especially those wherein there was a solemn 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 really and substantially all that they did but adumbrate 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 churchstate 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 justification of sinners before God did depend. This, therefore, was exactly to be discussed, from the nature of the things themselves, and from 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 engageth 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 centre 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 fabric of the tabernacle, its furniture, and the services performed therein, ver. 1-10.

2. A declaration of the nature of the tabernacle and sacrifices of the Lord Christ, with the end and efficacy thereof, ver. 11-28.

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, ver. 1-5.

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 judgment of the apostle upon the whole, both of the fabric 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. 2-5.

VER. 1.—Είχε μεν ουν και ἡ πρωτη σκηνη δικαιωματα λατρείας, το τε ἁγιον κοσμικόν.

Some things must be premised to the reading of these words. 'H Town, the first,' doth in the original, answer in gender to all things' which the apostle treats of; namely, the priesthood, the tabernacle, and the covenant. But many Greek copies do expressly read oкnvn, 'the tabernacle.' So is the text expressed in Stephen's edition, wherein he followed sixteen ancient manuscripts, adhering generally to the concurrent agreement of the greatest number; and the word is retained in the most common edition. But there are ancient copies also where it is omitted. And they are attested to by all ancient translations, as the Syriac and Vulgar Latin, the Arabic 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,

1. In the last verse of the preceding chapter, whereunto this immediately succeeds, the apostle, mentioning the old covenant, calleth it absolutely Tv porny, the first,' without the addition of dia≈nknν, and immediately repeating Town, 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 engaged 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 to the old covenant, particularly in the administration of divine worship, as it is observed by Photius and Ecumenius.

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 σkηvn, '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 the sense of this verse, in connexion with the context, 'For the first tabernacle had a tabernacle, for there was a tabernacle prepared.' Wherefore I shall adhere to the supplement made by our translators, 'the first covenant.'

Δικαιωματα λατρείας. Some read these words by an ασύνδετον, and not in construction, from the ambiguity of the case and number of Aarpeias, which may be either of the genitive singular or accusative plural, ordinances, services.' This it is supposed that the following phrase doth intimate, TO TE άylov KоσμKOV, and also a worldly sancτο τε άγιον κοσμικόν, tuary;' which requires that the preceding words should be construed by apposition. And a difference there is between Sukaiwμa and λarpeιa; but whereas it is evident, that the apostle intends no λarpeia, or service, here but what was performed ev dikaiwμaσiv, 'by virtue of ordinances or institutions,' the word ought to be read in construction, ordinances of worship.'

Eixε μev ovv kal. Syr. 'But in the first there were in it.' As the Arab. In the first covenant there was contained.' Vul. Lat. Habuit quidem et prius,' the comparative for the positive, to the sense of the apostle; And the first truly had also.' Beza, Habuit igitur prius fædus et ;' transferring kai, to the words following, Wherefore the first covenant had also;' as we after him. Others, Habuit igitur etiam prius.' Most, in rendering the particles μev ovv Kat, have principal respect to the note of inference ovv, and include the assertory particle μɛv in it. I think the principal respect is to be had thereunto, as it is in the Vulgar Latin, And verily that first also had,' dikawμara λarouac, 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 culturæ. Rhem. justifications of service,' most obscurely, and in words leading from the sense of the Holy Ghost. Others, Ritus cultus: 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 Vulgate by 'justificationes culturæ,' both barbarously and beside the mind of the apostle.

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'Ayioν коoμкov. 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 have ceased. Beza, Sanctuarium mundanum;' some respect the particles To Tε, and render them 'illudque.'

VER. 1.—Then verily even that first covenant had ordinances of worship and also a worldly sanctuary.

Proceeding to the comparison designed between the old covenant and the new, as to the services and sacrifices wherewith the one and the other was established and confirmed, he introduceth the πporaσis of the first by way of concession, as to 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, to 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 to the real exaltation of

that which he gives the preference to. It is an honour to 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, μɛv ovv kal. The contexture of these particles is somewhat unusual. Hence some would have kaι, to be redundant: some join it in construction with dikalwμATA that follows. This was the judgment of Beza, whom our translators follow, for the word also,' (had also ordinances,) is the translation of kat, in the original; and thereon they omit it in the first place, not saying and then verily,' but then verily,' that is, uɛv ovv. 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 such 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, to the privileges of the new covenant, than allow the same things to be under both. And this is evident in the worldly sanctuary, which he ascribes to the first covenant, for he had expressly denied that there was any such under the new, Heb. viii. 2. Wherefore, although kaι, '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 of the concession, intimated by this contexture of of the notes of it, then verily even that,' shows both the reality of it, and the weight that he lays on it. Ovv, we render then ;' most do it by igitur,therefore.' But the connexion to 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 uɛv, serves to the protasis of the comparison, whereunto de answereth, ver. 11, But, Christ being come.'

2. The subject spoken of is ʼn pwrn, 'the first,' that is, danên, that first covenant whereof we treat. The covenant made with the fathers at Sinai, to which, as to the administrations of it, the Hebrews as yet adhered. The nature of this covenant, we have spoken to 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 to it, is, that it had them. 1. It had' them, xe. It refers to the time past. The apostle saith not it hath them, but it had them.' That is, say some, it had so while that tabernacle was standing, and while these things were in force; but now the covenant is 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 eyyvs apavioμov, Heb. viii. 13, 'ready to disappear.' Nor was he to take for granted, what was the principal Kovoμevov 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,' Heb. viii. 4, and some who served at the tabernacle,' Heb. iii. 10. But the apostle hath respect to the time wherein that covenant was first made. Then it had these things annexed to it, which were the privileges and glory of it. For the apostle hath in the whole discourse, continual respect to the first making of the covenant, and the first institution of its administrations. It had them,' that is they belonged to it, as those wherein its administration did consist.

Obs. I. Every covenant of God had its proper privileges 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 condescension in God, whereon he will annex such privileges thereunto as may evince it so to be.

2dly. This first covenant had two things in general. 1. Sukatwμатa Aarpetas. Both translations and interpreters, have cast some difficulty on the meaning of these words, in themselves plain and evident. Aukaluara, are . And the word is generally rendered by Sikaiwu a in the Greek versions, and next to that by voukov, that which is legal and right. The Vulgar Latin renders it by 'justificationes,' from the inclusion of jus, justum' in the signification of it. In the New Testament it is used, Luke i. 6; Rom. i. 32, ii. 26, v. 16, viii. 4; Heb. ix. 1, 10; Rev. xv. 4, xix. 8. And in no one place doth it signify institution; but it may be better rendered righteousness when alone, we so translate it, Rom. v. 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 p, 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 justifications, or whether because the observance of them did justify before men, or were signs of our justification before God, are all useless and needless. What there is of just 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 observance on the part of the church was just and equal.

3. These ordinances or statutes were ordinances λarpeias, of service,' that is, as we render it, 'divine service.' Aarpea, is originally of as large a signification as dovλea, and denotes any service whatever. But it is here, and constantly in the New Testament, as is also the verb Aarpeve, restrained to divine service, John xvi. 2; Rom. ix. 4, xii. 1. Cultus, of worship,' and so were it better rendered, than by divine service. In one place, Rom. ix. 4, it signifies by itself, as much as kawμara λarpelaç doth here; to whom belonged the giving of the Ιπ, και η λατρεία, ' and the worship, that is, δικαιωματα λατρείας, ' the ordinances of worship;' the ordinances of the ceremonial law. For although God was 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 Judicial law, yet this λarpea or w, was the immediate worship of the tabernacle, and