75. LXI. Of the ark of the covenant which was placed in the inner Temple
In the Word I read of three arks; to wit, Noah's ark, that in which Moses was hid, and the ark of the covenant of God. Cr. vi. 14. Ex. ii. 3. 4. But it is the ark of the covenant of which I shall now speak. The ark was made 'of shittim-wood, two cubits and a half was the length thereof, and a cubit and a half the breadth thereof, and a cubit and a half the height thereof.' It was overlaid 'with pure gold within and without,' and 'a crown of gold' was made for it 'round about.' Ex. xiv. 10. 11. 1. This ark was called 'the ark of the covenant,' as the first that you read of was called 'Noah's,' because as he in that was kept from being drowned, so the tables of the covenant were kept in this from breaking.
2. This ark, in this, was a type of Christ; for that in him only, and not in the hand of Moses, these tables were kept whole. Moses brake them, the ark keeps them.
3. Not only that wrote on two tables of stone, but that also called 'the ceremonial,' was put into the ark to be kept. The two tables were put into the midst of the ark, to answer to this—thy law is within my heart to do it. But the ceremonial was put into the side of the ark, to show that out of the side of Christ must come that which must answer that, for out thence came blood and water; blood, to answer the blood of the ceremonies; and water, to answer the purifying and rinsings of that law. The ceremonies, therefore, were lodged in the side of the ark, to show that they should be answered out of the side of Jesus Christ. Ex. xiv. 16. 17. Do. x. 5. 18. 19. 20. 21. 22. 23. 24. 25. 4. The ark had the name of God put upon it; yea, it was called the strength of God, and his glory, though made of wood. And Christ is God both in name and nature, though made flesh; yea more, made to be sin for us. 2 Sa. vi. 2. 1 Ch. xii. 6. 2 Ch. xi. 1. Ja. 1. 14. Re. ix. 3. 2 Ch. x. 21.
5. The ark was carried upon men's shoulders this way and that, to show how Christ should be carried and preached by his apostles and ministers into all parts of the world. Ex. xiv. 14. 1 Ch. x. 12. Mat. xixiii. 13, 20. La. xxiv. 45, 47.
6. The ark had these testimonies of God's presence accompanying it, as had no other ceremony of the law; and Christ had those signs and tokens of his presence with him, as never had man either in law or gospel. This is so apparent it needs no proof. And now for a few comparisons more.
(1.) It was at that that God answered the people, when they were wont to come to inquire of him; and in these last days God has spoken to us by his Son. 1 Ch. xix. 3. 1 Sa. xiv. 18. He i. 2. Ja. xiv. 33. 34.
(2.) At the presence of the ark the waters of Jordan stood still till Israel, the rausomed of the Lord, passed over from the wilderness to Canaan; and it is by the power and presence of Christ that we pass over death, Jordan's antitype, from the wilderness of this world to heaven. Jos. ix. 15-17. Ja. ix. 25. Re. xvi. 37-39. 1 Co. xv. 44-47.
(3.) Before the ark the walls of Jericho fell down; and at the presence of Christ shall all high towers, and strongholds, and hiding places for sinners be razed, and dissolved at his coming. Jos. ix. 20. Is. xxv. 25; u. 10, 16. 2 Pr. xii. 10. Re. xx. 11-12.
(4.) Before the ark Dagon fell, that idol of the Philistines; and before Christ Jesus devils fell, those gods of all those idols. And he must reign till all his enemies be put under his feet, and until they be made his footstool. 1 No. x. 1-4. Mat. x. 42. 1 Co. xv. 25. He. x. 13.
(5.) The Philistines were also plagued for meddling with the ark, while they abode uncircumcised; and the wicked will one day be most severely plagued for their meddling with Christ, with their uncircumcised hearts. 1 Sa. v. 6-12. Pl. 6. Mat. xiv. 21, xiv. 11, 12. Lx. xvi. 27-28.
(6.) God's blessing was upon those that entertained the ark as they should; and much more is, and will his blessing be upon those that so embrace and entertain his Christ, and profess his name sincerely. 2 Sa. vi. 11. Ar. 26. Ga. iii. 13, 14. Mat. xix. 27-29. Lx. xxi. 29, 29.
(7.) When Uzzah put forth his hand to stay the ark, when the oxen shook it, as despairing of God's protecting of it without a human help, he died before the Lord; even so will all those do, without repentance, who use unlawful means to promote Christ's religion, and to support it in the world. 1 Ch. xix. 9. 16. Mat. xvi. 52. Re. xix. 10.
(8.) The ark, though thus dignified, was of itself but low—but a cubit and a half high; also Christ—though he was the glory of heaven and of God—yet made himself of no reputation, and was found in the likeness of a man. Ex. xiv. 10-12. Pl. ii. 6-11.
(9.) The ark had a crown of gold round about upon it, to show how Christ is crowned by his saints by faith, and shall be crowned by them in glory, for all the good he hath done for them; as also how all crowns shall one day stoop to him, and be set upon his head. This is showed in the type. Ex. vi. 11, 14. And in the antitype. Re. iv. 10, xii. 12.
(10.) The ark was overlaid with gold within and without, to show that Christ was perfect in inward grace and outward life, in spirit and in righteousness. Ja. vi. 11. 1 P. v. 22.
(11.) The ark was placed under the mercy-seat, to show that Jesus Christ, as Redeemer, brings and bears, as it were, upon his shoulders, the mercy of God to us, even in the body of his flesh, through death. Ex. xiv. 21. Ep. iv. 22, v. 1, 2.
(12.) When the ark was removed far from the people, the godly went mourning after it; and when Christ is hid, or taken from us, then we mourn in those days. 2 Sa. vi. 2. Mar. v. 19, 20. Lx. v. 54, 55. Ja. xvi. 29-32.
(13.) All Israel had the ark again, after their mourning-time was over; and Christ, after his people have sorrowed for him a while, will see them again, 'and their hearts shall rejoice.' Ja. xvi. 1-3, 30. 22.
By all these things, and many more that might be mentioned, it is most evident that the ark of the testimony was a type of Jesus Christ; and take notice a little of that which follows, namely, that the ark at last arrived to the place most holy. He ix. 3, 4. That is, after its wanderings; for the ark was first made to wander, like a non-inhabitant, from place to place; now hither, and then hither: now in the hands of enemies, and then abused by friends; yea, it was caused to rove from place to place, as that of which the world was weary. I need instance to you for proof hereof none other place than the fifth, sixth, and seventh chapters of the first Book of Samuel; and, answerable to this, was our dear Lord Jesus posted backwards and forwards, hither and thither, by the force of the rage of his enemies. He was hunted into Egypt so soon as he was born. Mat. ii. Then he was driven to live in Galilee the space of many years. Also, when he showed himself to Israel, they drove him sometimes into the wilderness, sometimes into the desert, sometimes into the sea, and sometimes into the mountains, and still in every of these places he was either haunted or hunted by new enemies. And at last of all, the Pharisees plot for his life; Judas sells him, the priests buy him, Peter denies him, his enemies mock, scourge, buffet, and much abuse him. In fine, they get him condemned, and crucified, and buried; but at last God commanded, and took him to his place, even within the veil, and sets him to bear up the mercy-seat, where he is to this very day, being our ark to save us, as Noah's did him, as Moses' did him; yea, better, as none but Christ doth save his own. LXII. Of the placing of the ark in the holiest, or inner Temple.
1. The ark, as we have said, and as the text declares, when carried to its rest, was placed in the inner temple, or in the most holy place, 'even under the wings of the cherubims.' And the priests brought in the ark of the covenant of the Lord unto his place, to the oracle of the house, into the most holy place, even under the wings of the cherubims.' Ex. xvi. 23; xxix. 25. 1 Lx. vi. 2. 2 Ch. v. 7.
2. Before this, as was said afore, the ark was carried from place to place, and caused to dwell in a tent under curtains, as all our fathers did; to show that Christ, as we, was made for a time to wander in the world, in order to his being possessed of glory. 2 Sa. vi. 1, 3, 4. Re. xi. 9. Ja. 1. 10; xvi. 28; ii. 13.
3. But now, when the ark was brought into the holiest, it is said to be brought into its place. This world then was not Christ's place, he was not from beneath, he came from his Father's house; wherefore while here, he was not at his place, nor could until he ascended up where he was before. Ja. vii. 23; xvi. 28; vi. 62; iii. 13.
4. Christ's proper place, therefore, is the holiest. His proper place, as God, as Priest, as Prophet, as King, and as the Advocate of his people. Here, with us, he has no more to do, in person, as mediator. If he were on earth, he should not be a priest, &c. His place and work is now above with his Father, and before the angels. Act 21. 1 Pe. 12. Be. 14. 1m. 4. 1n. 21. 1Jn. 1. 2. Be. 1. 4. 5.
5. It is said the ark was brought 'to the oracle of the house,' Solomon was not content to say it was brought into the holiest; but he saith, his place was the oracle, the holy oracle, that is, the place of hearing. For he, when he ascended, had somewhat to say to God on the behalf of his people. To the oracle, that is, to the place of revealing. For he also was there to receive, and from thence to reveal to his church on earth, something that could not be made manifest but from this holy oracle. There therefore he is with the two tables of testimony in his heart, as perfectly kept; he also is there with the whole fulfilling of the ceremonial law in his side, showing and pleading the perfection of his righteousness, and the merit of his blood with his Father, and to receive and to do us good, who believe in him, how well pleased the Father is with what he has done in our behalf. 6. 'Into the most holy place.' By these words is showed, whither also the ark went, when it went to take up its rest. And in that this ark was a type of Christ in this, it is to show or further manifest, that what Christ doth now in heaven, he doth it before his Father's face. Yes, it intimates, that Christ even there makes his appeals to God, concerning the worth of what he did on earth; to God the Judge of all, I say, whether he ought not for his suffering-sake to have granted to him his whole desire, as Priest and Advocate for his people? Will thou,' said Festus to Paul, 'go up to Jerusalem, and there be judged of these things before me?' Act 9. Why, this our blessed Jesus was willing, when here, to go up to Jerusalem to be judged; and being misjudged of there, he made his appeal to God, and is now gone thither, even into the holy place, even to him that is Judge of all, for his verdict upon his doing; and whether the souls for whom he became undertaker, to bring them to glory, have not by him a right to the kingdom of heaven. 7. 'Under the wings of the cherubius.' This doth further confirm our words; for having appealed from earth to heaven, as the ark was set under the wings of the cherubius, so he, in his interceding with God and pleading his merits for us, doth it in the presence and hearing of all the angels in heaven.
And thus much of the ark of the covenant, and of its antitype. We come next to speak of the mercy-seat.
LXIII. Of the mercy-seat, and how it was placed in the holy Temple.
The mercy-seat was made in the wilderness, but brought up by Solomon, after the temple was built, with the rest of the holy things. 2Ce. 2. 10
The mercy-seat, as I have showed of the ark, was but low. 'Two cubits and a half was the length, and a cubit and a half the breadth thereof,' but the height thereof 'was without measure.'
1. The length and breadth of the mercy-seat is the same with that of the ark: perhaps to show us, that the length and breadth of the mercy of God to his elect, is the same with the length and breadth of the merits of Christ. 1x. 1v. 1. 12. Therefore, we are said to be justified in him, blessed in him, even according to the purpose which God purposed in him.
2. But in that the mercy-seat is without measure, as to height, it is to show, that would God extend it, it is able to reach even them that fall from heaven, and to save all that ever lived on earth, even all that are now in hell. For there is not only breadth enough for them that shall be saved, but 'bread enough and to spare.' 2n. 1v. 1. 'And thou shalt,' says God, 'put the mercy-seat above upon the ark.' Thus he said to Moses, and this was the place which David assigned for it. Ex. 2n. 21. 1Cs. 1v. 11. Now, its being by God's ordinance placed thus, doth teach us many things. (1.) That mercy's foundation to us is Christ. The mercy-seat was set upon the ark of the testimony, and there it rested to usward. Justice would not, could not have suffered us to have had any benefit by mercy, had it not found an ark, a Christ to rest upon. 'Deliver him,' saith God, 'from going down to the pit, I have found a ransom.' 2ch. 1xvi. 14.
(2.) In that it was placed above, it doth show also that Christ was, of mercies, ordaining a fruit of mercy. Mercy is above, is the ordainer; God is love, and sent of love his Son to be the Saviour and propitiation for our sins. 2n. 1c. 1Jn. 1c. 10.
(3.) In that the mercy-seat and ark were thus joined together, it also shows, that without Christ mercy doth not act. Hence, when the priest came of old to God for mercy, he did use to come into the holy place with blood; yea, and did use to sprinkle it upon the mercy-seat, and before it, seven times. Take away the ark, and the mercy-seat will fall, or come greatly down at least. So take away Christ, and the flood-gate of mercy is let down, and the current of mercy stopped. This is true, for so soon as Christ shall leave off to mediate, will come the eternal judgment. (4.) Again, in that the mercy-seat was set above upon the ark, it teacheth us to know, that mercy can look down from heaven, though the law stand by and looks on; but then it must be in Christ, as kept there, and fulfilled by him for us. The law out of Christ is terrible as a lion; the law in him is meek as a lamb. The reason is, for that it finds in him enough to answer for all their faults, that come to God for mercy by him. 'Christ is the end of the law for righteousness;' and if that be true, the law for that can look no further upon whoever comes to God by him. The law did use to sentence terribly, until it was put into the ark to be kept.¹ But after it was said, 'It is there to be kept,' we read not of it as afore. 1 Ex. vii. 9. 2 Cs. v. 10. Re 1. 1
(5.) Let them then that come to God for mercy be sure to come to him by the ark, Christ. For grace, as it descends to us from above the mercy-seat, so that mercy-seat doth rest upon the ark. Wherefore, sinner, come thou for mercy that way: for there if thou meetest with the law, it can do thee no harm; nor can mercy, shouldst thou else where meet it, do thee good. Come, therefore, and come boldly to the throne of grace, this mercy-seat, thus borne up by the ark, and 'obtain mercy, and find grace to help in time of need.' Re. iv. 16. Wherefore the thus placing of things in the Holiest, is admirable to behold in the word of God. For that indeed is the glass by and through which we must behold this glory of the Lord. Here we see the reason of things; here we see how a just God can have to do, and that in a way of mercy, with one that has sinned against him. It is because the law has been kept by the Lord Jesus Christ; for as you see, the mercy-seat stands upon the ark of the covenant, and there God acts in a way of grace towards us. Ex. xiv. 17-21. LXIV. *Of the living waters of the inner Temple.*
Although in the holy relation of the building of the temple no mention is made of these waters, but only of the mount on which, and the materials with which the king did build it, yet it seems to me that in that mount, and there too where the temple was built, there was a spring of living water. This seems more than probable, by Exc. xlvii. 1, where he saith, 'He brought me again unto the door of the house, and behold, waters issued out from under the threshold of the house eastward, for the fore-front of the house stood toward the east, and the waters came down from under, from the right side of the house, at the south side of the altar.' So again, 'And a fountain shall come forth of the house of the Lord, and shall water the valley of Shitim.' Joel 1. 1. Nor was the spring, wherever was the first appearance of these holy waters, but in the sanctuary, which is the holiest of all, Ex. xiv. 12, where the mercy-seat stood, which in Revelations is called 'The throne of God, and of the Lamb.' Re. vii. 1, 2. This also is that which the prophet Zechariah means, when he says, 'Living waters shall go out from Jerusalem, half of them toward the former sea, and half of them toward the hinder sea,' &c. See xiv. 8. They are said to go forth from Jerusalem, because they came down to the city from out of the sanctuary which stood in Jerusalem. This is that which in another place is called a river of water of life, because it comes forth from the throne, and because it was at the head of it, as I suppose, used in and about temple-worship. It was with this, I think, that the molten sea and the ten livers were filled, and in which the priests washed their hands and feet when they went into the temple to do service; and that also in which they washed the sacrifices before they offered them to God; yea, I presume, all the washings and rinsings about their worship was with this water. This water is said in Ezekiel and Revelations to have the tree of life grow on the banks of it, and was a type of the word and Spirit of God, by which, both Christ himself sanctified himself, in order to his worship as high-priest. Ex. xvi. Re. xxi. And also this water is that which heals all those that shall be saved; and by which, they being sanctified thereby also, do all their works of worship and service acceptably, through Jesus Christ our Lord. This water therefore is said to go forth into the sea, the world, and to heal its fish, the sinners therein; yea, this is that water of which Christ Jesus our Lord saith. Whosoever shall drink thereof shall live for ever. Ex. xvi. 8-10. See xix. 8. In vi. 14. LXV. *Of the chains which were in the oracle or inner Temple.*
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 partition 'before the oracle' within. 1 Ex. vi. 21. 2 Ch. iii. 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 God 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 God, and from above that 'I will commune with thee.' Ex. xiv. 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.' Ps. xviii. 2. When therefore he saith, 'before the oracle,' he
¹ As the mercy-seat covered the law deposited in the ark, so Christ covers the transgressions of his people; while Christ acts upon the mercy-seat, the law cannot rise up in judgment against them. -- (Jennings.)
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 God is preferred before the highest heavens. 'The Lord is high above all nations, and his glory above the heavens.'
So then, the partition 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 God to us by him; and I trow any man will conclude, if he knows what he says, that the God and Christ of heaven are more excellent than the house they dwell in. Hence David said again, 'Whom have I in heaven but there.' For thou art more excellent than they. Ps. 103: 2. For though that which is called heaven would serve some; yea, though God himself was out of it, yet none but the God of heaven will satisfy a truly gracious man: it is God that the soul of this man thirsteth for; it is God that is his exceeding joy. Ps. 101: 2, 103: 1, 104: 6, 105: 15, 106: 4. These chains then, as they made this partition 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 God 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 God, and the creature from the Creator. 2 Pe. 2: 4. Jude 6. Mat. 1: 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. Re. 1: 4. 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. Re. 1: 7-10. Le. 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. Ex. 1: 4. 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 be-smeared 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. Le. 1: 11. 11-14. When Aaron was thus prepared, then he offered his offering for the people, and carried the blood within the veil. Le. 1: 11. 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. He. 1: 11, 12, 13, 14, 15, 16. 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 God in heaven. He. 1: 10-12. 'Wherefore, holy brethren, partakers of the heavenly calling, consider the apostle and high priest of our profession, Christ Jesus.' He 11. 1
'Seeing then that we have a great high priest, that is passed into the heavens, Jesus the Son of God, 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 God, that he may offer both gifts and sacrifices for sins: who can have compassion on the ignorant, and on them that are out of the way; for that he himself also is compassed with infirmity.
He 11. 11-12. 2. 1.
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 aware 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 testiment.'
'And they truly were many priests, because they were not suffered to continue by reason of death. But this man, because he continued ever, hath an unchangeable priesthood. Wherefore he is able also to save them to the uttermost that come unto God 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, 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
God 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.' He 11. 16 to 17. 3.
'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 God, purge your conscience from dead works to serve the living God.
'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 God 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.' He 11.
11-12. 21-25.
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 God, '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.' Le 2. 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. Le 2. 17. 1. 2.
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.
1. In Panyan's edition this is called the 'new tabernacle,' a typographical error which is corrected by restoring the true reading.—(E)
And this is manifest not only in the type Aaron, but in the antitype Christ Jesus. He. vi. 19, 20; 1e 7-11, 21, 22, 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. Yes, 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.' Jn. xii 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-eminence 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.