things, as Moses was admonished of God when he was about to make the tabernacle: for, See, (saith he,) that thou make all things according to the pattern shewed to thee in the mount. this is the sum. Learn hence, That when doctrines are important, and the matters treated of very weighty and momentous, we should endeavour by all means to make an impression of them upon the minds of our hearers, by a brief recapitulation of the things we have insisted on; thus doth our apostle here. Observe, 2. A declaration of That the Lord Jesus Christ is our great the first general pre-eminence of our high- High-priest under the gospel, the apostle had priest, and that is taken from his present sufficiently demonstrated and confirmed bestate and eternal condition, He is set on the fore. Observe here, How he next declares right hand of the throne of the Majesty what is the nature, duty, and office of in the heavens. A throne, a sceptre, a Christ, as our high-priest; namely, to offer crown, are ensigns of majesty and orna- gifts and sacrifices. A priest that has ments of sovereign power; to sit in the nothing to offer is no priest at all; Christ throne, is to possess sovereign power and do- therefore offered as well as other highminion: this Christ now enjoys in heaven, priests; but what? bullocks and rams? in as the reward of his deep humiliation, and no wise he offered himself, his whole huas the highest degree of his exaltation. man nature, soul and body. As to the Learn hence, That the principal glory of typical sacrifices, he did not, could not, the priestly office of Christ depends on the offer them, were he upon earth, because glorious exaltation of his person. Observe, he was not of the tribe of Levi, whose pro3. Another pre-eminence of our Lord Je- per office it was to meddle with those sus Christ, as our great high-priest; he is offerings; therefore, leaving the shadow to called a minister of the sanctuary. A mi- them, he offered the substance, himself; nister; this intimates to us, that our great that is, his own body, signified by those high-priest, in the height of his glory, con- shadows. Learn hence, That there was descends to discharge the office of a public no salvation to be had for us, no, not by minister in the behalf of his church. Our Jesus Christ himself, without his sacrifice thoughts sometimes dwell upon what Christ and oblation: It was of necessity that did for us on earth; but too seldom are he should have somewhat to offer, as well they taken up with the contemplation of as those priests had of old, according to the what he is still doing for us in heaven. And law. No salvation without atonement for a minister of the sanctuary, or true taber- sin; no atonement for sin but by sacrifice; nacle: that is, not of the literal sanctuary no sacrifice sufficient for atonement but the and tabernacle here below, for Christ never death of Christ; and whoever looks for entered into that, but of the sanctuary of salvation otherwise than in the faith and heaven, in which dwelleth all that was re- virtue of that sacrifice, will be disappointed presented in the sanctuary here below and deceived. But although the oblation Christ our great High-priest abides in the was made by Christ on earth, yet the consanctuary of heaven for us continually; tinual application of its efficacy to the souls always representing the efficacy of that of believers, is made by Christ now in heablood whereby atonement was made for all ven; without which, neither their access to our sins. O blessed Jesus! thy being con- God, nor their peace with God, could be tinually in heaven, will draw our hearts maintained, ver. 3, 4. In the fifth verse and minds continually thither, if so be we the apostle asserts, that the Levitical priests are really interested in thy holy ministra- here below did perform those administration. tions, which were but shadows of heavenly things above. Who serve unto the example and shadow of heavenly things. Where to serve, is to officiate as priests, in offering gifts and sacrifices: but this their service was not spiritual and heavenly, but carnal and earthly; yet a shadow and imitation of heavenly things. Learn hence, That God alone limits the significations and use of all his own institutions. The minis 3 For every high-priest is ordained to offer gifts and sacrifices: wherefore it is of necessity that this man have somewhat also to offer. 4 For if he were on earth, he should not be a priest, seeing that there are priests that offer gifts according to the law : 5 Who serve unto the example and shadow of heavenly try of the priests of old was only in and about earthly things, not heavenly things, yet have a resemblance and shadow of heavenly things. We must not take any thing out of God's institutions which he has put in them, nor must we put more in them than God has furnished them withal. To expect that from any ordinance or institution of God which he never intended or designed, is to make an idol of the ordinance, and the way to render it useless, yea, pernicious and perilous to us; to put that into an ordinance which God never put into it, and to expect more from an ordinance than God ever promised, is to overthrow it. -As Moses was admonished of God when he was about to make the tabernacle for, See, (saith he,) that thou make all things according to the pattern shewed to thee in the mount. above that of Aaron and his sons, from the excellency of the new covenant (or the new dispensation of the covenant of grace) above the old, of which he was the Mediator. Now the more excellent the covenant, the more excellent the ministry. Learn hence, 1. That the gospel covenant, or the new covenant, was the best covenant that ever God made with man: not but that the old and new covenant were the same for substance, though not for clearness; indeed temporal things were types and shadows of better things, even of heavenly: and accordingly believers under the Old Testament were saved by a covenant of grace as well as we. Learn, 2. That the gospel covenant is therefore a better covenant, because established upon better promises; their promises of old were chiefly temporal, though not only temporal promises. Ours are chiefly spiritual, yet are temporal things The words imply, that divine institution with the exception of the cross, or rather promised us also; but more rarely, and is the only pure rule of religious worship: Moses did nothing of his own head when they are thrown in as additions to spiritual he built the tabernacle, but had his direc- promises, Matt. vi. 33. But the promises tions in every thing from God. of the covenant of grace are therefore betIf persons will carve out the worship of God accord-gaged for, and graciously offered, in order ter, because strength and assistance is ening to their own fancies, they may please to enable us to perform the conditions of themselves perhaps, but they never can please their Maker; for nothing is pleasing the gospel accepts sincere obedience, and them. The law required sinless obedience; to God, as to the substance of religious worship, but what is of his own prescribing Jesus Christ is the Mediator of this better offers grace to perform it. Learn, 3. That consequently all that theatrical pomp which is found in the church of Rome, and makes the worship of God a dead thing, is a mere fornication in religion, and an abomination in the sight of God. All their human inventions are intolerable presumptions. And as Moses was bound to give directions according to the pattern given him, so the priests in their administrations were bound to follow Moses's directions. Yet after all, the things which Moses was concerned about were carnal things; the tabernacle was earthly, the offerings carnal, yet shadows of better things, even of heavenly; for the sanctuary was a shadow of a hea venly sanctuary, the priest of a better priest, the service of a far better service. This seems to be the intention of our apostle. 6 But now hath he obtained a more excellent ministry, by how much also he is the mediator of a better covenant, which was established upon better promises. Our apostle, in these words, proves the excellency of Christ's ministry or priesthood between God and man, so there was need of a mediator, that the covenant might be effectual; for a mediator is necessary both and also where there is an imparity and where there is a controversy and difference, distance between persons: in both respects Christ is mediator; and his mediation was needful, that he might bring us to God. God stood upon terms before he would pardon sin. Justice must be satisfied, and that by blood, and that blood of infinite value; therefore Christ is first a sponsor before a mediator; he first satisfies for the breach, before he goes about to make up covenant. As there was a covenant made the breach between God and the sinner. Thus was he the mediator of a better co venant. 7 For if that first covenant had been faultless, then should no place have been sought for the second. 8 For finding fault with them, he saith, Behold, the days come, saith the Lord, when I will make a new covenant with the house of Israel and with the house of Judah: 9 Not according to the covenant that I made with their fathers, in the day when I took them by the hand to lead them out of the land of Egypt because they continued not in my covenant, and I regarded them not, saith the Lord. : Observe here, 1. What is charged on the first covenant, and that is, faultiness. By which we are not to understand any sinful faultiness, but defectiveness and imperfection only for it was not faulty in the matter and substance of it, as it was instituted and ordained by God, but therefore called faulty because it was obscure, was not so surely ratified, and not attended with that virtue, power, and efficacy, which the new covenant is accompanied with. Observe, 2. Wherein consisteth the defectiveness and imperfection of the first covenant which is here complained of, namely, 1. In its inability to justify and save us, because of our inability, through the weakness of the flesh, to answer the demands of it, Rom. iii. 3. What the law could not do, in that it was weak through the flesh, God sending his own Son in the flesh, &c. The law was not properly weak to us, but we were weak to that. 2. The legal covenant required exact obedience, but afforded no spiritual assistance for the performance of what it required. But the covenant of grace, the new covenant, is called a ministration of the spirit; and under the gospel we are said not to serve in the oldness of the let ter, but in the newness of the Spirit. Now, says the apostle, ver. 3. Almighty God finding fault with the Jews for the breach of the former covenant, declared by the prophet Jeremiah, chap. xxxi. 31. That the covenant he would make with all true Israelites for time to come, should not be like that which he made with their fathers in Egypt, which they continued not in the observation of, (wanting those assistances from the Holy Spirit to enable them thereunto, which are procured for us by Christ;) accordingly I regarded them not, saith the Lord, but gave them up for their sins into the hands of their enemies. Observe, lastly, How Almighty God makes the imperfection of the old covenant, and the Israelites' instability therein, the reason of his making a new covenant with us, in which grace and assistance is offered, to enable us to obey and persevere in obedience: Finding fault with them; that is, for the breach of the former, he saith, Behold the days come, that I will make a covenant with them. From the whole note, 1. That the grace and glory of the new covenant are much set off and manifested by comparing it with the old. Note, 2. That nothing but effectual grace from Christ will secure our covenant obedience one moment. What greater motives, or stronger outward obligations to obedience, could any people under heaven have than the Israelites had? But they quickly turned out of the way: therefore in the new covenant is this grace promised in a peculiar manner, as we shall see in the next verse. 10 For this is the covenant that 1 will make with the house of Israel, After those days, saith the Lord; I will put my laws into their mind, and write them in their hearts; and I will be to them a God, and they shall be to me a people. an act of Observe here, 1. The persons with whom this covenant is made: the house of Israel, and the house of Judah; not made with them as a political body, because their policy was to be dissolved, but as a part of the universal church. Observe, 2. The author of this covenant; and that is God himself; I will make it, saith the Lord. Note, That the abolishing of the old covenant, and establishing the new, sovereign wisdom, grace, and authority, in Ob. God: I will make a new covenant. serve, 3. What is the great and comprehensive promise of the new covenant: I will put my laws into their minds, and write them in their hearts; that is, 1. I will make a clear and perspicuous revelation of my mind and will unto them, and give them a thorough knowledge and understanding of my laws, so that their own consciences shall condemn them when they do transgress them. And, 2. By my Holy Spirit I will make a deep and efficacious impression of them upon their hearts and spirits. Where note, That the precepts of the old covenant are all of them turned into promises under the new; their preceptive and commanding power remaineth, but grace is promised for the performance of them. Note, farther, That the work of grace in the new covenant passeth on the whole soul in all its powers and faculties, to their change and renovation: I will put my laws into their minds, and write them in their hearts. And consequently, to deny the necessity and efficacy of the sanctifying and renewing grace of God in the habits and acts of it, is plainly to overthrow the evangelical covenant. Observe, 4. What is the relation which is here said to ensue between God and his people: I will be to them a God, and they shall be to me a people. Note here, 1. God's relation to us; I will be to them a God. I who am allsufficient in myself, will be your all-sufficient Preserver, and your all-sufficient Rewarder. As nothing less than God's becoming our God can relieve and help us: so nothing more can be required thereunto. Note, 2. Our relation to God, They shall be to me a people; that is, a special, and peculiar people, owing dependency upon him, and professing all subjection and obedience to him. And observe, God undertakes for this, They shall be to me a people. Learn thence, That God doth as well undertake for our being his people, as he doth for his being our God: he that assumes them into that relation freely, will preserve them in it powerfully I will be to them a God, and they shall be to me a people. : 11 And they shall not teach every man his neighbour, and every man his brother, saying, Know the Lord : for all shall know me, from the least to the greatest. These words are not to be understood absolutely, but comparatively; they are a promise that under the new covenant dispensation the Holy Spirit shall be so plentifully poured forth, and the light of the gospel so clearly shine forth, that there shall not be such need as under the law, to teach men the knowledge of God, and their duty to him; they shall not need in such a manner as formerly to instruct one another in the meaning of the types and shadows of the law. They shall all know me; that is, all ranks and degrees of men, all sorts and conditions of persons shall own me to be the Lord. Note here, What abuse is put upon this text by some, who bring it to set aside the necessity of human teaching; for it is by such teaching that God gives man the knowledge of himself. Learn hence, That there is a duty incumbent on every man to instruct others, according to his ability and opportunity, in the knowledge of God. But, Lord pity us, we have more that mutually teach one ano ther sin, folly, vanity, yea, villany of all sorts, than the knowledge of God, and the duty we owe unto him! This is not what God here promiseth believers in a way of grace, but what he hath given up careless, unbelieving professors to, in a way of vengeance. 12 For I will be merciful to their unrighteousness, and their sins and their iniquities will I remember no more. This is the great fundamental promise of the covenant of grace,-pardon of sin. Thence learn, that free and undeserved grace in the pardon of sin is the original spring and foundation of all covenant mercies and blessings. Observe farther, how copiously the Spirit of God sets forth the benefits of pardoning grace: I will forgive and forget; I will be merciful, and remember no more. Pardoning mercy is full, as well as free. Observe, lastly, The aggravating names here given to sin: it is called unrighteousness, because nothing can be more unequal and unjust, than for man to sin against God his creator, his ruler and benefactor; and iniquity, or a transgression of the law, an erring and swerving from the rule of holiness, which we are to walk by. Learn heuce, 1. That the aggravations of sin are great and many, which the consciences of convinced sinners ought to have regard unto. 2. That we can never understand aright the glory and excellency of pardoning mercy, unless we are convinced of the greatness and vileness of our sins in these several aggravations of them. Learn, 3. That the cove nant of grace fully assures us, that there are riches of grace, and abundance of pardoning mercy in God, which disposes him, for Christ's sake, to be merciful to penitent sinners' unrighteousness, and to remember their transgressions no more, how many and heinous soever they have been. Learn, 13 In that he saith, A new covenant, he hath made the first old. Now that which decayeth and waxeth old is ready to vanish away. The apostle having, in the foregoing verses, proved the insufficiency of the old covenant, and the necessity of the new, and given the preference to the latter above the former; in this last verse he acquaints us with the abrogation of the old covenant, it is made old; and with the abolition of it, it is ready to vanish away: as old things lose their power, strength, and vigour, so the old covenant lost its binding power and obliging force. And as that which waxeth old moulders away by little and little, till at last it does totally vanish, and utterly perish; thus the legal dispensation by little and lit. tle decayed, until it wholly ceased at last; yea, it is observable, that the whole policy and Jewish government did vanish away and totally expire in a few years after the writing of this epistle. Learn hence, 1. That the outward appearance of the legal administration was glorious, and very taking to the Jews: the fabric of the temple, the ornaments of the priests, the order of their worship, had a glory in them which daz. zled the eyes, and captivated the minds and affections, of the people. Learn, 2. That all this glory did gradually vanish, and at last totally disappear; all the glorious institutions of the law were at best but as stars in the firmament of the church, and consequently were all to disappear at the rising of the Sun of righteousness: In that he saith, A new covenant, he hath made the first old. Now that which decayeth and wareth old is ready to vanish away. CHAP. IX. Our apostle having, in the last verse of the foregoing chapter, asserted that the old covenant made with the church at Sinai, with all the ordinances of worship and privileges thereunto belonging, was taken away and ceased; and well knowing how hard and difficult it would be to persuade the He. brews to forego those things which they were so exceedingly fond of, they looking upon them to be (as indeed they were) of God's own appoint ment, and expected all their happiness to depend upon a strict observation of them, and a firm adherence to them: he comes in this chapter to make a comparison between the old and new covenant, between the legal and the evangelical dispensation, showing that the former was to cense, and that it was greatly to the church's advantage that it should do so, yea, absolutely necessary, that it might be brought unto that state of per fection it was designed unto: and accordingly thus he speaks, ver. 1. THEN HEN verily the first covenant had also ordinances of divine service, and a worldly sanctuary. In this and the following verses, the apostle gives us a particular and distinct view of the typical ordinances, in the old covenant under the Mosaic dispensation, and also of their accomplishment in Jesus Christ: and here in general he acquaints us, that the first covenant had an outward legal service, with sundry rites and ordinances of divine worship, and a worldly sanctuary raised by men, of earthly materials, a temporary tabernacle: Verily the first covenant had ordinances of divine service, &c. Observe here, That there never was any covenant between God and man, but it had some ordinances and institutions of divine worship annexed unto it; the original covenant of works and the ordinances of the tree of life, and the tree of knowledge of good and evil. The covenant of Sinai, whereof the apostle here speaks, had a multitude of them, and the gospel covenant is not destitute of them; witness our sacraments and public worship. Observe, 2. That all ordinances for worship must be resolved into divine ordination or institution, as that which renders them ac ceptable and well-pleasing unto God; a worship not ordained by God is not acceptable to God: it had ordinances of worship. Observe, lastly, How God can animate out. ward 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. 2 For there was a tabernacle made; the first, wherein was the candlestick, and the table, and the show-bread: which is called the Sanctuary. 3 And, after the second vail, the tabernacle, which is called the Holiest of all; 4 Which had the golden censer, and the ark of the covenant overlaid round about with gold, wherein was the golden pot that had manna, and Aaron's rod that budded, and the tables of the covenant; 5 And over it the cherubims of glory shadowing the mercyseat of which we cannot now speak particularly. In these verses, the Holy Ghost by the apostle sets before our eyes the beautiful face of God's public worship, under the ceremonial law. And, first, he describes the place appointed by God for his solemn worship. This was, first, the tabernacle; then, the temple: the tabernacle was an ambulatory temple; the temple a standing tabernacle. The tabernacle was a type and figure of Christ's incarnation, whereby the fulness of the godhead dwelt in him bodily, as it dwelt typically in the tabernacle; this tabernacle had two parts, the sanctuary or holy place, and the sanctum sanctorum, or the holy of holies. Our apostle tells us what sacred utensils were by God's appointment in both these places. 1. In the sanc |