Hebrews 8 — Verse 5

Who serve (in Sacred Worship) to the example and shadow of heavenly things, even as Moses was admonished of God, when he was about to make the Tabernacle; For see (says he) that you make all things according to the pattern shewed to you in the mount.

We must first consider the reading of these words by reason of the testimony which the Apostle quotes out of the Law, and his rendring thereof. The words in the original (Exodus 25:40) are [⟨in non-Latin alphabet⟩] And look (or take heed) and make after their pattern which was shewed you in the mount. The Apostle adds [⟨in non-Latin alphabet⟩], all things, which is not in the original, nor in the Version of the LXX. But (1) he might take it from ver. 9. of the Chapter, where the word is expressed [⟨in non-Latin alphabet⟩] according to all that I shall shew you. (2) Things indefinitely expressed are to be expounded universally. 1 Kings 8:39. and to give to every man according to his ways, that is, 2 Chronicles 6:30. and render to every man according to all his ways. Deuteronomy 19:15. At the mouth of two or three witnesses shall the matter be established, that is, 2 Corinthians 13:1. shall every word be established. Psalm 110:1. Until I make your enemies your footstool, that is, 1 Corinthians 15:25. all your enemies. Therefore the Apostle by the addition of [⟨in non-Latin alphabet⟩], all things, says no more but what is expressed in one place, and necessarily understood in the other.

2. [⟨in non-Latin alphabet⟩] — According to their pattern, or the pattern of them; the Apostle renders by [⟨in non-Latin alphabet⟩] only, according to the pattern, which comes all to one.

[⟨in non-Latin alphabet⟩], The word is from [⟨in non-Latin alphabet⟩] to bind; and it is used for a prepared pattern or similitude that any thing is to be framed to. So whereas the Apostle renders it by [⟨in non-Latin alphabet⟩], he intends [⟨in non-Latin alphabet⟩] or [⟨in non-Latin alphabet⟩], not [⟨in non-Latin alphabet⟩], such a type or pattern as other things are to be framed by, and not that which is the effigies or representation of somewhat else.

2. The connexion of these words with the preceding discourse which gives us the general design of the Apostle, is nextly to be considered. He had before intimated two things. (1.) That the High Priests according to the Law did not minister the heavenly things. (2.) That the Lord Christ alone did so: from where he concludes his dignity and preeminence above them, which is the argument he has in hand. Both these he confirmes in these words. For he confines their ministry to the types of heavenly things, exclusively to the heavenly things themselves. And by shewing, as in the verse preceding, that if Christ had been to continue on the Earth, he could not have been a Priest, he manifests that he alone was to administer those heavenly things.

3. The argument in general whereby the Apostle proves that they served to the example and shadow of heavenly things, that is, only so and no more, is taken from the words of God to Moses. And the force of the argument is evident. For God in those words declares that there was something above and beyond that material Tabernacle which was prescribed to him. For he shewed him either an original or an exemplar in the top of the mount, which what he was to do below did but shadow and represent. And therefore they who ministred in what he was to make, could serve only therein to be the example and shadow of heavenly things. This therefore is the Apostle's argument from this testimony; If God shewed to Moses on the top of the mount that which was heavenly, and he was to make an example or shadow of it, then they that ministred therein served only to the example and shadow of heavenly things.

In the words may be observed; (1.) The persons spoken of; who. (2.) What is ascribed to them; they serve. (3.) The limitation of that service; wherein there is. (1.) The present immediate object of it; an example and shadow. (2.) The ultimate things intended; heavenly things. (4.) The proof of the whole assertion; from the words of God to Moses; wherein there is (1.) The manner of the instruction given him; he was warned of God. (2.) The instruction or warning itself; see that you make, &c.

1. There is the persons spoken of, [⟨in non-Latin alphabet⟩], Who; It refers to the Priests mentioned ver. 4. Seeing there are Priests that offer gifts; who. But although that expression comprized the whole order of Levitical Priests, yet it refers in particular to the High Priests, verse 3. [⟨in non-Latin alphabet⟩], every High Priest; Which High Priests.

2. What is ascribed to them; [⟨in non-Latin alphabet⟩], do serve. The general signification of the English word to serve is not intended, as any thing does serve for an end, or one person serves another. For it is a sacred word, and signifies only to minister in sacred worship and service, as the Syriacke Translation renders it. And in particular it respects here all the [⟨in non-Latin alphabet⟩], the ordinances of divine service which were appointed under the first Tabernacle (Chap. 9:1). They do serve: They do according to the Law officiate in sacred things; that is, they did so de jure, in their first institution, and continued de facto so to do still. And the word [⟨in non-Latin alphabet⟩], is applied both to the inward spiritual, and outward instituted holy worship of God, see Matthew 4:10, Acts 7:7, Romans 1:9. It respects therefore all that the High Priests did, or had to do in the worship of God, in the Tabernacle or Temple.

3. The limitation of their sacred service, is, that it was [⟨in non-Latin alphabet⟩], to an example and shadow. [⟨in non-Latin alphabet⟩] is a specimen of any thing: that whereby any thing is manifested by a part or instance. It is used in the New Testament only (Jude 7) [⟨in non-Latin alphabet⟩], are set forth for an example, (speaking of Sodom and Gomorrah) or a particular instance of what would be God's dealing with provoking sinners at the last day.

[in non-Latin alphabet] which is framed of [in non-Latin alphabet], is but once used in the New Testament (Colossians 2:15), where we render it to make a show; that is a representation of what was done. [in non-Latin alphabet], the word here used, is an example showing or declaring any thing in a way of instance. John 13:15: [in non-Latin alphabet], I have given you an example, says our Savior, when he had washed his disciples' feet; that is, showed you in what I have done, what you ought to do also. So James 5:10: Take, my brethren, the Prophets for an example. But whereas principally and commonly examples are patterns of other things that which they are to be conformed to, as in the places cited (John 13:15; James 5:10), this cannot be the sense of it in this place. For the heavenly things were not framed and fashioned after the example of these, but on the contrary. Therefore examples are of two sorts, Effigiantia and Effigiata: that is, [in non-Latin alphabet] and [in non-Latin alphabet]; such as other things are framed by, or such as are framed by other things. In this latter sense it is here used; and I would choose to render it by a resemblance. It is less than [in non-Latin alphabet], simile quiddam; an obscure representation. Hence it is added.

[in non-Latin alphabet], and the shadow. Some suppose a shadow is taken artificially and opposed to an express image or complete delineation of any thing, by a similitude taken from the first lines and shadows of any thing that is afterwards to be drawn to the life; and so they say it is used (Chapter 10:1): The Law had only a shadow of good things to come, and not the express image of the things themselves. But properly it is taken naturally and opposed to a body or substance (Colossians 2:17): Which things have a shadow of things to come; but the body is Christ.

It is indifferent in whether sense we here take the word, for what is affirmed is true in both. If we take it in the first way, it intends that obscure delineation of heavenly mysteries, which was in the legal institutions. They did represent and teach them, and so were taught and represented in the divine service of those Priests. But it was so obscurely that none could see their beauty and excellency therein. If it be used in the latter way, then it declares that the substance of what God intended in all his worship was not contained nor comprised in the services of those Priests. There were some lines and shadows to represent the body, but the body itself was not there. There was something above them and beyond them, which they reached not to.

4. The things themselves from where they are restrained by this limitation is expressed; of heavenly things. The things intended in these words are no other, than what God showed to Moses in the Mount; and therefore we shall defer our enquiry into them, until we come to those words. This therefore is the meaning of the words. The whole ministry of the Priests of old, was in and about earthly things, which had in them only a resemblance and shadow of things above. And we may observe by the way,

1. God alone limits the signification and use of all his own institutions. We ought not to derogate from them nor to take any thing out of them, which God has put into them; nor can we put any thing into them, that God has not furnished them withal. And we are apt to err in both extremes. The Jews to this day believe, that the ministration of their Priests contained the heavenly things themselves. They do so, contrary to the nature and end of them, which the Scripture so often speaks to. This is one occasion of their obstinacy and unbelief. They will imagine that there was nothing above or beyond their legal institutions; no other heavenly mysteries of grace and truth, but what is comprised in them. They put more in them, than ever God furnished them withal, and perish in their vain confidence.

It has so fallen out also under the New Testament. God has instituted his holy Sacraments, and has put this virtue into them that they should represent and exhibit to the faith of believers, the grace which he intends and designs by them. But men have not been contented herewith, and therefore they will put more into them, than God has furnished them withal. They will have them to contain the grace in them which they exhibit in the way of a promise, and to communicate it to all sorts of persons that are partakers of them. Thus some would have Baptism to be Regeneration itself, and that there is no other evangelical regeneration but that alone, with the profession which is made thereon. Every one who is baptized is thereby regenerate. The sign and figure of grace they would have to be the grace itself. Nothing can be invented more pernicious to the souls of men. For all sorts of persons may be brought to a ruinous security about their spiritual condition by it, and diverted from endeavors after that real internal work in the change of their hearts and natures, without which none shall see God. This is to put that into it, which God never placed there.

Some suppose it to be such a distinguishing or rather separating ordinance that the administration of it in such a way or such a season, is the fundamental rule of all church fellowship and communion; whereas God never designed it to any such end.

In the Supper of the Lord, the Church of Rome in particular is not contented that we have a representation and instituted memorial of the death of our Lord Jesus Christ in the signs of his body as broken, and his blood as shed for us, with an exhibition of grace in the word of promise or the Gospel; but they will have the natural body and blood of Christ, his flesh and bones to be contained therein, and to be eaten or devoured by all that partake of the outward signs. This is to put that into an ordinance, which God never put into it, and so to overthrow it. And there are two grounds or ends of what they do. The first is, to turn the wisdom of faith into a carnal imagination. It requires the light and wisdom of faith to apprehend the spiritual exhibition of Christ in the Sacrament to us. It is a great spiritual mystery, not at all to be apprehended, but by the supernatural light of faith. This the vain darkened minds of men like not, they cannot away with it, it is foolishness to them. Therefore under the name of a mystery, they have invented the most horrible and monstrous figments, that ever befell the minds of men. This is easily received and admitted by a mere act of carnal imagination; and the more blind and dark men are, the more are they pleased with it. (2.) They do it to exclude the exercise of faith in the participation of it. As they deal with the wisdom of faith, as to its nature, so they do with the exercise of faith as to its use. God has given this measure to this ordinance, that it shall exhibit and communicate nothing to us, that we shall receive no benefit by it, but in the actual exercise of faith. This the carnal minds and hearts of men like not. It requires a peculiar exercise of this grace and that in a peculiar manner to a participation of any benefit by it. But this under the notion of bringing more into the ordinance than ever God put into it, they exclude, and ease all men of. Let them but bring their mouths and their teeth, and they fail not of eating the body and drinking the very blood of Christ. So under a pretence of putting that in the ordinance which God never put into it, they have cast out of the hearts of men the necessity of those duties, which alone render it useful and beneficial.

Some on the other side do derogate from them, and will not allow them that station or use which God has appointed to them in the church. (1.) Some do so from their dignity. They do so by joining their own appointments to them, as of equal worth and dignity with them. (2.) Some do so from their necessity, practically setting light or by disregarding the participation of them. (3.) Some do so from their use, openly denying their continuance in the Church of God.

The reasons why men are so prone to deviate from the will of God in his institutions, and to despise the measures he has given them; are (1.) want of faith in its principal power and act, which is submission and resignation of soul to the sovereignty of God. Faith alone renders that an all-sufficient reason of obedience. (2.) Want of spiritual wisdom and understanding to discern the mystery of the wisdom and grace of God in them.

2. It is an honor to be employed in any sacred service that belongs to the worship of God, though it be of an inferior nature to other parts of it. It is so I say if we are called of God thereunto. This was the greatest honor that any were made partakers of under the Old Testament, that they served to the example and shadow of heavenly things only. And if now God call any of us to his service, wherein yet by the meanness of our gifts, or want of opportunities, we cannot serve him in so eminent a manner, as some others do; yet if we abide in our station and duty, there is great honor in the meanest divine service.

3. So great was the glory of heavenly ministration in the mediation of Jesus Christ, as God would not at once bring it forth in the Church, until he had prepared the minds of men by types, shadows, examples, and representations of it. This was the end of all legal institutions of divine worship and service. And herein the wisdom of God, provided in these to cases, that were necessary. First he filled them with glory and beauty that they might affect the minds of men, with an admiration and expectation of that greater glory which they represented and pointed to. And this they did among all them who truly believed, so that they continually looked and longed after the coming of him, the glory of whose ministry was represented in them. In these two things did their faith principally act itself. (1.) In a diligent enquiry into the mediation and ministry of Christ with the glory which it was to be accompanied withal (1 Peter 1:10, 11). (2.) In earnest desires after the enjoyment of what they saw afar off, and which was obscurely represented to them (Canticles 2:18, chap. 4:6).

From both these arose that fervent love to, zeal for, and delight in those ordinances of worship which did so lead them to these things that were so glorious, which in the Scripture are everywhere expressed, and which were so well-pleasing to God. Secondly, on the other hand, because these institutions were to be so glorious, that they might be shadows of heavenly things, and the people to whom they were given were carnal, and given to rest themselves in present outward appearances, God was pleased to intermix with them many services that were hard to be born, and many laws with penalties severe and dreadful. This provision was laid in by Divine Wisdom, that they might not rest in what he designed only to prepare their minds for the introduction of that which was far more glorious. And well is it for us, if we have a due apprehension of the glory of the heavenly ministration of Christ, now it is introduced. It is too evident that with many, yes with most that are called Christians, it is far otherwise. For they are still seeking after the outward glory of a carnal worship, as though they had no view of the spiritual glory of the heavenly ministration of the Gospel in the hand of Jesus Christ our High Priest. Nor will it be otherwise with any of us, unless we are enabled by faith to look within the vail, and see the beauty of the appearance of Christ at the right hand of God. The Apostle tells us, that the ministration of the Law was glorious; yet had it no glory in comparison of that which does excel. But if we are not able to discern this more excellent glory, and satisfie our selves therein, it is a great sign that we our selves are carnal, and therefore are delighted with those things that are so. But we must proceed with our exposition.

5. The proof of the foregoing assertion is added by the Apostle, in the words which God spake to Moses with respect to his building the Tabernacle, which was the seat of all the divine service they were to administer. And there are two things to be considered in this testimony. (1) The manner of its introduction. (2) The words of the testimony itself.

1. The words of the introduction are, [⟨in non-Latin alphabet⟩] Admonished of God. [⟨in non-Latin alphabet⟩] we render the answer of God (Romans 11:4). But what says to him [⟨in non-Latin alphabet⟩], the Divine Oracle; a Responsum, a word or answer from God, giving caution or direction. And it is used principally for such an oracle of God, as has a warning or caution in it, for the avoiding somewhat on the one hand, as well as doing what is given in charge on the other. So Joseph was [⟨in non-Latin alphabet⟩], divinely warned to avoid the danger that was designed to the Child Jesus (Matthew 2:22), as the Wisemen were to avoid going to Herod (ver. 12), so Hebrews 11:7, Noah being [⟨in non-Latin alphabet⟩], divinely warned, was moved with fear. Yet sometimes it is used for any immediate private revelation (Luke 2:26; Acts 10:22). Therefore two things are intended in this expression. (1) That Moses had an immediate word, command or oracle from God to the purpose intended. And (2) that he was to use great caution and heed about what was enjoined him, that there might be no miscarriage or mistake. Admonished of God.

And the manner of the expression in the original carries admonition in it [⟨in non-Latin alphabet⟩] and look to it and do (Exodus 25:40), take diligent care about it. The same is the sense of [⟨in non-Latin alphabet⟩] when thus used, take heed, look well to it. When John upon surprisal would have fallen down before the Angel to worship him, he replied, [⟨in non-Latin alphabet⟩], see you do it not, avoid it with care (Revelation 22:9). The matter was of the greatest importance, and the utmost diligence was to be used about it, from where the Divine Oracle was given out in a way of charge and admonition, as we have well rendered the word. And we may observe,

That our utmost care and diligence in the consideration of the mind of God, is required in all that we do about his worship. There is nothing wherein men for the most part are more careless. Some suppose it belongs to their own wisdom to order things in the worship of God, as it seems most meet to them; an apprehension that I shall leave this world in admiration of, that ever it should befall the minds of so many good and honest men as it has done. But the power of prejudice is unexpressible. Some think they are no farther concerned in these things, than only to follow the traditions of their Fathers. This to the community of Christians is the only rule of divine worship. To suppose that it is their duty to enquire into the way and manner of the worship of God, the grounds and reasons of what they practise therein, is most remote from them. It was Moses that had the command to take care about the making of the Tabernacle, and not the people. There was nothing left to them but to do and observe what he had appointed. And it is true, when God first reveals the way of his worship immediately from himself, as he did first by Moses, and last of all by his Son Jesus Christ, the people have nothing to do therewith, but only to observe and do what is appointed, as our Savior expressly declares (Matthew 28:20). But when his worship is so revealed and declared, there is not the meanest person who professeth obedience to him, who is exempted from this command of taking most diligent care about the due discharge of their duty herein. And this care and diligence is necessary;

First, from the aptness and proneness of the minds of men to pernicious extremes in this matter: For

(1) The generality of men have been stupidly negligent herein, as if it were a matter wherein they were not at all concerned. What is provided for them, what is proposed to them, what comes in the ordinary way whereunto they have been accustomed, whatever it be, that they follow. And as they take it upon light grounds, so they observe it with slight spirits. And this has been the true cause of that inundation of profaneness which is come on the Christian world. For when once men come to such an inconcernment in the worship of God, as to ingage in it they know not well why, and to perform it they know not how, all manner of impiety will ensue in their lives, as is manifest in experience beyond the evidence of a thousand arguments.

(2) Many in all ages have been prone to indulge to their own imaginations and inventions in the disposal of divine worship. And this bitter root has sprung up into all the superstition and idolatry that the earth is filled withal at this day. From these two poisoned springs, has proceeded that woful apostasy from Christ and evangelical worship, which the world groans under. Therefore our utmost care and diligence is required herein.

Secondly, the concernment of the glory of God calls for the same care in like manner. It were no hard thing to demonstrate that the principal way and means whereby God expects that we should give glory to him in this world, is by a due observation of the divine worship that he has appointed. For herein do we in an especial manner ascribe to him the glory of his sovereignty, of his wisdom, of his grace and holiness; when in his worship we bow down our souls under his authority alone; when we see such an impress of divine wisdom on all his institutions, as to judge all other ways folly in comparison of them, when we have experience of the grace represented and exhibited in them, then do we glorify God aright. And without these things, whatever we pretend, we honor him not in the solemnities of our worship. But we return.

In the charge given to Moses two things are observable. (1) The time when it was given him. (2) The charge itself.

1. The time when it was given. [in non-Latin alphabet], when he was about to make the Tabernacle. [in non-Latin alphabet] expresses that which is immediately future. He was in procinctu, in readiness for that work; just as it were taking it in hand, and going about it. This made the divine warning seasonable. It was given him upon the entrance of his work, that it might make an effectual impression on his mind. And it is our duty upon an entrance into any work we are called to, to charge our consciences with a divine admonition. What immediate revelation was to Moses, that the written Word is to us. To charge our consciences with rule from it, and its authority will preserve us in whatever may fall out in the way of our duty, and nothing else will do it.

[in non-Latin alphabet] is perficere, to accomplish, to perfect, to finish. But it includes here the beginning, as well as the end of the work, which he was to perfect. The same with [in non-Latin alphabet] (Acts 7:44), where this whole passage is somewhat otherwise expressed to the same purpose. [in non-Latin alphabet], as he appointed who spake to Moses (which was God himself, as our Apostle here declares, in the second Person the great Angel of the Covenant) that he should make it according to the pattern which he saw. Therefore [in non-Latin alphabet] comprises the whole service of Moses, in making, framing, and finishing the Tabernacle.

The warning and charge itself is, that he should make all things according to the pattern showed him in the Mount. What this pattern was, how it was showed to Moses, and how he was to make all things according to it, are all of them things not easy to be explained.

In general it is certain that God intended to declare hereby, that the work which Moses had to do, the Tabernacle he was to erect, and the worship thereof, was not either in the whole, or in any part of it, or any thing that belonged to it, a matter of his own invention or contrivance, nor what he set upon by chance, but an exact representation of what God had instructed him in, and showed to him. This was the foundation of all the worship of God under the Old Testament, and the security of the worshippers. Hence at the finishing of this work it is eight times repeated in one chapter, that all things were done as God commanded Moses. And herein was that truth fully consecrated to the perpetual use of the Church in all ages, that the will and command of God is the sole reason, rule and measure of all religious worship.

For the pattern itself, expositors generally agree, that on the top of the Mount God caused to appear to Moses, the form, fashion, dimensions and utensils of that Tabernacle which he was to erect. Whether this representation were made to Moses by the way of internal vision, as the Temple was represented to Ezekiel, or whether there were an aetherial fabric proposed to his bodily senses, is hard to determine. And this [in non-Latin alphabet] exemplar or pattern, our Apostle here calls heavenly things. For to prove that the Priests served only to the resemblance and shadow of heavenly things, he produces this testimony, that Moses was to make all things according to the pattern showed him in the Mount. And this pattern, with all that belonged to it, is called heavenly things, because it was made to appear in the air on the top of the Mount, with respect to that which was to be made beneath. Or it may be called heavenly, because it was the immediate effect of the power of God, who works from Heaven.

But supposing such an aetherial Tabernacle represented to Moses, yet it cannot be said, that it was the substance of the heavenly things themselves, but only a shadow or representation of them. The heavenly things themselves, in the mind of God, were of another nature, and this pattern on the Mount was but an external representation of them. So that here must be three things intended.

- (1) The heavenly things themselves. - (2) The representation of them on the Mount. - (3) The Tabernacle made by Moses in imitation thereof.

Therefore this Tabernacle and its worship, wherein the Levitical Priests administered their office, was so far from being the substance of the heavenly things themselves, as that they were but a shadow of that shadow of them which was represented in the Mount.

I know not that there is any thing in this exposition of the words that is contrary to the analogy of faith, or inconsistent with the design of the Apostle. But withal I must acknowledge, that these things seem to me exceeding difficult, and such as I know not how fully to embrace, and that for the reasons following.

If such a representation were made to Moses in the Mount, and that be the Pattern intended, then the Tabernacle with all its Ministry was a shadow thereof. But this is contrary to our Apostle in another place, who tells us that indeed all legal institutions were only a shadow, but withal that the substance or body was of Christ (Colossians 2:17). And it is the body that the shadow does immediately depend upon and represent. But according to this exposition, this Figure or Appearance made in the Mount, must be the body or substance which those legal institutions did represent. But this Figure was not Christ. And it is hard to say, that this Figure was the body which the Tabernacle below was the shadow of, and that body was the shadow of Christ. But that Christ himself, his Mediation and his Church, that is, his Mystical Body, were not immediately represented by the Tabernacle, and the Service of it, but somewhat else that was a Figure of them, is contrary to the whole dispute of the Apostle in this place, and the Analogy of Faith.

I do not see how the Priests could minister in the earthly Tabernacle as an example and shadow of such an aetherial Tabernacle. For if there were any such thing, it immediately vanished after its appearance; it ceased to be any thing, and therefore could not be any longer a heavenly thing. Therefore with respect thereunto, they could not continue to serve to the example of heavenly things, which were not.

No tolerable account can be given of the reason or use of such a representation. For God does not dwell in any such Tabernacle in Heaven, that it should be thought to represent his holy habitation. And as to that which was to be made on the earth, he had given such punctual instructions to Moses, confirming the remembrance and knowledge of them in his mind by the Holy Spirit, by whom he was acted and guided, as that he needed no help from his imagination, in the view of the representation of such a fabric.

Whatever Moses did, it was for a testimony to the things which were to be spoken afterwards (Chapter 3:5). But these were the things of Christ and the Gospel, which therefore he was to have an immediate respect to.

The sense of the words must be determined from the Apostle himself. And it is evident,

(1) That the heavenly things to whose resemblance the legal Priests did minister, and the Pattern shewed to Moses in the Mount, were the same. Hereon depends the whole force of his proof from this testimony.

(2) These heavenly things, he expressly tells us, were those which were consecrated, dedicated to God, and purified by the Sacrifice of the blood of Christ (Chapter 9:23).

(3) That Christ by his Sacrifice did dedicate both himself, the whole Church and its worship to God. From these things it follows,

(4) That God did spiritually and mystically represent to Moses, the Incarnation and Mediation of Christ with the Church of the Elect, and its spiritual worship, which was to be gathered thereby. And moreover he let him know how the Tabernacle and all that belonged thereunto, did represent him and them.

For the Tabernacle that Moses made was a sign and figure of the Body of Christ. This we have proved in the exposition of the second verse of this Chapter, and it is positively affirmed by the Apostle (Colossians 2:17). For therein would God dwell really and substantially (Colossians 2:9). In him dwelleth all the fulness of the Godhead bodily. And the Tabernacle was but to represent this inhabitation of God in Christ. Therefore did he dwell therein typically by sundry pledges of his presence, that he might represent the real substantial inhabitation of the Godhead in the Body, or Humane Nature of Christ. This therefore was the [in non-Latin alphabet], whereunto the Tabernacle was to be framed, and this was that which was shewed to Moses on the top of the Mount.

These were the heavenly things, which they served to the resemblance and shadow of. It is therefore most probable, and most agreeable to the mystery of the wisdom of God in these things, that before the building of the Tabernacle below, God did shew to Moses what was to be signified and represented thereby, and what he would introduce when that was to be taken away. He first shewed the true Tabernacle, then appointed a Figure of it, which was to abide and serve the worship of the Church, until that true one was to be introduced, when this was to be taken down and removed out of the way, which is the substance of what the Apostle designeth to prove.

It will be said that what was shewed to Moses in the Mount, was only [in non-Latin alphabet] and [in non-Latin alphabet], as here, that is, a likeness, similitude and type of other things. This therefore could not be Christ himself and his Mediation, which are the substance of heavenly things, and not a resemblance of them.

I answer (1) All representations of Christ himself, antecedent to his actual exhibition in the flesh, (as his appearances in humane shape of old) were but resemblances and types of what should be afterwards.

(2) His manifestation to Moses is so called, not that it was a Type of any other things above, but because it was the Prototype of all that was to be done below.

This was the foundation of the faith of the Church of Israel in all generations. Their faith in God was not confined to the outward things they enjoyed, but on Christ in them, and represented by them. They believed that they were only resemblances of him and his Mediation, which when they lost the faith of, they lost all acceptance with God in their worship. The relation of their ordinances to him, their expression of him, as their Prototype and Substance, was the line of life, wisdom, beauty, glory and usefulness that ran through them all. This being now taken away, they are all as a dead thing. When Christ was in them they were the delight of God, and the joy of the souls of his Saints. Now he has unclothed himself of them, and left them to be rolled up as a vesture, as a monument of the garments he thought meet to wear in the immature age of the Church, they are of no more use at all. Who now can see any beauty, any glory in the Old Temple administrations should they be revived? Where Christ is, there is glory, if we have the light of faith to discern it; and we may say of every thing wherein he is not, be it never so pompous to the eyes of flesh, Ichabod; where is the glory of it, or it has no glory.

Jude tells us of a contest between Michael and the Devil about the body of Moses (ver. 9). It is generally thought that the Devil would have hindered the burial of it, that in process of time it might have been an occasion of idolatry among that people. But that which was signified hereby, was the contest he made to keep the body of Moses, the whole system of Mosaical worship and ceremonies, from being buried, when the life and soul of it was departed. And this has proved the ruin of the Jews to this day.

2. Consider the progress of these heavenly things; that is, of Jesus Christ, and all the effects of his mediation in grace and glory.

(1) The idea, the original pattern or exemplar of them was in the mind, the counsel, the wisdom and will of God (Ephesians 1:5, 8, 9).

(2) Hereof God made various accidental representations, preparatory for the full expression of the glorious eternal idea of his mind. So he did in the appearance of Christ in the form of human nature to Abraham, Jacob, and others; so he did in the pattern that he showed to Moses in the Mount, which infused a spirit of life into all that was made to a resemblance of it. So he did in the Tabernacle and Temple, as will be more fully declared afterwards.

(3) He gave a substantial representation of the eternal idea of his wisdom and grace, in the incarnation of the Son, in whom the fulness of the Godhead dwelt substantially, and in the discharge of his work of mediation.

(4) An exposition of the whole is given us in the Gospel, which is God's means of instructing us in the eternal counsels of his wisdom, love and grace, as revealed in Jesus Christ (2 Corinthians 3:18).

The actings of faith with respect to these heavenly things, do begin where the divine progress of them does end, and end where it begins. Faith in the first place respects and receives the revelation of the Gospel, which is the means of its receiving and resting in Christ himself. And through Christ our faith is in God (1 Peter 1:20), as the eternal spring and fountain of all grace and glory.