CHA P. LXV.

Of the Chains which were in the Oracle, or Inner

As

Temple.

S there were chains on the pillars that flood before the porch of the temple, and in the firft houfe; fo, like unto them, there were chains in the holieft, here called the oracle.

Thefe chains were not chains in fhew, or as carved on wood, &c. but chains indeed; and that of gold; and they were prepared to make a par. tition before the oracle within, 1 Kings vi. 21. 2 Chron. i. 16.

I told you before, that the holieft was called the oracle, not becaufe in a ftrict fenfe the whole of it was fo, but because fuch an anfwer of God was there as was not in the outward temple; but I think that the ark and mercy-feat was indeed more. fpecially that called the oracle; "for there will I meet with thee, faid God, and from above that will I commune with thee." When David faid, "I lift my hands toward thy holy oracle;" he meant not fo much towards the holieft houfe, as toward the mer. cy-feat that was therein. Or, as he faith in the margin, "Toward the oracle of thy fanctuary," Pfal. xxviii 2.

1. When therefore he faith, "before the oracle," he means thefe chains were put in the most holy place, before the ark and mercy-feat, to give to Aaron and his fons to understand, that an addi tional glory was there; for the ark and mercy feat were preferred before that holy house itself, even as Chrift and the grace of God is preferred before the highest heavens." The Lord is high above all nations, and his glory is above the heavens," Pfal. cxiii. 4.

So then the partition that was made in this houfe by these chains, thefe golden chains, w

not fo much to divide the holy from the place most holy, as to fhew, that there is in the holieft house that which is yet more worthy than it.

The holiest was a type of heaven, but the ark and mercy feat were a type of Chrift, and of the mercy of God to us by him; and I trow any man will conclude, if he knows what he fays, that the God and Chrift of heaven are more excellent than the house they dwell in. Hence David faid again, "Whom have I in heaven but thee?" For thou art more excellent than they, Pfal. lxxiii. 25.

For though that which is called heaven would ferve fome; yea, though God himself was out of it, yet none but the God of heaven will fatisfy a truly gracious man. It is God that the foul of this man thirfteth for; it is God that is his exceeding joy, Pfal. xlii. 2. Pfal. lxiii. 1. Pfal. cxliii. 6. Pfal. xvii. ult. Pfal. xliii. 4

Thefe chains then, as they made this partition in the most holy place, may teach us, that when we fhall be glorified in heaven, we fhall yet, even then, and there, know that there will continue an infinite difproportion between God and us. The golden chains that are there will then diftinguish the Creator from the creature.

For we, even we which fhall be faved, fhall yet retain our own nature, and fhall ftill continue finite beings; yea, and fhall there alfo fee a d fproportion between our Lord, our head, and us; for though now we are, and alfo then thall be like him, as to his manhood; yea, and fhall be like him alfo, as being glorified with his glory; yet he shall tranf cend and go beyond us, as to degree and fplendor, as far as ever the highest king on earth did thine above the meaneft fubject that dwelt in his kingdom.

Chains have of old been made ufe of as notes of diftinction, to fhew us who are bondmen, and who free. Yea, they fhall at the day of judgment be

a note of diftinction of bad and gool; even as here they will diftinguish the heavens from God, and the creature from the Creator, 2 Pet. ii, 4. Jude, ver. 6. Matth. xxii. 13.

True, they are chains of fin and wrath, but thefe chains of gold; yet thefe chains, even these alfo, will keep creatures in their place, that the Creator may have his glory, and receive thofe acknowledgments there from them which is due unt● his majesty, Rev. iv. and chap. v. 11,-15.

Of the High Priest, and of his Office in the Inner Temple.

W HEN things were thus ordained in the house moft holy, then went the high priest in thither, according as he was appointed, to do his office, which was to burn incenfe in his golden cen fer, and to fprinkle with his finger the blood of his facrifice, for the people, upon and above the mercy feat, Exod. xxx. 7, 8, 9, 10. Lev. xvi. 11.-15. Now for this fpecial work of his, he had pecu. liar preparations.

1. He was to be washed in water.

2. Then he was to put on his holy garment. After that he was to be anointed with holy

3.

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 facrifice must be put, fome of it upon his right ear, fome on the thumb of his right hand, and fome on the great toe of his right foot.

This done, fome more of the blood, with the anointing oil, must be fprinkled upon him, and upon his garment; for after this manner muft he be cons fecrated to his work, as high prieít, Exod. xxix,

His being washed in water, was to fhew the purity of Chrift's humanity.

His curious robes were a type of all the perfec tions of Chrift's righteoufnefs.

The holy oil that was poured on his head, was to fhew how Christ was anointed with the Holy Ghoft unto his work, as priest.

The facrifice of his confecration was a type of that offering Chrift offered in the garden, when he mixed his fweat with his own blood, and tears, and cries, when he prayed to him that was able to fave him; and was heard in that he feared," for with his blood (as was Aaron with the blood of the bullock that was flain for him) was this blessed One befmeared from head to foot, when "his fweat, as great drops or clodders of blood, fell down from his head and face, and whole body, to the ground, Luke xxii. 44 Heb. x. 20.

When Aaron was thus prepared, then he offered his offering for the people, and carried the blood within the vail, Levit, xvi. The which Chrift Jefus alfo answered, when he offered his own body without the gate, and then carried his blood into the heavens, and sprinkled it before the mercy-feat Heb, xiii. 11, 12. ix, 11, 12, 24.

For Aaron was a type of Chrift; his offering, a type of Chrift's offering his body; the blood of the facrifice, a type of the blood of Chrift; his garments, a type of Chrift's righteoufne fs; the mercyfeat, a type of the throne of grace; the incenfe, a type of Christ's praife; and the sprinkling of the blood of the facrifice upon the mercy feat, a type of Chrift's pleading the virtue of his fufferings for us in the presence of God in heaven.

"Wherefore, holy brethren, partakers of the heavenly calling, confider the apoftle and high priest of our profeffion, Chrift Jefus ; and feeing we have a great High Priest, that is passed into the heavens,

Jefus the Son of God, let us hold faft our profef fion, for we have not an high priest which cannot be touched with the feeling of our infirmities, but was in all points tempted as we are, yet without fin. Let us therefore come boldly to the throne of grace, that we may obtain mercy, and find grace to help in time of need: for every high prieft, taken from among men, is ordained for men, in things pertaining to God, that he may of fer both gifts and facrifices for fin, who can have compaffion on the ignorant, and on them that are out of the way, for that he himself alfo is compaf. fed with infirmity."

"This then is our high prieft; and he was made fo, not after the law of a carnal commandment, but after the power of an endlefs life: for Aaron and his fons were made priefts without an oath, but this with an oath, by him that faid unto him, "The Lord fware, and will not repent; thou art a priest for ever after the order of Melchife. deck."

"By fo much was Jefus made the furety of a bet. ter teftament; and they truly were many priests, because they were not suffered to continue by reafon of death but this man, because he continueth ever, hath an unchangeable priesthood. Wherefore he is able to fave them to the uttermoft that come to God by him, feeing he ever liveth to make interceffion for them."

"For fuch an high priest became us, who is ho ly, harnlefs, undefiled, feparate from finners, and made higher than the heavens; who needeth not daily, as thofe high priests, to offer up facrifice, firft for our own fins, and then for the fins of the people; for this he did once, when he offered up himself. For the law maketh men high priests which have infirmities; but the word of an oath, which was fince the law, maketh the Son, who is confecrated for evermore."