Exposition of Hebrews 6-10

VER. XII.

THis is the great fundamental Promise and Grace of the New Covenant. For though it be last expressed, yet in order of nature it precedeth the other mercies and privileges mentioned, and is the foundation of the collation or communication of them unto us. This the causal 〈 in non-Latin alphabet 〉 , whereby the Apostle rendereth 〈 in non-Latin alphabet 〉 in the Prophet, doth demonstrate. What I have spoken, faith the Lord, shall be accomplished, For I will be merciful, &c. without which there could be no participation of the other things mentioned. Wherefore not only an addition of new grace and mercy is expressed in these words, but a reason also is rendered why or on what grounds he would bestow on them those other mercies.

The House of Israel and Judah with whom this Covenant was made in the first place, and who are spoken of as Representatives of all others who are taken into it, and who thereon become the Israel of God, were such as had broken and disannulled God's former Covenant by their disobedience; which my Covenant they brake. Nor is there any mention of any other qualification, whereby they should be prepared for, or disposed unto an entrance into this New Covenant, Wherefore the first thing in order of nature that is to be done unto this end, is the free pardon of sin. Without a supposition hereof, no other mercy can they be made partakers of. For whilst they continue under the guilt of sin, they are also under the curse. Wherefore a reason is here rendered, and that the only reason, why God will give unto them the other blessings mentioned, For I will be merciful.

Free and sovereign, undeserved grace in the pardon of sin, is the original spring and foundation of all Covenant mercies and blessings. Hereby and hereby alone is the glory of God, and the safety of the Church provided for. And those who like not God's Covenant on those terms, as none do by nature, will eternally fall short of the grace of it. Hereby all glorying, and all boasting in ourselves is excluded, which was that which God aimed at in the contrivance and establishment of this Covenant, Rom. 3. 27. 1 Cor. 1. 29, 30, 31. For this could not be, if the fundamental grace of it did depend on any condition or qualification in ourselves. If we let go the free pardon of sin without respect unto anything in those that receive it, we renounce the Gospel. Pardon of sin is not merited by antecedent duties, but is the strongest obligation unto future duties. He that will not receive pardon, unless he can one way or other deserve it, or make himself meet for it; or pretends to have received it, and finds not himself obliged unto universal obedience by it, neither is nor shall be partaker of it.

In the Promise itself we may consider, (1) Who it is made unto. (2) What it is that is promised.

The first is expressed in the Pronoun 〈 in non-Latin alphabet 〉 , their, three times repeated. All those absolutely, and only those with whom God makes this Covenant, are intended. Those whose sins are not pardoned, do in no sense partake of this Covenant, it is not made with them. For this is the Covenant that God makes with them, that he will be merciful unto their sins, that is unto them in the pardon of them. Some speak of an universal conditional Covenant made with all Mankind. If there be any such thing, it is not that here intended. For they are all actually pardoned with whom this Covenant is made. And the indefinite declaration of the nature and terms of the Covenant, is not the making of a Covenant with any. And what should be the condition of this grace here promised of the pardon of sin? It is, say they, that men repent and believe, and turn to God, and yield obedience unto the Gospel. If so, then men must do all these things, before they receive the remission of sins: yes. Then must they do them whilst they are under the Law, and the curse of it, for so are all men whose sins are not pardoned. This is to make obedience unto the Law, and that to be performed by men whilst under the curse of it, to be the condition of Gospel-mercy, which is to overthrow both the Law and Gospel.

But then on the other hand it will follow, they say, that men are pardoned before they do believe, which is expressly contrary unto the Scripture. And (1) The communication and donation of faith unto us, is an effect of the same grace whereby our sins are pardoned, and they are both bestowed on us by virtue of the same Covenant. (2) The application of pardoning mercy unto our souls, is in order of nature consequent unto believing, but in time they go together. (3) Faith is not required unto the procuring of the pardon of our sins, but unto the receiving of it. That they may receive the remission of sins. But that which we shall observe from hence is, That

The New Covenant is made with them alone, who effectually and eventually are made partakers of the grace of it. This is my Covenant that I will make with them, I will be merciful unto their unrighteousness, &c. Those with whom the Old Covenant was made, were all of them actual Partakers of the benefits of it; and if they are not so with whom the New is made, it comes short of the Old in efficacy, and may be utterly frustrate. Neither doth the indefinite Proposal of the terms of the Covenant prove that the Covenant is made with them, or any who enjoy not the benefits of it. Indeed this is the excellency of this Covenant, and so it is here declared, that it doth effectually communicate all the grace and mercy contained in it unto all and everyone with whom it is made; whoever it is made withal, his sins are pardoned.

Secondly, The subject matter of this Promise, is the pardon of sin. And that which we have to consider for the exposition of the words, is (1) What is meant by sins. (2) What by the pardon of them. (3) What is the reason of the peculiar expression in this place.

Sin is spoken of with respect unto its guilt especially, so is it the object of mercy and grace. Guilt is the desert of punishment, or the obligation of the sinner unto punishment, by and according unto the sentence of the Law. Pardon is the dissolution of that obligation.

Sin is here expressed by three terms, 〈 in non-Latin alphabet 〉 , unrighteousness, sin and transgression, as we render the words. In the Prophet there is only 〈 in non-Latin alphabet 〉 is wanting. But they are elsewhere all three used, where mention is made of the pardon of sin, or the causes of it. As (1) in the declaration of the Name of God with respect thereunto, Exod. 34. 〈 in non-Latin alphabet 〉 pardoning iniquity, transgression and sin. (2) In the confession of sin for the removal of it, by the expiatory Sacrifice, Lev. 16. 21. Aaron shall confess over him, 〈 in non-Latin alphabet 〉 all their iniquities, all their transgressions, in all their sins. (3) In the expression of the forgiveness of sin in justification, Psal. 32. 1, 2. Wherefore the Apostle might justly make up the expression and general enumeration of sins here defective in the Prophet, seeing it is elsewhere so constantly used to the same purpose, and on the like occasion.

Nor are those terms needlessly multiplied, but sundry things we are taught thereby. As (1) That those whom God graciously takes into Covenant, are many of them antecedently obnoxious unto all sorts of sins. (2) That in the grace of the Covenant there is mercy provided for the pardon of them all, even of them from which they could not be justified by the Law of Moses, Acts 13. 42. And that (3) Therefore none should be discouraged from resting on the faithfulness of God in this Covenant, who are invited unto a compliance therewith.

But there is yet more intended in the use of these words. For they do distinctly express all those respects of sin in general, by which the Conscience of a sinner is affected, burdened and terrified; as also whereon the equity of the curse and punishment for sin doth depend.

The first is 〈 in non-Latin alphabet 〉 , unrighteousness. This is usually taken for sins against the second Table, or the transgression of that rule of righteousness amongst men, which is given by the Moral Law. But here, as in many other places, it expresseth a general affection of sin with respect unto God. A thing unequal and unrighteous it is, that man should sin against God his Sovereign Ruler and Benefactor. As God is the Supreme Lord and Governor of all, as he is our only Benefactor and Rewarder, as all his laws and ways towards us are just and equal, the first notion of Righteousness in us is the rendering unto God what is due unto him, that is, universal Obedience unto all his Commands. Righteousness towards man is but a branch springing from this root; and where this is not, there is no Righteousness amongst men whatever is pretended. If we give not unto God the things that are God's, it will not avail us to give unto Caesar the things that are Caesar's, nor unto other men what is their own. And this is the first consideration of sin, that renders the sinner obnoxious unto punishment, and manifests the equity of the sanction of the Law. It is an unrighteous thing. Herewith the Conscience of the sinner is affected, if he be convinced of sin in a due manner. The original perfection of his nature consisted in this Righteousness towards God, by rendering his due unto him in a way of obedience. This is overthrown by sin, which is therefore both shameful and ruinous, which distresseth the Conscience when awakened by Conviction.

The second is 〈 in non-Latin alphabet 〉 . This is properly a missing of, an erring from that end and scope which it is our duty to aim at. There is a certain end for which we were made, and a certain rule proper unto us whereby we may attain it. And this end being our only blessedness, it is our interest, as it was in the principles of our natures, to be always in a tendency towards it. This is the glory of God, and our eternal salvation in the enjoyment of him. Thereunto the Law of God is a perfect Guide. To sin therefore, is to forsake that Rule, and to forgo therein our aim at that end. It is to place self and the world as our end, in the place of God and his glory, and to take the imaginations of our hearts for our Rule. Wherefore the perverse folly that is in sin, in wandering away from the chiefest good as our end, and the best guide as our rule, embracing the greatest evils in their stead, is 〈 in non-Latin alphabet 〉 , rendering punishment righteous, and filling the sinner with shame and fear.

3. There is 〈 in non-Latin alphabet 〉 . We have no one word in our language properly to express the sense hereof, nor is there so in the Latin. We render it Transgression of the Law. 〈 in non-Latin alphabet 〉 is a lawless person; whom the Hebrews call a Son of Belial, one who owns no yoke nor rule. And 〈 in non-Latin alphabet 〉 is a voluntary unconformity unto the Law. Herein the formal nature of sin consists, as the Apostle tells us, 1 Joh. 3. 4. And this is that which in the first place passeth on the Conscience of a sinner. Wherefore as all sorts of particular sins are included in these multiplied names of sin; so the general nature of sin in all its causes and respects, terrifying the sinner, and manifesting the righteousness of the Curse of the Law, are declared and represented by them. And we may learn,

1. That the aggravations of Sin are great and many, which the Consciences of convinced Sinners ought to have regard unto.

2. There is grace and mercy in the New Covenant provided for all sorts of sins, and all aggravations of them, if they be received in a due manner.

3. Aggravations of Sin do glorify grace in pardon. Therefore doth God here so express them, that he may declare the glory of his grace in their remission.

4. We cannot understand aright the glory and excellency of pardoning mercy, unless we are convinced of the greatness and vileness of our sins in all their aggravations.

Secondly, That which is promised with respect unto these sins, is two ways expressed, (1) 〈 in non-Latin alphabet 〉 , I will be merciful. (2) 〈 in non-Latin alphabet 〉 , I will remember no more. It is pardon of sin that is intended in both these expressions; the one respecting the cause of it, the other its perfection and assurance. And two things are considerable in the pardon of sin.

(1) A respect unto the Mediator of the Covenant, and the propitiation for sin made by him. Without this, there can be no remission, nor is any promised.

(2) The dissolution of the obligation of the Law binding over the guilty sinner unto punishment. These are the essential parts of Evangelical Pardon, and respect is had in these words unto them both.

1. 〈 in non-Latin alphabet 〉 , which we translate merciful, is propitious, gracious through a propitiation. But the Lord Christ is the only 〈 in non-Latin alphabet 〉 , or propitiation under the New Testament, Rom. 3. 25. 1 John 2. 2. And he died, 〈 in non-Latin alphabet 〉 , to propitiate God for sin; to render him propitious unto sinners, Heb. 2. 17. in him alone God is 〈 in non-Latin alphabet 〉 , merciful unto our sins.

2. The Law with the sanction of it was the means appointed of God to bring sin unto a judicial remembrance and trial. Wherefore the dissolution of the obligation of the Law unto punishment, which is an Act of God the Supreme Rector and Judge of all, belongeth unto the pardon of sin. This is variously expressed in the Scripture, here by remembering sin no more. The Assertion whereof is fortified by a double Negative: Sin shall never be called legally to remembrance. But the whole Doctrine of the Pardon of Sin, I have so largely handled in the Exposition of Psalm 130. that I must not here again reassume the same Argument.

VER. XIII.

HAving in the foregoing Verses proved in general the insufficiency of the Old Covenant, the necessity of the New, the difference between the one and the other, with the preference of the later above the former, in all confirming the excellency of the Priesthood of Christ, above that of Aaron: In this last Verse of the Chapter he maketh an especial inference from one word in the Prophetical Testimony, wherein the main truth which he endeavored to confirm with respect unto these Hebrews, was asserted. It was their persuasion, that of what sort soever this promised Covenant should be, yet the former was still to continue in force obliging the Church unto all the Institutions of Worship thereunto appertaining. Hereon depended the main Controversy that the Apostle had with them: For he knew that this persuasion was destructive to the Faith of the Gospel, and would, if pertinaciously adhered unto, prove ruinous unto their own Souls. Wherefore the contrary hereunto, or the total cessation of the first Covenant he presseth on them, with all sorts of Arguments, as from the nature, use and end of it, from its insufficiency to consecrate or make perfect the state of the Church; from the various Prefigurations, and certain Predictions of the introduction of another Covenant, Priesthood and Ordinances of Worship which were better than those that belonged unto it, and inconsistent with them, with many other cogent evidences to the same purpose. Here he fixeth on a new argument in particular, to prove the necessity and certainty of its abolition; and hereby, according unto his wonted manner, he makes a transition unto his following discourses, wherein he proves the same truth from the distinct consideration of the use and end of the Institutions, Ordinances and Sacrifices belonging unto that Covenant. This he pursues unto the 24 ver. of the Tenth Chapter, and so returns unto the paraenetical part of the Epistle, making due applications of what he had now fully evinced.

A double Argument the Apostle here maketh use of. (1) From a special word or testimony. (2) From a general Maxim of truth in all kinds.

In the former we may consider, (1) The Testimony he makes use of. (2) The Inference unto his own purpose which he makes from it.

1. The first consisteth in the Adjunct of this other promised Covenant. It is by God himself called New; 〈 in non-Latin alphabet 〉 , in that, or whereas it is said a New, or in that he calleth it, nameth it, a New. So it is expressly in the Prophet, Behold I will make a new Covenant. Thus every word of the Holy Ghost, though but occasional unto the principal Subject spoken of, is a sufficient evidence of what may be deduced from it. And by this kind of arguing are we taught, that the Word of God is full of holy mysteries, if with humility and under the conduct of his holy Spirit, we do, as we ought, diligently inquire into them. This therefore he layeth down as the foundation of his present Argument; That God himself doth not call this promised Covenant another Covenant, or a second; nor only declare the excellency of it; but signally calls it a New Covenant.

2. That which he infers from hence, is that 〈 in non-Latin alphabet 〉 , he hath made the first Old. The force of the Argument doth not lie in this, that he calleth the second New; but that he would not have done so, had not he made the first Old. For 〈 in non-Latin alphabet 〉 is of an active signification, and denotes an authoritative act of God upon the Old Covenant, whereof the calling the other New was a Sign and evidence. He would not have done so, but that he had made the other Old: For with respect thereunto this is called New. But yet it was the designation of the New Covenant, that was the foundation of making the other Old.

The word respecting the time past, we must inquire what time it doth refer unto. And this must be either the time of the prediction and promise of the New Covenant, or the time of its introduction and establishment. And it is the first season that is intended. For the introductin of the New Covenant did actually take away and abolish the Old, making it to disappear: But the act of God here intended, is only his making it Old in order thereunto. And he did this upon and by the giving of this Promise, and afterwards by various acts, and in various degrees.

1. He did it by calling the Faith of the Church from resting in it, through the expectation of the bringing in of a better in the room of it. This brought it under a decay in their minds, and gave it an undervaluation unto what it had before. They were now assured, that something much better would in due time be introduced. Hence although they abode in the observation of the Duties and Worship it required, it being the Will of God that so they should do, yet this expectation of and longing after the better Covenant now promised, made it decay in their minds and affections. So did God make it Old.

2. He did it by a plain declaration of its infirmity, weakness and insufficiency for the great ends of a perfect Covenant between God and the Church. Many things unto this purpose might have been collected out of the nature of its institutions and promises, from the first giving of it, as is done by our Apostle in his present discourses. But these things were not clearly understood by any in those days; and as to the most, the veil was on them that they could not see at all unto the end of the things that were to be done away. But now when God himself comes positively to declare by that Prophet, that it was so weak and insufficient, and that therefore he would make another, a better with them; this made it Old, or declared it to be in a tendency unto a dissolution.

3. From the giving of this Promise, God did variously by his Providence break in upon and weaken its administration, which by its decaying age was more and more manifested. For,

1. Immediately after the giving of this Promise, the Babylonian Captivity gave a total intercision and interruption unto the whole administration of it for seventy years. This, having never before fallen out from the making of it on Mount Sinai, was an evident token of its approaching period, and that God would have the Church to live without it.

2. Upon the return of the People from their Captivity, neither the Temple, nor the Worship of it, nor any of the administrations of the Covenant, nor the Priesthood, were ever restored unto their pristine beauty and glory. And whereas the People in general were much distressed at the apprehension of its decay, God comforts them not with any intimation that things under that Covenant should ever be brought into a better condition, but only with an expectation of his coming amongst them, who would put an utter end unto all the administrations of it, Hag. 2. 6, 7, 8, 9. And from that time forwards it were easy to trace the whole process of it, and to manifest how it continually declined towards the end.

Thus did God make it Old, by variously disposing of it unto its end; and to give an evidence thereof, called the other Covenant which he would make, a New One. And it did not decay of itself. For no institution of God will ever wax old of itself; will ever decay, grow infirm, nor perish, unless it be disannulled by God himself. Length of time will not consume Divine Institutions, nor can the sins of Men abate their force. He only that sets them up, can take them down.

And this is the first Argument of the Apostle, taken from this testimony, to prove that the first Covenant was to be abolished. But whereas it may be questioned, whether it directly follows or no, that it must be taken away because it is made old, he confirms the truth of his Inference from a general maxim, which hath the nature of a new argument also. Now, saith he, that which decayeth and waxeth old, is ready to vanish away.

Old is significative of that which is to have an end, and which draws towards its end. Every thing that can wax old hath an end; and that which doth so, draws towards that end. So the Psalmist affirming that the Heavens themselves shall perish, adds as a proof thereof, they shall wax old as a garment; and then none can doubt but they must have an end, as unto their substance or their use.

There is in the words, 1. The Notation of the Subject, 〈 in non-Latin alphabet 〉 , but that, or that whatever it be. The general Rule gives evidence unto the former inference, whatever it be that waxeth old.

2. The description of it in a double expression, 〈 in non-Latin alphabet 〉 . The words are generally supposed to be synonyma, and to be used for emphasis only. We express the first by decay, that which decayeth, to avoid the repetition of the same word, we having no other to express waxing old, or made old by. But 〈 in non-Latin alphabet 〉 , is not properly that which decayeth, it is that which hath the effect passively of 〈 in non-Latin alphabet 〉 , that which is made old; and it properly respecteth things. Things are so said to be made old, not persons. But the other word 〈 in non-Latin alphabet 〉 , respects persons, not things. Men and not Inanimate things are said 〈 in non-Latin alphabet 〉 . Wherefore although the Apostle might have used a Pleonasm to give Emphasis unto his assertion, and to aver the certainty of the end of the Old Covenant; yet nothing hinders but that we may think that he had respect unto the things and persons that belonged unto its administration.

That which is affirmed of this subject of the Proposition, is, that it is 〈 in non-Latin alphabet 〉 , near unto a disappearance, that is an abolition, and taking out of the way.

The Proposition is universal, and holds absolutely in all things, as is evident in the light of nature. Whatever brings things unto a decay and age, will bring them unto an end; for decay and age are the expressions of a tendency unto an end. Let an Angel live never so long, he waxeth not old, because he cannot die. Waxing old is absolutely opposed unto an eternal duration, Psal. 102. 26, 27.

It being the removal of the Old Covenant and all its administrations that is respected, it may be inquired why the Apostle expresseth it by 〈 in non-Latin alphabet 〉 , a disapappearance or vanishing out of sight. And respect may be had herein, (1) To the glorious outward appearance of the administrations of it. This was that which greatly captivated the minds and affections of those Hebrews unto it. They were carnal themselves, and these things, the Fabric of the Temple, the Ornaments of the Priests, the Order of their Worship had a glory in them, which they could behold with their carnal eyes, and cleave unto with their carnal affections. The ministration of the letter was glorious. All this glory, saith the Apostle, shall shortly disappear, shall vanish out of your sight, according to the Prediction of our Lord Jesus Christ, Mat. 24. (2) To the gradual removal of it. It departed as a thing will by its removal out of our sight. We by little and little lose the prospect of it until it utterly disappear. How it was made so to disappear, at what time, in what degrees, by what Acts of Divine Authority, must be spoken unto distinctly elsewhere. All the glorious institutions of the Law were at best but as Stars in the Firmament of the Church, and therefore were all to disappear at the rising of the Sun of righteousness.

VER. 1.

SOme things must be premised unto the Reading of these Words. 〈 in non-Latin alphabet 〉 , the first, doth in the original answer in Gender unto all things which the Apostle treats of; namely, the Priesthood, the Tabernacle, and the Covenant. But many Greek Copies do expressly read 〈 in non-Latin alphabet 〉 , The Tabernacle. So is the Text expressed in Stephen 's Edition, wherein he followed sixteen ancient Manuscripts, adhering generally unto the Concurrent Agreement of the greatest number: And the Word is retained in the most common Edition. But there are ancient Copies also, where it is omitted: And they are attested unto by all ancient Translations, as the Syriac and Vulgar Latin, the Arabic supplying, Covenant, in the room of it. Wherefore Beza left it out, and is followed by the Generality of Expositors, as he is by our Translators. Cameron contends for retaining of it. But the Reasons for its Rejection are cogent and undeniable.

As first; In the last verse of the preceding Chapter whereunto this immediately succeeds, the Apostle mentioning the Old Covenant, calleth it absolutely 〈 in non-Latin alphabet 〉 , the first, without the addition of 〈 in non-Latin alphabet 〉 , and immediately repeating 〈 in non-Latin alphabet 〉 , that is that first, it is irrational to think that he refers it to another Subject.

2. His Design requires that the first Covenant be intended. For he is not engaged in a comparison between the Tabernacle and the New Testament; but between the Old Covenant, and the New. And the words of the Text with those that follow, contain a concession of what belonged unto the Old Covenant, particularly in the Administration of Divine Worship; as it is observed by Photios and Oecumenius.

3. The Expression in the close of the verse, A Worldly Sanctuary, is no more nor less, but the Tabernacle: For it is that which the Apostle immediately describes in its Parts and Furniture, which are the Parts of the Tabernacle, and no other. And if the word 〈 in non-Latin alphabet 〉 , the Tabernacle, be here retained, the sense must be; and verily the first Tabernacle had Ordinances of Worship and the Tabernacle.

4. In the next verse adding an Account of what he had affirmed, he saith, For there was a Tabernacle prepared; the first; which would render this sense to the context; For the first Tabernacle, had a Tabernacle; for there was a Tabernacle prepared: Wherefore I shall adhere unto the supplement made by our Translators; the first Covenant.

〈 in non-Latin alphabet 〉 . Some read these words by an 〈 in non-Latin alphabet 〉 , and not in construction, from the Ambiguity of the case and number of 〈 in non-Latin alphabet 〉 , which may be either of the Genitive Singular or Accusative Plural. Ordinances, Services. This it is supposed the following Phrase of speech doth intimate, 〈 in non-Latin alphabet 〉 , and also a worldly Sanctuary: which requires that the preceding words should be construed by Apposition. And a Difference there is between 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 ; But whereas it is evident, that the Apostle intends no 〈 in non-Latin alphabet 〉 , or service here, but what was performed 〈 in non-Latin alphabet 〉 , by virtue of Ordinances or Institutions, the word ought to be read in construction, Ordinances of Worship.

〈 in non-Latin alphabet 〉 ; Syr: But in the first there were in it. As the Arab: In the first Covenant there was contained. Vul. Lat. habuit quidem & prius; the Comparative for the Positive unto the sense of the Apostle: And the first truly had also. Beza. Habuit igitur prius faedus et; transferring 〈 in non-Latin alphabet 〉 unto the words following. Wherefore the first Covenant had also; as we after him. Others, habuit igitur etiam prius. Most, in rendering the Particles 〈 in non-Latin alphabet 〉 , have principal respect unto the note of inference 〈 in non-Latin alphabet 〉 , and include the Assertory Particle, 〈 in non-Latin alphabet 〉 , in it. I think the principal respect is to be had thereunto, as it is in the Vulgar Latin; And verily that first also had. 〈 in non-Latin alphabet 〉 , Syr. commands of Ministry or Precepts; which gives us the plain sense and true meaning of the Apostle, as we shall see afterwards. Ordinances concerning the Administration of Divine Worship. Vul. Lat. Justificationes Culturae, Rhem. Justifications of Service; most obscurely, and in words leading from the sense of the Holy Ghost. Others; Ritus cultûs; constitutos ritus cultuum, appointed rites of Worship or Service. All agree what it is that the Apostle intends, namely, the Ordinances of Levitical worship, which are expressed in the vulgar by Justificationes culturae, both barbarously and besides the mind of the Apostle.

〈 in non-Latin alphabet 〉 . Syr. a worldly holy house. The Tabernacle was frequently called the House of God, and the House of the Sanctuary. Vul: Sanctum seculare. Rhem: a secular Sanctuary; which the Interlinear changeth into mundanum: seculare denotes duration but it is not the Design of the Apostle to speak of the duration of that, which he is proving to be ceased. Beza. Sanctuarium mundanum, some respect the particles 〈 in non-Latin alphabet 〉 ; and render them illudque.

VER. 1.

PRoceeding unto the comparison designed between the old Covenant and the new, as unto the services and sacrifices wherewith the one and the other was established and confirmed, He introduceth the 〈 in non-Latin alphabet 〉 of the first by way of concession, as unto what really belonged thereunto. And this is the constant Method of the Apostle in all the comparisons he makes. He still allows full weight and measure unto that comparate which he prefers the other above. And as this, on the one hand, taketh away all cause of complaint, as though the worth and value of what he determineth against, were concealed; so it tends unto the real exaltation of that which he gives the Preference unto. It is an Honor unto the Priesthood and Sacrifice of Christ, that they are so much more glorious and excellent than those of the old Covenant, which yet were excellent and glorious also.

There is in this Verse,

1. An Introduction of the concession intended. 〈 in non-Latin alphabet 〉 . The contexture of these Particles is some what unusual. Hence some would have, 〈 in non-Latin alphabet 〉 , to be redundant; some join it in construction with 〈 in non-Latin alphabet 〉 that follows. This was the judgment of Beza, whom our translators follow, For the word, Also; [had also Ordinances;] renders, 〈 in non-Latin alphabet 〉 , in the original: and thereon they omit it in the first place, not saying, And then verily, but then verily, that is, 〈 in non-Latin alphabet 〉 . If this be so, the Assertion of the Apostle seems to be built on a tacit supposition that the latter Covenant hath ordinances of worship. Hence he grants the first had so also. Even that had also ordinances of worship, as the new hath. But I see not at all, that any such supposition is here made by the Apostle; yea, he doth rather oppose those Ordinances of Divine worship unto the Privileges of the new Covenant, than allow the same things to be under both. And this is evident in the worldly Sanctuary, which he ascribes unto the first Covenant, for he had expressly denied that there was any such under the new. Chap. 8. 2. Wherefore although 〈 in non-Latin alphabet 〉 . and, seems to be redundant, yet it is emphatical and increaseth the signification of the other Particles, as it is often used in the Scripture. And the Introduction of the concession, intimated by this contexture of the Notes of it, (then verily even that) shows both the reality of it, and the weight that he lays upon it. 〈 in non-Latin alphabet 〉 ; we render, then; most do it by igitur, therefore. But the connection unto the foregoing Discourse is rather real than verbal. It is not an Inference made from what was before declared, but a continuation of the same Design. And yet moreover it is granted; or therefore it is granted; verily so it was. And so 〈 in non-Latin alphabet 〉 serves unto the Protasis of the comparison, whereunto 〈 in non-Latin alphabet 〉 answereth, ver. 11th. But; Christ being come.

The subject spoken of is 〈 in non-Latin alphabet 〉 , the first, that is, 〈 in non-Latin alphabet 〉 ; that first Covenant whereof we treat. The Covenant made with the Fathers at Sinai, which as unto the Administrations of it the Hebrews as yet adhered unto. The nature of this Covenant we have spoken unto at large on the foregoing chapter, and thither refer the Reader. Of this Covenant it is affirmed in general, that it had two things, (1) Ordinances of worship. (2) A worldly Sanctuary; and the Relation of them unto it, is, that it had them.

1. It had them 〈 in non-Latin alphabet 〉 . It refers unto the time past. The Apostle saith not it hath them, but, it had them. That is, say some, it had so whilst that Tabernacle was standing, and whilst these things were in force; but now the Covenant is abolished and it hath none of them. But this answers not the Apostle's Intention. For he acknowledgeth that Covenant and all its Ordinances de facto to have been yet in Being, in the patience and forbearance of God. Only he affirms that it was 〈 in non-Latin alphabet 〉 , chap. 8. 13. ready to disappear. Nor was he to take for granted, what was the principal 〈 in non-Latin alphabet 〉 between him and the Hebrews, but to prove it, which he doth accordingly. Hence he grants that there were Priests that offered Gifts according to the Law; chap. 8. 4. and some who served at the Tabernacle. chap. 13. 10. But the Apostle hath respect unto the time wherein that Covenant was first made. Then it had these things annexed unto it, which were the Privileges and Glory of it. For the Apostle hath in the whole Discourse, continual respect unto the first making of the Covenant, and the first institution of its Administrations. It had them; that is, they belonged unto it as those wherein its Administration did consist.

Every Covenant of God had its proper Privileges and Advantages, Even the first Covenant had so, and those such as were excellent in themselves, though not comparable with them of the new. For to make any Covenant with men, is an eminent fruit of Goodness, Grace and Condescention in God, whereon he will annex such Privileges thereunto, as may evince it so to be.

2. This first Covenant had two things in general. 1. 〈 in non-Latin alphabet 〉 Both Translations and Interpreters have cast some difficulty on the meaning of these words, in themselves plain and evident.

〈 in non-Latin alphabet 〉 ; are 〈 in non-Latin alphabet 〉 . And the word is generally rendered by 〈 in non-Latin alphabet 〉 in the Greek Versions; and next unto that by 〈 in non-Latin alphabet 〉 , that which is legal and right. The Vulgar Latin rendets it by Iustificationes; from the inclusion of Ius, Iustum in the signification of it. In the New Testament it is used, Luk. 1, 6. Rom. 1. 32. chap. 2. 26. chap. 5. 16. chap, 8. 4. Heb. 9. 1. ver. 10. Rev. 15. 4. chap. 19. 8. And in no one place doth it signify Institution, but it may be better rendered Righteousness when alone we so translate it. Rom. 5. 16. In the context and construction wherein it is here placed, it can have no signification, but that of Ordinances, Rites, Institutions, Statutes, the constant sense of 〈 in non-Latin alphabet 〉 determined both by its derivation, and invariable use. Wherefore all inquiries on these words, in what sense the Rites of the Law may be called Iustifications, or whether because the Observation of them did Iustifie before men, or were signs of our Justification before God, are all useless and needless. What there is of Just and Right in the signification of the word, respects the Right of God in the constitution and imposition of these Ordinances. They were Appointments of God which he had Right to prescribe, whence their Observation on the Part of the Church was just and equal.

These Ordinances, or Statutes were so ( 〈 in non-Latin alphabet 〉 , of service) that is, as we render it divine service. 〈 in non-Latin alphabet 〉 is originally of as large a signification as 〈 in non-Latin alphabet 〉 , and denotes any service whatever. But it is here, and constantly in the New Testament, as is also the verb 〈 in non-Latin alphabet 〉 , restrained unto Divine service, John. 16. 2. Rom. 9. 4. chap. 12. 1. Cultus, of worship, and so were it better rendered, than by Divine service. In one place it signifies by itself, as much as 〈 in non-Latin alphabet 〉 doth here: Rom. 9. 4, unto whom belonged the giving of the Law, 〈 in non-Latin alphabet 〉 , and the worship; that is, 〈 in non-Latin alphabet 〉 , the Ordinances of worship. The Ordinances of the Ceremonial Law. For although God were served in and according to the commands of the Moral Law, or the unchangeable prescriptions the ten words; and also in the duties required in the due Observance of the Judicial Law; yet this 〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉 was the immediate worship of the Tabernacle; and the services of the Priests that belonged thereunto. Hence the Jews call all Idolatry and superstition; 〈 in non-Latin alphabet 〉 , strange worship.

And this was that part of Divine worship about which God had so many controversies with the People of Israel under the Old Testament. For they were always apt to run into noxious extremes about it: For the most part they were prone to neglect it, and to run into all manner of superstition and Idolatry. For the Law of this worship was an hedge that God had set about them to keep them from those Abominations. And if at any time they brake over it, or neglected it, and let it fall, they failed not to rush into the most abominable Idolatry. On the other hand, ofttimes they placed all their trust and confidence for their acceptance with God and blessing from him, on the external observance of the ordinances and institutions of it. And hereby they countenanced themselves not only in a neglect of moral Duties and spiritual Obedience, but in a course of flagitious sins and wickednesses. To repress these exorbitances with respect unto both these extremes, the ministry of the Prophets was in an especial manner directed. And we may observe some things here in our passage, as included in the Apostle's assertion, though not any part of his present Design.

1. There was never any Covenant between God and man, but it had some Ordinances or Arbitrary Institutions of external Divine worship annexed unto it. The original Covenant of works had the Ordinances of the Tree of Life, and of the Knowledge of Good and Evil, the Laws whereof belonged not unto that of natural Light and Reason. The Covenant of Sinai whereof the Apostle speaks had a multiplication of them. Nor is the new Covenant destitute of them or their necessary observance. All Public worship in, and the Sacraments of the Church are of this nature. For whereas it is engrafted in natural Light that some external worship is to be given unto God, He would have it of his own prescription, and not as unto the modes of it, be left unto the inventions of men. And because God hath always in every Covenant prescribed the external worship and all the Duties of it which he will accept, it cannot but be dangerous for us, to make any Additions thereunto. Had he prescribed none at any time, seeing some are necessary in the Light of nature, it would follow by just consequence that they were left unto the finding out and appointment of men. But he having done this himself, let not us add unto his words, lest he reprove us, and we be found liars. And in his Institution of these Ordinances of external worship, there is both a Demonstration of his Sovereignty, and an especial trial of our Obedience in things whereof we have no Reason but his mere will and pleasure.

2. It is an hard and rare thing to have the minds of men kept upright with God in the Observation of the Institutions of Divine worship. Adam lost himself and us all by his failure therein. The Old Church seldom attained unto it, but continually wandered into one of the extremes mentioned before. And at this day there are very few in the world who judge a diligent observation of Divine Institutions to be a thing of any great importance. By some they are neglected, by some corrupted with additions of their own, and by some they are exalted above their proper place and use, and turning into an occasion of neglecting more important Duties. And the Reason of this difficulty is because Faith hath not that assistance and encouragement from innate Principles of Reason, and sensible experience of this kind of Obedience, as it hath in that which is moral, internal, and spiritual.

That these Ordinances of divine worship might be duly observed and rightly performed under the first Covenant, there was a Place appointed of God for their solemnization. It had, 〈 in non-Latin alphabet 〉 ; also a worldly Sanctuary: He renders 〈 in non-Latin alphabet 〉 by 〈 in non-Latin alphabet 〉 ; properly an holy Place, a Sanctuary. And why he calls it 〈 in non-Latin alphabet 〉 , or worldly, we must inquire. And some things must be premised unto the exposition of these words.

1. The Apostle treating of the services, sacrifices, and place of worship under the Old Testament, doth not instance in, nor insist upon the Temple, with its fabric, and the order of its services; but in the Tabernacle set up by Moses in the wilderness. And this he doth for the ensuing Reasons.

1. Because his principle Design is to confirm the preeminence of the New Covenant above the Old. To this end he compares them together in their first Introduction and establishment with what did belong unto them therein. And as this in the new Covenant was the Priesthood, Mediation, and Sacrifice of Christ; so in the old it was the Tabernacle with the services and sacrifices that belonged unto it. These the first covenant was accompanied with and established by; and therefore were they peculiarly to be compared with the Tabernacle of Christ, and the sacrifice that he offered therein. This is the principle Reason why in this disputation he hath all along respect unto the Tabernacle, and not unto the Temple.

2. Although the Temple with its glorious fabric and excellent order added much unto the outward Beauty and Splendor of the sacred worship, yet was it no more but a large exemplification of what was virtually contained in the Tabernacle and the institutions of it, from whence it derived all its Glory. And therefore these Hebrews principally rested in, and boasted of the Revelation made unto Moses and his institutions. And the excellency of the worship of the new Covenant being manifested above that of the Tabernacle there is no plea left for the additional outward Glory of the Temple.

2. Designing to treat of this Holy Tent or Tabernacle, he confines himself unto the first general Distribution of it. Exod. 26. 33. And thou shalt hang up the Vail under the Taches, that thou mayst bring in thither the Ark of the Testimony, and the Vail shall divide unto you, between the Holy and the most Holy; the Holy Utensils of which two parts he afterwards distinctly describes. The whole was called 〈 in non-Latin alphabet 〉 , which he renders by 〈 in non-Latin alphabet 〉 , the holy Place or Sanctuary. The Tabernacle of witness erected in the wilderness in two parts, the Holy and the most Holy, with the Utensils of them, is that whose Description he undertakes.

It is observed by the Apostle that the first Covenant had this Sanctuary; (1) Because so soon as God had made that Covenant with the people, he prescribed unto them the Erection and making of this Sanctuary, containing all the solemn means of the Administration of the Covenant itself. (2) Because it was the principle mercy, privilege and advantage that the people were made partakers of by virtue of that Covenant. And it belongs unto the exposition of the Text, as to the design of the Apostle in it, that we consider what that privilege was, or wherein it did consist. And

1. This Tabernacle with what belonged thereunto was a Visible Pledge of the presence of God among the people, owning, Blessing and protecting of them. And it was a pledge of God's own Institution, in imitation whereof, the superstitious Heathens invented ways of obliging their Idol-God's to be present among them for the same ends. Hence was that prayer at the removal of the Tabernacle and the Ark therein. Numb. 10. 35, 36. Rise up Lord and let thine enemies be scattered, and let them that hate thee, fly before thee. And when it rested he said, Return O Lord unto the many thousands of Israel. And thence the Ark was called the Ark of God's strength; see Psal. 68. 1, 2. 13. 2, 8. 2 Chron. 6. 41. because it was a pledge of God's putting forth his strength and power in the behalf of the people. And according unto this Institution it was a most effectual means to strengthen their faith and confidence in God. For what could they desire more in Reference thereunto, than to enjoy such a gracious earnest of his powerful presence among them? But when they ceased to trust in God, and put their confidence in the things themselves, which were no otherwise useful but as they were Pledges of his Presence, they proved their Ruin. Hereof we have a fatal instance in their bringing the Ark into the field, in their battle against the Philistines. 1 Sam. 4. 5, 6. And it will fare no better with others who shall rest satisfied with outward Institutions of divine worship, neglecting the end of them all, which is faith and trust in God. Ierem. 7. 4. But men of corrupt minds had rather place their trust in any thing but God: For they find that they can do so, and yet continue in their sins, as those did in the Prophet. ver. 8, 9, 10. But none can trust in God, unless he relinquish all sin whatever. All other pretended trust in him, is but the entitling of him unto our own wickedness.

2. It was the Pledge and means of God's Residence or dwelling among them, which expresseth the peculiar manner of his presence mentioned in general before. The Tabernacle was God's house; nor did he promise at any time to dwell among them but with respect thereunto. Exod. 15. 17. Chap. 25. 8. Chap. 29. 44, 45, 46. Numb. 5. 3. And the consideration hereof was a powerful motive unto Holiness, Fear and Reverence; unto which ends it is everywhere pressed in the scripture.

3. It was a fixed Seat of all divine worship wherein the truth and purity of it was to be preserved. Had the observation of the Ordinances of divine service been left unto the memories of private persons, it would quickly have issued in all manner of foolish practices, or have been utterly neglected. But God appointed this Sanctuary for the preservation of the purity of his worship, as well as for the solemnity thereof: see Deut. 12. 8, 9, 10, 11. Here was the Book of the Law laid up, according unto the Prescript whereof the Priests were obliged in all generations to take care of the public worship of God.

4. It was principally the privilege and glory of the Church of Israel, in that it was a continual Representation of the Incarnation of the Son of God; a Type of his coming in the flesh to dwell among us, and by the one sacrifice of himself to make Reconciliation with God, and Atonement for sins. It was such an expression of the Idea of the mind of God concerning the person and mediation of Christ, as in his Wisdom and Grace he thought meet to intrust the Church withal. Hence was that severe injunction that all things concerning it, should be made according unto the pattern shown in the mount. For what could the wisdom of men do in the prefiguration of that mystery, which they had no comprehension of?

But yet the Sanctuary the Apostle calls 〈 in non-Latin alphabet 〉 ; worldly. Expositors both ancient and modern do even weary themselves in their enquiries why the Apostle calls this Sanctuary worldly. But I think they do so without cause, the Reason of the Appellation being evident in his design and the context. And there is a difficulty added unto it by the Latin translation which renders the word Seculare, which denotes Continuance or duration. This expresseth the Hebrew 〈 in non-Latin alphabet 〉 : but that the Apostle renders by 〈 in non-Latin alphabet 〉 not by 〈 in non-Latin alphabet 〉 ; and therefore here hath no respect unto it. The sense that many fix upon is, that he intends the outward Court of the Temple, whereunto the Gentiles or men of the world were admitted, whence it was called worldly and not sacred: But this exposition though countenanced by many of the Ancients, is contrary unto the whole design of the Apostle. For (1) He speaks of the Tabernacle, wherein was no such outward Court; nor indeed was there any such belonging to the Temple, whatever some pretend. (2) The whole Sanctuary, whereof he speaks, he immediately distributes into two parts, as they were divided by the Vail; namely, the Holy and the most Holy Place, which were the two parts of the Tabernacle itself. (3) He treats of the Sanctuary only with respect unto the divine service to be performed in it by the Priests, which they did not in any outward court whereunto the Gentiles might be admitted.

Wherefore the Apostle terms this Sanctuary worldly, because it was every way in and of this world. For (1) The Place of it was on the earth in this world, in opposition whereunto the Sanctuary of the new Covenant is in Heaven. chap. 8. 2. (2) Although the materials of it were as durable as anything in that kind could be procured, as Gold and Shittim wood, because they were to be of a long continuance, yet were they worldly; that is, caduca, fading and perishing things, as are all things of the world; God intimating thereby that they were not to have an everlasting continuance. Gold, and wood, and silk, and hair, however curiously wrought and carefully preserved, are but for a time. (3) All the services of it, all its Sacrifices in themselves, separated from their Typical representative use, were all worldly; and their efficacy extended only unto worldly things, as the Apostle proves in this Chapter. (4) On these accounts the Apostle calls it worldly; yet not absolutely so, but in opposition unto that which is Heavenly. All things in the Ministration of the new Covenant are Heavenly. So is the Priest, his Sacrifice, Tabernacle, and Altar as we shall see in the process of the Apostle's discourse. And we may observe from the whole,

1. That Divine institution alone is that which renders anything acceptable unto God. Although the things that belonged unto the Sanctuary, and the Sanctuary itself, were in themselves but worldly; yet being divine Ordinances, they had a Glory in them, and were in their season accepted with God.

2. God can animate outward carnal things with an hidden invisible Spring of Glory and Efficacy; so he did their Sanctuary with its relation unto Christ; which was an Object of faith, which no eye of flesh could behold.

3. All divine service or worship must be resolved into divine ordination or Institution. A worship not ordained of God is not accepted of God. It had Ordinances of worship.

4. A worldly Sanctuary is enough for them whose service is worldly; and these things the men of the world are satisfied with.

VER. 2.

〈 in non-Latin alphabet 〉 .

Vul. Lat. Tabernaculum enim factum est primum, The first Tabernacle was made, ambiguously, as we shall see. Syr. 〈 in non-Latin alphabet 〉 , in Tabernaculo primo quod factum erat. In the first Tabernacle that was made. 〈 in non-Latin alphabet 〉 ; Vul. Lat. Candelabra Candlesticks. Syr. 〈 in non-Latin alphabet 〉 , In it was the Candlestick. 〈 in non-Latin alphabet 〉 ; Vul. Propositio panum; the Proposition of Loaves. Others, Propositi panes; Syr. 〈 in non-Latin alphabet 〉 , and the bread of faces. 〈 in non-Latin alphabet 〉 ; Vul. quae dicitur sancta; quae dicitur sanctum; quod sancta vocant. For some read 〈 in non-Latin alphabet 〉 , some 〈 in non-Latin alphabet 〉 . Syr. 〈 in non-Latin alphabet 〉 , and it was called The Holy House.

Our Translation thus rendering the words avoids the ambiguity mentioned in the Vulgar Latin. First of all there was a Tabernacle made. But whereas our rendering is also obscure, the First being mentioned, where only one thing went before, which yet includes a distribution supposed, I would supply it with two parts. There was a Tabernacle made consisting of two parts. Tabernaculum bipartite extructum. For the following words are a distinct description of these two parts.

1. The subject spoken of is the Tabernacle. 2. That which in general is affirmed of it is, that it was made. 3. There is a distribution of it into two parts in this and the following verse. 4. These parts are described and distinguished by (1) Their names. (2) Their situation with respect unto one another. (3) Their Contents or sacred Utensils. The one is so described in this verse. (1) By its situation; it was the first, that which was first entered into. (2) By its Utensils which were three. (1) The Candlesticks. (2) The Table. (3) The Shew-bread. (3) By its name it was called the Sanctuary.

1 The subject treated of is 〈 in non-Latin alphabet 〉 ; that is 〈 in non-Latin alphabet 〉 the Tabernacle; the common name for the whole fabric, as the Temple was afterwards of the House built by Solomon.

An Eminent Type this was of the Incarnation of Christ, whereby the fullness of the Godhead dwelt in him bodily; Col. 2. 9. Substantially in the human nature, as it dwelt Typically and by Representation in this Tabernacle. Hence is it so expressed, He was made flesh, 〈 in non-Latin alphabet 〉 . Joh. 1. 14. and pitched his Tabernacle amongst or with us.

The consideration hereof, the Apostle on set purpose fixed on, as the great Concomitant, Privilege or Glory of the first Covenant whereof he treats; and whose consideration was excellently suited unto his Design. Immediately on the giving of the Law and making that Covenant in Horeb, which was accepted of by the People and solemnly ratified, (Exod. 24. 4, 5, 6, 7, 8, 9, 10.) the whole of their remaining station in that place for some months, was taken up, in Moses his receiving Revelations, and the People's making provision about and for this Tabernacle with what belonged thereunto. Forty days was Moses in the Mount with God, whilst he instructed him in all things that belonged unto it; so great and glorious was the Design of Divine wisdom in this Tabernacle and its appurtenances. For it was the House wherein his Glory was to dwell; and not only so but a Type and Representation of the Depth of his counsel in the incarnation of his Son, whereby the Divine Nature would personally dwell in the Human forever.

2. It is affirmed of this Tabernacle that it was made. Tabernaculum extructum, constructum, praeparatum, ornatum, adornatum; built, prepared, adorned. There is more included in the word than the mere building of the Fabric. For the Apostle in this one word, reflects on and compriseth, (1.) The Provision of materials made by the people; (2) The Workings of those materials by Bezaliel; (3) The Erection of the whole by the Direction of Moses; (4) The Adorning of it unto its use; that is the substance of the Book of Exodus from Chap. 25th. to the end. First, Preparation was made for it; then the materials were wrought; and that with such curious workmanship, accompanied with such rich devoted Ornaments, that it was adorned in its making. It was prepared in its materials, it was wrought into its form, it was beautified in its ornaments, unto all which respect is had in this word. That which principally gave unto it, its Order, Beauty, Glory, and use, was that it was entirely, and in all the Parts and appurtenances of it, made according to the Pattern which God shown Moses in the Mount. And therefore when it was finished and Erected, all the Parts belonging unto it, and all that was in it was distinctly recounted, and it is added concerning them all, seperately and in conjunction, they were all made as the Lord commanded Moses. Exod. 40. and 19, 22. For it is the Authority and wisdom of God alone, that gives beauty, use, and order unto all that belongs unto his worship.

The first Part of this Tabernacle being so prepared it had its furniture, that was to abide and be used in it.

1. There was in it 〈 in non-Latin alphabet 〉 , the Candlestick. The Vulgar Latin reads candelabra in the plural number. Hence many disputes arise among the expositors who adhere unto that Translation. Some of them contend that the Apostle hath respect unto the Temple of Solomon wherein were ten Candlesticks, five on the one side and five on the other. 1 Kings 7. 49. which is directly contrary to his scope and the words of the Text. Some suppose that the one Candlestick which was in the Tabernacle was intended, but is spoken of in the plural number, because of the six Branches that came out of it, three on each side, and that which went directly upwards made seven, having lamps in them all. Exod. 25. 31. But whereas it is constantly called the Candlestick, and spoken of as one Utensil only, the Apostle could not call it the Candlesticks, for that was but one. Wherefore the most sober of them depart from their common translation, and adhere unto the Original; and make use of the expression to prove that it was the Tabernacle of Moses, and not the Temple of Solomon wherein were ten Candlesticks, that the Apostle refers unto.

The making of this Candlestick is particularly described; Exod. 25. 31. to the end of the chapter. Its frame, measures and use, are not of our present consideration, they may be found in Expositors on that place. It was placed on the South side of the Tabernacle near the Vails that covered the most Holy Place; and over against it on the North side was the Table with the Shew-bread. And in the midst, at the very entrance of the most Holy Place was the Altar of Incense. see Exod. 40. 20, 21, 22, 23, 24, 25, 26, 27. And this Candlestick was made all of beaten Gold, of one piece, with its lamps and appurtenances without either joints or screws, which is not without its Mystery. To fit it for its service pure Oil Olive was to be provided by the way of offering from the People. Exod. 27. 20. And it was the office of the High Priest to order it, that is, to dress its Lamps, every evening and every morning, supplying them with fresh Oil, and removing whatsoever might be offensive. Exod. 27. 21. And this is called a statute forever unto the Generations of the Priests; on the behalf of the Children of Israel; which manifests the great concernment of the Church in this holy Utensil.

On the other side of the Sanctuary over against the Candlestick was the Table and the Shew-bread, which the Apostle reckons as the second Part of the furniture of this first part of the Tabernacle; distinguishing them from each other; The Table and the Shew-bread. The making of this Table with its measures and use, its form, and fashion, are recorded; Exod. 25. 23, 24. 25, 26, 27. 28, 29. chap, 37. 10, &c. 〈 in non-Latin alphabet 〉 Table. The manner of its Covering when it was to be carried whilst the Tabernacle was movable, is described, Numb. 4. 7, 8. And it was an Utensil fashioned for Beauty and Glory.

Upon this Table, which the Apostle adds, was the Shew-bread. It is here rendered by the Apostle 〈 in non-Latin alphabet 〉 ; the Proposition of the Bread or Leaves; by an Hypallage for 〈 in non-Latin alphabet 〉 ; the Bread of Proposition as it is rendered; Matth. 12. 4. the Bread that was proposed or set forth. In the Hebrew it is 〈 in non-Latin alphabet 〉 Bread in the singular number; which the Apostle renders by 〈 in non-Latin alphabet 〉 in the Plural, as also doth the Evangelist. For that Bread consisted of many loaves; as 〈 in non-Latin alphabet 〉 properly signifies a loaf. So the LXX render it by 〈 in non-Latin alphabet 〉 Exod. 25. 30.

The number of these leaves or cakes as we call them, was, twelve; and they were set on the Table in two Rows, six in a Row, being laid one upon the other. The Jews say that every loaf was ten hands breadth long, and five hands breadths broad, and seven fingers thick. But this cannot well be reconciled unto the Proportion of the Table. For the Table itself was but two cubits long, and one cubit broad. And whereas it had a Border of an hands breadth round about, nothing could lie on the Table but what was placed within that Border. And seeing a cubit was but five hands breadth, it cannot be conceived how two Rows of loaves, that were ten hands breadth long, and five hands breadth broad, could be placed within that Border. Wherefore they suppose that there were Props of Gold coming up from the Ground that bore the ends of the Cakes. But if so, It could not be said that they were placed on the Table which is expressly affirmed. Wherefore it is certain that they were of such shape, proportion, and measures, as might fitly be placed on the Table within the Border; and more we know not of them.

These Cakes were renewed every Sabbath in the morning; the renovation of them being part of the peculiar worship of the Day. The manner of it, as also of the making of them is described; Levite. 24. 5. 9. And because the new Bread was to be brought in and immediately placed in the Room of that which was taken away, it is called absolutely 〈 in non-Latin alphabet 〉 the continual Bread; Numb. 4. 7. For God says it was to be before him 〈 in non-Latin alphabet 〉 jugiter; Exod. 25. 30; always or continually. Why it is called 〈 in non-Latin alphabet 〉 the Bread of faces there is great enquiry. One of the Targums render it inward Bread, for the word is used sometimes for that which looks inward. The LXX 〈 in non-Latin alphabet 〉 , present Bread; or Bread presented. Many think they were so called because they were set forth before the faces of the Priests, and stood in their view when they first entered the Tabernacle. But the Reason of it is plain in the Text. 〈 in non-Latin alphabet 〉 The Shewbread before my face, saith God. They were presented before the Lord as a memorial 12 of them, in answer to the 12 Tribes of Israel. The Jews think they were called Bread of faces, because being made in an oblong square, they appeared with many faces, that is, as many as they had sides. But they cannot evince this to have been the fashion of them; and it is absurd to imagine that they had such a name given unto them, for their outward form.

This is all that the Apostle observes to have been in the first Part of the Tabernacle. There was in it moreover the Altar of Incense. But this was not placed in the midst of it at any equal distances from the sides, but just at the west end where the Vail opened to give an entrance into the most Holy Place; wherefore by our Apostle it is reckoned unto that Part of the Sanctuary, as we shall see on the next verse.

Concerning this Part of the Tabernacle, the Apostle affirms that it was called 〈 in non-Latin alphabet 〉 , Holy. This name of it was given and stated; Exod. 26. 33. The Vail shall divide 〈 in non-Latin alphabet 〉 between the Holy, that is, that Part of the Sanctuary, and the most Holy, which our Apostle describes in the next Place. And we may observe; that,

Every Part of God's House, and the Place wherein he will dwell, is filled and adorned with Pledges of his Presence, and means of communicating his Grace; Such were all the Parts of the furniture of this Part of the Tabernacle. And so doth God dwell in his Church, which in some sense is his Tabernacle with men.

But the Principal enquiry about these things is concerning their mystical signification and use. For by the Apostle they are only proposed in general, under this notion, that they were all Typical Representations of things spiritual and evangelical. Without this He had no concernment in them. This therefore we shall inquire into.

We may in this matter be supplied by expositors with variety of Conjectures. But none of them, so far as I have observed, have at all endeavored to fix any certain Rule for the Trial and Measure of such conjectures, nor to guide us in the interpretation of this mystery.

Some say the Candlestick with its Branches, represented the seven Planets, the Sun in the midst, as the Scapus of the Candlestick was in the midst of the six Branches, three on the one side and three on the other. And the Loaves of Bread, say they, did represent the fruits of the earth, as influenced by the Heavenly Bodys. This is the Interpretation of Philo, a Jew and Platonical Philosopher; and it doth not unbecome his Principles. But that any Christian writer should approve of it, I somewhat wonder, nor doth it deserve a confutation.

Some say that the Altar of Incense signified those that are of a contemplative Life; the Table of Shew-bread those that follow the active Life; and the Candlestick those that follow both of them. The pretended Reasons of this Application of these things may be seen in the commentaries of Ribera and Tena on this Place.

Some with more Sobriety and Probability, affirm the Candlestick to represent the Ministry of the Church, appointed for the Illumination of it, and the Table with the Shew-bread, the Ordinances as administered by them; which things are declared succinctly by Gomarus on this Place; and unto them they may have safely a secondary Application.

But as was said, a Rule is to be fixed to guide us in the Interpretation of the mystical signification of these things and the application of them, without which we shall wander in uncertain and unapproveable conjectures. And it is plainly given us in the context. For therein are two things manifest. (1) That the Tabernacle and all contained in it were Typical of Christ. This is directly affirmed, chap. 8. 2. as hath been evinced in the exposition of that place. And it is the Design of the Apostle further to declare and confirm it in what remains of this chapter. (2) That the Lord Christ in this Representation of him by the Tabernacle its Utensils and Services, is not considered absolutely, but as the Church is in mystical Union with him. For he is proposed, set forth, and described in the discharge of his mediatory Office. And these things give us an evident Rule in the investigation of the Original significancy of the Tabernacle, with all the Parts, Furniture, and Services of it, and the design of God therein. They were all Representative of Christ in the Discharge of his Office, and by them did God instruct the Church as unto their faith in him and expectation of him.

This is excellently observed by Cyril. in Johan. lib. 4. chap. 28. Christus licet unus sit, multifariam tamen à nobis intelligitur. Ipse est Tabernaculum propter carnis tegumentum; Ipse est mensa, quia noster cibus est et vita; Ipse est Arca habens legem Dei reconditam, quia est verbum Patris; Ipse est candelabrum, quia est Lux Spiritualis; Ipse est Altare incensi, quia est odor suavitatis in Sanctificationem; Ipse est Altare Holocausti, quia est hostia pro totius mundi vit a in cruce oblata. And other Instances he gives unto the same purpose. And although I cannot comply with all his particular Applications, yet the Ground he builds upon, and the Rule he proceeds by are firm and stable, And by this Rule we shall inquire into the signification of the things mentioned by the Apostle in the first part of the Tabernacle.

1. The Candlestick with its seven Branches and its perpetual Light with pure Oil, giving Light unto all Holy Administrations, did represent the fullness of Spiritual Light, that is in Christ Jesus, and which by him is communicated unto the whole Church. In him was Life, and the Life was the Light of men; John. 1. 4. God gave unto him the Spirit not by measure; John. 3. 34. And the Holy Spitit rested on him in all variety of his Gifts and Operations, especially those of Spiritual Light, Wisdom and Understanding Isa. 11. 2. 3. And in allusion unto this Candlestick with its seven Lamps, is called the seven Spirits that are before the Throne of God; Revel. 1. 4; as He, in and by whom the Lord Christ gives out the fullness and perfection of spiritual Light and Gifts unto the illumination of the Church; even as the Light of the Tabernacle depended on the seven Lamps of the Candlestick. Wherefore by the Communication of the fullness of the Spirit in all his Gifts and Graces unto Christ, he became the fountain of all spiritual Light unto the Church. For he subjectively enlightens their minds by his Spirit; Ephes. 1. 17, 18, 19. and objectively and doctrinally conveys the means of Light unto them by his word.

Again; There was one Candlestick which contained the holy Oil, (a Type of the spirit) in itself. Thence was it communicated unto the Branches on each side of it, that they also should give Light unto the Tabernacle; Yet had they originally no oil in themselves, but only what was continually communicated unto them from the body of the Candlestick. And so the communications from Christ of spiritual Gifts unto the Ministers of the Gospel whereby they are instrumental In the Illumination of the Church, was signified thereby. For unto everyone of us is given Grace according unto the measure of the Gift of Christ even as he pleaseth. Ephes. 4. 7.

But hereon we must also remember, that this Candlestick was all one beaten work of pure Gold both the Scapus, the Body, and all the Branches of it. There were neither joints, nor screws, nor pins in or about it. Exod. 25. 36. Wherefore unless ministers are made Partakers of the divine nature of Christ, by that faith which is more precious than Gold, and are intimately united unto him, so as mystically to become one with him, no pretended conjunction unto him by joints and screws of outward order, will enable them to derive that pure oil from him, with whose burning Light they may illuminate the Church. But this I submit unto the Judgment of others.

This is of faith herein. That which God instructed the Church in by this holy Utensil and its Use, was that the promised Messiah, whom all these things typed and represented, was to be by the fullness of the spirit in himself, and the communication of all Spiritual Graces and Gifts unto others, the only cause of all true saving Light unto the Church.

He is the true Light which lighteneth every man coming into the world, namely, that is savingly enlightened. Upon the entrance of Sin, all things fell into Darkness; spiritual darkness covered mankind, not unlike that which was on the face of the deep, before God said let there be Light and there was Light. 2 Cor. 4, 6. And this darkness had two parts; first, that which was external with respect unto the will of God concerning Sinners and their acceptance with him; secondly, on the minds of men in their incapacity to receive such divine Revelations unto that end as were or should be made. This was the double Vail, the Vail veiled and the Covering covered over the face of all Nations, which was to be destroyed; Isa. 25. 7. And they are both removed by Christ alone, the former by his Doctrine, the latter by his Spirit. Moreover there was no Light at all in the Sanctuary for the performance of any holy Administrations, but what was given unto it by the Lamps of this Candlestick. And therefore was it to be carefully dressed every morning and evening by a perpetual Statute. And if the communication of spiritual Gifts and Graces do cease, the very Church itself notwithstanding its outward order, will be a place of Darkness.

Obs. 1. The Communication of sacred Light from Christ in the Gifts of the Spirit, is absolutely necessary unto the due and acceptable performance of all holy Offices and Duties of worship in the Church. And,

2. No man by his utmost endeavors in the use of outward means can obtain the least beam of saving Light, unless it be communicated unto him by Christ, who is the only fountain and cause of it.

The Table and the Shew-bread mentioned in the next place, respected him also under another consideration. The use of the Table which was all overlaid with Gold was only to bear the bread which was laid upon it. What resemblance there might be therein unto the Divine Person of Christ, which sustained the human nature in its duties, that Bread of Life which was provided for the Church, It may be is not easy to declare. Howbeit the Head of Christ is said to be as the most fine Gold; Cant. 5. 11. Wherefore the matter of it being most precious, and the form of it beautiful and glorious, it might as far represent it, as anything would do which is of this Creation, as all these things were; ver. 11. But that the Lord Christ is the only Bread of life unto the Church, the only Spiritual Food of our Souls, he himself doth fully testify. John. 6. 32. 35. He therefore, He alone was represented by this continual Bread of the Sanctuary

VER. 3, 4, 5.

〈 in non-Latin alphabet 〉 ; But after the second Vail, or Covering. Our Latin Translation reads; post medium velum; that is, after the Vail that was in the midst; For there were not three Vails whereof this should be in the midst, but two only. The Syriac somewhat changeth the words. The inner Tabernacle which was within the face of the second Gate. The same thing is intended; but the inner is added; and after the second Vail is expressed by an Hebraism. what 〈 in non-Latin alphabet 〉 is, which is rendered velum, and velamentum, a Vail, a Coverng, and by the Syriac a Gate of entrance; we shall see afterwards.

〈 in non-Latin alphabet 〉 ; quod dicitur; quod vocatur. Syr. it was called.

〈 in non-Latin alphabet 〉 ; aureum habens thuribulum; having the Golden Censer; Syr. and there were in it the house of incense of Gold; whereby either the Altar or the Censer may be understood. 〈 in non-Latin alphabet 〉 . Syr. and there was in it; referring plainly to the Ark.

〈 in non-Latin alphabet 〉 ; non est tempus; non est propositum; It is not a time or place; It is not my purpose to speak; non est mode dicendum; 〈 in non-Latin alphabet 〉 ; singulatim; Vul. Lat. per singula, Arias per partes. Syr. by one and one, apart, particularly, according to the parts laid down distinctly. The Syriac adds the following words unto these; it is not time to speak of these things by one and one, which were thus disposed. But the Original refers that expression unto what follows.

VER. 3, 4, 5.

The Apostle in these verses proceedeth unto the description of the second part of the Tabernacle, with the things contained in it, or the holy furniture thereof. His design is not to give us an exact description of these things, as he declares in the close of the sift verse, but only to declare their use and signification. Wherefore he doth not propose an accurate account of their station and relation one to another, but makes such mention of them in general as was sufficient unto his end, namely, to manifest their use and signification. Wherefore they deal injuriously both with him and the Text, who rigidly examine every word and passage, as though he had designed an exact account of the frame, positure, fashion, and measure of this part of the Tabernacle, and everything contained in it; whereas the use and signification of the whole is all that lie intends.

A due consideration hereof renders the anxious enquiry, that hath been made about the assignation of holy Utensils unto this part of the Sanctuary, and the placing of them with respect unto one another, which was no part of his design, altogether needless. For with respect unto the end he aimed at, the words he useth are exactly the truth.

He describes this part of the Tabernacle; (1) From its Situation; it was after the second Vail. (2) From its name given unto it by God himself; it was called the Holiest of all, or the Holy of Holies. (3) From its Utensils or Vessels which were, (1) The Golden Censer. (2) The Ark. (3) What was in it or with it. (1) The Golden Pot that had Manna. (2) Aaron 's Rod. (3) The Tables of the Covenant. (4) The Cherubims; which he describes, (1) From their Quality; Cherubims of Glory. (2) Their Use; they shadowed the Mercy-seat. (5) The Mercy-seat itself. But this is mentioned as it were only occasionally with respect unto the use of the Cherubims. And this sufficiently manifests that in the rehearsal of these things the Apostle designeth not Accuracy and order. For the Mercy-seat was for glory and signification far above the Cherubims wherewith it was overshadowed.

With respect unto these things among others in another place, he affirms that the ministration of divine worship under the Law was glorious. But withal he adds that it had no glory in comparison of that which doth excel; namely, the spiritual ministration of divine worship under the Gospel. 2 Cor. 3. 1. And this is that which we should always mind in the consideration of these things. For if we yet look after, and value such an outward glory as they did exhibit, we are carnal, and cannot behold the beauty of spiritual things.

The verbal difficulties which occur in this context, have occasioned Critical Expositors to labor greatly about them. That is the Field wherein they choose to exercise their skill and diligence. But as unto the things themselves, and the difficulties that are in the real interpretation of them, little light is contributed by most of their endeavors. Wherefore some of these words have been so belaboured with all sorts of conjectures, that there is no room left for any addition in the same kind: And it were but lost labor to repeat what must be confuted if it were mentioned. I shall therefore take no farther notice of any difficulty in the words, but as the explication of it is necessary unto the interpretation of the context, and so far nothing shall be omitted.

The first thing mentioned by the Apostle, is the Situation of this part of the Tabernacle; it was after the second Vail. It was so unto them that entered into the Tabernacle, they were to pass through the whole length of the first part, before they came unto this; nor was there any other way of entrance into it. And by calling this Partition of the two parts of the Sanctuary, the second Vail, the Apostle intimates that there was a former. Howbeit that former was not a separating Vail of any part of the Tabernacle as this was. It was only the hanging of the Door of the Tent. This the Apostle here reckons as a Vail, because as by this Vail the Priests were hindered from entering into, or looking into the most Holy Place, so by that other the People were forbidden to enter or look into the first part of the Sanctuary, whereinto the Priests entered daily. The making of the first Vail is declared, Exod. 26. 36. r 37. and it is called 〈 in non-Latin alphabet 〉 the hanging or covering for the door. The making of this second Vail is declared, Exod 26. ver. 31, 32, 33. and it is called the Vail or Covering.

The Apostle renders it by 〈 in non-Latin alphabet 〉 ; as also it is Matth. 27. 51. where it is spoken of in the Temple: And so it is rendered by the LXX. Exod. 26. 31. As the former is called 〈 in non-Latin alphabet 〉 , a Covering. From 〈 in non-Latin alphabet 〉 , which is to extend, to stretch out so as to cover with it what is so extended, is 〈 in non-Latin alphabet 〉 , a Vail to be a Covering unto anything; dividing one thing from another; as 〈 in non-Latin alphabet 〉 , is that which covereth anything round about; such was this Vail.

The End, Use and Signification of it the Apostle expressly declares ver. 8th. where they must be spoken unto.

2. He describes this Part of the Tabernacle by its name; it is called the most Holy; the Holy of Holies. 〈 in non-Latin alphabet 〉 So it is called by God himself; Exod. 26. 33, 34. The Holy of Holies; that is, most Holy; the Superlative Degree expressed by the Repetition of the Substantive, as is usual in the Hebrew. Some give instances of this kind of Phraseology in Greek writers, remote enough from Hebraisms; as Sophocles. 〈 in non-Latin alphabet 〉 ; misera miserarum es; that is, miserrima. But however the phrase of 〈 in non-Latin alphabet 〉 may be Greek, the Apostle intends to express the Hebraism itself. And Holy in the Hebrew is of the singular number; Holies of the plural; but in the Greck both are of the plural number. And what is thus called was most eminently Typical of Christ who is called by this name, Dan. 9. 24. to anoint the most Holy. The place in the Tabernacle which was most sacred, and most secret, which had the most eminent Pledges or Symbols of the divine presence, and the clearest Representations of God in Christ, reconciling the word unto himself, is so called.

The more of Christ by the way of representation or exhibition any institutions of divine worship do contain or express, the more sacred and Holy are they in their use and exercise. But

It is Christ alone who in himself is really the Most Holy, the Spring and Fountain of all holiness unto the Church.

3. The first Utensil reckoned unto this second part of the Tabernacle is, 〈 in non-Latin alphabet 〉 ; and the relation of it thereunto is, that it had it; 〈 in non-Latin alphabet 〉 . He doth not say it was in it, but it had it. If any one would see the various conjectures of learned men about this assertion of the Apostle, as also about that following concerning what was contained in the Ark, He may consult the collections of Mr. Pool on the place, where he will find them represented in one view. My design being only to declare what I conceive consonant unto the truth, I shall not spend time in repeating or refuting the conjectures of other men.

〈 in non-Latin alphabet 〉 , we translate a Censer; but it may as well be rendered the Alar of Incense; as it is by the Syriac the House of Spices; the place for the Spices whereof the Incense was compounded. The Altar of Incense was all overlaid with beaten Gold, hence it is here said to be 〈 in non-Latin alphabet 〉 , of Gold. And whereas it was one of the most glorious vessels of the Tabernacle, and most significant, if the Apostle intended it not in this word, he takes no notice of it at all, which is very unlikely.

And of this Altar he says not, that it was in the second Tabernacle, but that it had it. And in that expression he respects not its situation, but its Use. And the most Holy Place may well be said to have the Altar of Incense; because the High Priest could never enter into that place nor perform any service in it, but he was to bring Incense with him, taken in a Censer from this Altar. Whereas therefore there was a twofold use of the Altar of Incense; the one of the Ordinary Priests, to burn Incense in the Sanctuary every day, and the other of the High Priest to take Incense from it when he entered into the most Holy Place, to fill it with a cloud of its smoke; the Apostle intending a comparison peculiarly between the Lord Christ and the High Priest only in this Place, and not the other Priests in the daily discharge of their office, he takes no notice of the use of the Altar of Incense in the Sanctuary, but only of that which respected the most Holy Place, and the entrance of the High Priest thereinto. For so he expressly applies it ver. 12. And therefore he affirms this Place to have had this Golden Altar, its principal use and end being designed unto the service thereof. This I judge to be the true meaning of the Apostle, and sense of his words, and shall not therefore trouble myself nor the reader with the repetition or confutation of other conjectures. And that this was the principal use of this Altar is plainly declared in the order for the making and disposal of it. Exod. 30. 6. Thou shalt put it before the Vail, that is, by the Ark of the Testimony before the Mercy-seat, that is, over the Testimony where I will meet with them. Although it was placed without the Vail, and that for this end, that the High Priest might not enter one step into the most Holy Place, until the smoke of the Incense went before him; yet had it peculiar respect unto the Ark and Mercy-seat, and is therefore reckoned in the same place and service with them by the Apostle.

And this is yet made further evident in that when the High Priest entered into the most Holy Place, and had no service to perform but with respect unto the things pertaining thereunto, he was to make atonement on this Altar with the blood of the Sin-offering, as he did on the Ark and Mercy-seat, Exod. 30. 10. This is an undeniable demonstration that as unto the use of it, it belonged principally unto the most Holy Place, and is here so declared by the Apostle. Wherefore the assignation hereof unto that place by the Author is so far from an objection against the Authority of the Epistle, unto which end it hath by some been made use of, as that it is an argument of his divine wisdom and skill in the nature and use of these institutions.

The manner of the service of this Altar intended by the Apostle was briefly thus. The High Priest on the solemn day of expiation that is once a year, took a Golden Censer from this Altar: After which going out of the Sanctuary he put fire into it, taken from the Altar of Burnt-Offerings without the Tabernacle in the Court where the perpetual fire was preserved. Then returning into the Holy Place, he filled his hands with Incense taken from this Altar, the place of the residence of the Spices. And this Altar being placed just at the entrance of the most Holy Place over against the Ark and Mercy-seat, upon his entrance he put the Incense on the fire in the Censer, and entered the Holy Place with a cloud of the smoke thereof. see Levite. 16. 12. 13. The composition and making of this Incense is declared. Exod. 30. 34. 35. &c. And being compounded it was beaten small, that it might immediately take fire, and so placed on this Altar before the Ark, ver. 36. And the placing of this Incense before the Testimony, as is there affirmed, is the same with what our Apostle affirms, that the most Holy Place had it.

That in general by Incense, Prayer is signified, the Scripture expressly testifieth. Let my Prayer come before thee as Incense, Psal. 141. 2. And there is a fourfould Resemblance between them. (1.) In that it was Beaten and Pounded before it was used. So doth acceptable Prayer proceed from a broken and contrite Spirit, Psal. 51. 17. (2.) It was of no use until fire was put under it, and that taken from the Altar. Nor is that Prayer of any Virtue or Essicacy, which is not kindled by the fire from above, the Holy Spirit of God, which we have from our Altar Christ Jesus. (3.) It naturally ascended upwards towards Heaven, as all Offerings in the Hebrew are called 〈 in non-Latin alphabet 〉 aseensions risings up. And this is the Design of Prayer, to ascend unto the Throne of God: I will direct unto thee, and look up; that is, Pray, Psal. 5. 3. (4.) It yielded a sweet savor which was one end of it in Temple services, wherein there was so much burning of flesh and blood. So doth prayer yield a sweet savor unto God; a savor of Rest wherein he is well pleased.

In this general sense even the Prayers of the Saints might be typified and represented in that daily burning of Incense which was used in the Sanctuary. But it must be granted that this Incense is distinguished from the Prayers of the Saints, as that which is in the hand of Christ alone, to give Virtue and Efficacy unto them, Revel. 8. 4. Wherefore this Golden Altar of Incense as placed in the Sanctuary, and whereon Incense burned continually every Morning and Evening, was a Type of Christ, by his Mediation and Intercession giving Efficacy unto the continual Prayers of all Believers.

But that which the Apostle in this place hath alone respect unto, was the burning of the Incense in the Golden Censer on the day of Expiation when the High Priest entered into the most Holy Place. And this Represented only the personal Mediatory Prayer of Christ himself. Concerning it we may observe.

1. That the time of it was after the Sacrifice of the Sin-Offering. For the High Priest was to take along with him the Blood of that Sacrifice, to carry with him into the Holy Place, Levite. 16.

2. That the Incense was kindled with Fire taken from the Altar, where the Blood of the Sacrifices was newly offered. And two things in the Mediatory Prayer of Christ are hereby intimated unto us.

1. That the Efficacy of them ariseth from, and dependeth on the Sacrifice of himself. Hence Intercession is best apprehended, as the Representation of himself, and the Efficacy of his sacrifice in Heaven before the Throne of God.

2. That this Prayer was quickened and enlivened by the same fire wherewith the Sacrifice of himself was kindled, that is, by the eternal spirit, whereof we shall treat on ver. 14th.

Yet we must not so oblige ourselves unto the times, seasons, and order of these things, as to exclude the prayers which he offered unto God, before the oblation of himself. Yea that solemn prayer of his recorded John. 17. wherein he sanctified himself to be an oblation, was principally prefigured by the cloud of incense which filled the most Holy Place, covering the Ark and Mercy-seat. For by reason of the imperfection of these Types and their accommodation unto the present service of the Church so far as it was carnal, they could not represent the order of things as they were to be accomplished in the person of Christ, who was both Priest and Sacrifice, Altar, Tabernacle and Incense. For the Law had only a shadow of these things and not the perfect image of them. Some obscure lines of them were drawn therein, but their beautiful order was not represented in them. Although therefore the offering of incense from the Golden Altar in the most holy Place, was after the offering of Sacrifice on the Altar of burnt-offerings, yet was the mediatory Prayer of Christ for the Church of the elect, wherein he also prepared and sanctified himself to be a sacrifice, thereby typified. So also the beating or bruising of the incense before its firing did represent the Agony of his soul, with strong cries and supplications that he offered unto God therein. And we may observe.

1. The mediatory intercession of Jesus Christ was a sweet savor unto God, and essicacious for the salvation of the Church. The smoke of this perfume was that which covered the Ark and Mercy-seat. Hereby the Law itself which was contained in the Ark, became compliant unto our salvation. For herein Christ was declared to be the end of the Law for righteousness unto them that do believe.

2. The efficacy of Christ's Intercession dependeth on his oblation. It was fire from the Altar of Burnt-Offerings, wherewith the incense was kindled.

3. The Glory of these Types did no way answer the Glory of the Antitype, or that which was represented by them. It is acknowledged that the service of the High Priest at and from this Golden Altar, and his entrance with a cloud of incense into the most Holy Place, had great Glory in it, and was suited to ingenerate a great veneration in the minds of the People. Howbeit they were all but carnal things, and had no glory in comparison of the spiritual Glory of Christ in the discharge of his office. We are apt in our minds to admire these things, and almost to wish that God had ordained such a service in the Gospel so outwardly Glorious. For there is that in it which is suited unto these Images of things which men create and are delighted withal in their minds. And besides, they love in divine service to be taken up with such a bodily exercise, as carries Glory with it, an appearance of solemn veneration. Wherefore many things are found out by men unto these ends. But the reason of all is because we are carnal. We see not the Glory of spiritual things, nor do know how to be exercised in our minds about them, with pure acts of Faith and Love.

4. We are always to reckon that the Efficacy and Prevalency of all our Prayers depends on the Incense which is in the hand of our merciful High Priest. It is offered with the Prayers of the Saints, Revel. 8. 4. In themselves our Prayers are weak, and imperfect, it is hard to conceive how they should find acceptance with God. But the invaluable Incense of the Intercession of Christ, gives them Acceptance and Prevalency.

The second thing in this Part of the Tabernacle mentioned by the Aposte is the Ark. This he describes(1.)from its Appellation; the Ark of the Covenant. (2.) From one particular in its Fabric, it was overlaid round about with Gold. (3.) From the things that were in it, accompanied it, and had no other use but to be laid up in it; The Golden Pot that had Manna; and Aaron's Rod that Blossomed. (4.) From what was Placed in it, which to preserve was its principal use; The Tables of the Covenant.

This Vessel in the Hebrew is called 〈 in non-Latin alphabet 〉 , As the Ark in the flood was called 〈 in non-Latin alphabet 〉 . But the Greeks render both by 〈 in non-Latin alphabet 〉 , as the La tines by Arca. This with the Mercy-Seat wherewith it was covered, was the most Glorious and Mysterious Utensil of the Tabernacle and afterwards of the Temple; the most eminent Pledge of the Divine presence the most Mysterious Representation of the Holy Properties of his Nature in Christ. This, as the Heart of all Divine service, was first formed; all other things had a Relation unto it, Exod. 25. 10, 11.

To treat of the Fabric, that is, the Materials, Dimensions and Fashion of this Ark is not unto our present purpose. For these things the Apostle himself here declares, as being no season to treat of them particularly. This he intends in those words, which we shall not now speak of and their mystical signification which he gives afterwards.

1. The Name of it is the Ark of the Covenant. Sometimes it is called the Ark of the Testimony, Exod. 26. 33. Chap. 29. 35. Chap. 40. 3, 5. Most commonly the Ark of the Covenant. Numb. 10. 33. Chap. 14. 44. Deut. 10. 8. &c. Sometimes the Ark of God, 1 Sam. 3. 3. Sam. 6. 2. &c. The Ark of the Testimony it was called, because God called the Tables of the Covenant by the name of his Testimony or that which testified his Will unto the People, and by the Peoples acceptance of the Termes of it, was to be a perpetual witness between God and them, Exod. 25. 16. Chap. 31. 18. &c. On the same account is it called the Ark of the Covenant, namely because of what was contained in it, or the Tables of the Covenant, which as I have shown elsewhere were usually called the Covenant itself. And so they are called the Tables of Testimony, Exod. 31. 18. That is, the Covenant which was the Testimony of God. And lastly it was called the Ark of God, because it was the most eminent Pledge of the especial Presence of God among the People.

2. As to the Fabric of it, the Apostle observes in particular that it was on every side overlaid or covered with Gold. 〈 in non-Latin alphabet 〉 , every way, within and without, with Plates of beaten Gold.

This, as I said before, was the most sacred and glorious Instrument of the Sanctuary; Yea, the whole Sanctuary as unto its use in the Church of Israel, was built for no other end but to be as it were an house and habit ation for this Ark, Exod. 26. 33. Chap. 40. 21. Hence Sanctification proceeded unto all the other Parts of it; for, as Solomon observed, the places were holy whereunto the Ark of God came. 2 Chron. 8. 11. And of such sacred veneration was it among the People, so severe was the Exclusion of all flesh from the sight of it, the High Priest only excepted, who entered that holy Place once a year and that not without Blood; as that the Nations about, took it to be the God that the Israelites worshiped. 1 Sam. 4. 8. And it were not difficult to evidence that many of the pretended Mysterious ceremonies of Worship, that prevailed among the Nations of the World afterwards, were invented in compliance with what they had heard concerning the Ark and Worship of God thereby.

This was the most signal Token, Pledge or Symbol of the Presence of God among the People. And thence Metonymically it hath sometimes the name of God, ascribed unto it, as some think; and of the Glory of God, Psal. 73. 61. And all neglects about it, or contempt of it were most severely punished. From the Tabernacle it was carried into the Temple built by Solomon; where it continued until the Babylonian Captivity; and what became of it afterwards is altogether uncertain.

God gave this Ark that it might be a Representation of Christ, as we shall show; and he took it away, to increase the desire and expectation of the Church, after him and for him. And,

As it was the Glory of God to hide and cover the mysterious counsels of his Will under the Old Testament, whence this Ark was so hidden from the Eyes of all men; so under the New Testament it is his Glory to reveal and make them open in Jesus Christ. 2 Cor. 3. 18.

4. In this Ark, as it was placed in the Tabernacle, the Apostle affirmeth that there were three things. (1.) The Golden Pot that had Manna. When the Manna first fell, everyone was commanded to gather an Omer, for his own eating Exod. 16. 16. Hereon God appointed that a Pot should be provided, which should hold an Omer, to be filled with Manna to be laid up before the Lord for their generations, ver. 33. There was it miraculously preserved from Putresaction, whereas of itself it would not keep two days unto an end. And it is added, that as the Lord commanded Moses so Aaron laid it up before the Testimony to be kept, ver. 34. But there is a Prolepsis in the words; Aaron is said to do what he did afterwards. For the Testimony was not yet given, nor Aaron yet consecrated unto his Office.

It is not said in this Place where the making of it is appointed, that it is of Gold; nor is there any mention of what matter it was made. That it was of Gold the Apostle here declares who wrote by Inspiration, and the thing is evident itself: For it was to be placed in that part of the Sanctuary wherein all the Vessels were either of pure Gold, or at least overlaid with it; and a Pot of another Nature would have been unsuitable thereunto. And it was to be made of that which was most durable, as being to be kept for a Memorial throughout all Generations.

The Reason of the sacred Preservation of this Manna in the most Holy Place was, because it was a Type of Christ; as himself declares; John. 6. 48, 49, 50, 51.

5. The next thing mentioned is Aaron 's Rod that budded. This Rod originally was that where with Moses fed the sheep of his Father-in-Law Jethro, in the Wilderness, which he had in his hand when God called unto him out of the Bush. And thereon God ordained it to be the Token of the putting forth of his Power in the working of Miracles, having by a trial confirmed the Faith of Moses concerning it, Exod. 4. 17. Hereby it became sacred; and when Aaron was called unto the Office of the Priesthood, it was delivered unto his keeping. For on the budding of it on the trial about the Priesthood, it was laid up before the Testimony, that is, the Ark, Numb. 17. 10. That same Rod did Moses take from before the Testimony, when he was to smite the Rock with it, and work a miracle, whereof this was consecrated to be the outward sign, Numb. 20. 8, 9, 10, 11. Hereof the Apostle affirms only that it budded; but in the story it is, that it brought forth Buds and Bloomed Blossoms, and yielded Almonds; being originally cut from an Almond Tree, Numb. 17. 8. But the Apostle mentions what was sufficient unto his Purpose.

This Rod of Moses belonged unto the Holy Furniture of the Tabernacle; because the Spiritual Rock, that followed them, was to be smitten with the Rod of the Law; that it might give out the Waters of Life unto the Church.

6. The last thing mentioned is the Tables of the Covenant. The two Tables of Stone cut out by Moses and written on with the finger of God, containing the Ten Commandments, which were the substance of God's Covenant with the People. This Testimony, this Covenant, these Tables of Stone with the Moral Law engraven in them, were by the express command of God put into the Ark, Exod. 25. 16. Chap. 33. 18. Chap. 40. 20. Deut. 10. 5. And there was nothing else in the Ark but these two Tables of Stone with the Law written in them; as is expressly affirmed, 1 Kings 8. 9. 2 Chron. 5. 10. Wherefore whereas it is said of Aaron 's Rod, and the Pot of Manna, that they were placed before the Testimony, Exod. 16. 34. Numb. 17. 10. that is, the Ark; and the Book of the Law was also put into the side of it, that is, laid beside it; Deut. 31. 26. and not only are the Tables of Stone appointed expressly to be put into the Ark; but also it is likewise affirmed that there was nothing else in the Ark but these Tables of Stone; This Place of the Apostle hath been exceedingly tortured and perplexed by Critics, and all sorts of Expositors, with multiplied conjectures, Objections and Solutions. I know not that the Repetition of them in this place would be of any use; Those who have a mind to exercise themselves about them, do know where to find them. I shall therefore give only that interpretation of the words, which, for the Substance of it, all sober Expositors do at least betake themselves unto. The true real positure of these things was after this manner. In the closed Ark, there was nothing at all but the two Tables of Stone. Before it, or at the ends of it, adjoining unto it, were the Pot of Manna, and the miracle-working Rod. Neither of these were of any actual use in the service of God, but only were kept as sacred Memorials. Unto this end being placed by it, they were joined unto, and reckoned with the Ark. This appurtenance of them unto the Ark, the Apostle expresseth by the Preposition 〈 in non-Latin alphabet 〉 from the Hebrew 〈 in non-Latin alphabet 〉 Now this preposition is so frequently used in the Scripture to signify, adhesion, conjunction, approximation, Appurtenance of one thing unto another, that it is mere Cavilling to assign it any other signification in this place, or to restrain it unto inclusion only, the things themselves requiring that sense. See Job 19. 20. Deut. 6. 7. 1 Sam. 1. 42. Hos. 4. 3. Luke 1. 17. Josh. 10. 10. Matth. 21. 12. And a Multitude of Instances are gathered by others.

VER. 5.

THE Apostle proceedeth in his Description of the immediate appurtenances of the Ark. He hath declared what was disposed with reference unto it, as the Golden Censer; what was before it, as the Pot of Manna and Aaron 's Rod; what was within it, namely, the Tables of the Covenant. Now he showeth what was over it, so giving an account of its whole Furniture, and all that any way belonged unto it.

Two things he adds; namely, (1.) The Cherubims; (2.) The Mercy-Seat. And first he describes the Cherubims; (1.) By their positure; they were over the Ark. (2.) By their Title; Cherubims of Glory. (3.) Their use; they Shadowed the Mercy-Seat.

The Making, Form, Fashion and Use of these Cherubims is declared Exod. 25. The signification of the Name, and their original shape or form, any farther then that they were alata animata, winged Creatures, are not certainly known. Most as unto the Derivation of the Name follow Kimchi; who affirms the Letter Caph to be servile and a note of Similitude; and the word to signify a Youth or a Child. Such these Images are thought to represent; only they had Wings instead of Arms, as we now usually paint Angels; for their Bodies, Sides and Feet are mentioned in other places, Isa. 6. 2. Ezek. 1. 5, 6, 7. where they are expressly said to have the Shape of a man. Wherefore both as they were first▪ framed for the Tabernacle, and afterwards for the Temple, when their Dimensions were exceedingly enlarged, they were of human shape; only with wings to denote the Angelical Nature.

They were two of them, one at each end of the Ark or Mercy-Seat. Their faces were turned inwards one towards another, so as that their wings touched one another. This Posture, gave unto the whole work of the Ark, Mercy-Seat and Cherubims, the form of a Seat, which represented the Throne of God. From thence he spake, whence the whole was called 〈 in non-Latin alphabet 〉 the Oracle.

As unto their place and posture, they were over the Ark. For these Cherubims had feet whereon they stood, 2 Chron. 3. 13. And these feet were joined in one continued beaten work unto the ends of the Mercy-Seat which was upon the Ark; Wherefore they were wholly over it, or above it, as the Apostle here speaks.

2. As unto the Apellation whereby he describes them, it is Cherubims of Glory: That is say Expositors generally, 〈 in non-Latin alphabet 〉 ; Glorious Cherubims. If so, this term is not given them from the matter whereof they were made. Those indeed in the Tabernacle were of beaten Gold, being but of a small measure or proportion, Exod. 25. 18. Those in the Temple of Solomon were made of the wood of the Olive Tree only overlaid with Gold. For they were very large extending their wings unto the whole breadth of the Oracle which was twenty Cubits, 1 King. 6. 23. 2 Chron. 3. 10. But such was the matter of other utensils also, as the Candlesticks, which yet are not called the Candlesticks of Glory. Nor are they so called from their shape and fashion: For this, as I have shown, most probably was human shape with wings, wherein there was nothing peculiarly glorious. But they are so called from their posture and use. For stretching out their wings on high, and looking inwards with an appearance of veneration, and so compassing the Mercy-Seat with their wings, all but the forepart of it, they made a Representation of a Glorious Seat or Throne, wherein the Majestatical Presence of God did sit and reside. And from between these Cherubims, above the Mercy-Seat it was that God spake unto Moses, and gave out his Oracles, Exod. 25. 22. As a man on a Throne, speaks above the place where he sits and rests. Hence may they be called the Glorious Cherubims.

But I must add, that by glory here, the Majestatical Presence of God himself is intended. The Cherubims, that represented the glorious Presence of God himself, as he dwelt among the People. So the Apostle reckoning up the Privileges of the Hebrews, Rom. 9. 4. affirms that unto them appertained the Adoption and the Glory. And therein not the Ark is intended, although it may be that is sometimes called the Glory, or signified under that name, as 1 Sam. 4. 21, 22. Psal. 26. 8. But it is God himself in his peculiar Residence among the People; that is, in the Representation of his Presence which is in Christ, who is Immanuel, and therefore called the Glory of Israel Luk. 2. 32. The Cherubims being designed to make a Representation hereof, as we shall immediately declare, are called the Cherubims of Glory.

As unto their use it is expressed by 〈 in non-Latin alphabet 〉 . The Hebrew word in that Language is of the Masculine Gender, but the Apostle here useth it in the Neuter, as appears by this Participle, and so do the LXX where they make mention of them. This, as some suppose, is done because for the most part, they had the form of brute Creatures. For so they say they had four faces, of a man, of a Lyon, of an Ox, and of an Eagle. But although there was this form in the appearance of them made unto Ezekiel, Chap. 1. 10; Yet was it not so of these Images in the Tabernacle, nor of them afterwards in the Temple. But the only Reason of this construction is, that Hebrew word not being translated as unto its signification, but literally transformed into the Greek Language, is looked on as indeclinable, as all words foreign unto a Language are, and belonging unto the Neuter Gender.

Shadowing, Covering, Protecting, 〈 in non-Latin alphabet 〉 Exod. Chap. 25. Verse 20. They shall stretch forth their wings on high, covering over the Mercy-Seat with their wings; or their wings covering over the Mercy-Seat. But this Office of the Cherubims we cannot understand, until we have declared what was that Mercy-Seat, which they so covered over, and which the Apostle makes mention of in the last place.

The making and frame of it is declared, Exod. 25. 17. In the Hebrew it is called Capporeth or Cipporeth; from Caphar. The verb in Kal, signifies to cover, to pitch over and thereby to cover, Gen. 6. 14. Thence is Capporeth a Covering. But this Cipporeth is rendered by our Apostle 〈 in non-Latin alphabet 〉 a Propitiatory, a Mercy-Seat; as it is also by the LXX sometimes, and sometimes by 〈 in non-Latin alphabet 〉 an imposed Covering. But whereas in Allusion hereunto, the Lord Christ is said to be 〈 in non-Latin alphabet 〉 ; Rom. 3. 25. and 〈 in non-Latin alphabet 〉 ; 1 John. 2. 2. that sense must be taken in, and so it is constantly rendered by our Translation the Mercy-Seat. And in that sense it is derived from Cipper in Pihel which signifies to remove or take away, and consequently to be propitious and merciful in taking away of sin, as also to appease, atone, reconcile, and purge, whereby sin is taken away. See Gen. 32. 20. to appease; Prov. 16. 14. to pacify; Psal. 65. 3. to purge away, applied to sin. Psal. 78. 38. to forgive Iniquities. Deut. 21. 8. to be merciful, Psal. 79. 9. to expiate. Thence is the day of expiation; the great day of fast unto the Jews. This is the fast which was said to be over, in the storm that Paul and his companions were in; For it was on the tenth day of the seventh month, about which season Navigation is dangerous.

Hence Cipporeth is rendered 〈 in non-Latin alphabet 〉 . A Mercy-seat. Yet if we will have respect also unto the first sense of the verb, and its use in Exodus; we may render it a covering Mercy-seat.

The matter of this Mercy-seat was of pure beaten Gold; the measures of it exactly commensurate and answering unto that of the Ark; two cubits and an half the length of it, and a cubit and an half the breadth of it. Exod. 25. 10, 17. As unto the use of it was put 〈 in non-Latin alphabet 〉 ver. 21. above upon the Ark. What was the Thickness of it, there is no mention. The Jews say it was an hand breadth, which is not likely. However it was of considerable substance; For the Cherubims were beaten out of it, at its ends. ver. 18, 19.

For the Situation and Posture of it; some suppose that it was held in the hands of the Cherubims at a good distance from the Ark: And the reason they give for this conjecture is, that so it did best represent a Throne. The Mercy-seat was as the seat of it, and the Ark as the footstool, for so they say it is called when the Church is invited to worship at his footstool. Psal. 99.

5. But this reason indeed everts the supposition which it was produced to confirm. For the Ark and Mercy-seat being exactly commensurate, and the one placed directly over the other, it could have no appearance of a footstool, which must be placed before the seat itself: Nor is there any mention of the hands of the Cherubims, as there is directly of their feet in those made by Solomon. Nor is it probable they had any, but only wings instead of them; although those in Ezekiel 's vision, as they served the providence of God, had the hands of a man under their wings. Chap. 1. 8. Nor could it be called a covering unto the Ark, if it were at that distance from it, as this conceit will make it to be.

It was therefore laid immediately on the Ark, so as the Cherubims were represented to be above the Throne; as the Seraphims were in Isaiah 's vision. chap. 6. 2. It had, as we observed, the just dimension of the Ark. But the Ark had a crown of Gold round about it; that is, on its sides and its ends. Exod. 25. 11. chap. 37. 2. But this crown or fringe of Gold, was so placed on the outsides of it, that it diminished nothing of its Proportion of two cubits and an half in length, and a cubit and an half in breadth. Wherefore the Mercy-seat being exactly of the same measure, it fell in upon it, on the inside of the border or crown of Gold.

It remains only that we inquire whether it were itself the covering of the Ark, or whether the Ark had a covering of its own which it was placed upon. It is certain that the Ark was open when the Testimony or Tables of stone with the Law written in them were put into it. And there is no mention of of the opening or shutting of it, how it should be closed and fastened when the tables were put into it.

These things I suppose would not have been omitted had it had a Covering of its own. Besides it is certain that this Propitiatory, and the Cherubims belonging thereunto, were never to be separated from the Ark; but when the Ark was removed and carried by the staves, they were carried upon it. This is evident from hence, because whereas all the other golden Utensils had rings and staves wherewith they were born, these had none, but must be carried in the hands of men, if they were not inseparable from the Ark. And when the men of Bethshemesh looked into the Ark, it doth not appear that they first took off the Mercy-seat with the Cherubims, and then brake up the covering of the Ark; but only lifted up the Mercy-seat by the Cherubims, which opened the Ark, and discovered what was therein. Judge. 6. 19. I do judge therefore that this Mercy-seat was the only covering of the Ark above, falling in close within the crown of Gold, exactly answering it in its dimensions. Out of this Mercy-seat, of the same substance of it and contiguous unto it the Cherubims being formed, their wings which were above, some distance from it, being turned towards it, did overshadow it, giving a representation of a glorious Throne.

This is a brief description of the Utensils of the most holy place. The Ark which was as the heart and center of the whole was placed at the West end of it, with its ends towards the sides of the place, the face as unto the entrance, and the back part unto the West end. Before it, was placed the pot of Manna, and the Rod that budded as afterwards; at one end of it was placed the book of the Law.

In the Ark was the Testimony or the 2 Tables of stone with the Law written in them by the finger of God, and nothing else. When they were put into it, it was covered with the Mercy-seat, and that shadowed with the wings of the Cherubims. At the entrance into it was the Golden Altar of Incense with the Golden Censer; which although, as our Apostle shows, it did in its use principally respect the service of this part of the Tabernacle, yet could not be placed within the veil, because the High Priest was not to enter himself until he had raised a cloud of Incense through which he entered.

The Apostle having given this account of the Sanctuary in both parts of it, and what was contained in them, adds, of which we now cannot speak particularly; or rather, concerning which things it is not now a season to speak particularly, or of the several parts of it, one by one. And the Reason hereof was, because he had an especial design to manage, from the consideration of the whole fabric, the service of the High Priest in it; which the particular consideration of each part by itself would have too much diverted him from. Howbeit he plainly intimates that all and everyone of them in particular were of singular consideration, as Typical of the Lord Christ and his Ministry. For unto this end doth he reckon them up in order. Only it seemed good unto the Holy Ghost, not to give unto the Church a particular application of them in this place, but hath lest it unto our humble diligence to seek after it out of the Scripture, according unto the Analogy of faith, and such rules of the interpretation of those Mysteries as himself giveth in the ensuing declaration of their nature, use and end in general. This therefore I shall briefly endeavor, yet so as, according unto the example of the Apostle, not to divert from the especial design of the place.

As was said before, so must I say again, expositors either pass by these things without any notice, or indulge unto various conjectures without any certain rule of what they assert. Those of the Roman Church, are generally so taken up with their fourfold sense of the Scripture, Literal, Allegorical, Tropological, and Anagogical, wherein for the most part they know not how to distinguish one from another, that they wrest this and the like passages unto what sense they please. I shall keep myself unto a certain rule, and where that will not guide me, I shall not venture on any conjectures.

When Ezekiel had his vision of God in the administration of his providence, he says of it, this was the appearance of the likeness of the Glory of the Lord; chap. 1. 28. And we may say of this Holy Place with its furniture; This was the appearance of the likeness of the Glory of the Lord in the administration of Grace.

Why God would in this manner, by these means, represent himself and the Glory of his Grace absolutely, we can give no reason but his own holy will and infinite wisdom. But this we find he did, and that with great solemnity. For first he made a glorious Representation of it immediately by his own power in the Mount. He shown a pattern of it in the Mount, which was not only an Exemplar of what he would have framed here below, but expressive of the Idea in his own mind of good things to come. And thereon he gave command that it should in all things be made exactly according unto that Pattern, enabling certain persons with wisdom, skill and understanding so to do. And some things we may observe concerning the whole in general.

1. The Nature of the things themselves, or the materials of the whole, being earthly, and the state of the Church unto whose service it was allotted being imperfect and designed so to be, two things did necessary follow thereon;

1. That sundry concernments of it, as the outward shape, form, and dimensions both of the Tabernacle and all its Utensils were accomodated unto the present state of the Church. Hence were they made outwardly glorious and venerable; for the People being comparatively carnal were affected with such things. Hence were they all portable also at their first institution, to comply with the state of the People in the wilderness; whence alterations were made in all of them, excepting the Ark and Mercy-seat, on the building of the Temple. In these things therefore we are not to seek for any mystical signification, for they were only in compliance with present use. They served, as the Apostle immediately declares, unto the use of carnal ordinances, which were to continue unto the time of Reformation only.

2. That the resemblance of heavenly things in them, was but dark and obscure as the Apostle expressly affirms, chap. 10. 1. This both the nature of the things themselves, being earthly and carnal, with that state wherein the Church was to be kept unto the fullness of time, did require,

2. This yet is certain and indubitable, which gives us our stable rule of the Interpretation of their significancy, that God chose this way and these means to represent his glorious presence in and with the Lord Christ, unto all the ends of his mediation. For with respect unto them it is said, that the fullness of the Godhead dwelt in him bodily, Col. 2. 9. namely, as it dwelt Typically in the Tabernacle by the outward Pledges of his especial presence. Whence he concludes that they were all a shadow whereof the body was Christ, ver. 17. But we need seek for no further Testimony hereunto, than the express design of the Apostle in this place. For his whole discourse in this and the ensuing chapter, is to manifest the representation of Christ in them all. And those who would have only an application to be made of something unto Christ by way of accommodation or allusion, as the Socinians contend, do reject the wisdom of God in their institution, and expressly contradict the whole scope of the Apostle. We have therefore nothing else to do, but to find out the resemblance, which, as an effect of divine wisdom, and by virtue of divine institution, was in them, unto God's being in Christ reconciling the world unto himself. And to this end the things ensuing may be observed.

1. The Spring, the Life and Soul of all this service was the Decalogue, the ten words written in Tables of stone, called the Tables of the Covenant. This is the eternal unalterable rule of our Relation unto God, as rational creatures capable of moral obedience, and eternal rewards. Hereunto all this service related, as prefiguring the way whereby the Church might be freed from the guilt of its transgressions, and obtain the accomplishment of it in them and for them. For,

(1.) It was given and prescribed unto the People, and by them accepted as the Terms of God's Covenant, before any of these things were revealed or appointed. Deut. 5. 27. Wherefore all these following institutions did only manifest, how that Covenant should be complied withal and fulfilled.

(2.) It was written in Tables of stone, and those renewed after they were broken, before any of these things were prepared or erected. Exod. 34. 1. God by the occasional breaking of the first Tables, on the sin of the People, declared that there was no keeping, no fullfiling of that Covenant, before the Provision made in these Ordinances was granted unto the People.

(3.) The Ark was made and appointed for no other end, but to preserve and keep these Tables of the Covenant or Testimony of God. Exod. 25. 16. And it was hereon the great token and Pledge of the presence of God among the People, wherein his glory dwelt among them. So the wife of Phinehas the Priest made the dying confession of her faith, she said, the Glory is departed from Israel for the Ark of God is taken. 1 Sam. 4. 22. Wherefore,

(4.) All other things, the whole Tabernacle with all the furniture, Utensils and services of it, were made and appointed to minister unto the Ark, and when the Ark was removed from them they were of no use nor signification. Wherefore when it was absent from the Tabernacle, all the House of Israel lamented after the Lord, 1 Sam. 7. 2. For the remaining Tabernacle was no longer unto them a Pledge of his presence. And therefore when Solomon afterwards had finished all the Glorious work of the Temple, with all that belonged unto it, he assembled all the Elders of Israel, and all the Heads of the Tribes, the chief of the Fathers of the Children of Israel, to bring the Ark of the Covenant into its place in the Temple, 1. Kings 8. 1, 2, 3, 4. Before this was done, all that glorious and costly structure was of no sacred use. This order of things doth sufficiently evidence, that the Spring of all these services lay in the Tables of the Covenant.

2. This Law as unto the substance of it, was the only Law of creation, the rule of the first Covenant of works. For it contained the sum and substance of that obedience which is due unto God from all rational creatures made in his Image, and nothing else. It was the whole of what God designed in our creation unto his own Glory and our everlasting Blessedness. What was in the Tables of stone was nothing but a transcript of what was written in the heart of man originally; and which is returned thither again by the Grace of the new Covenant. Ier. 32. 35. 2 Cor. 3. 3.

3. Although this Law as a Covenant, was broken and disanulled by the entrance of sin, and became insufficient as unto its first ends of the Justification and Salvation of the Church thereby. Rom. 8. 3. Yet as a Law and Rule of obedience it was never disanulled, nor would God suffer it to be. Yea, one principal design of God in Christ was that it might be fulfilled and established. Matt. 5. 17, 18. Rom. 3. 31. For to reject this Law, or to abrogate it, had been for God to have laid aside that Glory of his Holiness and Righteousness which in his infinite wisdom he designed therein. Hence after it was again broken by the People as a Covenant, he wrote it a second time himself in Tables of stone, and caused it to be safely kept in the Ark as his perpetual Testimony. That therefore which he taught the Church by & in all this, in the first place was, that this Law was to be fulfilled and accomplished, or they could have no advantage of, or benefit by the Covenant.

4. This Law was given unto the People with great dread and terror. Hereby were they taught and did learn, that they were no way able of themselves, to answer or stand before the holiness of God therein. Hereon they desired that on the account thereof, they might not appear immediately in the presence of God, but that they might have a Mediator to transact all things between God and them. Deut. 5. 22, 23, 24, 25.

5. God himself by all ways declared, that if he should deal with the People according unto the Tenor and Rigor of this Law, they could not stand before Him. Wherefore on all occasions he calls them to place their confidence not in their own Obedience thereunto, but in his Mercy and Grace. And that this was their Faith themselves professed on all occasions. See Psal. 130. 3, 4. Psal. 142. 3.

6. All this God instructed them in, by those mystical Vessels of the most Holy Place. For after the Tables were put into the Ark, as under his Eye and in his presence; he ordained that it should be covered with the Mercy-seat. For hereby he did declare both that the Law was to be kept and fulfilled, and yet that mercy should be extended unto them.

7. This great mystery he instructed them in three ways. (1.) In that the Covering of the Ark was a Propitiatory, a Mercy-Seat, and that its use was to cover the Law in the Presence of God. This was a great Instruction. For if God should mark Iniquities according unto the Law, who should stand? (2.) In that the Blood of Atonement for sin was brought into the Holy Place and sprinkled on the Mercy-seat. Levite. 16. 14. And this was done seven times to denote the Perfection of the Reconciliation that was made. And herein were they also taught, that the covering of the Law by the Mercy-seat, so as that Mercy and Pardon might be granted notwithstanding the sentence and curse of the Law, was from the Atonement made for sin, by the expiatory Sacrifice. (3.) By the cloud of Incense that covered both Ark and Mercy-seat, testifying that God received from thence a savor of Rest, Levite. 16. 13.

8. The Cherubims, or Angels under that denomination, were the Ministers of God in executing the curse and Punishment on man when after his sin, he was driven out of the Garden of God. Gen. 3. 24. Hence ensued a fear and dread of Angels on all mankind, which they abused unto manifold superstitions. But now to testify that all things in Heaven and Earth, should be reconciled and brought under one Head; Ephes. 1. 10. There was a representation of their Ministry, in this great mystery of the Law and the Mercy-seat. Wherefore they are ready unto the Ministry of the Church of mankind, all things being now reconciled Heb. 1. 14. purely with respect unto the Mercy-seat which their faces were turned towards, and which they shadowed with their wings.

9. Yet was this Mystery so great, namely, that which was represented by these Types, that the Angels themselves were to bow down to look into it. 1 Pet. 1. 11. So are they here represented in a posture of admiration and adoration. And in their overshadowing of the Mercy-seat with their wings, they declared how this Mystery in the fullness of it was hid from the eyes of all men. See Eph. 3. 8, 9, 10, 11, 12.

10. The Ground was originally blessed of God, to bring forth food for man, for the preservation of his life in that state and condition wherein he was to live unto God according unto the Covenant of works, Gen. 1. 29. But upon the entrance of sin it was cursed, neither are the fruits of it anymore a Token or Pledge of the favor of God, nor are they sufficient to maintain a life unto God. Gen. 3. 17, 18. Wherefore God declared that there must be bread given the Church from Heaven, which might maintain a spiritual life in them. This God did by giving them Manna in the wilderness. And that all instructions in Grace and mercy might be reduced into an head in this Holy Place, because of that whereof it was a Type, a Pot filled with it was placed for a memorial in this Holy Place before the Ark and Mercy-Seat. See Psal. 78. 24, 25. John 6. 31. Hereby were they taught to look for the bread of life from Heaven, which should maintain them in their spiritual, and nourish them unto eternal life.

11. When the whole Church was ready to perish for want of water; a Rock was smitten with the Rod of Moses, which brought water out of it unto their refreshment; God taught them thereby, that the Rock of Ages was to be smitten with the Rod of the Law, that the waters of life might be brought forth thereby. 1 Cor. 10. 4. Wherefore this Rod also was laid up for an instructive memorial before the Ark.

In all these things did God instruct the Church, by the Tabernacle, especially this most Holy Place, the Utensils, Furniture, and Services of it. And the end of them all was to give them such a representation of the mystery of his grace in Christ Jesus, as was meet for the state of the Church before his actual exhibition in the flesh. Hence he is declared in the Gospel to be the Body and Substance of them all. And I shall endeavor with all humble reverence, to make that application of them unto him, which Scripture Light guides us unto.

1. In his Obedience unto God according unto the Law, he is the true Ark wherein the Law was kept inviolate, that is, was fulfilled, answered and accomplished, Matt. 5. 17. Rom. 8. 3. chap. 10. 3. Hence by God's gracious dealing with sinners, pardoning and justifying them freely, the Law is not disanulled but established. Rom. 3. 31. That this was to be done, that without it no Covenant between God and man could be firm and stable, was the principal design of God to declare in all this Service; without the consideration whereof it was wholly insignificant. This was the original mystery of all these institutions, that in and by the Obedience of the promised seed, the everlasting unalterable Law should be fulfilled. In him, as the Jews speak, was the Law restored unto its pristine Crown, signified by that Crown of Gold which was round about the Ark, wherein the Law was kept. Then had the Law its crown and glory when it was fulfilled in Christ. This the Church of Israel ought to have learned and believed, and did so whilst they continued to pray for mercy for the Lord's sake, as Dan. 9. 17. But afterwards when they rejected the knowledge hereof, and adhered unto the Law absolutely as written in Tables of stone, they utterly perished. Rom. 9. 31, 32, 33. chap. 10. 2, 4. And they do all yet, what lieth in them, return unto the material Ark and Tables of stone, who reject the accomplishment of the Law, in and by Jesus Christ.

2. He was the Mercy-Seat, that is, he was represented by it. So the Apostle speaks expressly, God set him forth to be 〈 in non-Latin alphabet 〉 , Rom. 3. 25. A Propitiation, that is, to answer the Mercy-Seat and what was signified thereby. And this was to cover the Law under the eye of God. He interposeth between God and his Throne and the Law, that he may not enter into judgment with us, in pursuit of the curse of it. The Law required Obedience, and threatened the curse in case of disobedience. With respect unto the obedience which it required, Christ was the Ark in whom it was fulfilled: And with respect unto the Curse of the Law, he was the Mercy-Seat or Propitiation whereby Atonement was made, that the curse should not be inflicted. Gal. 3. 13.

3. It was his blood in figure that was carried into the Holy Place to make Atonement; as the Apostle declares at large in this Chapter. The Efficacy of his blood when he offered himself an expiatory Sacrifice for sin unto God, that prevailed for an atonement in the Holy Place not made with hands. See chap. 10. 11, 12, 13.

4. It is his Intercession that is the cloud of Incense which covers the Ark and Mercy Seat. This gives a continual sweet Savour unto God from his oblation, and renders acceptable all the worship of the Church in their approaches unto him. Rev. 8. 3. These things did God instruct the Church in by Types and figures, to prepare their faith for the receiving of him at his actual oblation: And on the representation so made of him, all that truly believed lived in the expectation of him and longing after him, with the departure of these shadows of good things to come. Cant. 2. 7. chap. 4. 6. chap. 8. 14. Luk. 10. 24. 1 Pet. 1. 11. And the refusal of this instruction was that which ruined this Church of the Hebrews.

5. It was He who took off the original curse of the Law, whose first execution was committed unto the Cherubims when man was driven out of the Garden, and kept from all approaches unto the Tree of Life. Hereby he made reconciliation between them and the elect Church of God. Ephes. 1. 10. Hence have they now a ministry with respect unto the Mercy-Seat, for the good of the heirs of salvation. Heb. 1. 14.

6. He was the Bread of Life typed by the Manna kept in the Golden Pot before the Mercy-Seat. For he alone is the nourishment of the spiritual life of men. The mystery hereof, himself at large declares. John. 6. 31, 32, 33, 34. This were they taught to expect in the memorial of that heavenly food which was preserved in the Sanctuary.

7. He was that Spiritual Rock which was smitten with the Rod of Moses, the curse and stroke of the Law: Hereon the waters of Life flowed from him; for the quickening and refreshment of the Church. 1 Cor. 10. 3, 4.

Thus was the Lord Christ All and in All from the beginning. And as the general design of the whole structure of the Tabernacle with all that belonged thereunto, was to declare that God was reconciled to sinners, with a blessed provision for the glory of his Holiness and the honor of the Law, which is in and by Jesus Christ alone; so everything in it directed unto his Person, or his Grace, or some Act of his Mediation. And two things do now attend all these institutions. (1) As they are interpreted by Gospel Light, they are a glorious representation of the wisdom of God, and a signal confirmation of saith in him who was prefigured by them. (2) Take them in themselves separated from this end, and they give no representation of any one holy property of the nature of God; nothing of his wisdom, Goodness, Greatness, Love or Grace, but are low and carnal, base and beggarly. And that we may have a due apprehension of them, some things in general concerning them may be considered.

1. The whole Scheme, Frame, Fashion, Use and Service of the Tabernacle with all that belonged thereunto, was a mere arbitrary effect of the sovereign will and pleasure of God. Why he would by this way and by these means declare himself appeased unto the Church, and he would graciously dwell amongst them; why he would by them type out and prefigure the incarnation and mediation of Christ, no other reason can be given but his own will which in all things is to be adored by us. Other ways and means unto the same ends were not wanting unto divine wisdom, but this in the good pleasure of his will he determined on. In the