upon the tip of the right eare of Aaron and upon the tip of the right eares of his sonnes and upon the thumbe of their right hand and upon the great toe of their right foot and sprinkle the blood c. This ceremony or service was literally and punctually fulfilled in the Consecration of our high Priest The high Priest of the Law was consecrated with forreigne blood with the blood of Rammes The high Priest of the New Testament was consecrated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with his owne blood and in this blood not only his hands his feet or eares were sprinkled or annointed but his whole body was annointed or bathed For though he was alwaies internally sanctified and though this his internall sanctification was most absolute and perfect from the wombe yet would the Lord have him thus visibly and externally consecrated with his owne blood that we by the same blood might be sanctified and consecrated after a better manner then Aaron was by the blood of the Ramme of Consecration The morall implyed in sprinkling of Aaron's right eare the thumbe of his right hand and the great toe of his right foot is this Our eares which are the sense of discipline and the gate by which faith entreth into our hearts must be consecrated and hallowed by the blood of our high Priest that wee may know God's will our hands and feet likewise which are the instruments of service are hallowed and sanctified by his blood that we may walke in his wayes and doe his will Finally as both our bodyes and soules have beene redeemed by his blood so both must be consecrated in it and enabled by it unto his service 7 Another ceremony or service at Aaron's Consecration was the offering up of one loaf of bread one cake of oyled bread and one wafer wherewith Aaron's and his sonnes hands were first to be filled and afterwards to be burnt upon the Altar for a burnt offering for a sweet savour unto the Lord. Exod. 29. ver 23. 25. The mystery signified by this and the other bloody sacrifice may best be gathered from that which hath afore been said concerning the circumcision of Isaack and of Abraham's seed or concerning God's demanding Isaac for a burnt offering which was then observed out of Rupertus an ancient Writer God did demand at Abraham's hands that he might thereby tye himselfe to give his own sonne unto Abraham and his seed To which may now be added the testimony of S. Chrysostome in his comments upon our Saviours words to the Woman of Samarin Da mihi bibore give mee to drink The Fountaine of life sitting besides the Fountaine calls for drink not that he was desirous to take but rather to give drink Give me to drink saith he that I may make thee drink the water of immortality I thirst after the salvation of mens soules not that I might drink but that I may give them salvation to drink I imitate my Father who said to Abraham offer me up thy Sonne thy only Sonne Isaac whom thou lovest for a burnt offering this he said not as if he had desired to accept Abraham's sonne but that he determined to give his owne Sonne for the sinnes of the world as S. Iohn saith Chap. 3. ver 16. In like manner God required the flesh and blood of Bullocks and of Rammes with unleavened bread to be offered up in sacrifice unto him at the Consecration of Aaron not that he stood in need to eate the flesh of Bulls or bread of wheat or drink the blood of Rammes but that he then purposed to consecrate for us and to give unto us his only Sonne whose flesh is meat indeed whose blood is drink indeed whose body is the bread of life which commeth downe from heaven which who so eateth shall live for ever for he that truly eateth is consecrated by it to be a King and Priest for ever unto God the Father CHAP. 28. A briefe Recapitulation of what hath been said in this parallel between the Consecration of Aaron and the Consecration of the Sonne of God the conclusion of the whole Treatise concerning it TO recapitulate what hath been said before The beginning of the everlasting Priesthood according to the order of Melchisedch is the determining of the Aaronicall Priesthood unlesse we shall say as perhaps we ought that this Priesthood with the legall rites and sacrifices did expire with the last mortall breath of him who is now immortall 2 The everlasting sacrifice whereby he is consecrated an everlasting Priest was then accomplished and the cessation of the Aaronicall Priesthood proclaimed when hee said consummatum est and commended his spirit unto God Yet is it not probable that his Consecration or the Consecration of the everlasting Sanctuary were at the same instant accomplished His sacred soule perfumed with the fresh odour and fragrancy of his sweet smelling sacrifice annointed with his most precious blood into whatsoever other place it afterwards went instantly repaired into the Holiest of Holies into Paradise it selfe This is the accomplishment of our Attonement prefigured by the high Priest's entring into the holy place with blood and the period of all sacrifices for his owne or our Consecration 3 That the vale through which the high Priest after the order of Aaron did enter into the most holy place should rend asunder at the very instant wherein the soule and spirit of this our high Priest did passe through the vale of his flesh rent and torne into his coelestiall Sanctuary was a lively embleme to all observant spectators that hee was no intruder but called by God And reason they had to observe this signe or accident in that hee had promised to one of them that were crucified with him Hedie mecum erit in Paradiso 4 The publike solemnitie of Consecration hath ever been a speciall testimony or adjunct of lawfull calling and Christ's Consecration was more solemne and publique then Aaron's was Such it was as flesh and blood could not affect such as nothing but filiall obedience to his heavenly Father could have moved this our high Priest to admit because it was to be accomplished by a lingring and a bloody death Moses at the Consecration of Aaron is commanded to gather all the congregation together unto the doore of the tabernacle Levit. 8. Ad tria voluit Dominus populum congregart Primum ut pro eo sacerdos offerret eumque expearet Secundum ad instituendum sacerdotem ut sciret populus Aaron filios ejus praefici sibi in sacerdotes mediatores de caeterâ— commendavit se illi Tertione esset inter eos aliquis qui postea sacerdotium ambiret postquam omnes sciebant Aarâ—nem à Deo sacerdotem institutum Oleaster 5 For the like reasons God would have the Consecration of his Son accomplished at the Passeover that is as a Father speakes at the Metropolis of Iewish feasts the most solemne publique and universall meeâ—ing that any one People or Nation in
Apostle Hebr. 7. 26. 27. For such an high Priest became us who is holy harmelesse undefiled seperate from sinners and made higher then the heavens who needeth not dayly as those high Priests to offer up sacrifice first for his owne sinnes and then for the peoples For this hee did once when hee offered up himselfe 2 So farre was our high Priest from standing in need of any sinne-offring or sacrifice for himselfe that hee himselfe became the full and perfect attonement for the sinnes of the whole world even the sinne-offring for the high Priests themselves which yearly made attonement for the people Againe 't was a defect or imperfection in the sacrifices by which Aaron was consecrated in that they were more then one or of diverse kinds for of bloody sacrifices there were three a bullock for a sinne-offring and two Rammes the one for a fire-offring or sacrifice of rest the other the Ramme of Consecration or of filling the hand It argues againe a greater defect in all these sacrifices whether you take them coniunctim or divisim in that they were to be often offered And this defect or imperfection in the substance of these sacrifices or in the sacrificer or his service the Lord sought to recompence or supply by the perfection of the number of severall times or solemnities in which they were offered For these sacrifices were to be offered seven times Aaron and his sonnes were to fill their hands seven dayes together before their Consecration was accomplished Our high Priest as he had no sacrifice but one to wit the sacrifice of himselfe so was he to offer this sacrifice or this sacrifice was to be offered but once either for his owne or for our Consecration And by this once offring of this one sacrifice hee did fully and absolutely accomplish whatsoever was fore-shadowed by the full number of the legall sacrifices or solemnities which were used at the Consecration of Aaron For the number of seven is a full number yea a number full of mysteries and wherein the Spirit of God seemes to delight Herein then as hath been intimated before the high Priest of the New Testament and the high Priest of the Old exactly agree that as the Consecration of the one so the Consecration of the other was to last seven dayes Aaron and his sonnes as you may read Exod. 29. were commanded to attend at the doore of the tabernacle seven dayes together Our Saviour after his entrance into Ierusalem did attend the Temple five dayes together teaching and instructing the people and in curing the blind and lame which were brought unto him Hee was more frequent and diligent in performing those and the like acts of mercy then Aaron and his sonnes were in offering sacrifices or performing other legall services And having purged the materiall Temple from brothery and merchandizing restoring it to the use of prayer which the high Priests of the Law had turned or suffered to be turned into a denne of theeves having thus purged the Temple on the first or second day of his Consecration and afterwards hallowed it by his Doctrine by his presence and exercise of holinesse in it hee went the sixth day into his heavenly Sanctuary into Paradise it selfe to purifie and sanctifie it with his owne blood to consecrate it for us as Moses at Aaron's Consecration did purifie and consecrate the materiall Sanctuary and the Altar with the blood of Bullocks and of Rammes Yet was not this Consecration as yet fully accomplished the period or accomplishing of it is from the moment of his Resurrection or Reunition of his soule and body As Aaron first so every high Priest of the Law after him was to continue seven dayes in his Consecration that the seventh day or Sabbath might passe over him because no man as they conceive can be a compleat Priest untill a Sabbath have gone over his head But the Sabbath of the Lord did never so exactly passe over any high Priest in his Consecratton as it did over the high Priest of the New Testament However it were of Aaron's it was the last day of his Consecration it was to him indeed a Day of rest after six dayes of labour of watching praying fasting and after hee had accomplished the workes which his Father had sent him to doe◠by the torments of his bloody sactifice and whatsoever paines he suffered upon the Crosse But after he had said consūmatum est which was in the end of the sixth day in that day whereon God first had made man and the Son of God had now redeemed man his Consecration was not yet consummate his body was to rest the Seventh day in the grave And his soule in blisse all the Sabbath or Seventh day and after the heavenly Sanctuary had been thus hallowed by the rest and presence of his blessed soule in it on the Seventh day his soule and body were reunited upon the first day in the morning at that time when the light begū to be distinguished from darknesse And this was the time of the accomplishment of his Consecration or of his admission to the Priesthood after the order of Melchisedech 3 So then to be seven dayes in Consecration was no imperfection in Aaron and his Priesthood but rather a mystery to be accomplished in the Consecration of the Sonne of God That Aaron should have his hands filled seven dayes together by Moses with the sacrifices which were offered for him was an argument as well of his owne personall imperfections as of the imperfections of his sacrifices Howbe it the mystery or morall implyed by the filling of the hand was no point of imperfection and for this reason was as exactly fulfilled in the Consecration of ou◠high Priest as in the Consecration of Aaron The morall implied by the filling of the hand was to signifie that Aaron did not usurp the dignity of Priesthood or take it up as we say at his owne hand but was hereunto lawfully and solemnly called by God from whom hee had received whatsoever he had The inference hence made by our Apostle is this Heb. 5. 4. 5. No man taketh this honour to himselfe but he that is called of God as was Aaron So also Christ glorified not himselfe to be made an high Priest but he that said unto him Thou art my Sonne to day have I begotten thee Hee that had thus said unto him did likewise prepare or fit a body to him for his sacrifice hee did not fill his hand with sacrifices or burnt offrings 4. It was an imperfection likewise in Aaron's person or his sacrifices or in both his Consecration it selfe was imperfect in that his Consecration did not serve for the Consecration of his sonnes or his Successors all of them were to have their severall sacrifices or other solemne rites of Consecration The perfection which this foil sets forth in our high Priest and his Consecration is this that we are sanctified through the offering of the body of Iesus
he had not commanded them upon his Altar And seeing that although they had put off all the respect of the obedience of his sonnes yet could he not put off the affection of a loving Father towards them or suddenly cease to mourne for their untimely death whereas to have eaten the Sacrifices in the holy place with a sad countenance or heavy heare had been to pollute it So that this sad and ivofull accident made the eating of the sinne-offring in the holy place unlawfull or unexpedient to him and his sonnes which ordinarily or in case no such accident had befallen them had not only been lawfull but necessary But seeing the blood of the Bullock offered for Aaron's sinne-offering at his CoÌ„secration had not been brought into the Sanctuary and seeing no such wofull accident or legall impediment had at this time befallen Aaron and his sonnes it may justly be questioned what was the reason they did not eate the flesh of this their sinne-offring or Attonement It was a sufficient warrant unto them not to eat it because the Lord had forbidden it Exod. 29. 14. But if it be demanded what was the reason or intent of this Law or rather of this particular exception from the generall Law by which they were commanded to eate it Some make answer that Aaron and his sonnes were not as yet compleat Priests or Priests already consecrated but in their Consecration only and therefore were not comprehended under the generall Law which commanded the Priest forbidding all others to eate the flesh of the sinne-offering whose blood was not brought into the Sanctuary But this reason concludes only in probability against Aaron and his sonnes who did now attend their Consecration it no waies concludes against Moses who did consecrate them who was not only permitted but commanded by God to eate of all the Sacrifices or offrings which Aaron's sonnes or Successors might lawfully eate yet did not Moses eate any part of the Bullock offered at Aaron's Consecration for a sinne-offring or Attonement for God had expressely commanded it to be burnt without the Campe. Their answer therefore to that former demand is more pertinent who say that no high Priest whether ordinarily called or extraordinarily as Moses was for the Consecration of Aaron and his sonnes might eate of any sacrifice which was offered for a sinne-offring or Attonement for the Priests themselves although the Blood of it were not brought into the Sanctuary Of the Sinne-offrings for the people whose Blood was not brought into the Sanctuary the Priests might eate they were to eate 2. This commandement for them to eate of the peoples sinne-offring argues the sinnes of the people were to be borne or taken away by the Priest The prohibition for the Priests to eat the Sinne-offrings made for themselves argues the sinnes of the Priest could not be borne or taken away by the Priests of the Law or their sacrifices but were to expect a better sacrifice of a better high Priest The legall sacrifices in the meane time were to be offered in a place prefiguring the place wherein this better Sacrifice was to be offered a place without the gates of Ierusalem Whiles the people wandred in the wildernesse without any setled habitation or City to dwell in the Sacrifice or substance of the Sinne-offring was to be consumed with fire without the trenches or bounds wheresoever they did encampe as Souldiers doe in the open field neere unto the Arke of the Testament But after the Arke had found a setled habitation or resting place in the Temple which Salomon built the City of Ierusalem in which the Temple stood became the Campe of Israel And this and other like sodeiâ—â—ties and services which were commanded to be performed without the Campe whiles the people wandred in the wildernesse were to be performed without the gates of Ierusalem albeit the Sacrifice was to be offered in the Temple whence seeing our Saviour's Body was the offring for sinne or the Sacrifice of Attonement by which the mysteries imported by all other Sacrifices were fulfilled it was to be consumed or brought into the dust of death in Mount Calvary or Golgotha or some place without the City So that the Apostle's argument Heb. 13. drawne from the annuall Sacrifices of Attonement concludes as punctually for this Sacrifice of Aâ—â—onement or Sinne-offring at Aaron's Consecration We have an Altar whereof they have no right to eate which serve at the Tabernacle for the bodies of those beasts whose blood is brought into the Sanctuary by the high Priest for sinne as also of those beasts which were offered for the Priests Sin-offring at the Consecration albeit their Blood were not brought into the Sanctuary are burnt without the Campe. Wherefore Iesus also that he might sanctifie the people with his owne Blood suffered without the gate Now this sanctification of God's people by Christ's Blood was their Consecration with him to be Kings and Priests as he was now made King and Priest that is a Priest after the order of Melchisedech and as he himselfe saith Iohn 17. 29. For their sakes I sanctifie my selfe that is I undergoe the rites of Consecration prefigured by the Law that they also may be sanctified through the truth or truly sanctified that is after a better manner then they could be sanctified or consecrated by the legall Sacrifices ceremonies or services of the Law 3 The second sort of bloody Sacrifices offered by Moses at the Consecration of Aaron and his sons were two Rammes the one for a burnt offring to the Lord for a sweet Savour and offring made by fire unto the Lord. Exod. 29. 18. The mystery hereby fore-signified at our Saviour's Confecration is expressed by the Apostle Ephes 5. 1. 2. Be yee therefore followers of God as deare Children and walke in love as Christ also hath loved us and hath given himselfe for us an offring and a Sacrifice to God for a sweete smelling savour The other Ramme was to be offered as a peace offring and is called by Moses Exod. 29. the Ramme of Aaron's Consecration ver 26. because Aaron and his sonnes were to be annointed with the Blood of it CHAP. 27. In what respects the Ramme of the Consecration and the Ramme which God did provide for a burnt offring instead of Isanck did prefigure the sacrifice of the Son of God Of other speciall rites wherein Aaron at his Consecration and in the function of his Priesthood did prefigure the Consecration and Priest hood of the Son of God NOw if we consider the speciall references of the Aaronicall Priesthood there could no fitter Sacrifice be offered for Aaron and his sonnes at their Consecration then the Sacrifice of Rammes no other Sacrifices used in the Law could be so fit an embleme or representation of our high Priest's Sacrifice at his Consecration The points whereto the Aaronicall Priesthood whether during the time of their Consecration or after Aaron and his sonnes were consecrated Priests had peculiar reference
naturally beare In the mountain the Lord or Iehovah will be seene And this Proverbe taken up upon these occasions in whether sence or construction you list to take it was more then a Proverbe a true mystery or mysticall prophecy exactly fulfilled in the crucifying of our Saviour The Lord in the Mount did see and was seene by his speciall providence when hee provided the Ramme for a sacrifice instead of Isaac The mountaine whereon Abraham purposed to have offered Isaac as he was commanded by God for a burnt offering was one of the mountaines in the land of Moriah and that as all interpreters agree was about the place wherein Ierusalem was afterwards built most are of opinion that it was that part of mount Sion wherein the Temple was afterwards built wherein the threshing-floore of Arauna stood which David consecrated for the Altar of God But whether it were this mountaine or mount Calvary I will not dispute Mount Calvary likewise was in the land of Moriah and in this mountaine Iehovah did see and was seene he did in this mountain provide himselfe of a Lambe for a burnt offering he himselfe became a Lambe or visible sacrifice for our sinnes by whose blood he himselfe and wee in him were consecrated Priests to God the Father The other circumstances whether concerning Isaac or the Lambe were visibly and remarkably accomplished in the sacrifice of the Sonne of God Isaac did beare wood for the sacrifice up into the mountaine where Abraham intended to sacrifice him The Sonne of God did bear the wood of the Crosse whereon he was sacrificed at least part of it up to mount Calvary The Ramme which God provided instead of Isaac was caught by the hornes in the thicket of brambles or thornes and the Lambe of God the Sonne of God marched to his Crosse with a Crowne of thornes and brambles upon his head as most of the Fathers and best moderne interpreters collect from the Evangelists story For where it is said that they tooke off the purple robe and other royall ensignes wherewith they had in mockery invested him it is not mentioned that they tooke off this Crown of thornes this was the thicket wherein the murtherers caught him For as yee know he was condemned upon pretence that he affected the Crowne of David and suffered himselfe to be entitled and saluted the King of the Iewes and in derision of this great mystery which they understood not they put a Crowne of thornes upon his head and crucify him in it 4 But whilst the Princes of the earth and the Rulers take counsell against him while the heathen-Souldiers and Iewish pepole doe rage and make a mock of him hec that sate in the heavens laught them to scorne what they did act in jest or scorne here on earth he turnes into earnest and ratifies by an everlasting decree in heaven They cloath the Sonne of God with a purple or royall robe and bowing their knees thus they salute him Haile King of the Iewes unwittingly fore-prophecying as Caiphas did as well by matter of fact as by word that God would now annoint the Sonne of David to be that King over Sion to whom all knees should bow of things in heaven of things on the earth of things under the earth They in despite and bitter scoffes wreath a Crown of thornes or brambles about his head and fastened it on with a reede or mock-scepter which they had put into his hand litle considering that hee which sate in the heavens did consecrate him here by this part of his afflictions to the wearing of that everlasting Crowne of glory which David Psal 132. had fore-told should flourish upon him whilst his enemies were cloathed with shame ver 18. And of this Crowne of Glory as well the royall Diadem or Crowne of David wherein his Successors were enthronized as the Crowne of holinesse wherein Aaron and his Successors the high Priests were consecrated were but the shadowes or models and so no question was the Crowne upon the Arke or Mercy-seat And it is a point which I will commend unto the serious reader's observation specially in the reading of the apocalyps or the Revelation that in all or most part of the visions made to S. Iohn the Disciple whom hee loved of Christ in his glory he still appeares and his appearance is still emblazoned by this Disciple in some one or other of the robes which Aaron used at his Consecration Sometimes he appeares with a garment downe to the foot and girt about the paps with a golden girdle Such were the robes and girdle of Aaron the high Priest and to shew that his Saints were consecrated likewise in his Consecration his Saints or Angels appeared thus cloathed unto Iohn Rev. 15. ver 5. 6. And after that I looked and behold the Temple of the Tabernacle of the testimony in heaven was opened and the seven Angels came out of the Temple having the seven plagues cloathed in pure and white linnen and having their brests girded with golden girdleâ— Sometimes he appears with a Crown upon his head 5 His Pallace or Kingdome likewise his walke or verge is emblazoned or set forth by the materiall Temple the ministerie likewise of his glorified Saints and Angels But of this hereafter 6 Those temporary flashes of Royall salutations and greetings which the multitude tendred unto him when hee came into Ierusalem to be consecrated were ratified by an everlasting decree in heaven So 't is said Revel 7. 9. 10. And after this I beheld and loe a great multitude which no man could number of all Nations and kindreds and people and tongues stood before the Throne and before the Lambe cloathed with white robes and palmes in their hands and cried with a loud voice saying Salvation unto our God which sitteh upon the throne and unto the Lambe This was the accomplishment of the multitude's crying Hosanna to the sonne of David with palme branches in their hands and those which thus cryed in heaven are they as the Angell instructs S. Iohn which came out of great tribulation and have washed their robes and made them white in the blood of the Lambe therefore are they before the throne of God and serve him day and night in his Temple and hee that sitteth on the throne shall dwell among them Revel 7. 14. 15. c. This washing of their garments in the blood of the Lambe was likewise prefigured in the Consecration of Aaron Exod. 29. 21. Thou shalt also take of the blood that is on the Altar and of the anointing oile and sprinkle it upon Aaron and upon his garments and upon his sonnes and upon the garments of his sonnes with him and hee shall be hallowed and his garments and his sonnes and his sonnes garments with him This blood wherewith their garments were sprinkled was the blood of the Ramme of the Consecration whose blood likewise Moses as it is in the 20 th verse was commanded to take and put it
poesie whereof this and the eighteenth Psalme with some others beare lively characters were partly the triumphant victories which he had already gotten over the enemies of Israel's peace and the confederators or conspirators against his Crowne and dignity partly the glorious promises which through patient expectation of deliverance hee had obtain'd for the further establishment and advancement of his throne and the enlargement of his hereditary Kingdome Before the composition of the second Psalme hee had the glorious and gracious promise of which Ethan the Esrait so curiously descants Psalm 89. I will make him my first borne higher then the Kings of the earth c. Now it can be no solecisme to say that hee who in sacred language is instil'd the first borne should have the title of the first begotten among the Princes of the earth Seeing the title of begetting is oftimes in sacred language to be measured not by the scale of Philophes'â— or naturalist's dialect â—ut of morall or civill language or interpretation For they that are sonnes by adoption only or next heires in reversion to a Crowne or dignity are said to be begotten of those which adopt thâ—â— or of whom they be the immediate heares or successors and in this sense in the sacred genealogy Ieconiah is said to have begotten Salathiel So that David upon his owne occasions whether upon his anointing to the Crowne of Iudah in Hâ—â—ron or of Israel in Sion might in the literall sense avouch these words Psalme 2. of himselfe I will preach the Law whereof the Lord said unto mee thâ—â— art my Sâ—â—t his day have I begotten thee 7 For David to call the day of his Coronation or of his designâ—ment unto the Crowne of Iudah or of all Israel his birth-day or begetting by God by whose speciall power and providence hee was crowned is not so harsh a phrase as some haply would deeme it that either know not or consider not that it was usuall in other states or Kingdomes beside Iudah to celebrate two nâ—tales dies two solemne 〈◊〉 or birth-dayes in honour of their Kings and Emperours the one they called diem natalem imperatoris the other diem natalem imperij The one the birth-day of the Emperour whereon he was borne of his naturall Mother the other the birth-day of him as he was Emperour which wee call the Coronation day The reason might hold more peculiar in David then many other Princes because he was the first of all the seed of Abraham that tooke possession of the hill of Sion and setled the Kingdome of Iudah fore-phophecied of by his Father Iacob upon himselfe and his posterity 8 But whatsoever may be thought of David or of his sonne the day of our Saviour's Resurrection may be as truly and properly called the day of his nativity as the day wherein he was borne of the blessed Virgin Mary This was his birth-day or nativity to his mortall life as he was the son of man that was the day of his nativity or begetting to immortality the birth-day of his Kingdome and royall Priesthood The most concludent testimony though least observed by most Interpreters is that of the Apostle before mentioned Heb. 5. v. 4. No man taketh this honour to wit of Priesthood but hee that is called of God as was Aaron So also Christ glorified not himselfe to be made an high Priest but hee that said unto him Thou art my Son to day have I begotten thee It was hee that did glorifie him with this title as he also saith in another place thou art a Priest forever after the order of Melchisedech The Apostles drift and meaning is that our Saviour did not intrude himselfe into the Priesthood but had as solemne a calling and Consecration â—o it by God his Father as Aaron had to the legall Priesthood by Moses And he did deprecate his calling or Consecration to this Priesthood more earnestly and fervently then any high Priest or Bishop did their Consecration Although they say Episcopari nolâ— they have no desire to be consecrated But sure our Saviour spake as hee meant when hee prayed unto his Father Father if it be possible let this cup passe from me Now thus he prayed after God had begun to anoint and bath him in his owne blood unto the Priesthood after the order of Melchisedech as Moses had anointed Aaron with the blood of beasts unto his legall Priesthood And this place of our Apostle concludes the point before handled to wit that our Saviour did begin his Priesthood after the order of Melchisedech from the day of his Resurrection for upon that day was the Psalmist's prophecy fulfilled Thou art my Son this day have I begotten thee 9 The fulfilling of this Oracle meant of David according to the literall according to the mysticall sense in Christ Iesu the Son of David is most divinely exprest by S. Luke Acts 3. 4. in which two Chapters many passages above all others in this sacred history are worthy of serious and frequent mediations specially in respect of the circumstances of time and some other occurrences The holy Ghost as it is at large related Chap. 2. had been first powred out upon Christ's Disciples a litle before the ordinary time of the morning's service or devotions at this solemne feast of Pentecost And upon the same day as 't is very probable from the first verse of the third Chapter Peter and Iohn went together unto the Temple at the houre of praiers being the ninth houre and bestowed a better almes upon a poore creeple then after many yeares profession of that poore trade he durst presume to begge at their hands or pray to God for 10 The ungainsayable truth of the miracle wrought upon this creeple by Peter and Iohn who had they been as ambitiously minded as their examiners might have challenged the glory of it to themselves did not so much grieve the Priests and captaines of the Temple with the Sadduces as that upon this occasion they taught the people and preached the Resurrection of the dead through Iesus Christ Chap. 4. ver 2. 3. Vpon this griefe conceived at first by some few there present the next morning the high Priest with the whole host of his assistants and kndred did injoyne these two Apostles not to teach at all or speake in the name of Iesus but upon that magnanimous reply whether it be right in the sight of God to hearken unto you more then unto God judge yee ver 19. made joyntly by Peter and Iohn to the high Priest's and Elders peremptory injunction being let goe they made report of the whole businesse with the successe unto their owne company who when they heard it lift up their voice to God with one accord and said Lord thou art God which hast made heaven and earth and the Sea and all that in them is who by the mouth of thy servant David hast said why did the heathen rage and the people imagine a vaine
My soule longeth yea even fainteth for the Courts of the Lord My heart and my flesh crieth out for the living God Yea the sparrow hath found an house and the swallow a nest for her selfe where she may lay her young even thine Altar O Lord of hosts my King and my God Blessed are they that dwell in thy House they will be still praising thee Psal 84. ver 1. 2. c. and againe ver 9. Behold O God our shield and looke upon the face of thine anointed After his restitution to his former freedome the kingly Prophet out of his consciousnesse of his owne integrity and righteousnesse of the cause for which he was persecuted by Saul and by others frames these divine characters of such as have interest in the blessings prefigured by free resort unto the service of the Tabernacle or of the Temple whose erection perhaps was in his project when he composed this 15 th Psal Who shall abide in thy Tabernacle or who shall abide in thy holy hill This Question he proposeth to Iehovah the Lord himselfe desirous to be instructed by him in this great mystery before he tooke upon him to instruct others in it And he receives this answer Hee that walketh uprightly and worketh righteousnesse and speaketh the truth in his heart ver 2. and thus concludes he that doth these things shall never be moved Which last words could not be exactly fulfil'd of the Tabernacle which it selfe was moveable None but men so qualified as the character of the Psalme imports had any just title or sure hope to be perpetuall partakers or inheritors of the blessings or comforts of this life which did attend the true service of the Tabernacle much lesse of the eternall blessings of the heavenly sanctuary The ungodly and prophane persons of those times or men tainted with the contrary vices unto those good qualifications which he there requires however they might by extraordinary mercies fare de facto did alwaies de jure or by the ordinary course of God's Iustice forfeit their interest in the blessings promised to sincere observants of the Lawes of the Tabernacle 6 So that this 15 th Psalme for its literal sense is a fuller expression of the matter contained in the first Psalme or a more lively character of the blessings there promised Now in as much as the Tabernacle whilst it was moveable in the wildernesse whilst it was pitched in Shiloh or in the Temple it selfe erected by Salomon on Mount Sion was but a Type or Figure of that heavenly Sanctuary which God by his owne immediate hand hath pitched Whatsoever was literally meant or verified of the first Tabernacle or Temple and of the visible Founders of them or sincere resorters to them was in the mysticall sense verified of the heavenly Sanctuary and of the invisible Founder of it Christ Iesus the Son of God who did consecrate it with his owne blood into this holy Temple He alone could enter by the sacrifice of himselfe he alone had right to dwell in it but through his mediation and intercession all such as follow the Psalmist's directions in that Psalme which are indeed the immediate precepts of God himselfe are admitted to be partakers of those joyes which by right as we said belong to the holy one of God alone as all the faithfull people during the Law were partakers of the sacrifices and services of the Temple though these were to be performed by the high Priest alone further in as much as none besides the promised seede of David or David's Lord could exactly performe or solidby expresse the qualifications in that Psalme required none but hee could have just right or tiÌ„tle to enter into that most holy Sanctuary whereof the sanctum sanctorum or holy of holies was but the model nor ascend into that holy Mount whereof the hill oâ— Sion was at the best but the footstoole or lowest step to it Into this Sanctuary the Son of God our high Priest had better right to enter more absolute authority to ascend the royall throne in what part soever of heaven seated then the high Priest of the Law had to enter into the sanctum sanctorum or Sanctuary within the vaile into which he was to enter but once a yeare nor might hee then admit any 〈…〉 or attendants to goe in with him But into this heavenly Sanctuary into which our hopes even in this life doe enter Christ Iesus as saith the Apostle is gone before us being made an high Priest for ever after the order of Melchisedech and by verme of this Priesthood hee hath full power and authority to consecrate us to be Kings and Priests unto God even all us that feelâ—â— to expresse the characters of the Psalmist's blessed man by sanctity of life towards God and syncerity of conversation amongst men 6 That by the Tabernacle or holy hill mentioned Psal 15 th the heavenly Sanctuary whereinto our high Priest is entred is principally intended according to the mysticall sense besides the conclusion of that Psalme the close of the 24 th Psalme makes it more cleere The Question and Answer proposed and made by this Psalmist is the same but more distinct with that mentioned 15. Who shall ascend into the hill of the Lord And who shall stand in his holy place He that hath cleane hands and a pure heart who hath not lift up his soule to vanity nor sworne deceitfully Hee shall receive the blessing from the Lord and righteousnesse from the God of his salvation ver 3. 4. 5. Psal 24. But there followes another remarkable Question twise proposed in words altogether the same and twise answered in the same words for equivalency of sense with a preface most majesticke Lift up your heads O yee gates and be yee lift up yee everlasting doores and the King of Glory shall come in ver 7. The Question followes ver 8. Who is this King of Glory Sure neither David who composed this Psalme nor Salomon his sonne but Iehovah potens in bello Iehovah the strong and mighty Lord puissant in in battaile ver 8. But least his posterity should not be so observant of these mysteries as was befitting immediately after the reiteration of the former preface Lift up your heads O gates c. and of the same Question Who is the King of Glory hee resolves us somewhat more fully then before ver 10. Iehovah exercituum ipse est rex gloriae the Lord of hosts he is the King of Glory and concludes the whole Psalme with Selah which as to my remembrance hath been observed before is not only a musicall note or modulation of the tone in singing but a character of some peculiar matter or mystery in the ditty deserving attentive meditation 7 Vpon the matter then or reckoning rectaratio being admitted Iudge this Psalmist by King of Glory and Lord of hosts meanes the same Lord and no other then whom in the beginning of this divine hymne he had acknowledged supreame Lord and