two. 1. That it may be a perpetual testimony unto the prescience, faithfulness, and power of God. His infinite prescience is testified unto in the prospect which therein he declares himself to have had, of the whole future frame of things under the gospel which he represented therein; his faithfulness and power in the accomplishment of all these things which were prefigured by them. 2. That it might testify the abundant grace and goodness of God unto the church of the New Testament, which enjoyeth the substance of all those spiritual things, whereof of old he granted only the types and shadows. Wherefore,

2. It must be acknowledged, that the instruction given by these things into the mysteries of the will of God, and consequently all those teachings which were influenced and guided by them, were dark, obscure, and difficult to be rightly apprehended and duly improved. Hence the way of teaching under the Old Testament was one reason for the abolishing of that covenant, that a more effectual way of instruction and illumination might be introduced. This is declared at large in the exposition of the preceding chapter. There was need for them all

to go up and down, every one unto his brother, and every one unto his neighbour, saying, Know the Lord;' for the true knowledge of him, and of the mysteries of his will, was by these means very difficultly to be obtained. And now that the Jews have lost all that prospect unto the promised seed, which their forefathers had in these things, it is sad to consider what work they make with them. They have turned the whole of legal institutions into such an endless, scrupulous, superstitious observance of carnal rites in all imaginable circumstances, as never became the divine wisdom to appoint, as is marvellous that any of the race of mankind should enbondage themselves unto. Yea, even now, when all things are plainly fulfilled in Christ, some among ourselves would have the most of them to have represented heaven and the planets, the fruits of the earth, and I know not what besides. But this was the way which the infinite wisdom of God fixed on for the instruction of the church, in the state then allotted unto it.

3. This instruction was sufficient unto the end of God, in the edification and salvation of them that did believe. For these things being diligently and humbly inquired into, they gave that image and resemblance of the work of God's grace in Christ, which the church was capable of in that state, before its actual accomplishment. Those who were wise and holy among them, knew full well that all these things in general were but types of better things, and that there was something more designed of God in the pattern shown unto Moses, than what they did contain. For 'Moses made and did all things for a testimony unto what should be spoken afterwards,' ch. iii. 5. In brief, they all of them believed that through the Messiah, the promised seed, they should really receive all that grace, goodness, pardon, mercy, love, favour, and privileges which were testified unto in the tabernacle, and all the services of it. And because they were not able to make distinct, particular applications of all these things unto his mediatory actings, their faith was principally fixed on the person of Christ, as I have elsewhere demonstrated. And with respect unto him, his sufferings, and his glory,

they diligently inquired into these things, 1 Pet. i. 11. And this was sufficient unto that faith and obedience which God then required of the church.

For,

4. Their diligent inquiry into these things, and the meaning of them, was the principal exercise of their faith and subjection of soul unto God. For even in these things also did the Spirit testify beforehand the sufferings of Christ, and the glory that did ensue. And as the exercise of faith herein was acceptable unto God, so the discoveries of grace which they received therein were refreshing unto their souls. For hereby they often saw the king in his beauty, and beheld the pleasant land which was far off, Isa. xxxiii. 17.

5. That worship which was outwardly performed in and by these things was full of beauty and glory, 2 Cor. iii. It was also suited to beget a due reverence of the majesty and holiness of God. It was God's way of worship: it was God's order, and so had characters of divine wisdom upon it. Wherefore, although the people were originally obliged unto the observance of it, by the mere sovereign will and pleasure of God, yet the things themselves were so beautiful and glorious, as nothing but the substance of the things themselves in Christ could excel. This made the devil, as it were, steal away so many rites of the tabernacle worship, and turn them unto his own use in the idolatry of

the nations.

6. It is a sad instance of the degeneracy of the corrupted nature of man, that whereas all these things were appointed for no other end, but to signify beforehand the coming of Christ, his sufferings, and the glory that ensued; the principal reason why the church of the Jews rejected him at his coming was, that they preferred these institutions, and their carnal use, above and before him, who was the substance and life of them all. And no otherwise will it fall out with all them, who prefer any thing in religion before him, or suppose that any thing is accepted with God without him. Some things we may also observe in general for our own instruction, from what we have discoursed on this occasion. Obs. IX. Although the sovereign will and pleasure of God be the only reason and original cause of all instituted worship, yet there is, and ever was, in all his institutions, such an evidence of divine wisdom and goodness, as gives them beauty, desirableness, and usefulness, unto their proper end. There is that in them, which unto an enlightened mind will distinguish them for ever from the most plausible inventions of men, advanced in the imitation of them. Only a diligent inquiry into them is expected from us, Ps. cxi. 2, 3. When men have slight considerations of any of God's institutions, when they come unto them without a sense that there is divine wisdom in them, that which becomes him from whom they are, it is no wonder if their glory be hid from them. But when we diligently and humbly inquire into any of the ways of God, to find out the characters of his divine excellencies that are upon them, we shall obtain a satisfying view of his glory, Hos. vi. 3.

Obs. X. All the counsels of God concerning his worship in this world, and his eternal glory in the salvation of the church, do centre in the person and mediation of Christ.-The life, glory, and usefulness of

all things whereof we have discoursed arose from hence, that there was in them all a representation of the person and mediation of Christ. Hereunto they were designed by divine wisdom. In him alone is God well pleased; in him alone will he be glorified.

VER. 6, 7.-HAVING given an account of the structure or fabric of the tabernacle in the two parts of it, and the furniture of those several parts distinctly, to complete his argument, the apostle adds in these verses the consideration of the uses they were designed unto in the service of God. For in the application of these things unto his purpose, and in the argument he designeth from them, both of these in conjunction, namely, the structure of the tabernacle, with its furniture, and the services performed therein, were to be made use of.

VER. 6, 7.—Τούτων δε ούτω κατεσκευασμένων, εις μεν την πρώτην σκηνην διαπαντος εισιασιν οἱ ἱερεις, τας λατρείας επιτελούντες εις δε την δευτέραν ἁπαξ του ενιαυτου μονος ὁ αρχιερευς, ου χωρις αἱματος, ὁ προσφερει ὑπερ ἑαυτου και των του λαου αγνοημάτων.

מתקנן הוי

Τούτων δε ούτω κατεσκευασμένων. Vul. Lat. His verò ita compositis; 'so composed, so framed and put together.' Syr. Quæ ita disposita erant; 'which things were so disposed;' altering the absolute construction of the words, and carrying on the sense of the former thus far. Others, His vero ita ordinatis; ita præparatis; 'thus ordered, thus prepared, thus ordained.' Ornatis, adorned.' Beza, Constructis. KaTaσKEvaw, is the ordering, placing, or fixing of vessels or any materials prepared for use.

Els TηY TOWN OKŋvηv, Vul. Lat. in priori tabernaculo; for, in prius tabernaculum. Syr. Now, 'into the outward tabernacle;' that is, of those parts mentioned by the apostle.

AlaTavros. Vul. Lat. Semper, 'always.' Syr. 1 in omni tempore. Others generally, quovis tempore,' at every season,' at any time, as occasion required.

Taç λaтρElaç εTTITEλOVVTEC. Vul. Lat. Sacrificiorum officia consumΤας λατρειας επιτελούντες. mantes, 'perfecting offices of the sacrifices.' But the sacrifices belonged not at all unto the duties of the tabernacle. Syr. w sw ' and they were perfecting their ministry;' ritus obeuntes, cultus obeuntes. Beza, Ritus cultus obeuntes, 'performing the rites of sacred worship.'

למשכנא

Els dε TηV SEUTEpav. Vul. Lat. In secundo autem. Syr. s and into the tabernacle that was within it, or within the other. In secundum autem, sed in alterum, but into the second, or the other.' 'Ara. Syr. &, which Boderus renders substantively; unum est, 'that inward tabernacle, was one.' But the reference is unto what follows, and is better rendered adverbially, semel, 'once.'

Ου χωρις

Ov xwpis aiμaros; non sine sanguine. Syr. Cum sanguine illo, 'with that blood.'

'O TроσEρEL. Vul. Lat. Eras. Quem offert. Syr. 'which he was Ο προσφέρει. offering, which he offereth. Υπερ ἑαυτου και των του λαου αγνοημαVul. Lat. Pro sua et populi ignorantia, very corruptly. Syr.

των.

for his own soul, and the errors of the * חלף ופשה נחלף סכלותה דעמא

people,' rightly.

VER. 6, 7-Now when these things were thus ordained, the priests went always into the first tabernacle, accomplishing the service of God. But into the second went the high priest alone every year, not without blood, which he offered for himself and the errors of the people.

I follow the common translation, but shall take notice of what it seems defective in. And there is in the sixth verse,

First. A supposition of what was before declared, as the foundation of what he was now farther to assert, 'Now when these things were thus ordained.' And there is therein, 1. The manner of its inference. 2. The subject spoken of. 3. What is spoken of it.

6

1. The manner of the inference is the particle de, which we render 'now,'' when;' vero, but,' now,' 'when,' is included in the tense of the participle.

2. The subject spoken of, rovτwv, 'these things,' that is, the things spoken of in the preceding verses: namely, the two parts of the tabernacle, and the sacred furniture of them.

3. That which is affirmed of them is, that they were 'ordained;' and the manner thereof is also added, that they were 'thus ordained,' κατεσκευασμένων. Beza once rendered it by ordinatis, whom I suppose ours follow, rendering it by 'ordained.' But ordinatis is rather 'ordered' than ordained.' To be ordained, signifies the appointment and designation of them, and so they were ordained of God. But that which is here expressed, is their building, framing, finishing, and disposition into their actual order. So the word is used for the making of the tabernacle, ver. 2, 'a tabernacle was made;' these things being prepared, made, and finished. The preparation, structure, and finishing of the tabernacle and all its utensils, with their disposition into their sacred order, are respected in this word. They were disposed ovTW, ούτω, 'thus; that is, in the manner declared; that the tabernacle should consist of two parts, that the one should contain such and such holy utensils, and the other those of another sort.

Secondly. When these things were thus prepared and ordered, they stood not for a magnificent show, but were designed unto constant use in the service of God. This the apostle declares in the same order wherein he had described the parts of the tabernacle in their distribution into the first and the second; the outward and inward tabernacle. As to the first tabernacle, wherein were the candlestick and the tables and the shew-bread, he declares the use of it, 1. With respect unto the persons for whose ministry it was ordained; 5. Of that ministry itself; 3. Of the time and season of its performance.

They,

1. The persons who administered therein were the priests. and they alone, entered into the sanctuary. All others were forbidden to approach unto it on pain of excision. These priests, who had this privilege, were all the posterity of Aaron, unless they fell under exceptions by some legal incapacitating blemish. For a long time, that

is, from the preparing of the tabernacle unto the building of the temple, they administered in this sanctuary promiscuously, under the care of God, and directions of the high priest. For the inspection of the whole was committed in an especial manner unto the high priest, Num. iv. 16; Zech. iii. 7. Yea, the actual performance of the daily service of this part of the sanctuary, was in the first place charged on him, Exod. xxvii. 21. But the other priests being designed to help and assist him on all occasions, this service in process of time was wholly devolved on them. And if the high priest did at any time minister in this part of the sanctuary, he did it not as the high priest, but as a priest only; for all his peculiar service belonged unto the most holy place.

In process of time, when the priests of the posterity of Aaron were multiplied, and the services of the sanctuary were to be increased by the building of the temple, wherein instead of one candlestick there were ten, David, by God's direction, divided all the priests into twenty-four courses or orders, that they might serve in their turns, two courses in a month, which rule continued unto the destruction of the second temple, 1 Chron. xxiv; Luke i. 5. And he did it for sundry ends. 1. That none of the priests of the posterity of Aaron, might be utterly excluded from this privilege of approaching unto God in the sanctuary; and if they were, it is likely they would have disposed of themselves into other ways and callings, and so have both neglected and defiled the priesthood. 2. That there might be no neglect at any time in the solemn ministry, seeing that which lies on all promiscuously, is too often neglected by all. For although the high priest were to keep the charge, to judge the house, and to keep the courts, Zech. iii. 7, and so take care for the due attendance unto the daily ministration; yet was the provision more certain, when being ordained by law, or by divine institution, all persons concerned herein knew the times and seasons wherein they might, and wherein they ought, to attend on the altar. These were the officers that belonged unto the sanctuary; the persons who alone might enter into it on a sacred account. And when the structure of the whole was to be taken down, that it might be removed from one place to another, as it was frequently in the wilderness, the whole was to be done by the priests, and all the holy utensils covered, before the Levites were admitted to draw nigh to carry them, so as they might not touch them at all, Num. iv. 15.

Yet must it be observed, that although this was the peculiar service of the priests, yet was it not their only service. Their whole sacred employment was not confined unto this their entrance into the sanctuary. There was a work committed unto them, whereon their whole service in the sanctuary did depend. This was the offering of sacrifices which was accomplished in the court without, on the brazen altar, before the door of the tabernacle, which belonged not unto the purpose of the apostle in this place.

This was the great privilege of the priests under the Old Testament, that they alone might and did enter into the sanctuary, and make an approach unto God. And this privilege they had as they were types of Christ, and no otherwise. But withal it was a great part, and a great means, of that state of servitude and fear, wherein the people, or