peace-offerings in any clean place, ver. 14, 15. And the prohibition of drinking wine or strong drink in the holy place, ver, 8, 9, may be here respected in drinks about which these institutions were. And these were such, as without which, the service of the sacrifices could not be acceptably performed, ver. 17, 18. And therefore are they intended in this place in an especial manner, if it be the design of the apostle to prove the insufficiency of the sacrifices from the nature of their inseparable adjuncts, which were carnal and perishing things. 3. The eating of the remainder of the peace-offering, whether of a vow, or of thanksgiving, the law whereof is given as a holy ordinance, Lev. vii. 14 -17. 4. The laws concerning the feasts of the whole people, with their eating and drinking before the Lord, Lev. xxiii. All these divine ordinances were επι βρώμασι και πομασι, ' concerning meats and drinks, that were necessary to be observed, with their offering of gifts and sacrifices, declaring of what nature they were. And the observance of them all was at the same time imposed on them.

2. They consisted in, or were concerning 'divers washings,' diapopois βαπτισμοις. Βαπτισμος, is any kind of washing, whether by dipping or sprinkling; putting the thing to be washed into the water, or applying the water to the thing itself to be washed. Of these washings there were various sorts or kinds under the law. For the priests were washed, Exod. xxix. 4, and the Levites, Num. viii. 7, and the people, after they had contracted any impurity, Lev. xv. 8, 16. But the apostle seems to have particular respect to the washings of the priests, and of the offerings, in the court of the tabernacle before the altar; for these were such that the gifts and sacrifices could not be rightly offered to God without them.

Secondly. It is added in the description of these things, kat dikawMao σaрKoç, institutis carnalibus, ritibus, ceremoniis, justitiis, justificationibus carnis. Carnal ordinances,' say we. The signification of Sukaupa,, in this place hath been spoken to before. Rites of worship arbitrarily imposed, whose jus, or right, depended on the will or pleasure of God. And they are said to be of the flesh, for the reason given, ver. 13, they sanctified to the purifying of the flesh, and no more. The words may be an expression of the nature in general of the law, about meats, drinks, and washings, they were carnal ordinances. But the distinctive copulative κa, 'and,' will not admit of that sense. It seems therefore to contain an addition of all those other legal ordinances which any way belonged to the purifications of the law.

The force of the reasonings in these words is evident. For the design of the apostle is to prove, that in the perfect church-state, which God would bring in under the new covenant, the worshippers were to enjoy peace of conscience, with joy and boldness in the presence of God, from a perfect atonement and purification of sin. How this is effected by the one sacrifice of Christ, he afterwards declares. But the ordinances of the law, and the Levitical sacrifices, were weak and imperfect as to this end. For in them, and by them, men were conversant wholly in carnal things, in meats, drinks, washings and such like carnal observances, which could reach no farther than the sanctification of the flesh, as he evidenceth in the application of all these

things to his present argument, ver. 13. And the faith of believers is rather weakened than confirmed, by all things of the like nature, that divert their minds from an immediate respect to, and total dependence on the one sacrifice of Christ.

Thirdly. Concerning all these things, it is affirmed that they were 'imposed' on the people, εikεμεvα. There is a difficulty in the syntax of this word, which all interpreters take notice of. If it refers to the substantives immediately foregoing, Bowpasi kaι Tоμaσi, &c. it agrees not with them in case; if to votaç in the other verse, it agrees not with it in gender. And the apostle had before adjoined to it a participle of the feminine gender, Suvaμeval. Some think that the letter Iota is added to the first word or taken from the latter, so that originally they. were both of the same gender. But whereas the apostle had put together dwoa kai voias, the one of the neuter, the other of the feminine gender, he might apply his adjectives either to one or both, without offence to grammar. Yet I rather judge that in this word he had respect to all the things whereof he had discoursed from the very beginning of the chapter. Concerning them all, he declares that they were thus 'imposed,' and so the use of the word in the neuter gender is proper.

Many judge that there is an objection anticipated in these words. For on the description of the nature and use of the tabernacle, with all its furniture and services, he declares that they could not all of them, nor any of them, perfect the worshippers that attended to them. Hereon it might be well inquired. To what purpose then were they appointed? to what end did they serve? Hereunto he replies, that they were never designed to perpetual use, but only 'imposed' on the people to the time of reformation. But whether there be a respect to any such objection or not, he plainly declares their use and duration according to the mind of God, which were such as their nature did require. And hereby also he confirms his argument, of their insufficiency to the great end of perfecting, sanctifying, or consecrating the state of the church. And hereof there are two evidences in these words.

1. They were things imposed,' that is, on the people under the law. They were laid on them as a burden. The word is properly incumbentia, lying on them,' that is as a burden. There was a weight in all these legal rites and ceremonies, which is called a yoke, and too heavy for the people to bear, Acts xv. 10. And if the imposition of them be principally intended, as we render the word 'imposed,' it respects the bondage they were brought into by them. Men may have a weight lying on them, and yet not be brought into bondage thereby. But these things were so imposed' on them, as that they might feel their weight, and groan under the burden of it. Of this bondage the apostle treats at large in the epistle to the Galatians. And it was impossible that those things should perfect a church-state, which in themselves were such a burden, and effective of such a bondage.

2. As to the duration assigned to them, they were thus imposed μExEL Kaupov, 'for a determined limited season.' They were never designed to continue for ever. And this is a great controversy which we have at this day with the Jews. The principal foundation of their present

unbelief is, that the law of Moses is eternal, and that the observance of its rites and institutions is to be continued to the end of the world. The contrary hereunto the apostle had evidently proved in the foregoing chapters. Whereas therefore he had undeniably demonstrated that they were not to be of perpetual use in the church, nor could ever effect that state of perfection which God designed to it, he now declares that there was a certain determinate season fixed in the purpose and counsel of God, for their cessation and removal. And this he describes in the last word.

This was the season, Stop woews, 'of correction,' say some; 'of direction,' others; we, of reformation;' restraining the word to the things spoken of, and retaining its usual signification most improperly. For reformation, is the amendment and reduction of any thing in the church, to its primitive institution, by abolishing and taking away the abuses that have crept into it, or corrupt additions that have been made to it. But nothing of that nature is here intended. Many such seasons there were under the old testament, wherein the things belonging to the worship of God were so reformed. But now not the reduction of the tabernacle and its services to its first institution, is intended, but its utter removal out of the service of God in the church. But if respect be had to the whole state of the church in general, and what God designed to it, taking the word 'reformation' in an universal sense, for the introduction of a new animating form and life, with new means and ways of their expression and exercise, in new ordinances of worship, the word may be of use in this place.

Those who render it, of correction,' are no less out of the way. For correction might be applied unto the abuses that had crept into the worship of God; so it was by our Saviour with respect unto pharisaical traditions. But the apostle treats here of the worship itself, as it was first instituted by God, without respect unto any such abuses. This was not the object of any just correction.

The time intended is sufficiently known and agreed upon. It is the great time or season of the coming of the Messiah, as the king, priest, and prophet of the church, to order and alter all things, so as it might attain its perfect state. This was the season that was to put an end to all legal observances, wherein they were to expire. Unto the bringing in of this season, God had ordered and disposed all things from the foundation of the world. See Luke i. 68-74. And it is called Kapos StopSwowe, because therein God finally disposed and directed all things in the church unto his own glory, and the eternal salvation thereof. See Eph. i. 10. And we may observe from the whole verse,

Obs. I. That there is nothing in its own nature so mean and abject, but the will and authority of God can render it of sacred use and sacred efficacy, where he is pleased to ordain and appoint it. Such were the meats and drinks, and divers washings under the law, which, however contemptible in themselves, had a religious use from the appointment of God. For others to attempt the like, as they do with their salt and oil and the like, in the Papacy, is foolishly to imitate his sovereignty, and proudly to usurp his authority.

Obs. II. The fixing of the times and seasons, for the state of things

in the church, is solely in the hand of God, and at his sovereign disposal. He alone appointed this time of reformation; the church could neither hasten it, nor was it to refuse it. Wherefore, quiet waiting alone is our duty, as unto the accomplishment of all promises concerning the state of the church in this world.

Obs. III. It is a great part of the blessed liberty, which the Lord Christ brought into the church, namely, its freedom and liberty from legal impositions, and every thing of the like nature in the worship of God.

Obs. IV. The time of the coming of Christ, was the time of the general final reformation of the worship of God, wherein all things were unchangeably directed unto their proper use.

VER. 11.-UNTO this verse, the account of the Levitical priesthood, its sanctuary and services is continued. Amongst them the service of the high priest, in the most holy place on the day of expiation, was principally designed: for this was looked on and trusted unto by the Hebrews, as the principal glory of their worship, and as of the greatest efficacy unto atonement and reconciliation with God. And so it was in its proper place. Hence they have a saying yet common amongst them, that on the day of expiation, when the high priest entered into the most holy place, all Israel were made as innocent as in the day of creation. In what sense it neither was nor could be so, shall be declared on ch. x. 1-3. But the glory of the administration of the old covenant, did consist in those things which the apostle allows unto it, in his demonstration of the excellency of the new above it. Wherefore, to this ministry of the high priest, on that day, he hath an especial respect in the account which he gives of the priesthood of Christ, and of its administration.

But yet, although he hath a principal regard hereunto, yet he doth not respect it only and singly. He also regards the whole description of the sanctuary and of its services, in the comparison he intends between the Lord Christ, in his office, and these things. In him, his office, sanctuary, and sacrifice, doth the excellency and efficacy of the new covenant consist, in opposition unto all those of the like kind under the law. The want of a due observation hereof, hath led some expositors into mistakes; for they would confine all he says unto a correspondency with what was done on that solemn day by the high priest; whereas he doth also expressly declare, that the truth, reality, and substance of the tabernacle, all its utensils, its services and sacrifices, were to be found in him alone. For to this end doth he give us such a description of them all in particular.

But, as was said, that which he principally respects in the comparison he makes between the type and the antitype, is the high priest and his especial service in the most holy place, which he makes an entrance into in this verse.

VER. 11.—Χριστος δε παραγενόμενος αρχιερευς των μελλοντων αγαθων, δια της μείζονος και τελειότερας σκηνης, ου χειροποιήτου,

τουτέστιν, ου ταυτης της κτίσεως.

Пapayevoμevos, Vul. assistens; Rhem. 'assisting:' Syr. 8лxTM,' who cometh; adveniens, 'coming.' Apxiεpevç, Syr.

was a high priest,' or 'was made a high priest; whereunto it adds, instead of good things to come,'' of the good things which he hath wrought.'

Δια μείζονος και τελειότερας σκηνής ; Vul. Lat. per amplius et perfectius tabernaculum; barbarously for majus, et præstantius Syr.

and he entered into that great and perfect * ועל למשכנא רבא ומשלמנא

tabernacle.'

OU TAUTNS TNS KTIσEWS, Vul. Lat. non hujus creationis. Syr.

,of or from among these creatures; most, hujus structuræ,' of this building,'

VER. 11.-But Christ being come, an high priest of good things to come, by a greater and more perfect tabernacle not made with hands, that is to say, not of this building.

The introduction of the comparison in the redditive conjunction de, 'but,' answers unto μev in the first verse of the chapter. These are the common notes of comparison and opposition, είχε μεν Χριστος δε, 'that had truly; but Christ,' &c. In this and the next verse, the apostle lays down in general what he proves and confirms by instances in this, and to the twentieth verse of the following chapter.

And there are two things which he declares in this and the verse ensuing.

1. Who is the high priest of the new covenant, and what is the tabernacle wherein he administered his office? ver. 11.

2. What are the especial services he performed in answer to those of the legal high priest, and their preference above them? ver. 12.

In this verse he expresseth the subject whereof he treats, or the person of the high priest concerning whom he treats. And he describes him, 1. By his name-it is Christ. 2. By his entrance on his officebeing come. 3. His office itself-a high priest. 4. The effects of his office, or the especial object of it-good things to come. 5. The tabernacle wherein he administereth or dischargeth his office; which is described by a comparison with the old tabernacle, and that two ways. 1st. Positively; that it was greater and more perfect, or more excellent than it. 2dly. By a double negation, the latter exegetical of the former; not made with hands, that is to say, not of this building' or creation. All these particulars must be distinctly opened, to give a right understanding of the sense of the place and meaning of the words. 1. The person spoken of is Christ. I have observed before, the variety of appellations or names whereby the apostle on various occasions expresseth himself in this Epistle, otherwise than he is wont to do in any other of his epistles. Sometimes he calls him Jesus only, some