As there were chains on the pillars that stood before the porch of the temple, and in the first house; so, like unto them, there were chains in the holiest, here called the oracle. These chains were not chains in show, or as carved on wood, &c., but chains indeed, and that of gold; and they were prepared to make a part.i.tion 'before the oracle' within (1 Kings 6:21; 2 Chron 3:16).

I told you before that the holiest was called the oracle, not because in a strict sense the whole of it was so, but because such answer of G.o.d was there, as was not in the outward temple, but I think that the ark and mercy-seat were indeed more especially that called the oracle; 'for there I will meet with thee,' saith G.o.d, and from above that 'I will commune with thee' (Exo 25:22). When David said, 'I lift up my hands toward thy holy oracle,' he meant not so much towards the holiest house, as toward the mercy-seat that was therein. Or, as he saith in the margin, 'Toward the oracle of thy sanctuary' (Psa 28:2).

When therefore he saith, 'before the oracle,' he means, these chains were put in the most holy place, before the ark and mercy-seat, to give to Aaron and his sons to understand that an additional glory was there. For the ark and mercy-seat were preferred before that holy house itself, even as Christ and the grace of G.o.d is preferred before the highest heavens. 'The Lord is high above all nations, and his glory above the heavens' (Psa 113:4).

So then, the part.i.tion that was made in this house by these chains, these golden chains, was not so much to divide the holy from the place most holy, as to show that there is in the holiest house that which is yet more worthy than it.

The holiest was a type of heaven, but the ark and mercy-seat were a type of Christ, and of the mercy of G.o.d to us by him; and I trow any man will conclude, if he knows what he says, that the G.o.d and Christ of heaven are more excellent than the house they dwell in.

Hence David said again, 'Whom have I in heaven but thee?' For thou art more excellent than they (Psa 73:25). For though that which is called heaven would serve some; yea, though G.o.d himself was out of it, yet none but the G.o.d of heaven will satisfy a truly gracious man: it is G.o.d that the soul of this man thirsteth for; it is G.o.d that is his exceeding joy (Psa 52:2, 63:1, 143:6, 17:15, 43:4).

These chains then, as they made this part.i.tion in the most holy place, may teach us, that when we shall be glorified in heaven, we shall yet, even then, and there, know that there will continue an infinite disproportion between G.o.d and us. The golden chains that are there will then distinguish [or separate] the Creator from the creature. For we, even we which shall be saved, shall yet retain our own nature, and shall still continue finite beings; yea, and shall there also see a disproportion between our Lord, our head, and us; for though now we are, and also then shall be like him as to his manhood; yea, and shall be like him also, as being glorified with his glory; yet he shall transcend and go beyond us, as to degree and splendour, as far as ever the highest king on earth did shine above the meanest subject that dwelt in his kingdom.

Chains have of old been made use of as notes of distinction, to show us who are bond men, and who free. Yea, they shall at the day of judgment be a note of distinction of bad and good; even as here they will distinguish the heavens from G.o.d, and the creature from the Creator (2 Peter 2:4; Jude 6; Matt 22:13).

True, they are chains of sin and wrath, but these chains of gold; yet these chains, even these also will keep creatures in their place, that the Creator may have his glory, and receive those acknowledgments there from them, which is due unto his Majesty (Rev 4, 5:11-14).

LXVI. Of the high-priest, and of his office in the inner Temple.

When things were thus ordained in the house 'most holy,' then went the high-priest in thither, according as he was appointed, to do his office, which was to burn incense in his golden censer, and to sprinkle with his finger the blood of his sacrifice, for the people, upon and above the mercy-seat (Exo 30:7-10; Lev 16:11-14).

Now for this special work of his, he had peculiar preparations. 1.

He was to be washed in water. 2. Then he was to put on his holy garments. 3. After that he was to be anointed with holy oil. 4. Then an offering was to be offered for him, for the further fitting of him for his office. 5. The blood of this sacrifice must be put, some of it upon his right ear, some on the thumb of his right hand, and some on the great toe of his right foot. This done, some more of the blood, with the anointing oil, must be sprinkled upon him, and upon his garment; for after this manner must he be consecrated to his work as high-priest (Exo 29).

His being washed in water was to show the purity of Christ's humanity. His curious robes were a type of all the perfections of Christ's righteousness. The holy oil that was poured on his head was to show how Christ was anointed with the Holy Ghost unto his work, as priest. The sacrifice of his consecration was a type of that offering Christ offered in the garden when he mixed his sweat with his own blood, and tears, and cries, when he prayed to him that was able to save him; 'and was heard in that he feared'; for with his blood, as was Aaron with the blood of the bullock that was slain for him, was this blessed one besmeared from head to foot, when his sweat, as great drops or clodders of blood, fell down from head and face, and whole body, to the ground (Luke 22:44; Heb 10:20).

When Aaron was thus prepared, then he offered his offering for the people, and carried the blood within the veil (Lev 16). The which Christ Jesus also answered, when he offered his own body without the gate, and then carried his blood into the heavens, and sprinkled it before the mercy-seat (Heb 13:11,12, 9:11,12,24). For Aaron was a type of Christ; his offering, a type of Christ's offering his body; the blood of the sacrifice, a type of the blood of Christ; his garments, a type of Christ's righteousness; the mercy-seat, a type of the throne of grace; the incense, a type of Christ's praise; and the sprinkling of the blood of the sacrifice upon the mercy-seat, a type of Christ's pleading the virtue of his sufferings for us in the presence of G.o.d in heaven (Heb 9:10-28).

'Wherefore, holy brethren, partakers of the heavenly calling, consider the apostle and high priest of our profession, Christ Jesus' (Heb 3:1). 'Seeing then that we have a great high priest, that is pa.s.sed into the heavens, Jesus the Son of G.o.d, let us hold fast our profession. For we have not an high priest which cannot be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin. Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need. For every high priest taken from among men is ordained for men in things pertaining to G.o.d, that he may offer both gifts and sacrifices for sins: who can have compa.s.sion on the ignorant, and on them that are out of the way; for that he himself also is compa.s.sed with infirmity'

(Hosea 4:14-16, 5:1,2).

This then is our high priest; and this was made so 'not after the law of a carnal commandment, but after the power of an endless life.' For Aaron and his sons were made priests without an oath, 'but this with an oath by him that said unto him, The Lord sware and will not repent, Thou art a priest for ever after the order of Melchisedec. By so much was Jesus made a surety of a better testament.'

'And they truly were many priests, because they were not suffered to continue by reason of death. But this man, because he continueth ever, hath an unchangeable priesthood. Wherefore he is able also to save them to the uttermost that come unto G.o.d by him, seeing he ever liveth to make intercession for them. For such an high priest became us, who is holy, harmless, undefiled, separate from sinners, and made higher than the heavens; who needeth not daily, as those high priests, to offer up sacrifice, first for his own sins, and then for the people's: for this he did once, when he offered up himself. For the law maketh men high priests which have infirmity; but the word of the oath, which was since the law, maketh the Son, who is consecrated for evermore. Now of the things which we have spoken this is the sum: We have such an high priest, who is set on the right hand of the throne of the majesty in the heavens; a minister of the sanctuary, and of the true tabernacle,[31] which the Lord pitched, and not man. For every high priest is ordained to offer gifts and sacrifices: wherefore it is of necessity that this man have somewhat also to offer. For if he were on earth, he should not be a priest, seeing that there are priests that offer gifts according to the law: who serve unto the example and shadow of heavenly things, as Moses was admonished of G.o.d when he was about to make the tabernacle: for, See, saith he, that thou make all things according to the pattern showed to thee in the mount'

(Heb 7:16-8:5).

'But Christ being come an high priest of good things to come, by a greater and more perfect tabernacle, not made with hands, that is to say, not of this building; neither by the blood of goats and calves, but by his own blood, he entered in once into the holy place, having obtained eternal redemption for us. For if the blood of bulls and of goats, and the ashes of an heifer sprinkling the unclean, sanctifieth to the purifying of the flesh: how much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to G.o.d, purge your conscience from dead works to serve the living G.o.d.

'For Christ is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of G.o.d for us: Nor yet that he should offer himself often, as the high priest entereth into the holy place every year with blood of others; for then must he often have suffered since the foundation of the world: but now once in the end of the world hath he appeared to put away sin by the sacrifice of himself.

And as it is appointed unto men once to die, but after this the judgment: so Christ was once offered to bear the sins of many; and unto them that look for him shall he appear the second time without sin unto salvation' (Heb 9:11-14,24-28).

LXVII. Of the high-priest's going into the Holiest alone.

As it was the privilege of the high-priest to go into the holiest alone, so there was something of mystery also, to which I shall speak a little: 'There shall,' says G.o.d, 'be no man in the tabernacle of the congregation, when he [Aaron] goeth in to make an atonement in the holy place, until he come out, and have made an atonement for himself, and for his household, and for all the congregation of Israel' (Lev 167:17). The reason is, for that Christ is mediator alone; he trod the winepress alone; and of the people there was none with him to help him there (Isa 63:3; 1 Tim 2:5).

Of the people there was none to help him to bear his cross, or in the management of the first part of his priestly office. Why then should there be any to share with him in his executing of the second part thereof? Besides, he that helps an intercessor must himself be innocent, or in favour, upon some grounds not depending on the worth of the intercession. But as to the intercession of Christ, who can come in to help upon the account of such innocency or worth?

Not the highest angel; for there is none such but one, wherefore he must do that alone. Hence it is said, He went in alone, is there alone, and there intercedes alone. And this is manifest not only in the type Aaron, but in the ant.i.type Christ Jesus (Heb 6:19,20, 9:7-11,21,23,24).

I do not say that there is no man in heaven but Jesus Christ; but I say, he is there to make intercession for us alone. Yea, the holy text says more. 'I go,' saith Christ, 'to prepare a place for you; and if I go and prepare a place for you, I will come again and receive you unto myself, that where I am there ye may be also'

(John 14:1-3).

This text seems to insinuate that Christ is in the holiest or highest heavens alone; and that he there alone must be, until he has finished his work of intercession; for not till then he comes again to take us to himself. Let us grant Christ the pre-eminency in this, as also in all other things; for he is intercessor for his church, and makes it for them in the holiest alone. It is said he is the light that no man can approach unto.

LXVIII. Of the high-priest's going in thither but once a year.

As the high-priest went into the holiest when he went in thither alone; so to do that work, he went in thither but once a year.

Thou shalt not come 'at all times,' said G.o.d to him, 'into the holy place, within the veil, before the mercy-seat, which is upon the ark, that thou die not' (Lev 16:2).

And as he was to go in thither but 'once a year,' so not then neither, unless clothed and adorned, with his Aaronical holy robes (Lev 16:32-34). Then he was to be clothed, as I hinted before, with the holy robes, the frontlet of gold upon his forehead, the names of the twelve tribes upon his breast, and the jingling bells upon the skirts of his garment? nor would all this do, unless he went in thither with blood (Exo 28; Lev 16).

Now, this once a year the apostle taketh special notice of, and makes great use of it. 'Once a year,' saith he, this high-priest went in thither: once a year, that is, to show, that Christ should once in the end of the world, go into heaven itself, to make intercession there for us. For by this word 'year,' he shows the term and time of the world is meant; and by 'once' in that year, he means once in the end of the world.

'Not,' saith he, 'that he should offer himself often: as the high-priest entereth into the holy place every year with blood of others. For then must he often have suffered since the foundation of the world: but now once in the end of the world hath he appeared to put away sin by the sacrifice of himself (Heb 9:25,26).

And having thus once offered his sacrifice without the veil, he is now gone into the holiest, to perfect his work of mediation for us.

Not into the holy places made with hands, which are the figures of the true, but into heaven itself, now to appear in the presence of G.o.d for us.

Now if our Lord Jesus is gone indeed, now to appear in the presence of G.o.d for us; and if this now be the once a year that the type speaks of; the once in the end of the world, as our apostle says; then it follows, that the people of G.o.d should all stand waiting for his benediction that to them he shall bring with him when he shall return from thence. Wherefore he adds, 'Christ was once offered to bear the sins of many; and unto them that look for him shall he appear the second time without sin unto salvation' (v 28).

This, therefore, shows us the greatness of the work that Christ has to do at the right hand of G.o.d, for that he stays there so long.

He accomplished all the first part of his priesthood in less than forty years, if you take in the making of his holy garments and all; but about this second part thereof, he has been above in heaven above sixteen hundred years, and yet has not done.

This therefore calls for faith and patience in saints, and by this he also tries the world; so that they, in mocking manner, being to say already, 'Where is the promise of his coming?' (2 Peter 3:4). But I say again, We must look and wait. If the people waited for Zacharias, and wondered that he staid so long, because he staid in the holy place somewhat longer than they expected, no marvel if the faith of the world about Christ's coming is fled and gone long ago, yea, and that the children also are put to it to wait, since a scripture 'little while' doth prove so long. For that which the apostle saith, 'yet a little while,' doth prove to some to be a very long little (John 16:16; Heb 10:37).

True, Zacharias had then to do with angels, and that made him stay so long. O but Jesus is with G.o.d, before him, in his presence, talking with him, swallowed up in him, and with his glory, and that is one cause he stays so long. He is there also pleading his blood for his tempted ones, and interceding for all his elect, and waits there till all his be fitted for, and ready to enter into glory. I say, he is there, and there must be till then; and this is another reason why he doth stay the time we count so long.

And, indeed, it is a wonder to me, that Jesus Christ our Lord should once think now he is there, of returning higher again, considering the ill treatment he met with here before. But what will not love do? Surely he would never touch the ground again, had he not a people here that cannot be made perfect but by his coming to them.

He also is made judge of quick and dead, and will get him glory in the ruin of them that hath him.

His people are as himself to him. Can a loving husband abide to be always from a beloved spouse? Besides, as I said, he is to pay the wicked off, for all their wickedness, and that in that very plat where they have committed it. Wherefore the day appointed for this is set, and he will, and shall come quickly to do it. For however the time may seem long to us, yet, according to the reckoning of G.o.d, it is but a little while since he went into the holiest to intercede. 'A thousand years with the Lord is as one day'; and after this manner of counting, he has not been gone yet full two days into the holiest. 'The Lord is not slack concerning his promise, as some men count slackness'; 'he will come quickly, and will not tarry' (2 Peter 3; Heb 10:37).

LXIX. Of the cherubims, and of their being placed over the mercy-seat in the inner Temple.

There were also cherubims in the most holy place, which were set on high above the mercy-seat. See 1 Kings 6:23-28.

1. These are called by the apostles, 'the cherubims of glory shadowing the mercy-seat' (Heb 9:5).

2. These cherubims were figures of the angels of G.o.d, as in other places we have proved.

3. It is said these cherubims were made of image work, and that in such manner, as that they could, as some think, move their wings by art; wherefore it is said, 'they stretched forth their wings'; the wings of the 'cherubims spread themselves'; and that the 'cherubims spread forth their wings over the place of the ark,--and the staves thereof above' (1 Kings 6:27; 2 Chron 3:13, 5:8).

4. I read also of these cherubims, that they had chariots and wheels; by which is taught us how ready and willing the angels are to fetch us when commanded, unto the paradise of G.o.d; for these chariots were types of the bosoms of the angels; and these wheels, of the quickness of their motion to come for us when sent. 'The chariots of G.o.d are twenty thousand, even thousands of angels; the Lord is among them, as in Sinai, in the holy place' (1 Chron 28:18; Eze 10:9,15,16,18-20; 2 Kings 6:17; Psa 68:17; 2 Kings 2:11; Dan 9:2).

5. What difference, if any, there is between cherubims and seraphims, into that I shall not now inquire; though I believe that there are diverse orders and degrees of angels in the heavens, as there are degrees and diverse orders among men in the world. But that these cherubims were figures of the holy angels, their being thus placed in the holy oracle doth declare; for their dwelling-place is heaven, though they, for our sakes, are conversant in the world (Heb 1).

6. It is said that these cherubims, in this holy place, did stand upon their feet, to show, (1.) That the angels of heaven are not fallen from their station, as the other angels are. (2.) To show also that they are always ready, at G.o.d's bidding, to run with swiftness to do his pleasure. (3.) To show also that they shall continue in their station, being therein confirmed by Jesus Christ, 'by whom all things consist' (Col 1:17).

7. It is said 'their faces were inward,' looking one to another, yet withal somewhat ascending, to show that the angels both behold and wonder at the mysteries of grace, as it is displayed to usward from off the mercy-seat. The faces of the cherubims 'shall look one to another; towards the mercy-seat shall the faces of the cherubims be' (Exo 25:20; 2 Chron 3:13; 1 Peter 1:12; Eph 3:10).