in heaven. For as the apostle hath, in one and the same place, described a double tabernacle here on earth, a first and a second, with their utensils and services, distinguished the one from the other by a veil, so there are two places in heaven answering thereunto. The first of these he would have to be the dwelling-place of the angels; the other the place of the throne of God himself, represented by the most holy place in the tabernacle. Through the first of these, he says, the Lord passed into the second, which is here called his tabernacle. And it is indeed said, that the Lord Christ in his exaltation, did pass through the heavens, and that he was made higher than the heavens, which would seem to favour that conceit, though not observed by him.

But there is no ground to fancy such distinct places in heaven above, yea, it is contrary to the Scripture so to do. For the residence of the holy angels is before and about the throne of God. So are they always placed in the Scripture, Dan. vii. 10; Matt. xviii. 10; Rev. v. 11. And these aspectable heavens which Christ passed through, were not so much as the veil of the tabernacle in his holy service, which was his own flesh, ch. x. 20. The only reason of this ungrounded curious imagination, is a design to avoid the acknowledgment of the sacrifice of Christ, whilst he was on the earth. For this cause, he refers this tabernacle to his entrance into the most holy place, as the only means of offering himself. But the design of the apostle is to show, that as he was a high priest, so he had a tabernacle of his own, wherein he was to minister to God.

This tabernacle, whereby he became a high priest, was his own human nature. The bodies of men are often called their tabernacles, 2 Cor. v. 1; 2 Pet. i. 14. And Christ called his own body the temple, John ii. 19. His flesh was the veil, Heb. x. 20; and in his incarnation, he is said to pitch his tabernacle among us, John i. 14. Herein dwelt 'the fulness of the Godhead bodily,' Col. ii. 9, that is, substantially, represented by all the pledges of God's presence in the tabernacle of old. This was that tabernacle wherein the Son of God administered his sacerdotal office in this world, and wherein he continueth yet so to do in his intercession. For the full proof hereof, I refer the reader to our exposition on ch. viii. 2. And this gives us an understanding of the description given of this tabernacle, in the adjuncts of it, with reference to that of old. This is given us,

First. Positively, in a double comparative property.

1. That it was 'greater,' μalovos, than it. Greater in dignity and worth, not quantity and measures. The human nature of Christ, both in itself, its conception, framing, gracious qualifications and endowments, especially in its relation to, and subsistence in, the divine person of the Son, was far more excellent and glorious than any material fabric could be. In this sense, for comparative excellency and dignity, is μεwv almost constantly used in the New Testament. So is it in this Epistle, ch. vi. 13, 16. The human nature of Christ doth thus more. excel the old tabernacle, than the sun doth the meanest star.

2. More perfect, TEλELOTEpaç. This respects its sacred use. It was more perfectly fitted and suited unto the end of a tabernacle, both for the inhabitation of the divine nature, and the means of exercising the

sacerdotal office in making atonement for sin, than the other was. So it is expressed, ch. x. 5, 'Sacrifice and burnt-offering thou wouldest not have, but a body hast thou prepared me.' This was that which God accepted, wherewith he was well pleased, when he rejected the other as insufficient unto that end. And we may hence observe, that,

Obs. V. The human nature of Christ, wherein he discharged the duties of his sacerdotal office in making atonement for sin, is the greatest, the most perfect, and excellent ordinance of God, far excelling those that were most excellent under the Old Testament.-It was an ordinance of God, in that it was what he designed, appointed, and produced, unto his own glory. And it was that which answered all ordinances of worship under the Old Testament, as the substance of what was shadowed out in them and by them. I have laboured elsewhere to represent the glory of this ordinance, as the principal effect of divine wisdom and goodness, the great means of the manifestation of his eternal glory. The wonderful provision of this tabernacle, will be the object of holy admiration unto eternity. But the glory of it is a subject which I have elsewhere peculiarly laboured in the demonstration of. And unto the comparison with those of old, here principally intended, its excellency and glory may be considered in these as in other things. 1. Whatever they had of the glory of God in type, figure, and representation, that it had in truth, reality, and substance. 2. What they only shadowed out as unto reconciliation and peace with God, that it did really effect. 3. Whereas they were capable only of a holiness by dedication and consecration, which is external, giving an outward denomination, not changing the nature of the things themselves; this was glorious in real internal holiness, wherein the image of God doth consist. 4. The matter of them all was earthly, carnal, perishing. His human nature was heavenly, as unto its original-the Lord from heaven; and immortal or eternal in its constitution-he was made a priest after the power of an endless life; for although he died once for sin, yet his whole nature had always its entire subsistence in the person of the Son of God. 5. Their relation unto God was by virtue of an outward institution or word of command only; that of his was by assumption into personal union with the Son of God. 6. They had only outward typical pledges of God's presence in him dwelt the fulness of the Godhead bodily. 7. They were exposed unto the injuries of time, and all other outward occurrences, wherein there was nothing of the glory or worship of God. He never did nor would suffer any thing but what belonged unto his office, and is now exalted above all adversities and oppositions. And other considerations of the like nature might be added.

Obs. VI. The Son of God undertaking to be the high priest of the church, it was of necessity that he should come by or have a tabernacle, wherein to discharge that office. He came by a tabernacle.' So it is said unto the same purpose, that it was of necessity that he should have somewhat to offer, ch. viii. 3. For being to save the church by virtue of and in the discharge of that office, it could not be otherwise done than by the sacrifice of himself, in and by his own tabernacle.

Secondly. He describes this tabernacle by a double negation: 1. That it was not made with hands. 2. That it was not of this building. And this latter clause is generally taken to be exegetical of the former only, and that because of its introduction by TOUTEσTIV,' that is to say.' I shall consider both.

1. It was ou XELOOоintov, 'not made with hands.' The old tabernacle, whilst it stood, was the temple of God. So it is constantly called by David in the Psalms. Temples were generally sumptuous and glorious fabrics, always answering the utmost ability of them that built them; not to have done their best therein they would have esteemed irreligious. For they designed to express somewhat of the greatness of what they worshipped, and to beget a veneration of what was performed in them. And this men, in the degenerate state of Christianity, are returned unto, endeavouring to represent the greatness of God, and the holiness of his worship, in magnificent structures and costly ornaments of them. Howbeit, the best of them all were made by the hands of men, and so were no way meet habitations for God, in the way he had designed to dwell among us. This Solomon acknowledgeth concerning the temple which he had built, which yet was the most glorious that ever was erected, and built by God's own appointment. 2 Chron ii. 5, 6, The house which I build is great; for great is our God above all gods. But who is able to build him an house, seeing the heaven, and heaven of heavens, cannot contain him? who am I then, that I should build him an house, save only to burn sacrifice before him?' And, 1 Kings viii. 27, Will God indeed dwell on the earth? behold, the heaven, and heaven of heavens, cannot contain thee; how much less this house that I have builded!' Service was to be done unto God in that temple, according unto his appointment, but a meet habitation for him it was not. And our apostle lays it down as a principle suited unto natural light, that God, who made all things, could not dwell, ev xeρOTTONTOLç vaois, Acts xvii. 24, 'in temples made with hands. Such was the tabernacle of old, but such was not that wherein our Lord Jesus administereth his office.

There seems to me to have been an apprehension among the Jews, that there should be a temple wherein God would dwell, that should not be made with hands. Our Lord Jesus Christ, in the first year of his ministry, upon his purging of the temple, upon their requiring a sign for the justification of his authority in what he had done, says no more, but only, 'Destroy this temple, and in three days I will raise it up, John ii. 19. He spake of the same temple, as to their destruction of it, and his own raising it again. Thus he called his own body: he spake, saith the evangelist, of the temple of his body. That other fabric was a type thereof, and so partook of the same name with it: but yet was no farther a temple, or a habitation of God, but as it was typical of that body of his, wherein the fulness of the Godhead did dwell. This testimony of his seemeth to have provoked the Jews above any other, unless it was that, when he plainly declared his divine nature unto them, affirming that he was before Abraham; for this cast them into so much madness, as that immediately they took up stones to cast at him, John viii. 58, 59. But their malice was more inveterate against

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him for what he thus spake concerning the temple; for three years after, when they conspired to take away his life, they made these words the ground of their accusation. But as is usual in such cases, when they could not pretend that his own words, as he spake them, were criminal, they variously wrested them, to make an appearance of a crime, though they knew not of what nature. So the Psalmist prophesied that they should do, Ps. lvi. 5, 6. Some of them affirmed him to have said, "I am able to destroy the temple of God, and to build it in three days,' Matt. xxvi. 61, which was apparently false, as is evident in comparing his words with theirs. Wherefore, others of them observing that the witness was not yet home unto their purpose, and the design of the priests, they swear positively that he said, I will destroy this temple made with hands, and in three days I will build another, made without hands,' Mark xiv. 58. For they are not the words of the same persons, variously reported by the evangelist. For those in Mark are other witnesses, which agreed not with what was sworn before, as he observes, ver. 59. But neither so did their witness agree together.' However, they fix on a notion that was passant among them, of a temple to be built without hands. And sundry things there are in the prophets, which led them into an apprehension, that God would dwell among men in a temple or tabernacle, that should not be made with hands. And all their predictions were accomplished, when the eternal Word, by the assumption of our nature, fixed his tabernacle among us, John i. 14.

This is that which the apostle intimates. Whereas Solomon openly affirms, that the habitation of God could not be in the temple that he had built, because it was made with hands; and it is a principle of natural light, that he who made the world, and all things contained therein, could not dwell in such a temple; and whereas it seems to have belonged unto the faith of the church of old, that there should be a temple, wherein God would dwell, that was to be axepoоToinToç, in comparing the human nature of Christ with the old tabernacle, he affirms, in the first place, that it was not made with hands.

Respect also is had herein unto the framing of the fabric of the old tabernacle by Bezaleel. For although the pattern of it was shown unto Moses in the mount from heaven, yet the actual framing and erection of it was by the hands of workmen, skilful to work in all kind of earthly materials, Exod. xxxv. 30-35, xxxvi. 1. And although, by reason of the wisdom, cunning, and skill, which they had received in an extraordinary way, they framed, made, and reared a tabernacle most artificial and beautiful; yet, when all was done, it was but the work of men's hands. But the constitution and production of the human nature of Christ, was an immediate effect of the wisdom and power of God himself, Luke i. 35. Nothing of human wisdom or contrivance— nothing of the skill or power of man-had the least influence into, or concurrence in the provision of this glorious tabernacle, wherein the work of the redemption of the church was effected. The body of Christ indeed was made of a woman, of the substance of the blessed virgin; but she was purely passive therein, and concurrent in no efficiency,

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either moral or physical, thereunto. It was the contrivance of divine wisdom, and the effect of divine power alone.

2. The apostle adds, as a farther dissimilitude unto the other tabernacle, that is not of this building, τουτεστιν ου ταυτης της κτίσεως. Expositors generally take these words to be merely exegetical of the former, not made with hands; that is, not of this building. To me there seems to be an avenous in them. It is so not made with hands like unto that tabernacle, as that it is not of the order of any other created thing: not of the same make and constitution with any thing else in the whole creation here below. For although the substance of his human nature was of the same kind with ours, yet the production of it in the world, was such an act of divine power, as excels all other divine operations whatever. Wherefore, God speaking of it, saith, 'The Lord hath created a new thing in the earth, A woman shall compass a man,' Jer. xxxi. 22, or conceive him without natural generation.

Kris is the word whereby the creation of all things is constantly expressed in the New Testament, and sometimes it signifies the things that are created. Neither is it ever used, nor Kтw, whence it is derived, to signify the constitution of the ordinances of the Old Testament, the tabernacle, the temple, or any thing belonging thereunto. Wherefore, Taurns here doth not limit it unto that constitution, so as that not of this building,' should be, not made with hands,' as that tabernacle was. It is therefore not of the order of created things here below, either such as were immediately created at the beginning, or educed out of them by a creating act or power. For although it was so as unto its substance, yet in its constitution and production it was an effect of the divine power above the whole order of this creation, or things created.

Obs. VII. God is so far from being obliged unto any means for the effecting of the holy counsels of his will, that he can, when he pleaseth, exceed the whole order and course of the first creation of all things, and his providence in the rule thereof.

VER. 12. From the comparison between the tabernacle of old and that of the high priest of the new covenant, there is a procedure in this verse unto another, between his sacerdotal actings and those of the high priest under the law. And whereas, in the description of the tabernacle and its special services, the apostle had insisted, in a peculiar manner, on the entrance of the high priest every year into the most holy place, which was the most solemn and most mystical part of the tabernacle service: in the first place, he gives an account of what answered thereunto, in the sacerdotal administrations of Christ; and here he shows how much, on all accounts, both of the sacrifice, in the virtue whereof he entered into the most holy place; and of the place itself whereinto he entered; and of the time when he entered; it did excel that service of the high priest under the law, both in glory and efficacy.