John Owen on Hebrews 9:1

AN EXPOSITION OF THE Ninth Chapter OF THE EPISTLE TO THE HEBREWS. CHAP. IX.

THE general Design of the Apostle in these Discourses, is to manifest and prove that the Old Covenant made with the Church at Sinai, with all the Ordinances of Worship and Priviledges thereunto belonging, was taken away, or ceased to be of any force in the Church. Hereon did a total Alteration of the whole present Church state of the Hebrews depend; which, it is easy to think how difficult it was with them, to forego. For they both looked on it to be of Gods own appointment, as it was, and expected all their happiness by a strict adherence unto it. Wherefore that they might with the more readiness embrace the Truth, he not only declares that de facto that Covenant was ceased, but evinceth by all sorts of Reasons that it was necessary that so it should do; and that unspeakable Advantages did accrue unto the Church thereby.

In the pursuit of this Design, he unfolds unto them the greatest Mysteries of the Wisdom and Counsel of God, that ever were revealed unto the Church before he spake unto us by the Son. For

1. On this occasion he takes off the vail from the face of Moses, declaring the nature and end of the Old Covenant, the use, Signification and Efficacy of all the Institutions and Ordinances of Worship thereunto belonging. They were all prescribed unto the diligent Observation of the Church of the Old Testament; and their adherence unto them, was the great Trial of their Obedience unto God, whilst that Church state continued, Mal. 4. 4, 5. Howbeit the best among them were much in the dark, as unto their proper use and signification. For the Vail was so on the face of Moses, that the Children of Israel could not look stedfastly to the end of that which was to be abolished. 2 Cor. 3 13. This he now doctrinally removes; and the sole reason why the Hebrews did not hereon behold the Glory of God in the face of Iesus Christ, nor yet do unto this day, is because there was and is a Vail of blindness on their minds, as well as there was a Vail of darkness on the face of Moses; and it is only converting Grace that can remove it. When they shall turn to the Lord, the Vail shall be taken away. ver. 16.

2. He takes occasion from hence to declare the great Mystery of the Redemption of the Church by Christ; of the Office that he bare, and the work that he performed therein. This was that which he principally designed, as being indeed the sole Foundation of Christian Religion. Wherefore we have in this Epistle, as a clear Exposition of the first Promise, with all those which were given in the Explication or Confirmation of it; so also of the Law and its Worship which were afterwards introduced; that is in general of the whole Old Testament; or God instruction of the Church under it. Hence that blessed Light which now shines forth in the Promises and Legal Institutions of the Old Testament, is derived unto us through the Exposition of them given unto us by the Holy Ghost in this Epistle. We are therefore to remember, that in our Enquiries into these things, we are conversant in the deepest Mysteries of the Wisdom and Counsel of God; those which animated the Faith and Obedience of both Churches; which calls not only for our utmost Diligence, but for continual Reverence and Godly Fear.

Unto the general end mentioned, the Apostle makes use of all sorts of Arguments, taken from the Constitution, Nature, Use, Efficacy, Officers and Ordinances of the one Covenant and the other; comparing them together. And in all his arguings he openly designes the Demonstration of these two things; (1.) That the Old Covenant with all its Administrations was to cease. (2.) That it was not only unto the advantage of the Church that they should so do, but absolutely necessary, that it might be brought unto that Perfect State which it was designed unto.

In order unto the first of these, he hath done two things in the Preceding Chapters. (1.) He hath declared that there were Prefigurations and Predictions of the Cessation of the first Covenant and all its Administrations. As also that God had so ordered all things in and under that Covenant, as that they must necessarily expire and cease at a certain appointed time. (2.) He hath evinced the Necessity hereof, because that Covenant could not consummate the state of the Church, nor give assured Rest and Peace unto the consciences of them that approached unto God in and by its services. And both these he confirmes by the consideration of the Typical Nature of all its Ordinances and Institutions. For whereas there was in and by them a Representation made of Heavenly things, those Heavenly things themselves could not be introduced without their Removal.

It is the second thing mentioned, or the Advantage of the Church by the taking away of the first Covenant, and all its sacred Administrations, that he principally insists upon. For herein he designed (as was before observed) to declare the Glorious Mystery of the Counsell of God, concerning the Redemption and Salvation of the Church by Jesus Christ. But whereas this in general is the substance of the Gospel, and the Subject of all his other Epistles, he doth not here consider and declare it absolutely, but as it was Prefigured and Typed out by those Institutions of Worship, whereby God both instructed the Church and exercised their Faith and Obedience, under the Old Testament.

Three things there were, which were the Glory of those Administrations, and which the Hebrews so rested in, as that they refused the Gospel out of an Adherence unto them. (1.) The Priestly Office. (2.) The Tabernacle with all its furniture, wherein that Office was exercised. (3.) The Duties and Worship of the Priests in that Tabernacle by Sacrifices; Especially those wherein there was a solemne Expiation of the sins of the whole Congregation.

In reference unto these, the Apostle proves three things.

1. That neither any, nor all of them could consummate or make perfect the State of the Church; nor yet really effect assured Peace and Confidence between God and the Worshippers.

2. That they were all Typical and Figurative, ordained to represent things that were far more Sublime, Glorious and Excellent than themselves.

3. That indeed the Lord Christ in his Person and Mediation was all those things really and substantially, which they did but Obumbrate and Prefigure; that he was and did what they could only direct unto an expectation of.

1. These things he declareth and evinceth fully with respect unto the Priestly Office, in the Seventh Chapter, in our exposition whereof we have endeavoured to declare the sense and force of his arguings unto that Purpose.

2. He doth the same as unto the Tabernacle in general in the Eighth Chapter, confirming his Discourse with that great collateral Argument taken from the Nature and Excellency of that Covenant whereof the Lord Christ was the Surety and Mediator. Wherefore,

3. There remains only the consideration of the Services and Sacrifices which belonged unto the Priestly Office in that Tabernacle. Herein the Hebrews placed their greatest confidence for Reconciliation with God, and with respect unto them, boasted of the excellency of their Church-State and Worship. This the Apostle knew to be the great point in Difference between him and them, and that whereon the whole Doctrine of the Iustification of Sinners before God did depend. This therefore was exactly to be discussed, from the nature of the things themselves, and the Testimonies of the Holy Ghost in the Scripture, on which Principles alone he deals with these Hebrews. This is that which he now in particular ingageth into, handling it at large in this and the next Chapter unto ver. 23. where he returns unto his first Exhortation, in an use of the Truth which he had evinced.

Two things unto this Purpose he designs in general. (1.) To declare the Nature, Use and Efficacy of the Rites, Services and Sacrifices of the Law. (2.) To manifest the Nature, Glory and Efficacy of the Sacrifice of Christ, whereby those other had an end put unto them, and so were to be taken away. And in comparing these things together, he wonderfully sets out the Wisdom and Grace of God in dealing with the Church, so as to manifest that all his Counsels, from the Beginning, did aim at, and center in the Person and Mediation of Christ. And those things are duly to be considered by all who desire to understand the mind of the Holy Ghost in this Epistle.

This Chapter hath two general Parts.

1. A Proposition and Declaration of the Fabrick of the Tabernacle, its Furniture, and the Services performed therein; from the beginning unto ver. 11.

2. A Declaration of the Nature of the Tabernacle and Sacrifice of the Lord Christ, with the end and Efficacy thereof; from ver. 11. unto the end.

Of the first general there are four Parts.

1. A Proposition of the Constitution of the Tabernacle of Old, with all its Utensils and Furniture, as it was prepared for the Service of the Priests. V. 1, 2, 3, 4, 5.

2. The Use of that Tabernacle and the things in it, in and unto the sacred Duties and Services of the Priests. Ver. 6. 7.

3. The Iudgement of the Apostle upon the Whole both of the Fabrick and its Use, ver. 8.

4. The Reasons of that Judgment; ver. 9. 10.

In the first Part there is; (1.) A General Proposition of the whole, ver. 1. (2.) A particular Explanation of it; ver. 2, 3, 4, 5.

VER. 1. [non-Latin text not transcribed]. SOme things must be premised unto the Reading of these Words. [non-Latin text not transcribed], 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 expresly read [non-Latin text not transcribed], The Tabernacle. So is the Text expressed in Stephen's Edition, wherein he followed sixteen antient Manuscripts, adhering generally unto the Concurrent Agreement of the greatest number: And the Word is retained in the most common Edition. But there are antient Copies also, where it is omitted: And they are attested unto by all antient Translations, as the Syriack and Vulgar Latine, the Arabick 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. Camero 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 [non-Latin text not transcribed], the first, without the addition of [non-Latin text not transcribed], and immediately repeating [non-Latin text not transcribed], 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 ingaged 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 Photius 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 [non-Latin text not transcribed], 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. [non-Latin text not transcribed]. Some read these words by an [non-Latin text not transcribed], and not in construction, from the Ambiguity of the case and number of [non-Latin text not transcribed], which may [non-Latin text not transcribed]. be either of the Genitive Singular or Accusative Plural. Ordinances, Services. This it is supposed the following Phrase of speech doth intimate, [non-Latin text not transcribed], and also a worldly Sanctuary: which requires that the preceding words should be construed by Apposition. And a Difference there is between [non-Latin text not transcribed] and [non-Latin text not transcribed]; But whereas it is evident, that the Apostle intends no [non-Latin text not transcribed], or service here, but what was performed [non-Latin text not transcribed], by vertue of Ordinances or Institutions, the word ought to be read in construction, Ordinances of Worship. [non-Latin text not transcribed]; 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 truely had also. Beza. Habuit igitur prius faedus et; transferring [non-Latin text not transcribed] unto the words following. Wherefore the first Covenant had also; as we after him. Others, habuit igitur etiam prius. Most, in rendring the Particles [non-Latin text not transcribed], have principal respect unto the note of inference [non-Latin text not transcribed], and include the Assertory Particle, [non-Latin text not transcribed], in it. I think the principal respect is to be had thereunto, as it is in the Vulgar Latine; And verily that first also had. [non-Latin text not transcribed], 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. [non-Latin text not transcribed]. 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 [non-Latin text not transcribed]; and render them illudque.

VER. 1. Then verily even that first Covenant, had Ordinances of worship, and also a worldly Sanctuary. 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 [non-Latin text not transcribed] 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 Honour 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. [non-Latin text not transcribed]. The contexture of these [non-Latin text not transcribed] Particles is some what unusual. Hence some would have, [non-Latin text not transcribed], to be redundant; some joyn it in construction with [non-Latin text not transcribed] that follows. This was the judgment of Beza, whom our translators follow, For the word, Also; [had also Ordinances;] renders, [non-Latin text not transcribed], in the original: and thereon they omit it in the first place, not saying, And then verily, but then verily, that is, [non-Latin text not transcribed]. 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 Priviledges 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 expresly denyed that there was any such under the new. Chap. 8. 2. Wherefore although [non-Latin text not transcribed]. 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 [non-Latin text not transcribed]. of the concession, intimated by this contexture of the Notes of it, (then verily even that) shews both the reality of it, and the weight that he lays upon it. [non-Latin text not transcribed]; we render, then; most do it by igitur, therefore. But the connexion 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 [non-Latin text not transcribed] [non-Latin text not transcribed] serves unto the Protasis of the comparison, whereunto [non-Latin text not transcribed] answereth, ver. 11th. But; Christ being come. The subject spoken of is [non-Latin text not transcribed], the first, that is, [non-Latin text not transcribed]; 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 [non-Latin text not transcribed]. It refers unto the time past. The Apostle saith not it hath them, but, it had them. That is, say some, it had so whilest that Tabernacle was standing, and whilest these things were in force; but now the Covenant is [non-Latin text not transcribed] 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 [non-Latin text not transcribed], chap. 8. 13. ready to disappear. Nor was he to take for granted, what was the principal [non-Latin text not transcribed] 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 Priviledges 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 Priviledges 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 Priviledges thereunto, as may evince it so to be. 2. This first Covenant had two things in general. 1. [non-Latin text not transcribed] Both Translations and Interpreters have cast some difficulty on the meaning of these words, in themselves plain and evident. [non-Latin text not transcribed]; are [non-Latin text not transcribed]. And the word is generally rendred by [non-Latin text not transcribed] in the Greek Versions; and next unto that by [non-Latin text not transcribed], that which is legal and right. The Vulgar Latine rendets it by Iustificationes; from the inclusion of Ius, Iustum in [non-Latin text not transcribed] 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 signifie Institution, but it may be better rendred 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 [non-Latin text not transcribed] 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 Iustification before God, are all useless and needless. What there is of Iust 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 ([non-Latin text not transcribed], of service) that is, as we render it divine service. [non-Latin text not transcribed] is originally of as large a signification [non-Latin text not transcribed]. as [non-Latin text not transcribed], and denotes any service whatever. But it is here, and constantly in the new Testament, as is also the verb [non-Latin text not transcribed], restrained unto Divine service, Ioh. 16. 2. Rom. 9. 4. chap. 12. 1. Cultus, of worship, and so were it better rendred, than by Divine service. In one place it signifies by it self, as much as [non-Latin text not transcribed] doth here: Rom. 9. 4, unto whom belonged the giving of the Law, [non-Latin text not transcribed], and the worship; that is, [non-Latin text not transcribed], 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 Iudicial Law; yet this [non-Latin text not transcribed] or [non-Latin text not transcribed] was the immediate worship of the Tabernacle; and the services of the Priests that belonged thereunto. Hence the Jews call all Idolatry and superstition; [non-Latin text not transcribed], 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 extreams 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 extreams, 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 Publick worship in, and the Sacraments of the Church are of this nature. For whereas it is ingrafted 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 alwayes 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 lyars. 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 meer 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 wandred into one of the extreams 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, [non-Latin text not transcribed]; also a worldly Sanctuary: He renders [non-Latin text not transcribed] by [non-Latin text not transcribed]; properly an holy Place, a Sanctuary. And why [non-Latin text not transcribed]. he calls it [non-Latin text not transcribed], or worldly, we must enquire. 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 fabrick, 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 accompained 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 fabrick 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 vertually 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 [non-Latin text not transcribed], which he renders by [non-Latin text not transcribed], 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, priviledg and advantage that the people were made partakers of by vertue 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 priviledge 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 Gods own Institution, in imitation whereof, the superstitious Heathens invented ways of obliging their Idol-Gods 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 Gods strength; see Psal. 68. 1, 2. 13. 2, 8. 2 Chron. 6. 41. because it was a pledg of Gods 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 Ruine. Hereof we have a fatal instance in their bringing the Ark into the field, in their battell 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 Gods Residence or dwelling among them, which expresseth the peculiar manner of his presence mentioned in general before. The Tabernacle was Gods 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 every where 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 publick worship of God. 4. It was principally the priviledge 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 Wisedom 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 shewed 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 [non-Latin text not transcribed]; worldly. Expositors both antient 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 Latine translation which renders the word Seculare, which denotes Continuance or duration. This expresseth the Hebrew [non-Latin text not transcribed]: but that the Apostle renders by [non-Latin text not transcribed] not by [non-Latin text not transcribed]; 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 any thing 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, seperated 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 any thing 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.