The matter of it is here the rather noted to distinguish this from other Censers, which were of brass: and were for the oidinary Priests to carry incense up and down the Tabernacle. With such as these, the two hundred and fifty men, which conspired with Korah offered incense.

§. 19. Of the manner of using Censers.

ABout the manner of using this Censer, we are to consider.

• 1. What was put into it.
• 2. Whether it was brought.
• 3. To what end.
• 4. What was the issue thereof.

• 1. There was put upon this Censer, burning coals, and sweet incense.

  Of incense and of the things which it typified. See a Playster for the Plague, on Num. 16. 46. §. 25, 38.

  Burning coals were put under the incense, to make it send forth the sweet favor thereof.

  The incense typified that sweetness of grace and goodness which was in Christ.

  The burning coals set out the manifestation thereof by his intercession.

  The incense was beaten small, and declared his passion and bitter agony.

  The high Priest carried also blood with him, which typified that satisfaction which was mad by Christ's passion.

  Thus Christ our high Priest entered into heaven with his Censer of incense and blood, to show that his blood was a price to ransom us from sin, and his intercession moved God to accept thereof for us. This is the ground of that boldness that we have to appear before God, Rom. 8. 34.

  Mention is made of mixing incense with the prayers of God's Saints. This is the intercession of Christ whereby they are accepted, Rev. 8. 3, 4.

• 2. The place whither the Censer with the incense was brought was within the veil, into the most holy place, which typified heaven: so as Christ in heaven makes intercession for us, Rom. 8. 34.

  There God most conspicuously and gloriously manifested his presence.

  Though we being on earth, may seem to be absent from God (2 Cor. 5. 6.) Yet our high Priest in heaven makes intercession for us before God; this is a strong prop to our faith.

  This is a good ground of directing our prayers to God in heaven.

• 3. The end of putting burning coal and incense upon the Censer was, that a cl •… d might cover the mercy seat, Levite. 16. 13. The sweet incense by the heat of the burning coals caused such smoke to arise from thence and made a thick cloud.

  The reason hereof was this. God appeared in glory on the mercy seat, so as the high Priest could not endure the brightness thereof▪ But the cloud of incense so covered the same, as he might stand before it.

  Thus by the mediation of Christ are we made capable of appearing before the glorious throne of God's grace. Should we base, weak, wretched, sinful creatures come before the glorious Majesty of God without this cloud of Christ's mediation, we should be in a worse case then Moses when he said, I exceedingly fear and qu •… , Heb. 12. 21. or the Israelites, who said, Let not God speak with us lest we 〈◊〉 , Exod. 20. 19. When a cloud covers the Sun, we may look upon it, so may we look upon God through the mediation of Christ.

• 4. The issue of the high Priests so appearing with burning incense in the Censer, was that he should not die, Levite. 26. 19.

Quest. Why should he die, if he came not with such incense.

Answ.

• 1. The surpassing brightness of God's glory is such, as no man can see God and live, Exod. 33. 20.
• 2. Our sins provoke God's wrath, which is a consuming fire. But by the mediation of Christ, that fire is like that which did not consume the bush.

Thus may we, who are God's Priests, with this Censer and incense burning on it, in much comfort appear before God.

§. 20. Of the Ark.

THe second holy type in the most holy place, mentioned by the Apostle, is The 〈◊〉 of the covenant over-laid with Gold.

This is distinctly described, Exod. 25. v. 10, &c. to the end of v. 16. In other places also many excellent things are spoken of the Ark, which we shall touch i •… order.

Particulars to be considered about this type are these.

• 1. The title given unto it.
• 2. The matter whereof it was made.
• 3. The ornament wherewith it was decked.
• 4. The Appartenances that belonged unto it.
• 5. The high account wherein it was had.
• 6. The wonders wrought by it.
• 7. The resting place provided for it.

• 1. The title given unto it is in our English, Ark. The Hebrew word is put for 〈◊〉 , coffer, or chest.

  The coff •… n whereinto, Joseph's dead body was put hath this Hebrew name, Gen. •… 0. 26.

  The chest wherein the money that was gathered for repairing the Temple was p •… t, is styled by his name in Hebrew, 2 King. 12. 9, 10.

  Our English styleth that great vessel wherein Noah and his family were preserved in the general deluge an Ark: but the Hebrew hath another word, then that which is here used; which according to the notation of it signifieth, an edifice, or 〈◊〉 . That wherein Moses was put and laid by the water is styled by this Hebrew name, and in English called Ark.

  Our English boroweth this word, Ark, from the Latin Area.

  It is here further styled, The Ark of the covenant: because the Tables of the covenent were kept in it: whereof we shall speak afterwards, §. 30. Of the Ark see more Chap. 11. v. 30. §. 1 •… 4.

  This Ark was an especial type of Christ, and it is a very fit on: for in a chest or coffer, men put their jewels, plate, coin, treasure, and whatsoever is precious, and whereof they made high account: such a coffer men use to have in the house, where they dwell continually, in the Chamber where they lie, even by their beds side. Because his treasure is in his coffer, his heart is there also. Thus in Christ are hid all the treasures of wisdom and knowledge, Col. 2. 3. He is full of grace and truth, Joh. 1. 14. It pleased the Father that in him all fullness should dwell, Col. 1. 19. Hereupon is Christ the Son of God's love, Col. 1. 13. His elect in whom his soul delighted, Isa. 42. 1. And he is ever at the right hand of God, Heb. 10. 12.

  Behold what a gift the Lord gave, when he gave this his Son to the world. He gave the Ark and coffer of all his treasures. All things in the world, are not comparable hereunto, Prov. 3. 15.

  This is that treasure and pearl, for which if a man fell all he hath, he shall be no looser, Matth. 13. 44, 4 •… , 46. Well therefore might it be said, God so loved the world as 〈◊〉 his only begotten Son: So admirably as cannot be expressed. And well might Christ say, whosoever loveth Father or Mother more then me, is not worthy of me, Matth. 10. 〈◊〉 .

• 2. The matter whereof this Ark was made, was Shittim wood and Gold, Exod. 〈◊〉 . 1 •… , 11. It is here said to be laid over with Gold. Of this Shittim wood and gold, 〈◊〉 . 12.

  The Greek word translated over-laid, signifieth to be compassed about, or covered about. It is thus expressed, Exod. 25. 11. Th •… shalt overlay it with pure gold, within 〈◊〉 about shalt thou overlay it. This added much to the beauty and excellency of the Ark: and shown that Christ is every way glorious and precious, within and without, in body and soul: in his human and divine nature.

• 3. The ornament where with it was decked, was a crown or border of gold round 〈◊〉 , Exod. 23. 11. This did set out the glory of Christ, and the excellency of 〈◊〉 〈◊〉 where with he was adorned, as hath been shown, §. 12.

  As he was every way lovely and glorious, so our hearts ought to be the more set 〈◊〉 , and enamo •… with him.

• •… . 〈◊〉 esp •… ciall 〈◊〉 belonged to the Ark▪ Rings of gold and bars. 〈◊〉 〈◊〉 〈◊〉 •… o the Table, •… . 12. They were to carry the Ark up and down: They 〈◊〉 that Christ, and th •… treasures of God laid up in him, are to be preached whatsoever the Church is.
• •… . Great was that account which was had of the Ark: and that both by God 〈◊〉 〈◊〉 〈◊〉 by his people.

  • 1. God made it a most sacred representation of his presence. In this respectit i •… still •… d, The Ark of God w •… ose name is called by the name of the Lord of hosts: or, 〈◊〉 which the name, even the name of the Lord of hosts was called upon, that dwellet •… •… etween the Cherubims, 2 Sa. 6. 2. Where the Ark was, there was God counted present. Therefore when the people removed from place to place, the Ark went before them, Num. 10. 33. There God promised to commune with Moses of all things which he would give him in commandment, Exod. 25. 22. Numb. 7. 89. Therefore Priests used to ask counsel of the Lord before the Ark: which is said to be before the Lord, 1 Sam. 14. 18. Where the Ark was there was a •… it place to offer Sacrifice, Judge. 20. 26. And in solemn prayer people used to fall down before the Ark, Josh. 7. 6.

    This typifieth God's high account of Christ. Never was there s •… ch are▪ presentation of the Father as Christ his Son, John. 14. 8, 9. All the oracles of God come to us from Christ, John. 1. 18. In this respect is he called the word, Joh. 1. 1. By him we ought to offer up all our sacrifices, Heb. 13. 15.

  • 2. Saints had also the Ark in high account. Nothing was accounted more deer and precious unto them; witness David's zeal thereabouts, 2 Sam. 6. 2, &c. Nothing more grieved and pierced them then the loss of it, 1 Sam. 4. 13, &c. where the Ark was, a blessing accompanied the same, 2 Sam. 6. 12. When the Israelites presumed to go against the Canaanites without the Ark, they were overthrown.

    So God's people have Christ in high account, Phil. 3. 7. What joy was there at his birth, Luk. 2. 10. How was the Church pierced at his loss, Cant. 5. 6. God blesseth his with all spiritual blessings in Christ, Eph. 1. 3. But they that are without Christ, are without hope, Eph. 2. 12.

• 6. There are three especial wonders expressly set down to be wrought by the Ark.

  • 1. The deviding of Jordan till the Israelites passed over from the wilderness to Canaan: and then the returning of the water to his course again, Josh. chap. 3. & 4

    So by Christ, a way is made through the sea of this world into the celes •… lal Canaan, Heb. 10. 20.

  • 2. The falling down of the walls of Jericho, Josh. 6. 12, &c. So by Christ mighty and strong holds are cast down, Eph. 2. 14. Col. 2. 15. 2▪ Cor. 10. 4.
  • 3. The falling down of Dagon before the Ark: and judgments executed upon the Philistines, 1 Sam. 5. 4, 6. So by Christ the Idols of the world fall down: yea, and the very devils themselves, Mark. 3. 11. Christ is a consuming fire to such as have him not in due account, Heb. 12. 29.
• 7. After that the Ark had removed up and down from place to place, a place of rest was sought for it, (2 Sam. 7. 2.) and found for it, 1 King. 8. 8.

Thus Christ after his many travels and troubles on earth found a resting place in heaven, He •… . 1. 3.

§. 21. Of clearing this reference, Wherein.

THe third type here set down to be in the most holy place is thus expressed, 〈◊〉 golden pot that had Manna.

Before the mention of the said type, there is an expression of the place where i •… was, under this relative, ( v) wherein, or in which, There is some question about the 〈◊〉 to which this relative should have reference.

• 1. 〈◊〉 •… ay have an immediate reference to the Ark mentioned before, for both Antecedent and relative are of the same gender & number. Thus it will imply that the g •… lden pot, and Aaron's rod, and the tables of the covenant, were in the Ark: which seems to be contrary to these words, There was nothing in the Ark, save the 〈◊〉 o •… stone, 1 Kings 8. 9. 2 Chro. 5. 10.

  To this it is answ •… red, that the golden pot which had Manna, and Aaron's rod were in the Ark before it was carried into the Temple: but not then. Or otherwise that they might be put into the Ark by Jeremiah or some others, and all •… id together, wh •… n they feared the destruction of the Temple.

  Thus the seeming difference betwixt the history related, 1 Kings 8. 9. and this text is taken away.

  Others answer, that this preposition, in, may be put for with, as it is in other places. So in this phrase, Which is the first Commandment with promise (Eph. 6. 2.) the Greek is in promise.

• 2. This phrase wherein, may have a more remote reference to the Tabernacle mentioned, v. 3. As if he had thus expressed it, in which Tabernacle was the golden: pot, &c.

This is the fairest way of reconciling the foresaid difference, for it is not probable that such things as were in the Ark in Moses his time, would have been taken out •… ither before, or in Solomon's time. Neither is it probable that Aaron's rod, being a long shepherds crook, or a Governors long white staff, and sprouting forth wi •… h blossoms and almonds could lie in the Ark: besides it is said both of the pot of 〈◊〉 , and also of Aaron's rod, that they were laid up before the Testimony, (Exod. 16. 34. Numbers 17. 10.) meaning thereby the Ark and not in the Ark. So as all these types, the Ark, the pot of Manna and Aaron's rod, &c. are implied to be together in the most holy place.

§. 22. Of Manna.

THe third holy type here mentioned to be in the most holy place is thus set down, the golden pot which had Manna. Two things are here expressed.

• 1. The type itself.
• 2. The vessel wherein it was preserved.

This is the more distinctly recorded, and the more carefully to be observed, because it was not only a type which prefigured a truth to come: but also a Sacrament to seal up God's promise of Christ unto them. For Manna was to the Jews 〈◊〉 the bread of the Lord's Supper is to us; of it •… aith the Apostle, they did all eat the 〈◊〉 spiritual mea •… . Manna was to the Jews spiritual meat: and the same spiritual 〈◊〉 which we Christians eat, that is Christ himself, his body, 1 Cor. 10. 3.

The history of Manna is distinctly set down in the 16. Chapter of Exodus, We will consider it.

• 1. In general with reference to the main truth.
• 2. In the particular circumstances whereby the resemblance betwixt the type and truth will more clearly be manifested.

As other types, so this typified Christ. For as the rock, whereof the Israelites drank, was Christ: So was Manna. The hidden Manna, which hath reference to this Manna, sets out Christ, Rev. 2. 17.

Christ is to the souls of believers as Manna was to the bodies of the Israelites. I 〈◊〉 the living bread (saith Christ) which came down from heaven. If any man eat of this bread, he shall live forever: and the bread that I will give, is my flesh, which I will gi •… e for the life of the world, Joh. 6. 51.

This teacheth us to hunger after Christ, that is, earnestly to desire him; & to eat of his flesh, that is, to believe on him made man: for this end we must frequently and seriously meditate on this heavenly Manna: and on the necessity and excellency thereof. Our bodies do not more need food, then our souls need Christ: nor can corp •… rall food do such good to our bodies, as Christ to our souls. The Israeli •… es were exceedingly troubled when they wanted bread, Exod. 16. 3.

By this type let us bring our hearts more to desire Christ, so shall we make good use of him.

§. 23. Of the name, the Author, the place, and kind of food p •… efigured under Manna.

ABout this third type sundry particular circumstances are to be duly ob •… erved▪

• 1. The Title given to it.
• 2. The Author of it.
• 3. The Place whence it came.
• 4. The Kind of food.
• 5. The Manner of giving, gathering and using it.
• 6. The Means of reaping benefit by it.

• 1. The title is thus expressed, It is Manna, Exod. 16. 15.

  The word is an Hebrew word, and retained in the Greek, Latin, English, and other languages.

  The Verb whence it cometh signifieth to prepare, Jonah. 2. 1. It signifieth also to distribute, or appoint, Dan. 1. 10. This word according to the derivation of it, intendeth a portion prepared, Wisdom, 16. 20.

  This typified Christ as a portion prepared for us. Of Christ it may well be said as was said of that portion, which Elkanah gave to Hannah, it was a worthy portion (1 Sam. 1. 5.) no such portion was ever given to children, to men. Herein we may well rest, and say, The Lord is the portion of mine inheritance, &c. Psal. 16. 5. So as we may count all things but loss for this portion, Phil. 3. 8.

• 2. The Author of this Manna was the Lord. For Moses said unto them▪ This is the bread which the Lord hath given you to eat: and withal the Lord said hereupon, ye shall know that I am the Lord your God, Exod. 16. 12, 15.

  The people of Israel were at that time, when Manna was first given, in such distress for want of food, as none could help them, but the Lord himself. That distress so moved his bowels, as he gave evidence of his extraordinary power in providing for them.

  Christ himself thus applieth this point, my Father giveth you the true bread, Joh. 6. 32.

  This world is as destitute of spiritual food, as the wilderness was of corporal: and God was as much moved with our spiritual need, as with their corporal.

  Much doth this commend both the type and the truth. Things given by great persons, especially if they be seasonably given, in great need, and for singular use, are highly esteemed.

• 3. The place from whence Manna came, is said to be heaven, Exod. 16. 4. Psal. 78. 23, 24.

  It was so ordered, to show that it came from God: yea, also to give evidence of the excellency thereof: in which respect it is also called Angels food, Psal. 78. 25.

Object. Christ saith that Moses gave them not that bread from heaven, Joh. 6. 31.

Answ.

• 1. Christ speaketh of the highest heaven: but Moses of the lowest heaven, where the clouds are. For from thence Manna fell.
• 2. Christ especially intendeth the quality of that Manna, that is was not, as he himself heavenly.

Yet by the place from whence that Manna fell was typified, that Christ the truth thereof, was truly and properly from the highest heaven. For the bread of God is 〈◊〉 which cometh down from heaven and giveth 〈◊〉 unto the world, Joh. 6. 33, 51. In this respect it is said of Christ, that he is the Lord from heaven, 1 Cor. 15. 47.

Christ was true God, and by assuming our human nature, he came down from heaven.

This addeth somewhat more to the commendation of this food. Things far 〈◊〉 , are highly esteem d. This food is fetchr as far as from heaven: yea, it is heavenly food, and therefore the more highly to be esteemed.

• 4. For the kind of food, Manna is thus described a small round thing, as small as the hour frost on the ground. It was like Coriander seed, white, and the taste of it was like wafers made with honey, Exod. 16. 14, 31.

In this description, four points are observable.

• 1. The quantity of the grain, It was small.

  Thus Christ, that he might become food for us, was made small, that is, mean and of no reputation, Isa. 43. 2, &c. Phil. •… . 7. As Christ became poor to us (2 Cor. 8. 9.) So he became small to make us great.

• 2. The figure of the grain, it was round: not as wheat, but Coriander seed. This figure •… oteth out a kind of fullness and perfection: as four square setteth out steadiness and stability, Rev. 21. 16.

  〈◊〉 typifieth that fullness of grace, which is in Christ, Col. •… . 19.

• 3. The color of it was white. This color in Scripture is used to set out purity, 〈◊〉 . 51. 7. Rev. 7. 14.

  This typified the purity of Christ, Heb. 7. 26. My beloved is white, saith the Church, 〈◊〉 〈◊〉 .

  • On this ground we may more perfectly trust to what he did, and endured for us: 〈◊〉 we may more boldly in him appear before God: though we be black, yet he is white.
  • 2. On this ground we ought to endeavor to purge ourselves as he is pure, 1 John. 3. 3.
• 4. The taste of Manna was like, wafers made with honey: that is sweet and pleas •… re, Wisd. 16. 20. It had abundance of all pleasantness in it, it was pleasing to every man's taste.

Thus it was the better relished: yea, thereby the bounty of God was the better •… eemed: who did not only provide wholesome, but also delight some food.

This typified the delectableness that is in Christ: to them especially that have their spiritual appetites well ordered. These are they that say, Oh taste and see that the Lord is good, Psal. 34. 8. If once we taste rightly of Christ, the bread of life, we shall say, Lord evermore give us this bread, Joh. 6. 34. There is no fulson eness in this bread, neither is there any saciety therein. We condemn the Israelites of egregious folly for loathing Manna, Numb. 21. 5. and preferring the cucumbers, and the 〈◊〉 , and the leeks, and the onions, and the garlic before it, Numb. 11. 5. What 〈◊〉 may we judge of them, who loath Christ the bread of life: and prefer anything here below before him.

§. 24. Of the Manner of giving Manna.

A Fift particular circumstance is about the manner of giving, gathering, and using Manna.

• •… . Concerning the giving of Manna, it was both freely and plentifully given.
  • 1. It must needs be freely given in that by their murmuring they deserved to have perished, Exod. 16. 2.
  • 2. Plentifully it was given, in that God saith, I will rain bread from heaven for you; and in that they gathered every man according to his eating, Exod. 16. 4, 18.

  Thus is Christ freely given; and he that cometh to Christ shall never hunger, Joh. 6. 35. On this ground all are invited to come to Christ, Isa. 55. 1. John. 7. 37.

• 2. It was sent with dew. Exod. 16. 14 Numb. 11. 9.

  Thus Christ is sent down from heaven with the dew of the Spirit, and accompanied with all graces: full of grace and truth; so as of his fullness have all we received, and grace for grace, Joh. 1. 14, 16. Hereby it is that Christ is such nourishment and refreshment to us, as he is.

• 3. Manna was given only to Israel, which was then the only Church of God.

  So Christ is given to the spiritual Israel, which is the Catholic Church. For he is the Savior of his body, Eph. 5. 23. He shall save his people, Matth. 1. 21.

  Behold the privilege of Saints; great in itself, and great in that it is appropriated to them.

• 4. Manna was given from time to time, so long as the children of Israel were in the wilderness, till they came to Canvar, Exod. 16. 35. Josh. 5. 12.

Thus hath Christ been preached hitherto, and shall continue to be preached in the wilderness of this world, till he come to the Celestial Canaan, Matth. 28. 20. In heaven there shall be no need of preaching him.

§. 25. Of the manner of gathering Manna.

FOr gathering Manna, those circumstances are observable.

• 1. Everyone, rich, and poor, gathered it, Exod. 16. 16. So must everyone that will partake of Christ use the means, wherein, and whereby he is offered to the Church. For Christ commandeth to preach the Gospel to every creature, (Mark. 16. 15.) meaning every reasonable creature, capable thereof. There is neither Jew 〈◊〉 Greek, there is neither bond nor free, there is neither male nor female: for ye are all 〈◊〉 in Christ Jesus, Gal. 3. 28.

• 2. They went out to gather it; So saith the Lord, The people shall go out and gather, Exod. 16. 4.

  We may apply this to Christ's going out of the Camp, Heb. 13. 13. and by •… semblance to our going out of the world from the vanities thereof: and out of 〈◊〉 old man, from the iniquities thereof. Christ is not to be found in the tents of 〈◊〉 one or the other.

• 3. There was a time limited for gatheeing Manna, after which time it would 〈◊〉 be found. They gathered it every morning: and when the sun was hot, it melted, Exod 16. 21.

Thus there is a time for seeking and finding Christ. Seek ye the Lord while 〈◊〉 may be found, Isaiah. 55. 6. This is the time accepted, the day of salvation, 2 Cor. 6. 2. when such a time was overslipt, the spouse to hergreat grief sought Christ, but could 〈◊〉 find him, Cant. 5. 6. The foolish virgins by this means utterly lost him, 〈◊〉 . 25. 11, 12.

Take heed therefore of putting off the opportunity afforded by God for •… ing Christ.

§. 26. Of the manner of using Manna.

1. FOr using Manna it is expressly noted, that the people ground it in mils, 〈◊〉 〈◊〉 〈◊〉 in a mortar, and baked it in pans, and made cakes of it, Numb. 11. 8.

These set out the manifold sufferings of Christ: whereof read Isaiah. 53. Christ himself expressly saith in reference to himself, except a corn of wheat fall into the ground, and die, it abideth alone: but if it die, it bringeth forth much fruit, 〈◊〉 . 12. 24.

Behold what Christ endured for us! what should we refuse to endure for Christ.

2. It is expressly noted that if Manna was otherwise used then God appointed, it bred worms and stan •… , Exod. 16. 20. Thus is Christ to the incredulous and rebellious; he is a savor of death, 2 Cor. 2. 16. He is a stone of stumbling, and a rock of offense, 1 Pet. 2. 8.

Finally for the means of reaping benefit by Manna, It was to be eaten: Eat that today saith Moses, Exod. 16. 25.

Thus to partake of the true benefit by Christ, we must believe on him, John 6. 47. this is spiritually to eat Christ. See Chap. 13. v. 10.

§. 27. Of the golden pot wherein Manna was kept.

THe vessel is here said to be a pot, yea, a golden pot. Into this was the Manna put, that it might remain as a memorial for future generations.

About this circumstance, we are to consider.

• 1. The matter of this pot, It was of Gold.
• 2. The quantity of it, so much as would hold an Omer full.
• 3. The place where it was set, before the Lord.
• 4. The end, to be kept for generations.

Most of these points are expressly set down, Exod. 16. 33.

In general the Lord would have a pot, to hold it; for that was the fittest vessel to keep the grain together from scattering. It was a small and round grain, and might soon have been scattered and lost, if it had not by some such means been kept together.

This vessel sets out the ordinances of God, wherein Christ and the precious things appertaining unto him, are kept together. In them is Christ to be found.

• 1. The matter of this pot is not set down in the history: but expressed by the Apostle, who was guided by the same Spirit tha •… Moses was, and therefore to be taken for truth, as if Moses himself had expressed it.

  It was of the same matter the Candlestick was, and for the same ends. See v. 2. §. 8.

  It set forth the purity and continuance of God's ordinances.

  It showeth also that things presented before the Lord must be pure: and such as are indeed precious, and may well be so accounted. Thus will they be also lasting, as Gold.

• 2. The quantity being an Omerfull shown the plenty of God's provision. For an 〈◊〉 held about three pintes, which is a plentiful allowance of bread for one person every day: and so much had every man every day, Exod. 16. 16. Thus Christ is a plentiful portion: So as we may well rest therein.

  God would have this measure in particular reserved, that his plentiful provision for those of whom he taketh care, might be the better considered.

• 3. The place, before the Lord, was before the Ark, which was a special represen •… of God's presence.

There it was put,

• 1. Because this was a solemn and sacred monument, and therefore put in a sacred 〈◊〉 solemn place.
• 2. To put them in mind of this evidence of God's providence, so oft as they appeared before God: for it is very useful when in prayer we appear before God, to •… ll to mind God's memorable and merciful works.
• 3. To demonstrate that Christ our spiritual food, is to be found before God.
• 4. The end was that future generations might have knowledge of this evidence of God's providence. Hereof see Chap. The Churches Conquest on Exod. 17. 15. §. 76.

Thus God will have Christ to be remembered throughout all generations. He 〈◊〉 but a set time on earth, and in that time tlid and endured what was requisite for man's eternal salvation: 〈◊〉 the memorials thereof remain throughout all ages.

§. 28. Of Aar •… ns dry Rod.

THe fourth particular type in the most holy place is thus expressed, 〈◊〉 rod that budded.

Here are three things to be considered.

• 1. The type itself; a rod.
• 2. The owner thereof, Aaron.
• 3. The effect, that budded.

• 1. Both the Hebrew and Greek word translated rod is diversely taken. See Chap. 1. v. 8. §. 11. The Greek word is put for a staff to walk with, Matth. 10. 10. for a 〈◊〉 to beat one with. Rev. 2. 27. for a staff to measure withal, Rev. 11. 1. For a scepter, Heb. 1. 8. Here it is taken for a Governors staff. For Governors used to carry long white slaves in their hands. Some take it for a Shepherds crook: which they say, every head of the several tribes of Israel did bear in their hands, in memorial of Israel their father, who was a shepherd under his uncle Laban: yea, and each head of the several tribes, was a shepherd also.

  Of what kind or fashion soever it were, this is certain, that it was 〈◊〉 from a 〈◊〉 , very dry, past sprouting, and springing according to the course of nature: a dry stick, as we say.

  This typified Christ, who came from the stock of man: but as a withered branch. The house of David was not known in the world, when Christ sprang out of it. For 〈◊〉 did what he could to destroy that whole stock. The meanness and poverty of 〈◊〉 and Mary were a means of keeping them from the notice of Herod.

  Christ also in his own person was as a dry withered stick. From his birth, till the 〈◊〉 year of his age, he lived in a private, low, and mean condition. Yea, afterwards, though he did such works as might have made him famous, he was ex •… despised: and at the time of his death, apprehended as a traitor, arraigned, scourged, busfeted, many other ways most vilely handled, and crucified betwixt two 〈◊〉 , dead and buried. He is to the life set forth to be as a dry stick, Isa. 53. This phrase, I am it worm, and no man, a reproach of men, and despised of the people is spoken of Christ, Psal 22. 6.

  Thus God would have him deeply humbled for the greater manifestation of his high 〈◊〉 , and of the glory thereof.

  This also may be applied to the mystical body of Christ, which by nature •… dead in sin, Eph. 2. 1.

  This circumstance is a strong prop to our saith in all seeming impossibilities, for effecting glorious matters.

• 2. This rod is said to be Aaron's for distinctions sake. It is probable that it was 〈◊〉 to the r •… ds of the heads of other tribes: because their several names were written •… on them, Numb. 17. 2.

Thus Christ taking upon him man's nature was as other men: It is said of 〈◊〉 there shall come forth a rod out of the stem of Jesse, &c. Isai. 11. 1. He took upon 〈◊〉 form of a servant, &c. Phil. 2. 7.

Thus came Christ to be a fit redeemer and savior.

Thus may we with stronger confidence trust unto him.

§. 29. Of the effect and fruit of Aaron's rod.

THe effect of the foresaid dry rod is set down in four branches.

• 1. It budded
• 2. It brought forth buds.
• 3. It bloomed blossoms.
• 4. It yielded Almonds.

These typified the glory of the Lord Jesus: who notwithstanding his foresaid meanness, was manifested to be the promised Messiah, the King of Israel, and this many ways.

• 1. Angels declared as much before and at his birth, Luk. 1. 27. and 2. 10, 11. so did the wise men from the East, Matth. 2. 2.
• 2. The manner of his preaching and miracles which he wrought declared as much, Matth. 4. 24. and 7. 29. John. 7. 31, 46.
• 3. After he was put to death he rose again, ascended into heaven, and gave gift •… to men, Eph. 4. 8. These were lively sproutings, buddings, blossoms and fruits.
• 4. The members of his mystical body, though brought to dry bones, shall be raised and made glorious.

Thus every way there is hope of glory arising out of meanness.

The kind of fruit that was brought forth is said to be Almonds: which are a sweet and pleasing fruit, yea, wholesome and medicinal. Most sure it is that the 〈◊〉 is so: nothing more sweet and pleasing: nothing more wholesome and medicinal then the fruit of all manner of grace that sprouteth out of Christ.

By the foresaid fruit of Aaron's rod, was Aaron manifested to be chosen the high Priest of God, Numb. 17. 5.

So was Christ by his glorious works, and manner of preaching, by his death, resurrection and ascension, and gifts that he gave, manifested to be appointed of God our high Priest.

After the foresaid evidence of Aaron's being chosen of God by his rod, that 〈◊〉 was set before the testimony, Numb. 17. 10.

So Christ after the foresaid evidences of his glory is set in heaven at God's right hand, Heb. 8. 1.

To heaven therefore must we on all oceasions lift up the eye of our faith, and thereby behold this our high Priest there abiding for us

§. 30. Of the tables of the Covenant.

THe fifth holy type in the most holy place was the Tables of the covenant.

The Greek word properly signifieth a broad thing and that which is 〈◊〉 stone. The French word plague seems to be derived from the Greek. The •… tine have a word derived from thence, which our English according to the notation of it calleth a planck: it signifieth a plain table. The LXX use the word which the Apostle doth in setting forth the tables whereon the Law was written, Exod. 31. 18. There they are expressly said to be tables of stone. So much doth the Apostle express and saith, that the law was engraven in stones, 2 Cor. 3. 3, 7.

The plural number, tables, is here used, because there were two of them, Exod. 31. 18. and 34. 1.

Two tables of stone were twice made.

Once by God himself. Of these it is said, the tables were the work of God, Exod. 32. 16. And again, G •… d gave •… unto Moses two tables of stone, Exod. 31. 18. These were never brought into the most holy place. For Moses cast them out of his hands and brake them, Exod. 32. 19.

The other upon God's commandment were made by Moses like unto the first, Exod. 3 •… . 1, 4. On these latter the Lord himself wrote the words that were upon the former tables: even the words of the cove •… taunt, the ten commandments, Exod. 34. 1, 28. These were they that are here meant: for these were not only brought into the most holy place, but also put into the Ark, Deut. 10. 1, 2.

They are called tables of the covenant, because the ten commandments, engraven upon them, contained the covenant of God which he made with his people. Of the 〈◊〉 of the word covenant, and how it differeth from a testament, see Chap. 7. •… . 22. §. 94.

The matter of these tables being stone signify three things,

• 1. Their hardness.
• 2. Their firmness.
• 3. Their lastingnesse.

• 1. The hardness of those tables of stone, signified the natural disposition of man's 〈◊〉 : which is hard, inflexible, not easy to be wrought upon. I knew, saith God, that thou art hard, and thy neck is an Iron sinew, and thy brow brass, Isa. 48. 4. Therefore when God converts a man, he takes the stony heart out of him, Eze. 11. 19 As a stone will sooner be broken all to pieces, yea, and beaten to powder then made soft; So a natural man's heart will sooner be confounded with God's judgments, then mollified with his word.

• 2. Stones are firm, they will not, as boards laid in the sun, warp, or cleave, or split asunder. This showeth the firmness of the law engraved on them. The testimony of the Lord is sure, Psal. 19. 7. It is easier for heaven and earth to pass, then one title of the law to fail, Luk. 16. 17.

  The very heathen to show the stability of their laws, had them engraven'd in brass.

  A strong motive this is to have God's laws in high account.

  This use doth David make thereof, Psal. 19. 10.

• 3. Stones last: they do not decay as wood doth. So doth God's law endure for 〈◊〉 , Psal. 19. 9.

The foresaid tables of stone were polished and made fit by Moses, but the covenant was written and engraven thereon by God himself, Exod. 34. 1.

Thus it is God himself that writes his laws in men's hearts.

We read of God's writing his law four times.

• 1. In the tables that himself prepared, Exod. 31. 18.
• 2. In the tables which Moses prepared, Exod. 34. 1.

• 3. In Adams heart, Gen. 1. 27.

  This writing was defaced by Adams sin, as God's first engraving, by Moses casting the Tables out of his hands, Exod. 32. 19. Some remainder thereof continueth in the heart of a natural man, Rom. 2. 15.

• 4. In the heart of those that are regenerate. For the new man is after God created 〈◊〉 and holiness of truth, Eph. 4. 24.

This is it that was typified by God's second writing of the law in the two latter tables.

As God's law was a perfect plat-form of God's will: so it was a lively representation of the Image of God renewed in man, Col. 3. 10.

The tables were a type of Christ. In Christ the whole will and counsel of God is as it were engraven, John. 1. 18. In this respect Christ is styled the Image of God, 2 Cor. 4. 4. Col. 1. 15. Yea the express image of his person, Heb. 1. 3. This is further typified by putting the law into the Ark: for it hath been shown (§. 20.) that the Ark was an especial type of Christ. It is in this respect fitly said, that in Christ are 〈◊〉 all the treasures of wisdom and knowledge, Col. 2. 3.

As these tables are styled, the Tables of the Covenant. So is Christ the mediator of the covenant, Chap. 8. v. 6. §. 23, 24.

In and by Christ we must look to receive the benefit of the covenant.

§. 31. Of the Mercy-seat.

THe sixth holy type in the most holy place was the Mercy-seat, which is amplified by the Cherubims of glory that shadowed it.

This Mercy-seat is distinctly set down, Exod. 25. 10. &c.

About it we may observe

• 1. The Title given unto it.
• 2. The matter whereof it was made.
• 3. The quantity or measure of it.
• 4. The place where it was set.
• 5. The use of it.

The Hebrew Title, literally is derived from a Verbe that signifieth to cover.

Mystically it is used to expiate and to remit.

By Christ sin is as it were covered, when it is expiated and remitted; though it be in us, yet it is as not seen in us. Therefore the Psalmist thus joineth these two together, Blessed is •… e whose transgression is forgiven, whose sin is covered, Psal. 38. 1.

According to the different signification of the root, the word is diversely translated.

Some in the literal sense translate this type, a cover. Others according to the mystical sense translate it a propitiatory, or mercy seat.

The LXX. do join both together, thus, a Covering-Mercy-seat, or a propitiatory cover.

The Apostle translates it only in the mystical sense, Mercy-seat, or propitiatory.

Of the Greek word here used, in this mystical sense, See chap. 2. v. 17. §. 180.

This Mercy-seat was an especial type of Christ, for he is expressly called a propitiation, Rom. 3. 25. John 2. 2:

Thus Christ was set forth to embolden sinners to draw near unto God. Though God in himself be terrible, as he manifested himself to be at the delivery of the moral Law, Exod. 9. 18. & 20. 18. Heb. 12. 21. yet in Christ is he as one pacified, sitting on a Mercy-seat. On this ground we are encouraged to go, with boldness to the Throne of Grace, Heb. 4. 14, 16.

• 2. The matter of this Mercy-seat was pure gold, Exod. 25. 17.

  This typified the excellency, purity, and eternity of Christ: and that to make us the more enamored with him.

• 3. The quantity or measure of this Mercy-seat was two cubits and a half in length, and a cubit and a half in breadth.

  This measure was just the same that the Ark was of, Exod. 25. 10, 17. It was a cover to the Ark, and therefore every way fit for it, of the very same cise.

  This shows that Christ is every way fit for that purpose whereunto he is put.

• 4. The place where this Mercy-seat was set, was upon the Ark, Exod. 25. 21. For it was to cover the Ark. An especial reason hereof is thus rendered, In the Ark t •… s •… alt put the testimony that I shall give thee. This point was before mentioned in setting down th •… Ark. It is here again repeated in setting down the Mercy-seat. Exod. 25. 16, 21. Surely there was an especial end of repeating this point: which was thi •… , to make us take the more notice of the truth typified hereby: which is, that the rigor of the Law in accusing and condemning all that have not perfectly fulfilled the same, is suppressed by the mediation of Christ, and by the atonement which •… e hath made for us. Well therefore is he styled apropitiation for us, 1 John 2. 2. And thereupon the Apostle saith, There is no condemnation to them that are in Christ, 〈◊〉 . 〈◊〉 .

  Admirable is the comfort which hence ariseth to poor sinners. Should the law be saffered to stand up against them to indight, accuse and give witness against them, they must needs be found guilty and condemned. The law is the forest ac •… that a sinner hath. Without the law, sin and devil want their evidence.

  When one is arraigned, if his accusers appear not at all, or appear without evidence, he is acquitted. Thus by Christ shall such as believe on him be acquitted: 〈◊〉 suppresseth all accusations against all that believe i •… him.

• •… . The end or use of this mercy-seat is thus expressed by God himself, There I will meet with thee, and I will commune with thee, from above the mercy-seat, Exod. 2 •… . 22. And of Moses it is said, that he heard the voice of one speaking unto him from off the Mercy seat, Numb. 7. 89. So as this was a place for God to manifest his presence, •… d to declare his will thereat. In this respect is God styled, the Lord which dwelleth 〈◊〉 the Cherubims, 1 Sam. 4. 4. Psal. 80. 1. Isa. 37. 16. For the mercy-seat was placed between the Cherubims, §. 32.

This typified Christ to be the means of God's manifesting his presence, and declaring his will unto us. Never was there so lively a representation of God's presence, as in and by Christ, John. 14. 8, 9, 10. Never was God's will so fully and clearly made known as by Christ, John. 1. 18.

We ought therefore to hear him, Matth. 17. 5. Yea, to give more earnest heed to the things which he hath revealed, Heb. 2. 1.

§. 32. Of the Cherubims.

THough the Cherubims be here set down, as an ornament of the mercy-seat, thus, and over in the Cherubims of glory shadowing the mercy-seat, Yet they were a distinct type, and may be so considered. The history of them is registered, Exod. 25. 18, 19, 20.

About them these particulars are set down,

• 1. Their title.
• 2. The matter whereof they were made.
• 3. The place where they stood.
• 4. Their manner of standing.

• 1. Their title. Cherubim is an Hebrew word. Some draw the notation of it from the Hebrew note of similitude, and a Chaldee word which signifieth a 〈◊〉 .

  In Hebrew Cherub signifieth a form or Image of anything. See Chap. 1. v. 7. §. 84.

  These Cherubims did set out Ang •… ls.

  • 2. The Rhemists in their Annotations of this place do justify the setting up of Images in Churches from this instance: But I return these Answers.
    • 1. We must distinguish between times. Then the Church was in the childhood, much instructed by external, visible and earthly rudiments.
    • 2. This place, where these resemblances were, was the most holy place, kept from the sight of the people.
    • 3. For those Images the Church had an express warrant, but Papists have no such warrant for theirs, but rather a contrary inhibition.

Many of the Ancients apply these two Cherubims to the two testaments, The old and the new, and that on these grounds.

• 1. Because they are two.
• 2. Because they agree in one.
• 3. Because they commend unto us the mercy of God.

Answ.

• 1. There is no warrant from any part of Scripture for this application.
• 2. In other places they do apparently set forth Angels: as, Gen. 3. 24. Psal. 18. 10. Ezek. 10. 1.
• 3. Their description declareth them to be Angels.

2. Their matter was of Gold, Exod. 25. 18.

This setteth, forth,

• 1. The excellency and glory of them. For where the Angel of the Lord appeared, it is said the glory of the Lord's shone, Luk. 2. 9. See Chap. 1. v. •… . §. 90. They are called Cherubims of glory.
• 2. The purity of their nature. For they continue in that integrity, wherein God at first made them, and thereupon are styled holy Angels, Mark. 8. 38. See Chap. 1. v. 7. §. 89.
• 3. Their everlasting continuance. For Angels are immortal spirits.

This matter is said to be of beaten work, Exod. 25. 18. So as it was all solid gold: not partly wood, partly gold.

This set out their simplicity: that they were without mixture, spirits without bodies. See Chap. 1. v. 7. §. 86.

This beaten work is said to be in the two ends of the Mercy-seat, Exod. 25. 18.

This declareth that their stability is from Christ. As at first they had their being from Christ, Col. 1. 16. So by him they are established, and so are we also, Eph. 1. 10.

• 3. The place where these Cherubims were set, was in general the most holy place, which typified heaven.

  Thus heaven is the principal place of Angels abode: In which respect they are styled, Angels of heaven, Matth. 24. 36. and Angels which are in heaven, Mark. 13. 32. And an heavenly 〈◊〉 , Luk. 2. 13.

  There they were at first placed: and because they remain pure, there they still abide.

  In particular they were placed over the Ark, where God manifested his presence, for they are ever in the p •… sense of God ( Matth. 18. 10.) that they may still know his will, and that in special for the Churches good.

  They were in special at each end of the mercy-seat: One at the one end, the other at the other end, Exod. 25. 19.

  This manifested their special attendance on Christ. See more hereof Chap. 1. v. 7. §. 97.

• 4. The manner of these Cherubims standing is set down many ways,

• 1. With wings, Exod. 25. 20.

  This sets out their sweetness. Hereof see Chap. 1. v. 7. §. 92.

• 2. With wings covering the mercy-seat, Exod. 25. 20. In this respect the Apostle here saith, that they shadowed the mercy-seat.

  This signified the surpassing and incomprehensable Majesty of Christ: for though he be a mercy-seat, yet is he also a throne of glory, In this respect Angels are set forth with two other wings covering their faces, because they could not endure the brightness of Christ's Majesty.

  Should not we then here on earth adore that glorious Majesty?

• 3. With faces looking one to another, Exod. 25. 20.

  This shown the unity of their minds, and mutual consent.

  This is a divine and heavenly property.

• 4. With their faces towards the Mercy-seat, Exod. 25. 20.

This manifested their desire to know the depth of God's counsel concerning his mercy to man: for from the Mercy-seat God caused his will to be kno •… , Exod. 25. 22.

In reference hereunto it is said, which things the Angels desire to look into, 1 Pet. 1. 12. How much more ought we to search after those mysteries. The benefit of th •… redounds to us.

§. 33. Of a Teachers wisdom in desposing his matter.

AFter the Apostle had distinctly mentioned the principal type in both parts of the Tabernacle, he thus concludes, Of which things we cannot now speak particularly. This he doth to show the mind he had speedily to pass to the services that were performed in those places: so as there is wisdom in ordering the matter which a teacher delivereth: sometime briefly passing over some things: other times insisting upon them more largely.

〈◊〉 . Why then have you so distinctly and largely insisted upon these types.

Answ.

• 1. The Apostle laid a foundation. Preachers and expositors raise up an edifice. Now the building useth to be larger then the foundation.
• 2. There would be no end of expounding Scriptures, if they should be as concise as the Scripture itself is.
• 3. The Apostle himself here intends to be more large even in these points: and 〈◊〉 either by preaching before them: or by after writing more unto them. This is •… plied under this particle now, we cannot now speak, implying that here after •… e •… ght speak more particularly of those things.
• 4. If types recorded be not applied to their truth, and the meaning of them s •… •… rth, of what use are they under the Gospel. For now they are no more services 〈◊〉 religion. This was an especial end why God hath caused these mysteries to be 〈◊〉 to his Church, that the truth of them being clearly and fully revealed under the Gospel, the full sense of them might be the better discerned. In which it is very •… dfull and useful that the substance and equity of those types to be made known.

§. 34. Of the resolution of Heb. 9. 2, 3, 4, 5.

THe sam of these verses is, An enumeration of sundry sacred types. Herein two points are considerable.

• 1. The matter propounded.
• 2. The manner of concluding the same.

The matter noteth out two things.

• 1. The place where those types were.
• 2. The distinct kind of types.

The place is,

• 1. Generally propounded in this word Tabernacle.
• 2. Distinguished by the parts thereof and titles given to it.

The parts were the first and second distinguished by a Vail.

The titles were,

• 1. The Sanctuary, or Holy place.
• 2. The Holiest of all.

In the former place three distinct kind of types are mentioned.

• 1. The Candlestick.
• 2. The Table.
• 3. The Shew-bread.

In the latter place are set down seven other types.

• 1. The golden Censer.
• 2. The Ark, amplified.
  • 1. By the Covenant in it.
  • 2. By the gold overlaid round about it.
• 3. Manna, amplified by the golden pot in which it was.
• 4. Aaron's rod, amplified by the fruit that budded.
• 5. The Tables of the Covenant;
• 6. The Mercy-seat.
• 7. The Cherubims amplified.
  • 1. By their glory.
  • 2. By their place, over the Ark.
  • 3. By their act, shadowing the Mercy-seat.

The manner of concluding all in these words, Of which we cannot now speak particularly.

§. 35. Of observations out of Heb. 9. 2, 3, 4, 5.

V. 2. I. GOd had a place for divine worship. This was the Tabernacle.

II. The place of God's worship was distinguished according to distinct uses. There was the first and second Tabernacle.

III. Christ is light unto his Church.

IV. The Church holds out that light.

These two doctrires are raised out from the typical Candlestick. See § 7, 8.

V. Christ is a means of communion with God. This is in general the use of a tab •… e See §. 12.

VI. Christ is bread of life. He was typified by the show-bread. See §. 13.

VII. The place of God's worship under the law was holy. It is called a Sanctuary •… Holy place. See §. 14.

Vers. 3. VIII. Christ's flesh was set forth by a veil. See §. 16.

IX. Heaven was prefigured by the most Holy place. See §. 15.

Vers. 4. X. Christ is a means of atonement betwixt God and man. This the gold •… Censer typified. See §. 18.

XI. Christ hath all God's treasures hid in him. In this respect he was typified by 〈◊〉 Ark. See §. 20.

XII. Christ is the Mediator of the Covenant. See §. 20.

XIII. Christ is sp •… uall food. He is the true Manna. See §. 22.

XIV. God will have memorials of his mercies. This was the end of reserving a 〈◊〉 of Manna. See §. 27.

XV. God can make dry things to flourish. So did Aaron's rod that budded. See §. 28.

XVI. Christ from death was raised to glory. This was typified by the fruit which Aaron's dry rod brought forth. See §. 28.

XVII. God wrote the old Covenant in tables of stone. These were the tables of the covenant. See §. 30.

XVIII. Christ is a Mercy-seat. A means of God's showing mercy to man. The mercy-seat typified as much. See §. 31.

XIX. Angels are glorious Spirits. They are here styled Cherubims of glory, See §. 32.

XX. The glorious Angels attend Christ. Thus much is intended by the Cherubi •… s shadowing the Mercy-seat. See §. 32.

XXI. Teachers may as occasion serveth forbear enlargements. The Apostle here would do no more then name the foresaid types. See §. 33.

§. 36. Of preparation for God's service.

FRom the holy types, the Apostle proceedeth to the sacred service of God. He beginneth with that kind of service which was performed in the Holy pla •… ▪ and that generally in this sixth verse. Wherein he first hinteth the preparation made 〈◊〉 that service in this phrase, Now when these things were thus ordained.

The adverb of time, Now, is in Greek •… conjunction of opposition, but, which is diversely taken, and well enough here translated.

This relative, these things, hath reference both to the places, and types before mentioned.

Of the verb translated, ordained. See Chap. 3. v. 3. §. 46. The meaning of these words, is this. When the Tabernacle was made, and the parts thereof fitly distinguished one from the other, and all the holy types made and set in their due places, then the Pri •… sts went, &c. So as all things were fitted for God's service before the services were performed. So were matters ordered about the Temple. Thus did Christ d •… clare, the things pertaining to the Kingdom of God, before his ascension, Act. 1▪ 3.

Thus will the service of God be better performed, more readily, more quietly, with less disturbance and distraction: as it is meet the service of God should be performed. For God's service is of the greatest weight and moment, and of the best use and benefit, that anything in this world can be.

This may direct Christians to consider what is •… it to be prepared for God's service und •… r the Gospel. Some particulars may be these.

• 1. Fit persons: Such as may be able Ministers of the New Testament. These are not 〈◊〉 by propagation, as Priests under the law were, but by due and fit election. For 〈◊〉 persons hereunto, Schools, Colleges, Universities, and such like seminaries 〈◊〉 to be preserved.
• 2. Fit places: Such as are spacious, lightsome, convenient for people and Ministers.
• 3. Fit orders. These must be.
  • 1. Warranted by God's word; at least not contrary thereunto. Christ blameth the Pharisees for worshipping God by men's traditions, Matth. 15. 9.
  • 2. Decent and in order, 1 Cor. 14. 40. That is decent which well beseems the religion and professors thereof, 1 Cor. 11. 13, 14.
  • 3. Inoffensive: for we must give none offense to any, 1 Cor. 10. 32.
  • 4. Edifying▪ All things must be done to edifying, 1 Cor. 14. 26. That is done to edifying, which is done in love, and to procure good to our brother.

§. 37. Of persons fit to perform divine service.

THe first point that the Apostle noteth about the service of God, concerns the persons that were Ministers thereof. He here mentioneth Priests. Under the 〈◊〉 there were two sorts of Ministers. Priests and Levites. Levites were all the 〈◊〉 children of Levi, except Aaron and his posterity who were Priests. Aaron, and •… he eldest son descending generation after generation from him, was the high Priest. All the other sons of Aaron, and of his posterity were Priests: such are here meant, for they are distinguished from the high Priest, v. 7. These were ordained of God to do divine services in the first Tabernacle, Exod. 29. 44. and 40. 15.

This in general showeth that divine service must be performed by such as are appointed by God: hereof see Chap. 3. v. 2. §. 34, 35.

Of Priests, see Chap. 2 v 17. §. 172. & Chap. 5. v. 1. §. 4, 5, 6. The things there spoken of an high Priest do in general belong to all sorts of Priests. For all Priests were 〈◊〉 from among men: All were ordained for men: All were in things pertaining to God: All were to offer gifts and sacrifices. Of the necessity of Priests, see Chap. 2. v. 17. §. 179.

§. 38. Of serving God always.

THe place where the foresaid Priests performed their service, is said to be the first Tabemacle. Of this see §. 4, 6.

There is shown how there ought to be public and sit places for public divine service.

Of the time of the foresaid Priest, going into the foresaid place, this indefinite word, always is used. The Greek word here translated, always, is translated, continually, Chap. 13. v. 15. §. 142. There see more hereof.

It is here used in opposition to the high Priests going into the most holy place. He went thither but once every year, v. 7. But these went every day on all occasions.

This giveth evidence that divine services are on all occasions to be performed, constantly on the Lord's day: at other times when occasion requires: Every day in a man's family: and every day in secret betwixt God and a man's soul. These phras •… , 〈◊〉 thanks always, (Eph. 5. 20.) pray without ceasing (1 Thes. 5. 17.) intend as much.

• 1. Divine services (both in regard of God's honor and also of our good, even the good of our souls, our evelasting happiness) are the best works that can be done on earth.
• 2. By divine services other lawful works are sanctified.

This should stir us up in our places, to make conscience of yielding due service 〈◊〉 God, so as it may be said of us, we always serve him: for we are all spiritual Priests.

For this end we must diligently frequent the public assemblies of Saints, and be constant in private and secret duties of piety: So as we may have the testimony of our conscience, that we always serve God.

That which the Priest always performed, is thus expressed, accomplishing the ser •… God.

Of the word translated, service of God. See v. 1. §. 3.

The word translated accomplishing is a Greek compound. The simple 〈◊〉 signif •… ▪ to finish, or put an end to a thing. This compound addeth 〈◊〉 and is translated to accomplish here, and 1 Pet. 5. 9. And to perform, Rem. 15. 28. 〈◊〉 to finish, 2 Cor. 8. 6. and to perfect, 2 Cor. 7. 1. and to make perfect, Gal. 3. 3. 〈◊〉 intendeth a full accomplishment of what they undertook: that they did it 〈◊〉 hal •… s, but to the full.

This ought to be the mind of all that are entrusted with services of God.

§. 39. Of the resolution and observations out of Heb. 9. 6.

THe sum of this verse is, a Ministers faithfulness.

Hereof are two parts.

• 1. A preparation thereto.
• 2. A performance thereof.

• 1. The preparation was by fitting all things thereto, Now when these things 〈◊〉 ▪ thus ordained.
• 2. The performance is set out.

• 1. By the persons, Priests.
• 2. By the place, The first Tabernacle.
• 3. By their continuance, Always.
• 4. By their work, The service of God.

This last is amplified by their care in finishing it, in this word accomplished.

Doctrines.
• I. All things fit for God's service, must be before hand prepared. So they were in the Tabernacle, implied under this phrase, when these things were thus ordained. See §. 36.
• II. The Church of old had Priests. These are here expressly named. See §. 37.
• III. There was of old a fit place for divine service. This was the Tabernacle. See §. 37.
• IV. Priests of old continually attended their function. This phrase went always, intends as much. See §. 38.
• V. The service under the law was God's service. The word translated service of G •… d imports as much. See §. 38:
• VI. God's Ministers must do their work to the full. The word translated accompli •… intends so much. See §. 38.

§. 40. Of the high Priests entering alone into the most holy place.

ANother head of divine services is set down in this verse, wherein the Apostle first notes the distinct place wherein they were performed.

The place is implied under this numeral adjective, the second: which h •… h reference to the Tabernacle mentioned in the former verse: and to the innermost part thereof, called the Holiest of all, whereof, see §. 14.

The person that went into this place is styled, the high Priest. Of an high Priest, See Chap. 2. v. 17. §. 173. Of this high Priest it is said, that he went into the foresaid place, alone. In the history the charge of going into the holy place, is 〈◊〉 to the high Priest alone: and withal it is said, that there shall he no man in the Tabernacle of the congregation when he goeth in, Lev. 16. 2, 17.

This was a type of Christ alone appearing before God for us. To this purpose saith Christ himself, No man hath ascended up to heaven, but he that came down from heaven, even the son of man, which is in heaven, Joh. 3. 13.

1. Sach is the surpassing excellency of the divine Majesty, as none but Christ can 〈◊〉 before it. The most glorious Angels are set forth with wings to cover 〈◊〉 〈◊〉 , when they appear before this Majesty, Isa. 6. 2.

Great is the folly of those that make Angels and glorified Saints to appear as me •… before the throne of grace for them. Herein they dishonor Christ in giving 〈◊〉 due to others. They disgrace Angels and Saints in imposing upon them that •… ich becomes them not. They disparage themselves by depriving themselves of 〈◊〉 benefit of Christ's intercession. To use any other high-Priest in that which be •… geth to him alone, is to refuse Christ: he will not give his glory to another.

Let us therefore use him alone, and rest only upon him, for that which he alone 〈◊〉 to do for us.

§. 41. Of the High Priest entering into the most holy place once a year.

THe Apostle further observeth concerning the time of the high Priests entering into the most holy place, that it should be once in every year. This phrase im •… an extent and a restraint.

The extent is every year.

The restraint is once.

The extent is by reason of people's continuing to pollute themselves, and the holy things that they use. For the end of entering every year, was to make an atone •… for the holy things, and for the persons, Priests and people. This extent of 〈◊〉 year is further manifest by a set day appointed every year for the observation •… reof: which was the tenth day in the seventh month, Lev. 16. 29. This showeth that there is just cause for us again and again to renew our repentance.

The restraint of entering being in this word, once, the word must be taken exclusively: which is in the law thus expressed, Speak to Aaron that he come not at all 〈◊〉 into the holy place within the veil, Lev. 16. 2. This exclusive particle once is 〈◊〉 set down in the law, Exod. 30. 10. Lev. 16. 34.

It typif •… ed Christ's entering into heaven once, and but once, v: 12.

Object. If Christ entered in but once for all, why did the Priest enter once every 〈◊〉 , that is, of •… , for he might live many years.

Ans •… .

• 1. A year in this type doth set forth the whole time of this world.
• 2. The type was every year renewed that they might oft be put in mind of that. 〈◊〉 , wherein Christ entered into heaven.

Thus it appeareth, that there is no expectation of Christ's return from heaven •… hile this world continued. The heavens must receive him, until the times of restitu •… of all things, Act. 3. 21. At the day of judgment he shall appear the second time. Heb. 9. 27, 28. See v. 28. §. 143.

In this respect he is said forever to sit down on the right hand of God. Heb. 1 •… . 12.

There need▪ no reiteration of Christ's oblation. He did all while he was on earth, 〈◊〉 was r •… quisite to be done to the very uttermost, Heb. 7. 25, 27.

• 1. This discovers the •… olly of the M •… ss, whereof see Chap. 7. v. 27. §. 112, 115.
• 2. This should restrain men from 〈◊〉 any way to the sin against the Holy Ghost▪ •… or that were to crucify to themselves the Son of God afresh, and so to pull him •… n of heaven, Heb. 6. 6.
• 3. This teacheth us at all times to lift up the eye of our saith to heaven, where Christ ever abideth.

Of Christ's offering one sacrifice once, see Chap. 7. v. 27. §. 115.

§. 42. Of the high Priest entering in the most holy place not without blood.

THat which the high Priest carried with him into the most holy place was blood▪ This is s •… t down with a double negative, thus, not without. This double •… gative ca •… ieth emphasis, and implieth that he failed not to carry blood with him. O •… the emphasis of a double negative, See Chap. 4. v. 13. §. 76.

What blood was to be carried in; and how it was to be used, and to what end, is exp •… sly noted, Lev. 16 14, 15, 16.

• 1. He was to carry the blood of the bullock, which was a sin offering for himself. Then he was also to carry the blood of the goat which was a sin offering for 〈◊〉 people.
• 2. He was to sprinkle the one and the other blood upon the mercy-seat, and before the mercy-seat.
• 3. Thereof he was to make an atonement for the holy place, and for the 〈◊〉 bernacle of the congregation.
• 4. This reason is here given hereof, Because of the uncleanness of the children of •… rael, and because of their transgressions of all their sins.

All these were typical.

• 1. The blood typified Christ's death: even that blood which he shed.
• 2. The sprinkling of the blood prefigured an applying of Christ's sacrifice 〈◊〉 such as r •… ap benefit thereby.
• 3. The Atonement declareth, that Christ died to make reconciliation for 〈◊〉 sins.
• 4. The reason demonstrateth, that men's sins do defile both themselves; and also the things that they use: even the holy ordinances of God.

§. 43. Of approaching to God by expiation made with blood.

THis emphatical expression of the Priests entering into the most holy place 〈◊〉 without blood, doth in special demonstrate two points.

• 1. That there is no coming to God without expiation.
• 2. That there is no expiation without blood.

As this, so many other legal rites do demonstrate both these.

When the Priests, who by virtue of their office were to appear before God in 〈◊〉 divine services, were consecrated, it was with blood, Lev. 8. 2, &c. and 9. 2, &c.

On that solemn day, when all the people were to appear before God, an atonement was to be made that day; and that by blood, Lev. 16. 14, &c.

When any were excluded from the congregation, an atonement was to be made, and that by blood, before he was admitted again, Lev. 14. 19. and 15. 15. and 16. 11.

This is esp •… cially demonstrated in the truth itself. For there is no coming 〈◊〉 to God without Christ, who is an advocate, and the propitiation for our sins, 〈◊〉 Job 2. 1, 2. who also putteth away sin by the sacrifice of himself, v. 26.

• 1. So strict, so infinitely perfect is the justice of God, as it admits no connivence at sin, no toleration of sin, no absolution from sin, till full satisfaction be made.
• 2. The doom concerning death against sin is gone out, Gen. 2. 16. Rom. 6. 23. This 〈◊〉 be reversed, and thereupon no remission without expiation; no explation without satisfaction by death.

Object. God's grace and mercy is most free; what need then is there of such expiation and satisfaction?

Answ. For rec •… nciling these, we must duly consider three sorts of persons.

• 1. Them that partake of the benefit of satisfaction.
• 2. Him that makes the satisfaction.
• 3. Him that accepts the satisfaction.

• 1. The p •… rsons that partake thereof, are no way able to make any satisfaction, or any expiation by themselves: therefore all the benefit that redoundeth to them, must needs be free.
• 2. The person that makes satisfaction is the Son of God; If such a son makes satisfaction for a servant, the benefit of that satisfaction is as free as if no satisfaction at all were made: for what can a Father r •… ceive of his son. Besides, Christ is very God: though distinct in person, yet one in nature: so as, in regard of this unity, what one doth the other doth, God therefore made satisfaction to God. Doth this impeach the 〈◊〉 of the discharge? If one pay his own debt, and thereupon discharg •… the debtor, is not that discharge most free?
• 3. The person, that accepts the discharge, of his own free grace and mere mercy, gave his Son to make the discharge, John. 3. 16, Therefore all that Christ did and 〈◊〉 for 〈◊〉 , is of free 〈◊〉 to those sinners. God is no way bound to accept for such and such, what he doth accept. His acceptance is of mere mercy.

Hereof see mor •… Chap. 2. v. 9. §. 78.

Learn hereby how to come to God. Not in any presumptuous conceit of thine 〈◊〉 work, as the proud Pharisee did, Luk. 18. 11, 12. Such think of no expiation: But approach into God's presence with a due consideration of God's infinite puri •… y and perfect justice on the one side, and thine own vileness and sinfulness on the other side. This will make thee think of some means for satisfying justice: and by 〈◊〉 thereabout, in the Gospel thou wilt be so instructed in the satisfaction made by Christ's blood, as thou wilt be moved by faith to apply it to thyself: Thus thy soul being sprinkled with the blood of Christ, thou mayest as confidently approach to the throne of grace, as the Priests did to the mercy-seat, Lev. 16. 3, &c.

In that blood was the means of atonement, it doth on the one side aggravate the 〈◊〉 nature of sin, which could not be expiated but by blood: and on the other side, it much amplifieth the love of him, that shed his blood to make this expiation.

§. 44. Of offering sacrifice for errors.

THe blood which the Priests carried into the most holy place was that which he 〈◊〉 . Of the Priests offering to God. See Chap. 5. v. 1. §. 6.

The persons for whom he offered, are first said to be for himself. Of a Priests offering for himself. See Chap. 5. v. 3. §. 14.

It is further added, that he offered for the errors of the people: so as he offered 〈◊〉 only for himself, but also for others. For an high high Priest was for men, 〈◊〉 for other men, as hath been shown, Chap. 5. v. 1. §. 4. Of this word people. See Chap. 4. v. 9. §. 57.

Thus it is also said of the true great high Priest Jesus Christ, that he made reconciliation for the sins of the people. Hereof see Chap. 2. v. 18. §. 181.

The word here translated error is a noun derived from the same verb that the participle is, which is translated the ignorant, Chap. 5. v. 2. §. 10.

The Apostle useth this word not to extenuate their sin, or to restrain the high Priests offering to lesser sins, even such as are extenuated with ignorance of mind, or error of judgment; but to show that not only for great and heinous sins, but also for the lesser kind of sins, offerings were made. Besides, this phrase may fitly be used of all manner of sins; because there is an error of judgment in everyone. When the Apostle spake of the very same thing which here he doth, he useth a word that signifieth all manner of sins, Heb. 7. 27. The Hebrew word, whereunto, that which the Apostle here useth, doth answer, signifieth errors: yet is it also put for all manner of sin. And in the law whereunto this of the Apostle hath relation, indefinite words, which signify all manner of sins, are used. The like is implied by those general phrases, all their iniquities, all their transgressions, all their sins (Lev. 16. 21.)

I will not deny, but that this phrase may also be used in opposition to such willful, obstinate, and presumptuous sins, as caused the committers of them to be utterly cut off. For such an opposition is made,