Xwpis aiμaros, 'not without blood.' He so expresseth it, to show the impossibility of entering into the holy place any otherwise. And from hence he takes his ensuing argument, of the necessity of the death and blood-shedding of the mediator or high priest of the New Testament. Not without blood; as he might not do it otherwise, so he did it by blood. And this was the manner of the service. After the high priest had filled the holy place with the cloud of incense, he returned to the altar of burnt-offerings without the tabernacle, where the sacrifice had been newly slain; and whilst the blood of the beast was fresh and as it were living, Heb. x. 20, he took of it in his hand, and entering again into the holy place, he sprinkled it seven times with his finger towards the mercy-seat, Lev. xvi. 11-14. And there is, as was said, an emphasis in the expression, not without blood,' to manifest how impossible it was that there should be an entrance into the gracious presence of God, without the blood of the sacrifice of Christ. The only propitiation of sins is made by the blood of Christ, and it is by faith alone that we are made partakers thereof, Rom. iii. 25, 26.

5. This blood is farther described by the use of it; ó πpoopεpel, which he offereth.' Where or when he offered it, is not expressed. In the holy place there was no use of this blood, but only for the sprinkling of it; but the sprinkling of blood was always consequential unto the offering or oblation properly so called. For the oblation consisted principally in the atonement made by the blood at the altar of burnt-offerings. It was given and appointed for that end, to make atonement with it at that altar, as is expressly affirmed, Lev. xvii. 11. After this, it was sprinkled for purification. Wherefore by poopɛɛt, the apostle here renders the Hebrew & used in the institution, Lev. xvi. 15, which is only to bring, and not to offer properly. Or he hath respect unto the offering of it that was made at the altar without the sanctuary. Of the blood which was there offered, he brought a part with him into the most holy place, to sprinkle it according to the institution.

6. The apostle declares for whom this blood was offered; and this

was,

First. 'YTEQ Eavrov, 'for himself;' 'first for himself and then for the people.' For he hath respect unto the distinct sacrifices that were to be offered on that day. The first was of a bullock and a ram, which was for himself. And this argued, as the apostle observes, the great imperfection of that church-state. They could have no priests to offer sacrifices for the sins of the people, but they must first offer for themselves, and that the blood of other creatures. But the true high priest was to offer his own blood, and that not for himself at all, but for others only. He offered for himself; that is, 'for his own sins,' Lev. xvi. 6. Wherefore the Vul. Lat. reads the words, 'pro sua et populi ignorantia,' very corruptly, changing the number of the substantive, but very truly applying ayvonuarav to the priest as well as unto the people. Others would supply the words by adding Twv before ἑαυτου, and so repeat αγνοημάτων, εκ του κοινου. But the apostle expresseth the words of the institution, N, which for himself,'

leaving the application unto the series of the context and the nature of the service; for himself,' that is, his own sins.'

Secondly. The blood was offered, kaι rov λaov, ‘also for the people,' that is, the people of Israel, the people of God, the church, the whole congregation. And as the high priest herein typified the person of Christ, so did this people all the elect of God, who were represented in them and by them. It was that people, and not the whole world, that the high priest offered for. And it is the elect people alone for whom our great high priest did offer, and doth intercede.

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7. That which he offered for was тwv ayvonμaτwv, 'their errors,' or their sins. Some of the Socinians, not for want of understanding, but out of hatred to the true sacrifice of Christ, contend from hence, that the anniversary sacrifice on the great day of expiation, the principal representation of the sacrifice of Christ, was only for sins of ignorance, of imbecility and weakness. But it is a fond imagination, at least the argument from these words for it is so. For besides that the Scripture calls all sins by the name of 'errors,' Ps. xix. 12, xxv. 7, and the worst the most provoking of all sins, is expressed by 'erring in heart,' Ps. xcv. 10, and the LXX. frequently render to sin,' by ayvoev, 2 Chron. xvi. 9; 1 Sam. xxvi. 21; Ezek. xlv. 20, &c. Besides I say this application of the word elsewhere unto all sorts of sins, in the enumeration of those errors of the people which the high priest offered for, they are said to be all their iniquities, and all their transgressions in all their sins,' Lev. xvi. 21. Wherefore, to offer for the errors of the people, is to offer for all their sins, of what nature soever they were. And they are thus called, because indeed there is no such predominancy of malice in any sin in this world, as that there is not a mixture of error, either notional or practical, of the mind or of the heart, which is the cause or a great occasion of it. See 1 Tim. i. 13; Mat. xii. 31, 32. Here indeed lies the original of all sin. The mind being filled with darkness and ignorance, alienates the whole soul from the life of God. And as it hath superadded prejudices which it receives from corrupt affections, the mind neither directs nor judgeth aright, as unto particular acts and duties, under all present circumstances. And what notions of good and evil it cannot but retain, it gives up in particular instances unto the occasions of sin. Wherefore we observe,

Obs. I. A spiritual illumination of the mind, is indispensably necessary unto our walking with God.

Obs. II. Those who would be preserved from sin, must take care that spiritual light do always bear sway in their minds. And therefore, Obs. III. Constantly to watch against the prevalency of corrupt prejudices and affections in their mind. And,

Ŏbs. IV. When the light of the mind is solicited by temptations, to suspend its conduct and determination on present circumstances to know that sin lies at the door, this is its last address for admission. And,

Obs. V. If error grow strong in the heart through the love of sin, truth will grow weak in the mind, as to the preservation of the soul from it. And,

VOL. IV.

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Obs. VI. Nothing ought to influence the soul more unto repentance, sorrow, and humiliation for sin, than a due apprehension of the shameful error and mistake that is in it.

VER. 8.-Τουτο δηλούντος του Πνεύματος του Αγίου, μηπω πεφανερωσθαι την των ἁγιων όδον, ετι της πρώτης σκηνης εχουσης στασιν.

TOUTO ENλOUVтoç. Vul. Lat. Hoc significante, hoc declarante, hoc innuente. Syr. 2, 'by this manifesting.' Manifestans, patefaciens, notum faciens, making known.' Anλoç, is 'openly manifest.' Και τυφλῳ δηλον, ‘that which a blind man may see. Snow, is manifestly, plainly, perspicuously to declare.'

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And

Mnπw πεpаνερwoda. Vul. Lat. Nondum propalatam esse; made palàm, open,' manifest.' Syr. by bmx 85, 'not yet revealed.' Manifestata, facta manifesta, 'not made evidently to appear.'

Tηv тwv ȧyɩwv odov. Vul. Lat. Viam sanctorum, the way of the holies.' Beza, Viam ad sacrarium, 'the way into the sanctuary.' Viam in sancta sanctorum, the way into the most holy place.' None suspect ayiwv to be of the masculine gender.

Εχουσης στασιν. Vul. Lat. Habente statum, 'having or continuing its state or condition;' and oraσiç is sometimes so used. Having its station, adhuc consistente, as yet abiding,' continuing its state; standing, consisting.

VER. 8.-The Holy Ghost this signifying, (Syr. signifying hereby, evidently declaring,) that the way into the holiest of all, (the way of the most holy place, of the holies,) was not as yet made manifest, whilst yet the first tabernacle was standing (kept its station.)

THE apostle in this verse, enters on a declaration of the use which he designed to make of the description which he had given of the tabernacle, of its furniture, and its utensils. In the end of the fifth verse, when he finished his enumeration of these, he had said that it was not his design to give a particular account of the nature, use, and signification of every thing in them, affirming that it belonged not to his purpose to treat of them, particularly on this occasion. But from the consideration of the tabernacle, in its structure, order, and services, he would prove the dignity, preeminence and efficacy of the priesthood and sacrifice of Christ, above those which belonged thereunto. And hence would he manifest the unspeakable advantage of the church in the removal of the one, and introduction of the other.

The first inference which he makes unto this purpose, is laid down in this verse. And it is taken from what he had observed immediately before, concerning the time and manner of the high priest's entrance into the most holy place. It was done by him alone, and that only one a-year, and that not without the blood of the sacrifices which he offered. None of the people were ever suffered to draw nigh thereunto; nor might the rest of the priests themselves come into the sanctuary, the place of their daily ministration, whilst the high priest went in, and

was in the most holy place. In this order, this disposal of the institutions of divine service, saith he, there was that instruction provided for the use of the church which I shall now declare. And three things he expresseth with respect hereunto.

1. Who gave that instruction; it was the Holy Ghost.'

2. The way whereby he gave it; it was by the manifest signification of his mind,' in and by what he did, appointed, ordered, or prescribed. 3. What was the instruction he gave; namely, that the way into the holiest of all was not yet made manifest, whilst the first tabernacle was standing.' And concerning this we must inquire,

1st. What is here intended by the holiest of all.

2nd. What is the way into this holiest of all, or the way of the holies. 3d. How this way was manifest; and how it was not manifest. 4th. What was the duration of that state wherein this way was not manifest; namely, whilst the first tabernacle was standing.

Του

First. The author of this instruction was the Holy Ghost. Пvεvμatos Ayιov, 'the Holy Ghost this signifying; that is, saith Grotius, Deus per afflatum suum Mosi præcipiens.' So they speak, by whom the divine personality of the Holy Ghost is denied. But it is not only here supposed, but it may be hence undeniably proved. For he that by his word and works teacheth and instructeth the church, is a person. For acts of understanding, will, power, and authority, such as these are, are the acts of a person. We intend no more by a person, but one that hath an understanding, will, and power of his own, which he is able to exert. Moreover he is a divine person. For he who by his authority and wisdom disposed of the worship of God under the Old Testament, so as it might typify and represent things afterwards to come to pass, and be revealed, is so and none other. He who doth these things and can do them, is he in whom we believe, the Holy Spirit. And as he is the immediate author and appointer of all divine worship; so there are characters of his wisdom and holiness on all the parts of it.

Secondly. The way whereby he gave this instruction was by the signification of the things intended, TOUTO EnλovvToç, 'signifying,' declaring manifestly, evidently, openly. He did it not by any special revelation made unto Moses about it, he did not in words declare it, or express it as a doctrinal truth. But this signification was made in the nature and order of the things appointed by him. The framing of the tabernacle and the constitution of the services belonging thereunto, made this declaration. For things in his wisdom were thus disposed, that there should be the first tabernacle whereinto the priests did enter every day, accomplishing the divine services that God required. Howbeit in that tavernacle there were not the pledges of the gracious presence of God. It was not the especial residence of his glory. But the peculiar habitation of God was separated from it by a veil, and no person living might so much as look into it on pain of death. But yet, lest the church should apprehend, that indeed there was no approach here, nor hereafter, for any person into the gracious presence of God; he ordained that once a-year, the high priest, and he alone, should enter into that holy place with blood. Hereby he plainly signified, that an

entrance there was to be, and that with boldness, thereinto. For unto what end else did he allow and appoint, that once a-year there should be an entrance into it by the high priest, in the name of, and for the service of the church? But this entrance being only once a-year, by the high priest only, and that with the blood of atonement, which was always to be observed whilst that tabernacle continued, he did manifest that the access represented was not to be obtained during that season. For all believers in their own persons were utterly excluded from it. And we may hence observe,

Obs. I. That the divine ordinances and institutions of worship, are filled with wisdom sufficient for the instruction of the church in all the mysteries of faith and obedience.-How eminent was the divine wisdom of the Holy Ghost, in the structure and order of this tabernacle! What provision of instruction for the present and future use of the church, was laid up and stored in them! What but infinite wisdom and prescience could order things so in their typical signification! He that considers only the outward frame and state of these things, may see a curious and beautiful structure, a beautiful order of external worship: yet can he find nothing therein, but what the wisdom and contrivance of men might attain unto. At least, they might find out things that should have as glorious an outward appearance. But take them in their proper state, as unto their signification, and representation of spiritual and heavenly things in Christ Jesus, and there is not the least concernment of them, but it infinitely transcends all human wisdom and projection. He alone in whose divine understanding the whole mystery of the incarnation of the Son of God, and his mediation, did eternally reside, could institute and appoint these things; and to instruct us to a humble adoration of that wisdom, is the framing of the whole fabric, and the institution of all its ordinances, contained in the sacred record for the use of the church.

Obs. II. It is our duty, with all humble diligence, to inquire into the mind of the Holy Ghost in all ordinances and institutions of divine worship. Want hereof lost the church of Israel. They contented themselves with the consideration of outward things, and the external observance of the services enjoined to them. To this day, the Jews perplex themselves, in numberless curious inquiries into the outward frame and fashion of these things, the way, manner, and circumstances of the external observance of the services of it. And they have so multiplied determinations about them all, and about every minute circumstance of them, that it is utterly impossible that either they or any living creature should observe them, according to their traditions and prescriptions. But in the meantime, as to the mind of the Holy Ghost in them, their true use and signification, they are stark blind and utterly ignorant. Yea, hardness and blindness is so come on them to the utmost, that they will not believe nor apprehend that there is either spiritual wisdom, instruction, or signification of heavenly things in them. And herein, whilst they profess to know God, are they abominable and disobedient. For no creatures can fall into higher contempt of God, than there is in this imagination; namely, that the old institutions had nothing in them, but so much gold and silver, and the like, framed into