ticular, to prove the necessity and certainty of its abo lition; and hereby, according to his wonted manner, he makes a transition to his following discourses, wherein he proves the same truth from the distinct consideration of the use and ends of the institutions, ordinances, and sacrifices, belonging to that covenant. This he pursues to the 24th verse of the tenth chapter.

§2. (Ev TO MEYε nawy) in that, or whereas, it is said a new; or calleth it, "a nezo." So expressly in the prophet; "Behold, I will make a new covenant." What he infers from hence is, that (πεπαλαίωκε την πρώτην, he hath made the first old. The force of the argument lies in this, that he would not have called the second new, had he not made the first old; for (Texaλwne) he made old, is of an active signification, and denotes an authoritative act of God upon the old covenant, whereof the calling the other new was a sign and evidence; but yet, it was the designation of the new covenant that was the foundation of making the other old.

§3. The word having respect to the time past, it refers to the prediction and promise of the new covenant; for the introduction of the new covenant did actually abolish the old, making it to disappear, whereas the act of God here intended is only his making it old in order to that end, which was done by various degrees.

1. By calling the faith of the church, from resting in it, to the expectation of a better in the room of it. This brought it under a decay in their minds, and gave it an inferior valuation to what it had before. They were now assured, that something much better would in due time be introduced.

2. By a plain declaration (by Jeremiah and others) of its infirmity, and its insufficiency for the great ends of a perfect covenant between God and the church.

3. From the giving of this promise, God variously, by his providence, weakened its administration, which by its decaying age was more and more manifested; for, immediately after the giving this promise, the Babylonish captivity gave a total intercision and interruption to the whole administration of it for seventy years; which might be fairly deemed an evident token of its approaching period, and that God would have the church to live without it. And even after their return, neither the temple, nor its worship, the administrations of the covenant, nor the priesthood, were ever restored to their pristine beauty and glory. And whereas the people in general were much distressed at the apprehension of its decay, God comforts them-not with any intimation that things under that covenant should ever be brought into a better condition, but with an expectation of his coming amongst them, who would put an utter end to all the administrations of it, Hag. ii, 6-9. And from that time forwards it were easy to trace the whole process of it, and to manifest how it continually declined towards the end.

§4. Thus did God make it old, by variously dispos ing of it to its end; and, to give a still fuller evidence, called the covenant which he would make a new one. But no institution of God will ever wax old of itself; nor can the sins of men abate their force. He only who sets them up can take them down.

And this is the apostle's first argument from the testimony, to prove that the first covenant was to be abolished. But whereas it may be questioned, whether it directly follow, that it must be taken away because it is made old; he confirms the truth of his inference from a general maxim, which hath also the nature of a new argument: "now, saith he, that which decayeth and waxeth old is ready to vanish away." Old is

significative of that which is to have an end, and which actually draws towards it. Every thing that can war old hath an end; and that which doth so, draws towards that end. So the psalmist affirming, that the heavens themselves shall perish, adds as a proof, "they shall wax old as a garment;" and then none can doubt but they must have an end, at least as to their present

use.

$5. (To de) but that, or whatever it be (rahaispevov na nguonov) which decayeth and waxeth old; we express the first by that which decayeth, to avoid the repetition of the same word, we having no other whereby to express waxing old, or made old: but properly it is that which hath the effect passive of (TeraλLIWKE) hath made old; it is that which is made old; and it properly respecteth things, not persons. But the other word (ynganov) respects persons, not things. Wherefore the apostle might have used a pleonasm to give emphasis to his assertion; yet nothing hinders but we may think that he had a distinct respect to the things and persons belonging to its administration.

(Eyyus aDavious) "ready to vanish away," near to a disappearance, an abolition, and taking out of the way. The proposition is universal; whatever brings to decay and age, will bring them to an end; for decay and age are the ex ressions of a tendency to an end. Let an angel live ever so long, he waxeth not old, because he cannot die. Waxing old is absolutely opposed to an eternal duration, Psal. cii, 26, 27.

§6. It being the removal of the old covenant and all its administrations that it respected, it may be inquired, why the apostle expresseth it by (aQavioμos) a disappearance, or vanishing out of sight. And it may refer to the glorious outward appearance of its administrations. This was what greatly captivated the minds

and affections of those Hebrews; "the ministration of the letter was glorious." Besides; it departed as an object will by its gradual removal out of our sight: we by little and little lose the prospect of it until it utterly disappear. Ail the glorious institutions of the law were at best as stars in the firmament of the church, and therefore were all to disappear at the rising of the Sun of Righteousness.

CHAPTER IX.

VERSE 1.

Then verily the first covenant had also ordinances of divine ser vice, and a worldly sanctuary.

$1. The apostle's general design; the general parts of this chapter. 2. Some things promised $3, 4. The terms particularly explained. $5. Ordinances of worship $6. The sanctuary or tabernacle, $7. Why called, worldly. §8. Ob

servations.

§1. THE general design of the apostle in these discourses is to prove, that the old covenant made with the church at Sinai, with all its ordinances of worship and privileges, ceased to be of any force in the church. Hereon depended a total alteration of the ecclesiastical state of the Hebrews; wherefore, that they might with the more readiness embrace the truth, he not only declares that, de facto, the old covenant had ceased, but evinceth by various reasons that it was necessary it should, and that unspeakable advantages thence accrued to the church.

In pursuit of this design he unfolds to them the great mysteries of divine wisdom and counsel that ever were revealed to the church before he spake to us by the Son. For,

1. On this occasion he takes off the veil from the face of Moses, declaring the nature and end of the old covenant, together with the signification, efficacy, and use of all its institutions and ordinances of worship.

2. He takes occasion from hence to declare the great mystery of redemption by Christ; the office he bore, and the work he performed. Wherefore we have in this epistle both a clear exposition of the first promise, with all those which were given to explain and confirm it, and also of the law and its worship which were afterwards introduced; that is, in general of the whole Old Testament.

This chapter hath two general parts:

First, A declaration of the fabric of the tabernacle, its furniture, and the services performed in it, ver.

1-11.

Secondly, a declaration of the nature of the tabernacle and sacrifice of the Lord Christ, with the end and efficacy thereof, ver. 11-28.

$2. "Then verily the first covenant," &c. Some things must be premised with respect to the reading of these words. (H xęwly) the first, answers in gender to the priesthood, the tabernacle, and the covenant; but I shall adhere to the supplement made by our translators, "the first covenant." (Awiwμala algeirs) “ordinances of divine service." Some read these words by an asyndeton, and not in construction, from the ambiguity of the case and number of the last word (algeing) which may be either of the genitive singular, (λατρειας) or accusative plural, "ordinances, services:" but whereas it is evident, that the apostle intends no (Algeα) service here but what was performed (εν δικαιωμασιν) by virtue of ordinances, or institutions; the word ought to be read in construction, "ordinances of worship." The Syriac has it, "commands of ministry," or pre