signifies the appointment and designation of them, and so they were ordained of God. But that which is here expressed, is their building, framing, finishing, and disposition into their actual order. So the word is used for the making of the tabernacle, ver. 2. a tabernacle was made;' these things being prepared, made and finished. The preparation, structure and finishing of the tabernacle and all its utensils, with their disposition into their sacred order, are respected in this word. They were disposed ¿TM, “ thus ;' that is, in the manner declared; that the tabernacle should consist of two parts, that the one should contain such and such holy utensils, and the other those of another sort.

Secondly, When these things were thus prepared and ordered, they stood not for a magnificent shew, but were designed unto constant use in the service of God. This the apostle declares in the same order wherein he had described the parts of the tabernacle in their distribution into the first and the second; the outward and inward tabernacle. As to the first tabernacle, wherein were the candlestick and the tables and the shew-bread, he declares the use of it, 1. With respect unto the persons for whose ministry it was ordained; 2. Of that ministry itself; 3. Of the time and season of its performance.

1. The persons who administered therein were the priests. They, and they alone, entered into the sanctuary. All others were forbidden to approach unto it on pain of excision. These priests, who had this privilege, were all the posterity of Aaron, unless they fell under exception by some legal incapacitating blemish. For a long time, that is, from the preparing of the tabernacle unto the building of the temple, they administered in thist sanctuary promiscuously, under the care of God, and directions of the high priest. For the inspection of the whole was committed in an especial manner unto the high priest, Num. iv. 16. Zech. iii. 7. Yea, the actual performance of the daily service of this part of the sanctuary, was in the first place charged on him, Exod. xxvii. 21. But the other priests being designed to help and assist him on all occasions, this service in process of time was wholly devolved on them. And if the high priest did at any time minister in this part of the sanctuary, he did it not as the high priest, but as a priest only; for all his peculiar service belonged unto the most holy place.

In process of time, when the priests of the posterity of Aaron were multiplied, and the services of the sanctuary were to be increased by the building of the temple, wherein instead of one candlestick there were ten, David, by God's direction, divided all the priests into twenty-four courses or orders, that they might serve in their turns, two courses in a month, which rule continued unto the destruction of the second temple, 1 Chron. xxiv. Luke i. 5. And he did it for sundry ends. 1. That none of

the priests of the posterity of Aaron, might be utterly excluded from this privilege of approaching unto God in the sanctuary; and if they were, it is likely they would have disposed of themselves into other ways and callings, and so have both neglected and defiled the priesthood. 2. That there might be no neglect at any time in the solemn ministry, seeing that which lies on all promiscuously, is too often neglected by all. For although the high priest were to keep the charge, to judge the house, and to keep the courts, Zech. iii. 7. and so take care for the due attendance unto the daily ministration; yet was the provision more certain, when being ordained by law, or by divine institution, all persons concerned herein knew the times and seasons wherein they might, and wherein they ought, to attend on the altar. These were the officers that belonged unto the sanctuary; the persons who alone might enter into it on a sacred account. And when the structure of the whole was to be taken down, that it might be removed from one place to another, as it was frequently in the wilderness, the whole was to be done by the priests, and all the holy utensils covered, before the Levites were admitted to draw nigh to carry them, so as they might not touch them at all, Num. iv. 15.

Yet must it be observed, that although this was the peculiar service of the priests, yet was it not their only service. Their whole sacred employment was not confined unto this their entrance into the sanctuary. There was a work committed unto them, whereon their whole service in the sanctuary did depend. This was the offering of sacrifices which was accomplished in the court without, on the brazen altar, before the door of the tabernacle, which belonged not unto the purpose of the apostle in this place..

This was the great privilege of the priests under the Old Testament, that they alone might and did enter into the sanctuary, and make an approach unto God. And this privilege they had as they were types of Christ, and no otherwise. But withal it was a great part, and a great means, of that state of servitude and fear, wherein the people, or the body of the church, was kept. They might not so much as come nigh the pledges of God's presence; it was forbidden them under the penalty of death and being cut off, whereof they sadly complained, Num. xvii. 12, 13.

This state of things is now changed under the gospel. It is one of the principal privileges of believers, that, being made kings and priests unto God by Jesus Christ, this distinction as unto especial gracious access unto God is taken away, Rev. i. 5. Eph. ii. 18. Rom. v. 2. Neither doth this hinder but that yet there are and ought to be officers and ministers in the house of God, to dispense the holy things of it, and to minister in the name of Christ. For in their so doing they do not hinder but promote

the approach of the church into the presence of God, which is the principal end of their office. And as this is their peculiar honour, for which they must be accountable, Heb. xiii, 17.; so the church of believers itself, ought always to consider how they may duly improve, and walk worthy of this privilege, purchased for them by the blood of Christ.

2. The general foundation of the service of these priests in the sanctuary was, that they went or entered into it; sav. This also itself was a divine ordinance. For this entrance both asserted their privilege, all others being excluded on pain of death, and gave bounds unto it. Hereinto they were to enter, but they were to go no further; they were not to go into nor look into the most holy place, nor to abide in the sanctuary when the high priest entered into it, which the apostle here hath an especial regard unto. They entered into the first tabernacle, but they went no further. Hereinto they entered through the first vail, or the covering of the door of the tabernacle, Exod. xxvi. 36, 37. Through that vail, by turning it aside, so as that it closed immediately on their entrance, the priests entered into the sanctuary. And this they were to do with an especial reverence of the presence of God, which is the principal design of that command, thou shalt reverence my sanctuary,' Lev. xix. 30. which is now supplied by the holy reverence of the presence of God in Christ, which is in all believers. But moreover, the equity of the command extends itself unto that special reverence of God, which we ought to have in all holy services. And although this be not confined unto any postures or gestures of the body, yet those that naturally express a reverential frame of spirit, are necessary unto this duty.

3. The time of this their entrance into the sanctuary to discharge their service, is expressed. They entered it, dia wartos, that is, xeo, quovis tempore; always,' say we; jugiter, that is, 'every day.' There was no divine prohibition as unto any days or times, wherein they might not enter into the sanctuary, as there was with respect unto the entrance of the high priest into the most holy place, which was allowed only once a-year. And the services that were required of them, made it necessary that they should enter into them every day. But the word doth not absolutely signify every day, seeing there was a special service for which they entered only once a-week. But always,' is at all times,' as occasion did require. There was also an especial service when the high priest entered into this sanctuary, which was neither daily nor weekly, but occasional, which is mentioned Lev. iv. 6, 7. For when the anointed priest was to offer a sacrifice for his own sins, he was to carry some of the blood of it into the sanctuary, and sprinkle it towards the vail that was before the most holy place. This he was to do seven times, which

is a mystical number, denoting that perfect atonement and expiation of sin, which was to be made by the blood of Christ. But this being an occasional service, the apostle seems to have had no respect to it.

4. The service itself performed by them is expressed, as λaTREINS STITERMITES, accomplishing the services.' The expression is sacred, respecting mystical rites and ceremonies, such as were the things here intended; officiating in the ministry of the sacred ceremonies. For T, is not perfecting or accomplishing only, but sacredly ministering,' in discharge of the priestly office, accomplishing the sacred services committed unto them. And these services were of two sorts, 1. Daily; 2. Weekly.

First, Their daily services were two. 1. The dressing of the lamps of the candlestick, supplying them with the holy oil, and taking care of all things necessary unto the cleansing of them, that their light might be preserved. This was done morning and evening, a continual service in all generations. The service of the candlestick, alg. 2. The service of the golden altar, the altar of incense in the midst of the sanctuary, at the entrance of the most holy place, before or over against the ark of the testimony. Hereon the priests burnt incense every day, with fire taken from the altar of burnt-offerings, that was in the court before the door of the tabernacle. This service was performed evening and morning, immediately after the offering of the daily sacrifice on the altar of burnt-offerings. And whilst this service was performed, the people gave themselves to prayer without, with respect unto the sacrifice offered, Luke i. 10. For this offering of incense on the sacrifice, and that fired with a coal from the altar, whereon the sacrifice was burned, was a type, as we have declared, of the intercession of Christ. For although they understood it not clearly in the notion, yet were true believers guided to express it in their practice. The time of the priests. offering incense, they made the time of their own solemn prayers, as believing that the efficacy and acceptance of their prayers depended on what was typified by that incense, Psal. cxli. 2. These were the daily services. It is uncertain whether they were all performed at the same time or not; namely, those of the candlestick and the altar of incense. If they were, it should seem that they were done by no more but one priest at one time, that is, every morning and evening. For of Zechariah it is said that it was his lot to burn incense in the temple, and no other was with him there when he saw the vision, Luke i. 8, 9. 21-23. Wherefore, whereas it is said in the institution of these things, Aaron and his sons shall do this service;' it is intended that some one of them should do it at any one time.

Secondly, The weekly service of the sanctuary was the change of the bread on the table of shew-bread. This was performed

every Sabbath day in the morning, and not else. Now all this daily service was typical. And that which it did represent, was the continual application of the benefits of the sacrifice and whole mediation of Christ, unto the church here in this world. That the tabernacle itself, and the inhabitation of God therein, was a type of the incarnation of the Son of God, we have shewed before. And have also declared that all the utensils of it, were but representations of his grace in the discharge of his office. He is the light and life of the church, the lamp and the bread thereof. The incense of his intercession renders all their obedience acceptable unto God. And therefore there was a continual application made unto these things without intermission every day. And we may thence observe, that,

Obs. I. A continual application unto God by Christ, and a continual application of the benefits of the mediation of Christ by faith, are the springs of the light, life and comfort of the church.

VER. 7.-But into the second went the high priest alone once every year, not without blood, which he offered for himself and the errors of the people.

The use and service of the second part of the tabernacle or the most holy place, which the apostle designeth principally to apply unto his present argument, are declared in this present verse. And he describes them; 1. By the person, who alone might perform the service which belonged unto this part of the sanctuary. This was the high priest. 2. By that which in general was required unto the other parts of it. He went into it.' This is not here expressed, but the sense of it is traduced from the foregoing verse. The other priests entered into the sanctuary; and the high priest into this; that is, he entered or went into it. 3. From the time and season of this his entrance, which was once a-year only,' in opposition unto the entrance of the priests into the other part, which was at all times, every day. 4. By the manner of his entrance, or what he carried with him to administer or perform the holy service of the place, expressed negatively; not without blood, that is, with blood. 5. From the use of the blood which he so carried in with him; it was that which he offered for himself and the errors of the people.' That which the apostle here respects and describes was the great anniversary sacrifice of expiation, whose institution, rites and solemnities are at large declared, Lev. xvi. And herein, 1. The person designed unto this service was the high priest alone,' and no other person, And he was to be so alone, as that none were to attend, assist or accompany him in any part of the service. Yea, so far was any person from entering with him into the holy place, that no one Von. VI.

movos o agxugsus. Lev. xvi. 2. 32.