Ten Commandments Exod. 19.9 that the people might hear and cap. 20.22 he talked with you from Heaven and he wrote them in two Tables of Stone and in the five Books of Moses The Ceremonial and Judicial Laws were delivered in this last way viz. by Writing being left upon Record in the Books of Moses This is celebrated as a choice Mercy Psal 103.7 He made known his ways unto Moses his Acts unto the Children of Israel yea as a peculiar and distinguishing Mercy Psal 147.2 last v. He sheweth his Word unto Jacob his Statutes and Judgments unto Israel he hath not dealt so with any Nation And now seems to have been the first Invention of the Art of Writing The first mention we find of it is in Moses his time In Jacobs time it may seem they had no knowledg of it because in the Covenant between him and Laban instead of any Articles in Writing between them or signing or sealing of it they only erect an heap of Stones as Monuments of Remembrance of it Gen. 31.45 seq And the Invention is so admirable that it seems to transcend all humane Wit and Industry The reducing of all audible and articulate Sounds unto visible Marks and that in so familiar and short a way by twenty or thirty Letters without any further load to the Memory that we may well ascribe it unto God himself as the blessed Author and Inventor of it to help his poor people to and in the knowledg of himself according to that in Prov. 8.12 I Wisdom dwell with Prudence and find out knowledg of witty Inventions 3. The Lord accepted the whole Nation to be his own peculiar people erecting a glorious Frame and Fabrick of Church and Common-wealth amongst them wherein the Lord himself was King and did immediately preside and therefore it hath been fitly called a Theocracy so Gideon Judg. 8.23 The Lord shall rule over you Isai 51.16 that I may plant the Heavens and lay the foundations of the Earth and say unto Zion thou art my People 4. He gave them glorious and visible symbols and tokens of his Presence amongst them walking before them in a Pillar of Cloud and Fire Exod. 13.21 22. which Pillar rested upon the Tabernacle after that the Tabernacle was built Exod. ult ult which also was a symbol of his Presence with them and so was the Ark and the Manna from Heaven Exod. 16.14 15. with the Rock that followed them Exod. 17.6 1 Cor. 10.4 5. The Lord himself conducted and led them through the Desarts of Arabia by the Hand of Moses and into the Land of Promise by the Hand of Joshuah drying up Jordan for them subduing the Inhabitants before them raising up Judges and Rulers for them and finally training them up by many instructing Providences to fit them for the further Mercies he had yet in store for them One would think all things were now well setled but there were two or three things partly defects in this Dispensation it self and partly some provoking evils on their part under it by reason whereof the Lord brought in a further and an higher Dispensation afterwards 1. There had been strange Rebellions and Provocations in the Wilderness which have had an influence into all the sorrows and troubles that have befallen them ever since Murmuring against God Mutining against Moses and Aaron which the Lord took very hainously and therefore destroyed Corah Dathan and Abiram by miracle For to disobey the just Commands of a lawful Magistrate is to rebel against God himself And above all Idolatry Exod. 32.34 35 In the day when I visit I will visit their Sin upon them and the Lord plagued the people because they made the Calf which Aaron made From whence the Jews have a proverb that in every affliction in every calamity that comes upon them there be some grains of the Molten Calf in it 2. There were frequent Degeneracies and Oppressions under the Judges 3. The Tabernacle was unfixed Upon all which accounts the Lord had not yet satisfied himself in the expressions of his own Love towards them but his Heart was full and he was resolved to do yet more for them and so to try them to the utmost Therefore he was pleased to put a period unto this Dispensation which began about the year of the World two thousand five hundred and thirteen and lasted about four hundred eighty seven or eighty eight years 1 Kings 6.1 2. The Lords second Dispensation under the Law was from the Temple to the Captivity in Babylon In this Period the Glory of the Legal Dispensation rose up to the greatest height and splendor and that chiefly in two particulars the Glory of the Kingdom and Temple 1. The Kingdom was setled in the House of David as the Type and Progenitor of the Messiah And in his days and Solomons it extended to the utmost bounds that God had spoken of to Abraham though afterwards for their own sins they were cut short the neighbour Nations shaking off the yoke and the Kingdom it self divided into two parts two Tribes only left to Solomons Posterity The Lord had promised Abraham that his Seed should possess all the Land to the River Euphrates Gen. 15.18 And it was performed in Davids time and in Solomons 1 King 4.21 24. 2 Chron. 9.26 And this Kingdom was a Type of the Kingdom of Christ 2. The other piece of their Glory was the Temple Before God had dwelt in Tents but now he had an House built unto his Name The Lord turned his flitting Tabernacle into a fixed Temple for which David made plentiful Preparation Solomon did erect and set it up He did it in seven or eight years time or more precisely seven years and an half for he began it in the second month and finished it in the eighth 1 King 6.1 and ult and he began it in the fourth year of his Reign and finished it in the eleventh moreover he began it in the 480th year after the coming out of Egypt and dedicated it seven or eight years after which fell into the year of the World three thousand or three thousand and one as you will find if you take the pains to compute and put all the former Periods together And their Kingdom and Temple stood in some degree of outward Glory about four hundred years from the finishing and dedicating of it to the beginning of their Bondage under the Yoke of Babylon And now one would think they had been setled in such a condition as might have stood for ever But the Apostacies were very great which brought this high and prosperous Dispensation to an end to a sad end For 1. The peoples hearts being not so with God as became a people crowned with such Glory God left them and their Princes the first and wisest of them the very Founders of their Kingdom and Temple unto very great and enormous transgressions David committed Adultery and Murther a very unparallell'd case for which the Lord threatneth the
that is an essential property of God Novitas essendi est de Essentia Creaturae And that Melchizedek was a Creature and not God was proved before because he was Priest and King of Salem and every Priest is taken from amongst men de Ratione Sacerdotis est ut sit verus Homo it is an essential requisite in a Priest that he be indeed a Man Melchizedek therefore was a Man but yet eternal typically and in a figure Christ is called a Priest for ever Psal 110.4 and of Melchizedek the Apostle saith he abideth a Priest continually Heb. 7.3 You shall never have cause to say My Friend alas my best Friend is dead For he hath an everlasting Priesthood and lives for ever to intercede and make mention of you to the Lord Heb. 7.25 4. In regard of his Preheminence and Excellency above all other men Vide My Notes of Christs Priestly Office wherein greater than Aaron Behold how great this man was Heb. 7.4 he was greater than Aaron the Priest of the Lord yea greater than Abraham the Forefather of Aaron He was greater than Abraham as in other respects so in these three 1. In that he blessed Abraham Gen. 14.19 Heb. 7.7 and without contradiction the less is blessed of the greater so Christ blesseth us Luke 24 50 51. All our Blessings are through him he is the Fountain of Blessing 2. In that Melchizedek did refresh Abraham and his Army Gen. 14.18 and Melchizedek King of Salem brought forth Bread and Wine that is as the old Note well explains it for Abraham and his Souldiers Refreshment and not to offer Sacrifice So Christ refresheth his Church with the Word and Sacraments Matth. 11. I will give you rest or I will refresh you Ego reficiam vos 3. In that Melchizedek did receive an homage and acknowledgment of Tythes from Abraham and from Levi and Aaron in his Loins Thus they paid their Respects to him Gen. 14.20 Heb. 7.9 whether of his Spoils or of his Goods it was the tenth part Some have gone so far from this as to infer that we ought to give unto Christ the Tenth part of our Goods as well as the Seventh part of our Time But to let that pass Certain it is that we ought to give some fit proportion of our Estates unto God for his use and service And as he was herein greater than Abraham so likewise greater than Aaron and the Aaronical Order Melchizedeks was an higher Order in many respects largely opened in that 7th to the Hebrews Vse This that hath been said concerning Melchizedek as a Shadow of Jesus Christ affords the greater encouragement to believe and comfort to them that do believe in the Lord Jesus Christ Encouragement having such an High Priest thou maist safely venture thy Soul upon him Comfort that so great a Person is thy Saviour True thou art unworthy but his Worth and Excellency is enough to preponderate and overballance all thine unworthiness He is both a King and a Priest for ever after the Order of Melchizedek and if thou dost accept of him as thy King to rule thee thou maist safely rely and rest upon him as thine High Priest to justifie and reconcile thee to his Father Aug 15. 1667. Of the individual Personal Types that were before the Law there be four yet remaining to be spoken to You have heard of Adam Enoch Noah Melchizedek how they were Types and Figures of him that was to come It remains to speak of Abraham Isaac Jacob and Joseph 1. Abraham As the Apostle saith of Melchizedek in other respects Heb. 7.4 so we may say of Abraham Consider how great this Man was in that so many Patriarchs so many righteous men so many Prophets Priests and Kings yea Jesus Christ himself were once in Abrahams Loyns I confess he is omitted by divers that have handled this Subject for what reason I know not unless it be from an aptness to restrain all the Types to the Person of Christ wherein perhaps they found the accommodation not so clear in respect of Abraham in whom nevertheless you will see some clearness I hope by and by even as to that though it is not always necessary in a Type that it point directly at the Messiahs Person but it is sufficient if there be an adumbration or shadowing a forth of any Gospel Truth or Mystery any way belonging to him But there were many of them shadowed forth in Abraham and the Scripture owns him for a typical Person as you will see in the particulars I shall but instance in five or six things 1. If we consider him together with Isaac and Jacob that proceeded from him we may observe that in these three persons Abraham Isaac and Jacob there is a weak and dark shadow of a very great Mystery even of those three glorious Persons God the Father Son and Spirit in the order of their Subsistence and Influences to our Salvation For Abraham was the Father and Original of both the other and in his Love to God he spared not his only Son Isaac but offered him up to Death for a Burnt-offering so God in his Love to Man spared not his only begotten Son but delivered him up for us Rom. 8.32 Isaac was sacrificed in a Figure Vide my Expos on Gen. 22. so was the Son of God the second Person of the Trinity in our Nature slain and sacrificed for us And Jacob you know came both of Abraham and Isaac and he is renowned for the Spirit of Prayer by which he had power with God and prevailed Gen. 32.28 He did not prevail by his own strength but by the Power of the Holy Ghost who did appear in him and acted him as a Spirit of Prayer and Supplication unto such invincible wrestlings with the Lord. From all which you see that there is some glimpse and shadow of the Fathers Love of the Sons Death and Sufferings and of the Spirit his breathings and workings in us Here is something of a low and weak representation of that glorious Mystery of the Trinity and the influences thereof to our eternal peace though it is but a low and weak and dark shadow of it as all Types are in comparison of the Antitype 2. If we consider Abraham with his two Wives Hagar and Sarah and their Posterities Ishmael and Isaac Here the two Covenants of Works and Grace legal and evangelical Professors are shadowed forth For this we have the Apostles Authority and the Testimony of the Holy Ghost himself the best Interpreter of his own meaning Gal. 4.22 23 24. 1. The Differences and Properties of the two Covenants are here held forth Hagar by the strength of Nature hath a Child but Sarah by the Faith in the Promise Gal. 4.23 So Works and Fruits brought forth in a mans own strength these are legal if by Faith in Christ this is evangelical The first Covenant-Spirit is a Spirit of bondage Gal. 4.24 25. bondage unto sin and death the
same space Matth. 12.40 3. In his Resurrection For look as Jonah overcame all the dangers he was in and came forth again alive out of the Whales Belly So did Christ out of the Grave within three days he overcame greater Enemies even the power of Satan Death and Hell and upon this sang Praise to God cap. 2. So did Christ triumph Oh Death where is thy Sting Oh Grave where is thy Victory Hos 13.14 and Psal 22.22 23 25. and Psal 18.48 49. 4. In his preaching after his Resurrection For look as Jonah after his Resurrection preached Repentance to the Ninevites and that with great success and efficacy for they did repent upon his preaching the whole body of them with an outward Repentance and many of them doubtless with a true and saving Repentance and so were saved both from that present temporal Destruction and from eternal Damnation and Jonah did preach to the Israelites also as well as to the Ninevites 2 Kings 14.25 but which was first the Scripture doth not express So Christ when risen from the dead sent his Spirit and preached by his Spirit in his Apostles and Ministers and not only to the Jews but to the Gentiles such as those Ninevites to the Conversion and Salvation of multitudes of them as was foretold of him Psal 22.22 and to the deeper Condemnation of Unbelievers Matth 12.41 because a greater than Jonas is here 4. The fourth and last Conjunction that I shall speak unto of typical Persons under the Law is Zerubbabel and Jehoshuah of whom the one was the chief Magistrate the other the chief Priest and both of them Rebuilders of the Temple and Restorers of the collapsed estate of the Church of God in those times in all which there was an eminent Praefiguration of Jesus Christ But what of Christ was shadowed forth by these two For I shall put them both together they being contemporaries and joint instruments in the Work and Service of God in that Generation There were three things of Christ typed and shadowed forth by them 1. Both his Offices of King and Priest Zerubbabel was the Prince of the People of God in those days and the chief person of the Line of David And Jehoshuah was at the same time High Priest And that there was something of peculiar Glory in his Priesthood relating to Jesus Christ our great High Priest is not improbable In Zach. 3. he is presented in Vision to the Prophet as standing before the Lord and resisted by Satan but Satan doth not prevail against him ver 1 2. for he is clothed with change of Raiment ver 4 and hath a fair Mitre set on his head ver 5. So Christ though opposed and resisted by Satan yet went through with his Work and had blessed acceptance with God and success therein 2. His building the Temple the Church of God For these two did build the Temple Ezra 4. conjunctly each of them in their several capacities being stirred up to it by the Prophet Haggai as you may see Hagg. 1.12 14. And it is said of Zerubbabel that as his Hands laid the Foundation of the Temple so his Hands should also finish it Zach. 4.9 and the building of the Altar is ascribed to them both conjunctly Ezra 3.2 So doth Christ spiritually as the Apostle tells us in that very metaphor of building the House of God Heb. 3.3 4. 3. His bringing back the Captivity of his People out of spiritual Bondage under Sin and Satan in their natural estate and out of antichristian Bondage under Rome which is mystical Babylon Thus Zerubbabel and Jehoshuah were the Conductors and Captains of the Salvation of that People from literal Babylon Ezra 1.5 8. and 2.2 and 5.14 But there will be occasion to speak further to these things when we come to the real Types Besides the personal Types that have been spoken to there be divers others also that are noted by learned men as of the first Classis before the Law some have noted Abel the Proto-martyr as also Seth Methuselah and Lamech Noaks Father and Heber the seventh from Enoch as Enoch was the seventh from Adam He was a pious man in his Seed the primitive Language and the true Religion and Church of God was preserved when the rest of the world was lost and fell into Idolatry and from him the Church had their Denomination Hebrews as Christians have from Jesus Christ And it was prophesied that Chittim should afflict Heber Numb 24.24 Chittim is the Romans Christ is the chiefest of Heber whom Italy or Chittim afflicted as in other respects so chiefly at his death for he was crucified under Tiberius the Roman Emperor Judah the Son of Jacob to whom it was said Thy Fathers Sons shall bow down unto thee Gen. 49.8 Also Job in his Sufferings and Patience both unparallel'd and his prevailing Intercessions for his offending Friends are by some looked on as Types of Christ And as to the second Classis viz. those under the Law some have added Aaron the Priest of the Lord but what might be said of him will come in when we come to handle the Office of the Priesthood Also Gideon and Jephtah Judges of Israel of old And Samuel the Prophet who was a Judge also and a Nazarite Hezekiah and Josiah those great reforming Kings Eliakim Isai 22.20 for the like phrase which is there used ver 22. of Eliakim is applyed to Christ Isai 9.5 Revel 3.7 Some have set Cyrus also among the Types of Christ the Founder of the Persian Monarchy who may be thought to have been a godly man much good and no evil being recorded of him in the Scripture and he did a very good work and a great and glorious work it was the breaking the Yoke of Babylon and setting the Israel of God at liberty and rebuilding the Temple and indeed the Elogies and Expressions of the Prophet Isaiah concerning him are very high and excellent Isai cap. 45. beginning and cap. 46.11 Daniel also a person of extraordinary Eminency in his Generation I do not omit these Persons as concluding they had no typical relation to Jesus Christ For indeed I think divers of them had But in some the Analogy is but weak and dark and in some few particulars and though in others it is more clear yet it would have been too large to go thorough every person I have thought it sufficient to my intended scope to instance only in some of the clearest and most eminent referring the rest to your own Meditations in the Scripture to observe and improve what you find written concerning them Vse 1. See the Glory of Jesus Christ the Antitype in that so many excellent persons do but weakly and imperfectly represent him as if all the Candles in the world were put together it would not equalize the Glory of the Sun But how bright then is the Sun it self which shines brighter than all the Candles of the world yea than all the Stars in the Firmament So
of the Light that shines there and now in other respects by the Shew-bread The analogy to this appears in four things 1. In that as many Grains make up one Loaf so many Believers make up one Church 1 Cor. 10.17 for we being many are one Bread and one Body for we are all partakers of that one Bread One person is not a Church how few and how small a number the Church may be reduced unto we need not here dispute In Noahs time they were reduced to 8 persons The first Church and the beginning and foundation of the Church in all after times was when God himself preached the Gospel to our first Parents in Paradise and then Adam and Eve and their Seed were the Church of God There must be divers there must be more then one to make up a Church 2. The analogy appears in the number for as there were twelve Tribes of Israel so there were twelve Loaves These twelve Tribes were often and divers ways represented as by the twelve Stones in the Brest-plate of the High Priest Exod. 28.21 and by the twelve Stones which Joshua did pitch in Jordan and the other twelve which he took out of Jordan and pitched them in Gilgal for a memorial of the 12 Tribes passing thorough Josh 4.9 20. so Canaan was divided into twelve parts that people coming of twelve Patriarchs to which answers the twelve Apostles of the New Testament and the new Jerusalem is built upon those twelve Foundations Rev. 21.14 so in these twelve Loaves there is the like mystery they represented both the Old and the New-Testament-Israel 3. These Loaves were to stand before the Lord all the week upon the Golden Table This was the chief action about them and which holds forth the principal scope of the Institution therefore called Panis facierum or Propositionis Matth. 12.4 which our Translators have fitly rendred Shew-bread The Apostles phrase is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the meaning is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lev. 24.6 thou shalt set them upon the pure Table before the Lord. This signified his continual eye and care over his people they are never out of his sight never out of mind his eye and his thoughts are continually upon them from one end of the week to another Isai 49.16 behold I have graven thee upon the Palms of mine Hands and thy Walls are continually before me Though he seems to forsake and forget them yet he remembers them still Jer. 31.20 for since I spake against him I do earnestly remember him still therefore my Bowels are troubled for him 4. There is Frankincense set upon the Loaves and offered up for a memorial before the Lord Lev. 24 7. This speaks the Lords remembrance of them with acceptance for the Incense made a sweet smell a savour of rest A man may remember a thing with hatred and abhorrence but the Lords remembrance of his people is with dearest affection with everlasting loving kindness he hath a precious remembrance of them These twelve Loaves the twelve Tribes of Israel are by Faith in Christ a sweet odour to him as 2 Cor. 2.15 And as the Lords eye is over upon them so should theirs be to the Lord and that continually See Psal 123.1 2. As the Lord saith of the Angels Matth. 18.10 they do always behold the Face of my Father which is in Heaven so the Saints even here below they should set the Lord alway before them And this is Happiness and Heaven begun 1 Kings 10.8 happy are thy Men happy are thy Servants which stand continually before thee and that hear thy Wisdome The Lords eye upon them in a way of constant care and love and their eye upon him in a way of continual dependance This is a blessed condition Thus you see the first mystery of the Shew-bread how it was a Type of the Church 2. A second mystery of the Shew-bread is the Food and spiritual Provision that is in the Church of God that is Christ in the Word and Ordinances The Word is compared to Bread Amos 6.11 False Doctrine to leavened or sowred Bread Matth. 16.12 It hath the properties of Bread Psal 104.15 Bread which strengtheneth mans heart ver 16. the staff of Bread This Bread is Christ He is the Bread of Life as Joh. 6.48 Christ is typified also by the Manna and the Golden Pot thereof reserved in the Holy of Holies But some distinguish the mystery of these two Types thus That the Manna in the Oracle was the Type of Christ personal this Bread upon the Table in the Sanctuary was a Type of Christ doctrinal or Christ in the Word opened and applied to hungry Souls The analogy will appear further in these particulars 1. They were to set the Shew-bread upon the Golden Table in the Sanctuary every Sabbath Lev. 24.8 Every Sabbath shall he set it in order before the Lord continually that is in the Sanctuary which was a Type of the Church This then speaks thus much That the Ministers of the Gospel are to set Christ the Bread of Life as it were upon the Table every Lords day There is and ought to be a weekly provision of this Food in the House of God every Sabbath As every week there was new Bread so Christ is to be afresh held forth 2. The Priests were to feed upon this all the week after Lev. 24.9 And it shall be Aarons and his Sons and they shall eat it in the holy place so in the Church they that hear the Word and have Christ preached and held forth therein should live all the week long upon the Provision that is made upon the Sabbath Then the Bread is set before Lord but in the week time it is eaten It is a great neglect when the Bread is not eaten when the Word is not digested meditated fed upon But people think it is enough to come to some good Meeting and there to hear the Word But do you eat it and feed upon it all the week do you meditate and ruminate upon it 3. None but the Priests were to eat the Shew-bread It shall be Aarons and his Sons and they shall eat it Lev. 24.9 though in an extraordinary case others might as when David and his Men did to save their Lives in hunger 1 Sam. 21.6 which Christ allows and justifies Matth. 12.3 4. for ceremonial Rules must give place to Moral God will have mercy rather then Sacrifice But the ordinary Rule was none but Priests were to eat the Shew-bread And who are spiritual Priests under the Gospel All Believers they are a royal Priesthood 1 Pet. 2.9 This then teacheth us that none but Believers have a right unto Christ and to the Promises and do or can feed upon him Unbelievers do but intrude and usurp that which is none of theirs when they challenge a part in him They are but Dogs that snatch at Childrens Bread 4. It is the Priests that set this Bread in the Sanctuary and they eat it We may
1668. Coloss 2.16 17. Let no man therefore judge you in Meat or in Drink or in respect of an Holy day or of the New Moon or of the Sabbath-days Which are a shadow of things to come but the Body is of Christ THere are three Doctrines in the words 1. That the Jewish Holy days are of three sorts or may be referred to three general heads Feast days New Moons and Sabbaths 2. That these their holy seasons were shadows of things to come but the Body is of Christ 3. Therefore no Christian should suffer any man to judg him or condemn him for not observing these Jewish times and seasons We are endeavouring to open the substance of these shadows and what were those things to come those things about Jesus Christ and the Gospel which were shadowed forth in them We began first with their Holy days or their Feast days that is their annual Festivals whereof we heard they had five 1. The Passover 2. Pentecost 2. The Feast of Tabernacles 4. The Feast of Trumpets 5. The Feast of Expiation These three the Passover Pentecost and the Feast of Tabernacles were the three great Festivals which were more solemn then the rest because then all the Males of Israel were to assemble together out of the whole Nation and to appear before the Lord in the place that he should choose in a general Church Assembly We heard something that these things pointed to The Passover did point them to the Death and Sufferings of Jesus Christ as the true Paschal Lamb who fulfilled this Type even as to the very season and holy time it self for he suffered at the Passover The Pentecost pointed at the time of the effusion of the Holy Ghost after his Ascension The Feast of Tabernacles pointed them to the Birth and Nativity of Jesus Christ when he should come to tabernacle and pitch his Tent in our Nature We heard indeed that this was the time of Christs Birth and not as it is commonly computed to be in December in the depth of Winter It is not like the Shepherds would be watching their Flocks all night then and that Augustus would command his Subjects to travel to their own Cities to be taxed at such a time and that John would choose that time to baptize in There be two more of the Jewish Feasts to be spoken to which were great and solemn Feasts yet not so great as these three because the people were not all bound to come up to Jerusalem to the Temple namely the Feast of Trumpets and the Feast of Expiation they were both in the seventh month as was also the Feast of Tabernacles the Feast of Trumpets on the first day of it the Feast of Expiation on the tenth day and the Feast of Tabernales on the fifteenth day and from thence to the two and twentieth day which is therefore accounted the greatest of all their Feasts being in the seventh month which was also the first in their old account the chiefest of all the months in the year and called by some the Sabbath of months as the seventh day is the Sabbath of days 4. This month began with the Feast of Trumpets which was upon the first day of the seventh month The first Institution of it we have in Lev. 23.23 24 25. and the Lord spake unto Moses saying c. It was celebrated as a Sabbath they were to do no servile work therein This Feast also had its peculiar Sacrifices appointed for it as in Numb 29. the six first verses It was also solemnized with the blowing of Trumpets which being the special Rite of this Festivity it had its Name from thence Here therefore the old legal Musick may fitly be considered this being as it were their Feast of Musick The Institution of these Trumpets we read in Numb 10. the ten first verses mentioned long after as a very solemn Ordinance in Psal 81.3 4 The first mention we have of Musical instruments in the Worship of God is in Exod. 15.20 21. where we read that Miriam used Timbrels and they praised God therewith and they sang the Song of Moses when they were delivered from Pharaoh And Miriam the Prophetess the Sister of Aaron took a Timbrel in her hand and all the Women went out after her with Timbrels and with Dances And Miriam answered them Sing ye to the Lord for he hath triumphed gloriously the Horse and his Rider hath he thrown into the Sea Moses afterwards by order from God appointed these Trumpets to be made and we read of a further increase of such Instruments in after times As to the use and signification of them there be many Gospel Instructions to be considered in this legal shadow we shall mention seven 1. The general scope of them was to signifie and shadow forth the sound of the Gospel the blessed sound of the Gospel which is called the joyful sound Psal 89.15 the Gospel is called glad tidings it is a joyful pleasant sound indeed Hence the Ministers of the Gospel are said to lift up their voice like a Trumpet Isai 58.1 the Tongue of the just is as choise Silver Prov. 10.20 these Trumpets were of Silver the faithful discharge and execution of their Office is expressed by blowing of the Trumpet Hos 8.1 Ezek. 33.3 4 5. it is said in the day when the Jews shall be converted in that day the great Trumpet shall be blown and they shall come which were ready to perish c. Isai 27. last when God shall gather them one by one ye shall be gathered one by one ver 12. in that day the great Trumpet shall be blown c that is saith Calvin the Silver Trumpet of the Gospel to the conviction and conversion of the Jews God will have his Church instructed not by sight only but by voice not by the eye only but by the ear Even under the Law the Lord would not have his people always to look for miraculous and immediate Guidance but they were to order themselves according to the sound of the Trumpet both in War Peace according to the rule of the Word so according to the rules of the Gospel according as that Trumpet sounds so are you to act This is the first namely the joyful sound of the Silver Trumpet of the Gospel 2. The Joys and Graces of the Spirit of God is another thing intimated by this Trumpet and instrument of Musick that spiritual melody of the Joys and Graces of the Holy Ghost in the hearts of Gods people Psal 98.6 with Trumpets and sound of Cornet make a joyful noise before the Lord the King Ephes 5.18 19. There is a melody and joyful voice in the Consciences of Believers the Spirit of God both sanctifying and comforting of them so the Apostle Col. 3.16 Grace and Joy the fruit of Grace so this Musick remains in the Antitype of it the heart-strings of Believers making melody suitable to the profession of their Lips and to the gracious and peaceable
conversation of their lives that is the true Gospel-Musick 3. These Trumpets and other musical instruments were used in time of War and appointed by God so to be Numb 10.9 the Trumpets were to sound to prepare and call them forth to the War to encourage their Faith in it that they should be remembred before the Lord and have success over their enemies sometimes visible success attending this Ordinance as in Jehosaphats time 2 Chron. 20.21 22. they sounded the Trumpet praising the Beauty of Holiness and when they began to sing praises the Lord set ambushments against Ammon and Moab and Mount Seir and then they were smitten 4. It was the Office of the Priests to sound these Trumpets as in Numb 10.8 the Sons of Aaron the Priest must do it To shew that the publick Dispensation of the Word and Gospel belongs to and is intrusted chiefly with the Sons of Aaron the Ministers of the Gospel they must sound the Silver Trumpet of the Gospel in the ears of the world 5. The matter they were made of some were of Silver and some of Horn Numb 10.1 and in 1 Chron. 15.28 The Cornet that is an instrument of Horn so in that 98. Psal 6. with Trumpet and sound of Cornet make a joyful noise before the Lord the King And Rams Horns did beat down the Walls of Jericho Josh 6. If God institute the Rams Horns they shall be as powerful as the Silver Trumpets To teach us that the meanest Gifts of any Godly Ministers if sincere are accepted and may be blessed of God for the good of Souls for the casting down of strong holds and for success and victory against our spiritual enemies Rams Horns may do it as well as Silver Trumpets 6. Their number at first was but two Numb 10.2 that is for the two Sons of Aaron Eleazar and Ithamar the Priests Numb 3.4 but in process of time David added many other musical instruments but he did it by authority and direction from God For so was the Commandment of the Lord by his Prophets 2 Chron 29.25 1 Chron. 16.42 2 Chron. 7.6 And in Solomons time we read of one hundred and twenty Priests that did sound with Trumpets at the Dedication of the Temple 2 Chron. 5.12 Also the Levites which were the Singers being arayed in white linnen having Cymbals aad Psalteries and Harps and with them one hundred and twenty Priests sounding with Trumpets And those Instruments of Musick which David made they are called the Instruments of Musick of the Lord for he made them according to the direction of the Seer All which shews the enlargement of the Church and its Joy and the improvement of the Worship of God in Gospel times here is one hundred and twenty Trumpets now whereas there was but two at first And as the number of Priests and Trumpets and musical instruments was much increased in Solomons time above what it was in the time of Moses so shall the Church and their spiritual Joy in the days of the Gospel under Christ who is the true Solomon They are increased now and shall be more and more in the later days Isai 60 and 61 chap. 7. And lastly but why was this Feast of Musick and Trumpets upon the first day of the seventh month why is that the appointed season for it Many accounts there are given by Interpreters which do all center in this because of the many great occurrences and dispensations of God in this month some whereof were past and were now to be remembred and some future which were now to be proclaimed and prepared for The World was created in this month which was at first the first month in the year until the account was changed upon occasion and in memorial of their deliverance out of Egypt This month shall be to you the beginning of months it shall be the first month of the year to you Exod. 12.2 intimating that it was not so before There was approaching the Feast of Atonement upon the tenth day of this month which is thought to relate to the Golden Calf and the Lords pardoning that Idolatry also the Feast of Tabernacles on the fifteenth day The Temple of Solomon was dedicated in this month and now also was the Birth of Christ at this time God assumed and appeared in our nature pitching his Tabernacle or Tent in our Flesh All which things put together gives some account of the season of this Feast and of the solemnity of the blowing of Trumpets on the first day of this seventh month And so much for the fourth of these annual Festivals namely the Feast of Trumpets Now take this inference namely the unwarrantableness of Musical instruments in the Worship of God now under the Gospel You see of old there was an Institution for it there is not so now 22 ae q. 91. 2. 4. It is a very late invention of the Church of Rome Aquinas speaks against them as not used in the Church in his time saying they are legal and prefigure something of Christ therefore are not continued under the Gospel Consider these three things 1. They were a Type that is evident and hereby is typified the Musick and melody of the Joys and Graces of the Holy Ghost in the hearts of Gods people and many other Gospel lessons and instructions were held forth by this ancient legal Ordinance And Types you know are ceased and Shadowes are vanished now that the Substance is come look therefore after the inward musick of a good Conscience and the witness of the Holy Ghost there this is the Gospel-musick 2. If we could not find out the mystery and the direct signification of them which hath been cleared to you yet however these things were a legal burthen and childish rudiments therefore not becoming the mature estate of Believers under the new Testament though they might be a fit solace for the childish estate of the Church under the Law 3. This Cathedral Musick introduceth into the Church of God a Rabble of Church-Officers which the Lord never appointed and which never came into his heart the Choristers and Singing men c. and that is a very great evil It is not in the power of men but it is the great Prerogative of Jesus Christ to appoint Officers in his Church who hath appointed none but Pastors and Teachers Elders and Deacons 5. And lastly the Feast of Expiation or Atonement and this was on the tenth day of this seventh month the Rules and Rites whereof are set down at large in Levit. 16. which because they are many and very significant and full of Gospel-mysteries therefore I purpose the Lord assisting to speak to it more at large in a distinct Discourse by it self having here only mentioned it in its place to which it doth belong Quest Were these then all their yearly Feasts had they no more but these five under the Law viz. the Passover the Feast of Pentecost the Feast of Tabernales the Feast of Trumpets and
trance but having his eyes open But on the contrary such as were acted by Satan they had their extatical Furies wherein their Minds were so discomposed that they were not compotes sanae mentis As some have written of the Sybils that when after their Prophesyings they came to themselves again they had forgotten what they had said and so could not review and correct what was written from them But it was not so with the Prophets of God John wrote and had Order to write his Apocalypse and so the other Prophets And when those to whom and by whom the Devil spake were not discomposed to such a degree even to fury and Distraction yet they were always debased and brought down below themselves The Lords Prophets were raised above themselves These were depressed even below themselves by dealing with Satan 3. The Prophets and Servants of God had an inward Seal from God of the Truth of what they spake Not unlike that new Name in the white Stone which none could read but he that had it Revel 2.17 Jer. 11.18 They believed and therefore spake 2 Cor. 4.13 See Isai 52.6 My people shall know that I am he that doth speak behold it is I. The true Prophets were no Scepticks they were as sure of what they said that it was the Mind of God as Ministers are now when they preach the Gospel 1. Joh. 1.1 2. On the contrary those by whom Satan spake either knew that they were acted by the Devil as the Witch at Endor Or else were deluded by him to think it was God or else knew not but were uncertain in themselves 4. They had also some of those ordinary Rules of Tryal that we have now As for instance If God confute them by the event Deut. 18.21 22 or if it correspond with the event yet if it be contrary to the Fundamentals of Religion See Deut. 13.1 2 3. Or if they be wicked men on the one side and the Prophets of the Lord on the other This gave some glimmerings of Light to Jehosaphat 1 King 22.7 They were Baalites pretenders indeed to Jehovah but superstitious wretches therefore he could not acquiesce in what they had said Quest 2. Whether these ways of Discovery be now ceased yea or no Answ As to that the Text is plain enough That instead of all those divers manners used by God of old he hath now substituted instead thereof this one and only way of revealing himself viz. in and by his Son And his Son speaks by his Word and Ordinances as also by the Works of his Providence in all which his Spirit breaths Therefore there we are to meet with God and to hear his Voice and there only to expect it These old things are vanished away Some think there be some footsteps of them to this day See a notable Instance of Information by a Dream in the Life of Zuinglius Melch. Adam p. 43. And of a Vision in Melancthon on Daniel 10. 1 But first such things are altogether extraordinary the Lord goes out of his ordinary course when he doth such things they are not the standing ways that God hath appointed under the Gospel therefore they are not to be expected or trusted to 2. They are only to be regarded in the way of a Providence not in the way of an Ordinance and to be tryed and judged by the Matter of them as agreeing or disagreeing with the Scripture As if a man in a Dream have some Duty some Scripture-truth brought to him he is to observe and accept the Providence of God in it Or if he find a strong impulse or motion of the Spirit in his Heart whereby some Truth or Duty is strongly impress'd and set upon his Heart Let him examine it by the Scripture and if the Scripture say it is a Duty he is to look at that internal motion and impression as a motion of the Spirit of God else not Vse 1. See the variety of Gods Wisdom and Goodness to his people that he hath so many ways revealed himself to them Vse 2. We may see something of the lowness of that legal Dispensation from this which hath been said that the Lord spake in such divers manners Vse 3. Bless God for the days wherein we live and for the Dispensation we are under It is much clearer and better For it is by his Son speaking by his Word working and breathing by his Spirit The Light shines much clearer We see that which many Kings and Prophets and righteous men have desired to see and have not seen as Matth. 13.17 Luke 10.24 Christ spake it to his Disciples then but it holds true concerning all the Saints under the New Testament It is true there was a Cloud of Antichristian Darkness did arise which did exceedingly obscure Gospel-light But that Cloud was never so dark but that the Elect of God did see through it in some measure Moreover the Lord hath begun to dispel and scatter those Clouds of Antichristian Darkness and will in time scatter them from off the face of the earth 2. We are now to speak to the second Word these divers times Having shewed the divers Manners of the Lords speaking to his people of old we are now to shew the divers Times or seasons wherein he did it For he spake not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by piece-meal not all at once but here a little and there a little first one piece of his Mind was discovered at one time then another piece at another time first a little Light brake forth some darker hints and intimations then further and clearer Discoveries and Manifestations by degrees In the opening of this we shall have occasion to run through some general heads of the History of the Church throughout the Scripture till the coming of Jesus Christ And it is an Inquiry both useful and profitable and also pleasant and delightful to an inquisitive Mind to view the several states of Religion and of the Church of God in the several ages of the World Under every one of which we shall have occasion to take notice both of Gods Manifestations and of mens Departures from the Lord and from the Truth That we may see the occasion of every new Discovery they departed and destroyed themselves and then the Lord appeared again in recovering Dispensations Now these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these several pieces and parcels of the Lords Discoveries and Manifestations of himself may be referred to two general heads 1. Before the Law 2. Under the Law These were the two great pieces of it and the Scripture takes notice of them both Of that Dispensation that was before the Law from Adam to Moses as the Apostle speaks Rom. 5.14 Death reigned from Adam to Moses Of the Dispensation under the Law our Saviour speaks Matth. 11.13 For all the Prophets and the Law prophesied until John again Luk. 16.16 the Law and the Prophets were until John The difference between
Sword should never depart from his House Solomon was left to the toleration of the publick exercise of Idolatry for which God rent away the Ten Tribes from his Posterity all which came to pass as for other causes so for the Sins of the People As it said in a lesser transgression of David 2 Sam. 24.1 And the Anger of the Lord was kindled against Israel and he moved David against them to say Go number Israel and Judah 2. The ten Tribes under Jeroboam forsook the Temple and the House of David which though as to Gods Providence it was a righteous Judgment yet on their part it was a grievous sin it was a complicated Sin many Sins involved in the bowels of it for it was both Rebellion and Schism and Heresie Rebellion against their lawful Prince Schism from the true Church and Worship yea fundamental Heresie For as they say Look to thy House O David so in rejecting Davids House they reject the Messiah who was to come of him 2 Chron. 10.16 3. There were continual Backslidings to Idolatry even in Judah as well as Israel yea when they saw the Ten Tribes carried away before their eyes for this Sin yet the other would not take warning and reform Ezek. 23.10 11 Aholah signifies a Tent this was the House of Israel who were a corrupt Church Aholibah signifies my Tent is in her this was Judah which were the true Church of God but they declined and departed from God so far that he sent them away to Babylon 3. And so we come to the third Dispensation under the Law namely the time of their Captivity and Bondage under the Yoke of Babylon There were three Deportations 1. Jehoiakims in whose time Daniel was carried captive 2. Jechoniahs in whose time Ezekiel was carried captive 3. Zedekiahs in whose time Jeremiah was carried captive They had now an experimental knowledg of the truth of all Gods Threatnings Yet during the time of this Affliction the Lord did not cast off his care of them but gave forth many Evidences of his unchangeable Love and Faithfulness toward them under this sad Dispensation 1. In that he did preserve them from utter Destruction yet not leave them altogether unpunished not make a full end of them Jer. 30.10 11. He restrained the Enemy from wholly rooting out the Nation Psal 106.46 gave them Favour in the sight of them that carried them captive 2. In that he did convince them and left an everlasting Conviction in the Heart of that people against the grosser sort of Idolatry such an indelible Conviction as hath never been blotted out to this day Insomuch that their great stumbling Block at this day against the Christian Religion is the Idolatry of the Popish Christians For the poor blind Jews consider the Christian Religion no otherwise but as corrupted with those Antichristian Abominations and Idolatries and therefore their Conversion and Return is not to be expected till Antichrist that great stumbling Block be removed out of the way Yea 3. The Lord gave them further and glorious Discoveries by raising up excellent Prophets to them as Ezekiel Daniel Jeremy some part of his Prophesies were after the beginning of their Captivity and Bondage to the Babylonians This sad afflictive Dispensation continued about seventy years Jer. 29.10 4. The fourth and last of all the Old Testament Dispensations is that of the second Temple from the time of their Return out of Babylon till the Messiahs coming And herein there are these remarkable passages 1. The Lord breaks the Yoke of Babylon that his people might be delivered by the Hand of Cyrus prophesied of by name some hundred years before his Birth Isai 44.28 And as they were carried away at several times so they returned also at several times and by degrees First Zerubbabel Ezra 1. and a great company with him afterwards Ezra Ezr. 7.1 after these things Lastly Nehemiah 2. They built the Temple and the City of God again Ezr. 3. Nehem. 1 and 2. They met with many Difficulties and Obstructions in the Work but yet at last it was done both begun and finished by Zerubbabel Zach. 4. in forty six years Joh. 2.20 Dan. 9.25 seven weeks that is forty nine years viz. from the Edict of Cyrus after which we may well allow one year of preparation for their Journy another year for their Journy and a third year for preparing Materials for the Temple wherein David and Solomon spent so many years And if we deduct three out of forty nine the remainder will be but forty six as Joh. 2.20 It wanted somewhat of its former Glory as to the Structure thereof the old men wept to see how much Zerubbabels Temple fell short of Solomons Temple in Ezr. 3.12 As to the Utensils belonging to it the Ark was wanting with the things contained in it the two Tables of Stone the Rod of Aaron the Pot of Manna also the extraordinary and miraculous tokens of Gods Presence as Fire from Heaven c. The Lord would have them now to be more spiritual to see his Presence by Faith when they could not see it with their eyes Yet Haggai saith it had a greater Glory that is in regard of the Messiahs bodily presence in it which Solomons Temple never had 3. They renewed their Covenant with God Nehem. 9. ult and cap. 10. you have the Articles of this solemn League and Covenant 4. The Lord guides them to the reforming of sundry Corruptions which had crept in amongst them and raiseth them up to an higher pitch of Reformation than ever Gross Idolatry they forsook that for ever of which we spake before The Preaching of the Word was restored and renewed among them Neh. 8 1-8 strengthened by the prophesying of Haggai and Zachary Ezr. 5.1 And the Histories of the Church in those times report also how there was great care to get true and perfect Copies of the Scripture and to review the Copies they had And hither as I suppose belongs that famous work of the Punctation of the Hebrew Consonants Much Dispute there is among learned men about it That it is of a Divine Original and Authority is unquestionable if we do but grant the Divine Authority of the Scripture For otherwise the Sense will be vagus incertus wandring and uncertain Some think it was as ancient as the first Invention of Letters which is referred to Moses But if we suppose that Writing as all other useful Arts are usually was brought to perfection by degrees and that the Consonants might suffice while it was a Mother tongue of so great a People and they in such a flourishing condition not oppressed nor mingled with other People and Languages yet possibly the Points might be added afterwards For when they fell under the Yoke of strangers this help became necessary to be added The Lord therefore did by Ezra and others who were divinely inspired now at least add them For to refer it to an humane Original is to overthrow
the divine Authority of the Scripture Yea the Lord raiseth them to an higher pitch of Reformation than ever Nehem. 9. They kept the Feast of Tabernacles so as it had not been kept from the days of Joshua Doubtless David and other reforming Kings had kept it but that part of the Ordinance the dwelling in Booths had been as it may seem omitted and neglected by them another Corruption was the mixture of the Church with Heathens by strange Marriages Ezr. 9 and Nehem 10. and the Samaritans those Mongrels would have intruded but were rejected Ezra 4. Thus they purged and reformed themselves from both these corrupting mixtures in the matter of the Church 5. And lastly the Old Tetament was concluded by the Prophet Malachy who was the last of all the Prophets The Lord would have no Prophet beyond the first times of the second Temple nor no Writings of men in the age immediately after the Apostles immediately following the Gospels Promulgation That it might manifest it self more clearly by its own own Light to be supernatural This Period viz. that of the second Temple continued four hundred and ninety years Dan. 9.24 seventy Prophetical weeks is four hundred and ninety solar years Now such a people thus delivered and restored twice delivered out of Bondage first out of Egypt and then a second time out of Babylon one would think they would have abiden with the Lord for ever after And one thing they did learn viz. to forsake gross Idolatry and this was all But they grew more rigidly formal and exquisitely hypocritical than ever and Religion ran out into Sects and Parties and Factions amongst them There were Pharisees and Sadduces and Galilaeans and Herodians amongst them Names which the Scripture mentions and Histories speak of another Sect called the Essenes And thus it was with them when our Lord Jesus came in the Flesh The inward and spiritual part of Godliness and the Practice of that which is truly so was in a very great measure lost amongst them being eaten out partly by their Sects and Divisions partly by their rigid Formality and Hypocrisie And thence at last the Lord sending his Son their Messiah so long promised and longed for by them they reject and crucifie him So the Lord having by all these various Dispensations and turnings of his hand mended the old House as it were seven times over he resolves now at last to pull it down for all these legal Dispensations were but the mending as it were and repairing of the old House but the Gospel pulls it quite down and builds a new one Thus I have led you thorough the several times and seasons wherein the Lord spake unto them of old you have seen the gradual progress of the Light and Work of God among them in those seven pieces of the Old Testament Dispensation which have been briefly run thorough That which follows next to be spoken to is the Reasons of the Point why the Lord spake and revealed his mind in such divers ways and manners and in these several pieces and parcels neither in one way only nor at one time Quest What may be the Reasons of the Point The Lord could have spoke his whole Mind at once in one way and at one time therefore why did he speak in such divers manners and in so many several pieces and parcels Answ Although it is a sufficient general account to say that this or that is best because God wills it For he doth all things well and his Will is the Rule of Goodness and it is not for us to call him to an account of what he doth yet we may humbly and modestly inquire into the reason of things not to contend him with for doing so for that were Prophaneness but to understand something of his Wisdom therein The Reasons therefore may be referred to two heads 1. In regard of our Weakness 2. For his own greater Glory I shall speak briefly unto both these adding but a little unto what others have said upon this Subject Reas 1. In regard of our Weakness The Lord herein condescends and accommodates himself unto us You may see his Condescention in four things 1. In that we are dull and slow of understanding to apprehend the Truth Therefore the Lord illustrates the same things several ways like the Light shining into the House at several Windows that in such a plenty of Light some of all those Beams may shine into our Hearts Luk. 24.25 we are slow of Heart to believe 2. We are but narrow-mouth'd Vessels not able to receive much at once As we are slow to receive any thing at all so we are uncapable to receive much at once Therefore the Lord teacheth us here a little and there a little a little to Adam a little more to Noah and a little more to Abraham and yet more fully and copiously to Moses leading them on by degrees as they were able that so men in several ages might know what their Fathers did and something more Isai 28.9 10 13. Geneva Note in loc They must have one thing oftentimes told 3. By this various and gradual proceeding God did prepare and fit his People by weaker and lower Dispensations for further and higher Dispensations As a Child by learning his A. B. C. and his Primmer is fitted to go into an higher harder Book so the Church of God by those immediate Revelations and Visions c. so frequent in those first times when they wanted the written Word was fitted to receive the Scriptures with the more Desire and Reverence and Faith Exod. 19.9 Lo I come unto thee in a thick Cloud that the People may hear when I speak with thee and believe thee for ever And they did believe him ever after so Joh. 9.29 We know that God spake unto Moses So the Church of God being exercised under the Mosaical Pedagogy so long together they were thereby prepared to welcom the Gospel more gladly when it came How gloriously and joyfully was it entertained when they had waited for it about four thousand years with what Triumphings in God! that now they saw that which Kings and Prophets and righteous men have desired to see but it had not been granted to them see Luk. 10.23 24. That which all the Prophets had spoken of since the World began Luk. 1.70 Act. 3.24 The Mystery that had been hid from Ages and Generations Col. 1.26 4. A fourth Condescention of the Lord herein is this By these varieties of Dispensation the Lord provides to have his Truth set on with all kind of Arguments yea with Arguments of peculiar concernment and suitableness to take with us As Moses to the Jews The Lord made not this Covenant with our Fathers but with us Deut. 5.3 And Manna which thy Fathers knew not Deut. 8 16. So Christ Joh. 13.34 A new Commandment give I unto you And the Apostle 1 Joh. 2.8 A new Commandment I write unto you It was an old Commandment but set
of that man is peace This is the difference between Christs Peace and Satans Peace for they both give Peace to their subjects But Satans Peace is a Peace of freedom from trouble and of sinful security in sin Christs Peace is a Peace after and out of trouble by War and Victory over Sin and spiritual Enemies Isai 9.3 His Servants rejoyce as those that divide the spoil after the Victory Quest But how may I know that Peace will be the end of all my present Conflicts Answ Dost thou get the Victory then the end will be Peace Are there any beginnings of Victory whatever thou dost do not lay down thy Weapons but fight still this is the beginning of Victory and the end will be Triumph and Peace and Joy Sept. 19. 1667. Who is the Type or Figure of him that was to come Rom. 5.14 THe third Conjunction or Conglebation of typical Persons under the Law is those three Prophets Elijah Elisha and Jonah whom I put together because Elijah was a Type of Christs Ascension into Heaven and Elisha of the Continuance of his Presence and Spirit in his Apostles and Messengers ever since and Jonah of his Death and Sufferings the procuring cause of all 1. For Elijah that great Prophet I confess he is omitted by many that have written of the Types and indeed by all that I have seen I know not well how it comes to pass But that he was a Type is certain because John the Baptist is called by his Name therefore he was a Type 1. Of John Yea 2. Of Christ himself 1. He was a Type of the Messiahs Harbinger and Forerunner John the Baptist For the Types as hath been often hinted are not to be restrained always only to the Person of Christ himself but all the things of Christ were typified to them of old There were Types of all New Testament Dispensations therefore John is called Elijah Mal. 4.2 last v. and Christ himself explains it Matth. 11.14 But why is John called Elias Not that he was Elijah personally but mystically he rose up in the Spirit and Power of Elijah So Elijah was John in a Type or Figure John was Elijah in Spirit and Power as Luk. 1.17 There was something of Analogy in his very outward Garb and Deportment an hairy man 2 King 1.8 that is in regard of his Habit or Clothing in a rough hairy Garment So John Matth. 3.4 a Girdle of Hair but chiefly in regard of his Spririt and inward Endowments and of his Work and Office to convert and recall a backsliden Generation 2. Elijah was a Type of Christ himself And that he was so will be very evident if you do consider how great a Person this Elijah was in three respects 1. His eminent and heroick Spirit of Holiness and invincible Courage and Activity for God His very Name signifies God the Lord Elijah or Elijahu in the Hebrew Elias in the Greek in the New Testament He abode with God when almost all the world forsook him 1 King 19.10 he reduced and brought back the people cap. 18.39 he was a man mighty in Prayer Jam. 5.17 18. a man of an invincible Courage who feared not to stand himself alone against four hundred Prophets and against Ahab the King and Jezabel the Queen whose Chaplains these false Prophets were He is brought forth in the sacred History not unlike Melchizedek without Father or Mother without either Birth or Death 1 King 17. 2. The great and wonderful Miracles wrought by him there be twelve recorded in the History of him in the first and second Books of Kings 1. His shutting up the Windows of Heaven that there should be no Rain for three years and an half 1 King 17. whence some have called him Fraenum Caeli the Bridle of Heaven 2. His being fed by a Raven morning and evening at the Brook Cherith beside Jordan This was the effect of his Faith and Prayer and may be reckoned amongst his Miracles English Annot. not that it is likely that he did eat raw Flesh but rather that God by his Providence directed the Ravens to the places where they might have it as to some rich mens Kitchens or the like 3. His miraculous Supply of the Widow of Zarephath called Sarepta in Luke 4.26 that her Barrel of Meal wasted not nor did the Cruise of Oyl fail 4. His raising of her Son from the dead by stretching himself upon the Child This was the first person we read of in Scripture that was raised from the dead and Elijahs fourth Miracle All these are recorded in 1 King 17. 5. In fetching down Fire from Heaven upon his Sacrifice to confound the Priests of Baal 6. His opening the Windows of Heaven and fetching down Rain after he had done justice upon the Priests of Baal these two are in cap. 18. he did this also by Prayer and by persevering in Prayer cap. 18. ver 43. 7. His fasting forty days and forty nights cap. 19.8 In Mount Horeb and in his Journey thither and back again the place where God appeared to Moses Exod. 3.1 2. and where he gave the Law to Israel Deut. 4.10 14. Never any man fasted forty days besides this Elijah and Moses Exod. 34.28 and Christ Matth. 4.2 Herein both Moses and Elijah were manifest Prefigurations of the Lord Jesus Christ This was Elijahs seventh Miracle 8. His calling the Prophet Elisha and causing him to follow him by casting his Mantle upon him which had such an influence that he left all and followed him therefore this may be put into the Catalogue of his Miracles cap. 19. And in the like miraculous influence of the Spirit did Christ call his Apostles to leave all and follow him His ninth and tenth Miracles were the Destruction of the two Captains and their Fifties when Ahaziah sent to take him 2 King 1.1 they both perished alike For like Sins pull down like Judgments The 11th was the dividing of Jordan by his Mantle that he and Elisha might pass over 2 King 2. And the 12. was his Ascension into Heaven in a Chariot of Fire 2 King 2.11 a Prerogative that never any man had but himself and Enoch before the Law and Moses who gave the Law but Moses died first and was translated afterwards as hath been formerly shewed They were all three eminent Types herein of Christ his Ascension into Heaven They that are faithful and zealous for God in times of general Apostacy the Lord is wont to own them in a special manner and to put special Honour upon them one way or other 3. His commissionating Successors after him to carry on the Work of God when he was gone 1 Kings 19.15 16. Elisha to be Prophet Hazael King of Syria Jehu King of Israel So Christ sends forth his Apostles and Ministers Matth. 28. some that are godly and sometimes he imploys others that are not godly but only gifted and makes some use of them as he did of Jehu and of Judas
all James 2.10 and so needs Christ and his Blood to make atonement even for the least Sins and those which are in some sort involuntary as the original corruption of Nature is and many actual Sins of meer infirmity and frailty 2. Sacrifices of Atonement even when they had fulfilled their Vow ver 13 to 21. It taught the secret and unseen Guiltiness which cleaveth to the most holy men in their best and most perfect works which without atonement by the Blood of Christ Ainsworth in loc cannot be pure and pleasing in the sight of God For though a man know nothing by himself yet is he not thereby justified 1 Cor. 4.4 When we have kept our Vows and done our Duty yet we need Atonement and Pardon 4. A fourth religious Order amongst them of old was their Prophets These also were Types of Christ and Christians Of Christ For as they taught the will of God so doth Christ For he is the great Prophet Deut 18.15 Acts 3.22 Joh. 1.18 no man knows the Father but he to whom the Son revealeth him Matth 11.27 But though there be a resemblance and analogy yet there is also a great disparity in this Type For all the Types as hath been often observed fell short of the Antitype in Glory and so in this for none teacheth like him Job 36.22 in regard of the Authority and Efficacy of his teaching 1. The Authority For the Prophets speak in the Lords Name Thus saith the Lord but Christ in his own Name and the Fathers as a Son over his own House Heb. 3.6 2. The Efficacy All the Prophets could not reach the Heart but Christ he teacheth inwardly and effectually for he sends his Spirit to bring the Truths to remembrance with power and efficacy Joh. 14.26 And as their Prophets were Types of Christ so likewise of all Believers for they are spiritually Prophets 1 Joh. 2.27 1 Cor. 2.15 the spiritual man judgeth all things They are said to prophesie as the Lords Witnesses Rev. 11. 5. A fifth religious Order in those legal times was that of Priesthood Their Priests and especially their High Priests were Types of Christ and Christians Therefore Christ is so often called a Priest and the High Priest Heb. 3.1 of our Profession The Analogy between Christ and them appears chiefly in two things 1. That as they offered Sacrifice and by Sacrifice made atonement so Christ Ephes 5.2 gave himself for us an Offering and a Sacrifice to God for a sweet smelling favour 2. There was in them the shadow though but the shadow of an everlasting Priesthood because the Office was settled in the House and Family of Aaron and so though the persons died yet the Office was never vacant for the Son succeeded the Father and was sometimes invested during the Fathers life as Eleazer Numb 20.26 And though Melchizedeks Priesthood was of an higher Order and more illustrious than that of Aaron as the Apostle shews Heb. 7. yet in this also there was but a shadow of Eternity as hath been formerly shewed But Christ is indeed a Priest for ever he is often so called in the Epistle to the Hebrews He was made a Priest not after the Law of a carnal Commandment but after the Power of everlasting life Heb. 7. The Disparity between Christ and these typical Priests was manifold I shall instance in a few particulars 1. Theirs was but the shadow Christ the true Sacrifice and true Reconciliation with God 2. They offered Sacrifice first for their own Sins but Christ had no Sins of his own to offer for and to make satisfaction for Heb. 7.27 3. All those Priests of old even Melchizedek himself they were but Priests they were not both Priest Altar and Sacrifice But Christ is all three He is Priest as God-man He is the Altar in regard of his Divine nature for this is that that sanctifies the Gift and makes the Sacrifice so infinitely efficacious and meritorious And Christ himself is also the Sacrifice in regard of his Humane nature His Humane nature suffered death and so was offered up as a Sacrifice unto God for us Thus in all things Christ hath the Preheminence I might also shew how all the Saints are Priests He hath made us Kings and Priests unto our God Revel 1. But there will be occasion to speak further of the Priesthood when we come to the Temple and the Temple Ministry 6. A sixth religious Order was their Kings of the House of David It is true Magistracy is a civil Ordinance belonging to the second Table But yet as God was pleased to annex a typical respect unto the Sabbath which is in it self a moral Duty and unto Adams Marriage with Eve which was a civil Relation so he did unto Magistracy or Kingship as stated and settled amongst that people Hence as in the business of Marriage and of the Sabbath the things themselves are not abolished but only the typical respects are taken off so here Kingship as amongst them was both a civil and a religious Order Non dubium est quin caelestis pater in Davide ejusque posteris conspici voluerit vivam Christi Imaginem Calvin Institut l. 2. cap. 6. sect 2. cap. 7. sect 2. See the Analogy in three things 1. In their Inauguration they were anointed with holy Oil Psal 89.20 with mine holy Oil have I anointed him This typified the Gifts and Graces of the Spirit the Spirit of Government Acts 10.38 how God anointed Jesus of Nazareth with the Holy Ghost which Christ received above his Fellows Psal 45.7 not by measure but above measure Joh. 3.34 2. The Lord settled the Kingdom by an everlasting Covenant in a perpetual Series and Succession of persons in the House of David So with Christ he hath made an everlasting Covenant that his Kingdom shall endure for ever Isai 9.7 of the increase of his Government and Peace there shall be no end 3. The moral work and duty of their Office had also a typical use to shadow forth what Christ doth spiritually in and for his Church 1. They made Laws for the people of Israel though they did it still in subordination to and pursuance of the Laws of God as all Magistrates ought to do not in opposition to them So Christ is the Law-giver of his Church Isai 33.22 the Lord is our Judge our King our Law-giver 2. They subdued the Enemies of Israel so did David the Philistines the Moabites c. So doth Christ subdue and tread down the Churches Enemies 3. It was their work to execute Vengeance upon Rebels as Solomon the peaceful King did on Joab Adonijah Shimei So doth Christ the Prince of Peace on Unbelievers and Hypocrites in the Church This King will say Bring forth these mine Enemies and slay them before my face Yet there was a great Disparity between Christ and those Kings His Kingdom is spiritual his Government infinitely better than theirs was 2 Sam. 23.4 5. some understand and render to this
shall bite them and upon occasion of their ungrateful murmurings against the Manna Numb 21.5 The Instruction we may learn and see in it is this That God le ts loose those fiery Serpents Satan and their Lusts to sting the Consciences and torment the Souls of Men for contempt of Christ and Gospel mercies When Manna hath been slighted when Christ is offered and rejected then the Serpent stings Psal 81.11 12. Because Israel would none of me therefore I gave them up to their own hearts lusts Have you never felt the truth of this Type by woful experience how sin hath raged and gotten more strength when the Gospel hath been slighted and offers of Grace despised So much of the Disease the deadly sting of these fiery Serpents for their murmurings Now 2. for the Remedy The Brazen Serpent That Christ is this Brazen Serpent himself declares Joh. 3. 1. It was made of Brass and in the shape and form of a Serpent yet not a real Serpent It was not made of Gold but only of Brass which though it be a strong and bright Mettal yet was contemptible in outward appearance and most unlikely to have attained such an end to work such a cure So is Christ strong and mighty and bright and glorious Rev. 1.15 16. The brightness of his Fathers glory Heb. 1.3 Yet a man and the Son of man Therefore low and mean in his outward appearance and despised of the world Christ crucified is to the Jews a stumbling block and to the Greeks foolishness but to them that are saved the wisdom of God and the power of God 1 Cor. 1.23 24. Yea he condescended to appear in the similitude of sinful flesh for so the Apostle most accurately expresseth it Rom. 8.3 He was counted a sinner but he was indeed without sin Heb. 4.15 As this brazen Serpent was like a Serpent yet had neither Venom nor Sting so Christ appeared like a sinner He came in the likeness of sinful flesh and yet knew no sin 2 Cor. 5.21 But though he was not sinful yet he was indeed under the curse due to sin as the Serpent was cursed Gen. 3. So Christ became a curse for us Gal. 3.13 2. This brazen Serpent was a Remedy and a Cure provided of God in meer Grace and sovereign Mercy for ungrateful and unworthy Rebels when some of them were stung to death and ready to perish for their contempt of Manna and others of them were dead and gone and past recovery for the same sin It was against the merit of their murmurings when they spake against him and against Moses in like manner doth God give his Son Jesus Christ of free and meer grace when we were enemies without and against our merit when so great a part of mankind perisheth without him in their own rebellions and especially for their contempt of the Gospel Joh. 3.16 God so loved the world it was a most intense love to give his only begotten Son that whosoever believeth on him might not perish but have eternal life 3. The Serpent must be lifted up upon a Pole Numb 21. That all Israel might see it whether near or further off so Christ was lifted up Joh. 3.14 As Moses lifted up the Serpent in the Wilderness even so must the Son of man be lifted up that is upon the Cross Joh. 12.32 33. And I if I be lifted up from the earth will draw all men unto me This he spake signifying what death he should die And in the preaching of the Gospel in the sight of all men Gal. 3.1 Before whose eyes Jesus Christ hath been evidently set forth crucified among you Both to those that are near and farr of Ephes 2.17 4. This brazen Serpent must be also looked upon by the Israelites when stung Numb 21.8 So must Christ by the eye of Faith Joh. 3.15 Faith is often expressed unto us by that Metaphor of looking Look unto me all ye ends of the earth and be saved Isa 45.22 Isa 65.1 I said behold me behold me Faith looks with a fixed eye and with a mourning eye A mans Spirit is much seen and doth much discover it self by his eye 5. In this way it gave healing unto those that being stung did look upon it whom nothing else could heal Moses and his Law could not do it Numb 21.8 So Christ Mal. 4.2 Vnto you that fear my Name shall the sun of righteousness arise with healing under his wings Psal 103 who healeth all thy diseases And none but he can do it Act. 4.12 There is no healing of a wounded Conscience but by Jesus Christ alone as lifted up upon the Cross and beheld by the eye of Faith The brazen Serpents being lifted up was not enough but it must be looked upon so Christ must be believed on or else the soul cannot be healed Ignorant Souls that see not Christ or that despise him shall not be saved by him as if any of the people had said what virtue can there be in such a brazen Serpent to health and so would not look up to it Such they deservedly perish so do Unbelievers and Despisers under the Gospel Though they were but weak and dim-eyed blear-eyed dim-sighted c. yet looking up to the brazen Serpent they were healed so though Faith be weak yet being sincere it saveth Though in the utmost parts of the Camp some say it took up twelve myles Yet look unto me all the ends of the earth and be saved Isa 45.22 6. The brazen Serpent retained this virtue only while instituted by God for that end and therefore when the sacred Stamp of Institution was taken off we read no more of any Miracles wrought by it and Hezekiah brake it in pieces 2. Kings 18.4 Now this part of the History cannot be fitly accommodated to Christ himself but to his Ordinances thus That the very same things and actions which are good and useful when God appoints them are useless yea abominable if there be no stamp of Institution upon them Thus we may fitly apply it because the Types as hath been said relate to all Gospel Truths and the same Truth shines forth in all the rest of those ancient Types and Shadows The Lord then appointed ministring Garments for his Priests and Ministers but for Ministers to use sacred Vestments now is unlawful and abominable The Lord then appointed a kind of legal Hierarchy and spiritual Supremacy of the High Priest over all the rest of the Priests and Levites they were to act by the appointment of Aaron and his Sons Numb 4.19 But for one Gospel Minister to claim a supremacy of Jurisdiction over another Gospel Minister within his own Charge or Congregation This is that for which we justly call the Pope Antichrist The Lord then appointed the Feast of Tabernacles and the Passover and Pentecost But for us to keep these Feasts now under the names of Christmas Easter or Whitsuntide or the like as the Pope hath taught us to do it is a farr
Analogy doth appear for the Meat-Offering did consist of Bread and Wine as the Lords Supper doth And as the Meat was eaten by the Priests so is the Bread by Believers who are Gospel-Priests But yet as in all Similitudes and Types beside the Analogy there be also sundry disproportions and disparities between the Type and the thing typified so here for the Meat-Offering was both a Feast and a Sacrifice part of it being burnt upon the Altar But the Lords Supper is only a Feast and not a Sacrifice being wholly eaten by the Priests The Meat-Offering did refer to what was future the Lords Supper to what is past that was a prefiguration of the true Sacrifice the Lords Supper is a commemoration of it In the Meat-Offering the Wine was only poured forth before the Lord but in the Lords Supper the Communicants are to drink it Drink ye all of it Mat. 26.27 In a word that was a Type this a Sacrament 4. There is a fourth duty which the Sacrifice of the Meat-Offering may refer to and that is Almes bounty and liberality to the Saints and to the Poor this is a true Sacrifice and a Gospel Meat-Offering The Apostle seems to speak of it under such a notion Heb. 13.16 To do good and to communicate forget not for with such Sacrifices God is well pleased And Philip. 4.17 18. 4. The Meat-Offering shadowed forth the acceptation of our persons and services with the Lord so in the places before alledged Philip. 4.17 18. the Apostle calls what the Philippians sent unto him for his supply An Odour of a sweet smell a Sacrifice acceptable well pleasing unto God see Mal. 1.10 God rejects the Jews but accepts the Gentiles in their stead together with their prayers and services vers 11. Upon this account Frankincense was an Ingredient in the Meat-Offering to make a sweet smell Hos 9.4 They shall not offer Wine Offerings to the Lord neither shall they be pleasing unto him The Lord hath sometimes given signal evidence and testimony of his good acceptance of this Sacrifice and of his people therein see 2 King 3.9 10 20. So that look as our Reconciliation to God was in a special manner taught and held forth by the Burnt-Offering so our Sanctification and acceptation with him is in a peculiar manner taught and shadowed forth in the Meat-Offering which hath occasioned some to restrain it to this Scope only though that is a mistake as hath been shewed Thus you see the general Mysteries adumbrated and shadowed forth in the Meat-Offering namely Jesus Christ his atoning and reconciling us to God as also Believers their persons their services the acceptance of both before God 4. The fourth Enquiry touching the Meat-Offering is concerning the additions forbidden to be annexed to it which were two Leaven and Honey vers 11. The reason and intent of this is worthy to be considered and enquired into And first for the literal sense and meaning of the Prohibition it is concerning Fire-Offerings at the Brazen Altar Leaven and Honey might not come upon the Altar but yet Leaven was permitted and allowed in Thank Offerings Lev. 7.13 and in the Offerings of First Fruits Cap 23.17 So here in this second Chapter Vers 12. it is thought to be spoken by way of caution they might offer it leavened but not sacrificed at the Altar Honey also is numbered among the First-Fruits 2 Chron. 31.5 Though some understand that of Dates which are as sweet as Honey This 12. vers some explain it thus ye shall offer them to the Lord for a Wave-Offering but not for an Oblation at the Altar This is strictly forbidden both in this and in divers other Scriptures as in reference to the Passover and that very severely under the pain of Extermination or cutting off Exod. 12.19 And in Amos 4.5 they are sarcastically reproved for it for that Interpretation agrees best with the Scope Now for the Reasons of the Prohibition And first for Leaven Leaven you know hath a sower taste it hath its name one of its names in Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the sowerness of the taste Vinegar is a Conjugate from the same Root Numb 6.3 Chometz Jajin And it hath a sowring and a swelling quality and property and an infecting spreading quality when it is put into a Batch of Dough it ceaseth not till it hath made all the rest like unto it self as our Saviour speaks of it Mat. 13.33 Leaven which a Woman took and hid in three measures of Meal till the whole was leavened And so the Apostle Gal. 5.9 A little Leaven leaveneth the whole lump Aul. Gellius Lib. 8. Cap. 15. The Heathen did retain by blind Tradition some footsteps of this Ceremony for the flamen dialis or Roman Priest might not by their Canons touch any leavened Meal Plut. quest Rom. apud Aynsw in Exod. 12.15 Plutarch scanneth the reason of it thus because Leaven it self proceedeth from corruption and corrupteth also the Meal with which it is mixed And therefore by the way that Metaphor of Fermentation so much used by some late Philosophers it may be doubted whether it be always so congruous and so full of light to clear up the mysteries of nature as they suppose who make such continual use of it for it is but one kind or way of corruption But for the spiritual mystery of it Leaven argues Corruption and therefore unleavened is as much as to say uncorrupted I find Leaven applied in Scripture to sin and sinners and Corruptions of all sorts and particularly to these four 1. To false Doctrine Mat. 16.6 11 12. The Leaven of the Pharisees is the false Doctrine of the Pharisees 2. To scandalous and wicked practices 1 Cor. 5.6 7 8. Purge out the old Leaven that ye may be a â—ein lump as ye are unleavened Let us keep the Feast not with old Leaven neither with the Leaven of malice and wickedness but with the unleavened bread of sincerity and truth Discontent Psal 73.21 thus my heart was grieved Or according to the Hebrew Metaphor thus was my heart leavened or sowred Ki Jithchametze lebaâ—i or rather leavened and sowred it self Malice and cruelty the Leaven of maliciousness Psal 71.4 Deliver me O my God out of the hand of the unrighteous and cruel man the leavened person Chometz So likewise Pride is fitly compared to Leaven because it puffs and swells the heart 3. To Hypocrisy and secret sins Luk. 12.1 2. the Leaven of the Pharisees which is Hypocrisy 4. To promiscuous Communion and carnal mixtures in Church society 1 Cor. 5.6 A little Leaven leaveneth the whole lump Some are apt to say their sin will do me no hurt but you may be deceived in this I tell thee their sins may infect and damn thee One Fornicator or profane person must not be allowed in the Church lest many be defiled Heb. 12.15 16. This is a Truth so clear throughout the whole Scripture that if I were to choose what
express prohibition of any such Rite Lev. 10.8 9. And the Lord spake unto Aaron saying Do not drink Wine or strong drink thou nor thy Sons with thee when you go into the Tabernacle of the Congregation lest you die Vers 10. And that you may put difference between holy and unholy and between unclean and clean 3. The spiritual Mystery of it Doubtless it had much of spiritual mystery in it the Psalmist calls it the Cup of Salvation Psal 116.13 I will take the Cup of Salvation and call upon the Name of the Lord for what other Administration under the Law that expression could relate unto besides this I know not there being no other use of Cups of Wine amongst them in the Worship of God but only in these Drink-Offerings whereof we speak Three things I shall briefly note 1. Wine in typical and allegorical Scriptures doth sometimes signify the joys and consolations of the Holy Ghost for Wine rejoyces and cheers the heart Psal 104.15 Wine that maketh glad the heart of man Therefore the Apostle Ephes 5.18 so speaks Be not inebriated with Wine wherein is excess but be ye filled with the Spirit The Apostles Antithesis between Wine and the Spirit intimates this Cant. 1.2 Thy love is better than Wine And vers 4. We will be glad and rejoyce in thee we will remember thy love more than Wine And Cant. 2.5 Stay me with Flagons comfort me with Apples for I am sick of love Stay me with Flagons that is with Flagons of Wine Metonymia subjecti continentis pro contento As in the Supper the Cup is put for the Wine This Cup is my blood that is the Wine in the Cup so here Stay me with Flagons she prays for the sense of his Love 2. We find the Saints pouring out their blood in the Cause of Christ compared to a Drink-Offering Phil. 2.27 2 Tim. 4.6 And so is in an higher in a much higher sense the blood of Christ represented by Wine in the Sacrament of the Supper as his Flesh by Bread and so the Meat and Wine in the Meat-Offering may also represent his Flesh and Blood 3. It shadowed forth the Lords acceptance of his people Shall I leave my Wine wherewith I cheer both God and man Judg. 9.13 that is pleasing to God in Sacrifice Hence when the Lord declares his rejection and disacceptance of them Hos 9.4 he thus expresseth it they shall not offer Wine Offerings to the Lord neither shall they be pleasing unto him 6. The sixth and last Enquiry that was propounded concerning the Meat-Offering is the Seasons and Occasions upon which it was to be offered There is the more cause to speak to this both because the Scripture is Copious in it and because there hath been something of controversy and something perhaps of inadvertency and of mistake about it You may note this in general There be some Offerings which were Meat-Offerings as to their matter which yet did not come under the Rule of the Meat Offering as it is here laid down in this second Chapter of Leviticus There be three Instances of this 1. The Wave Sheaf Lev. 23.10 11. 2. The two Wave Loaves Lev. 23.17 It is true these agreed in the matter with the Meat-Offering properly so called for they were of the Fruits of the Earth that were to be eaten but yet they did not come under the Rule of the Meat-Offering For they were not Ishim Offerings made by Fire they were not to be burnt nor were they most holy to be eaten by the Priests alone in the holy place and they were to be made with Leaven which is contrary to the ordinary Rule of Meat-Offerings But they were Heave-Offerings which were but singly and not doubly holy 3. A third Instance is the Jealousy-Offering Numb 5. which differs from the Meat Offering partly in the matter For the Jealousy-Offering was not fine Flower nor yet Flower of Wheat Qemach Sheirim Meal of Barley 〈◊〉 some render it the Bran of Barley Barley the coursest sort of Bread-Corn and Bran the coursest part of that Grain not Wheat but Barley not Flower but Meal and no Oyl nor Frankincense with it It differed also and chiefly in the end and use the Meat-Offering being for expiation as hath been formerly proved but the Jealousy-Offering was for exploration and discovery of guilt or innocence It was for a Memorial but not for a Memorial of acceptation but to bring sin to remembrance Numb 5.15 For these Reasons though there be something of general agreement being of the Fruits of the earth and so may be called a Meat-Offering in a general sense and so accordingly is called Mincha vers 15. Yet you see how much it differs from the Rule of the Meat-Offering in this second of Leviticus therefore it was not properly a Meat Offering Quest But when then was the Meat Offering offered And what Offerings were there under the Law that come more fully under that notion Ans They were of two sorts either separate or conjoyned with other Offerings Of separate Meat Offerings there are two signal Instances 1. The poor mans Trespass Offering Lev. 5.11 12. in stead of the Trespass Offering of Cattel because of his poverty 2. The Shew Bread Lev. 24 7 9. It seems to have been a Meat-Offering for the Incense was burnt as a Memorial for the Bread say some Or as others an handful of the Flower whereof they were made was burnt for the whole and the rest was eaten by the Priests after they had been presented and had stood for a time before the Lord so much as to separate Meat Offerings Now 2. as to Meat Offerings conjoyned with other Offerings The general Rule is this That they were conjoyned with Burnt Offerings of Cattel and with Peace Offerings whether offered as Vows or as Freewil-Offerings or at their solemn Feasts and in sundry other incidental occasions But they were not conjoyned with Burnt Offerings of Fowls nor with Sin or Trespass Offerings This Rule is both affirmative and negative it is grounded upon Numb 15.4 9. Hence as there was a dayly Burnt-Offering so there was a dayly Meat-Offering Numb 4.16 Numb 28.4 5. And sometimes the Lord gave signal testimonies of his acceptance of it as 2 King 3.9 10 20. So at the Consecration of the Priests and Levites Lev. 8.26 27. And Lev. 9.4 At the Consecration of the Levites Numb 8.8 At the Expiration of the Nazarites Vow Numb 6.17 At the Dedication of the Tabernacle there were twelve Meat-Offerings according to the number of the Tribes Numb 7.13 14. Also the Sheaf of First Fruits though it self was a Wave-Offering yet there was a Meat-Offering annexed to them Lev. 23.18 So that generally where you have a Burnt-Offering or a Peace-Offering under the Law whether under the notion of a Vow or a Freewil-Offering or at their stated Feasts and in most incidental occasions though I cannot say in all for it is not mentioned in the purification of
way of Retribution for mercies received Lev. 7.11 12. of which Psal 107.22 And let them sacrifice the Sacrifices of thanksgiving and declare his works with rejoycing Heb. 13.15 By him therefore let us offer the Sacrifice of praise to God continually acknowledging Christ in all our mercies 2. Another end of the Peace-Offerings was for the impetration or obtaining of mercies wanted either in the way of a Vow or a Freewil-Offering Lev. 7.16 Judg. 20.26 The Tribes in their Fast for obtaining victory against the Benjamites offered Peace-Offerings in the way of a Freewil-Offering Psal 56.12 Thy Vows are upon me O God I will render praises unto thee Or I will pay confessions unto thee that is he would in a way of praise offer the Peace-Offerings that he had vowed So Jonah 2.9 But I will sacrifice unto thee with the voice of thanksgiving I will pay that I have vowed Salvation is of the Lord. Gen. 28.20 21 22. The tenth of all that God should give him Jacob vowed to give to God that is as a Peace-Offering The difference between a Vow and a Freewil-Offering was only this That in the Freewil-Offering they did present the thing it self unto the Lord but in a Vow they did first promise it being it may be not in a capacity to perform it at that time As Jonah in the Whales belly and then when the deliverance was bestowed and the Prayer heard and granted they paid their Vows unto the Lord. Hence some have thus referred and compared these three sorts of Offerings hitherto described and directed in this Book That as the Burnt-Offering Cap. 1. principally figured our Reconciliation to God by the death of Jesus Christ and the Meat-Offering Cap. 2. had a special respect to our Sanctification in him before God so this Peace-Offering signified both Christs Oblation of himself whereby he became our Peace and our Salvation and likewise our Oblation of Praise Thanksgiving and Prayer unto God in the midst of our troubles temptations and spiritual conflicts which we fight by Faith in this world so that in this Sacrifice we come boldly to the Throne of Grace that we may receive Mercy and find Grace to help in time of need as Heb. 4.16 Therefore some have noted that this Sacrifice of Peace-Offering was often added under the Law to other sorts of Sacrifices Because beside the expiation of sin by the Blood of Christ there must be an effectual application of the atonement in a way of actual communion with God in a way of grace and peace through Jesus Christ Christ doth not only procure peace for us but Communicate and apply it to us Here was an actual Participation and an exercise of mutual Communion between God and the Priest and the Offerers feasting together Quest What were the times and seasons when they offered and were to offer Peace Offerings Ans They were either Occasional or more stated The Occasional times were either 1. in thanksgiving or 2. as Vows or 3. as Freewil-Offerings which were formerly spoken to The more stated times are such as these 1. At the Consecration of the Priests One of the Rams is called a Peace Offering Exod. 29.28 And at the first Consecration of Aaron and his Family Lev. 9.4 Also a Bullock and a Ram for Peace Offerings to sacrifice before the Lord. 2. At the expiration of a Nazaretical Vow Numb 6.14 One Lamb without blemish for a Peace Offering 3. At the Dedication of the Tabernacle Each of the twelve Princes of the twelve Tribes of Israel brought for a Sacrifice of Peace Offerings two Oxen five Rams five Hee Goats of the first year Numb 7.17 So at the Dedication of the Temple by Solomon 1 King 8.62 63. Solomon offered a Sacrifice of Peace-Offerings which he offered unto the Lord two and twenty thousand Oxen and a hundred and twenty thousand Sheep 4. In the Feast of First Fruits Two Lambs of the first year for a Sacrifice of Peace-Offerings Lev. 23.19 As for the Offerings at the Purification of a Leper the two Birds Lev. 14. It differs so much from the ordinary Rule of the Peace-Offerings that it cannot well be annumerated to them but it was a peculiar Sacrifice of Purification of which we shall speak hereafter So likewise the Passover Lamb. Exod. 12. though Eucharistical yet cannot well be reduced to the Peace Offerings or to any of the six ordinary kinds but was indeed a peculiar Sacrifice having other Rites than what belonged to the Peace Offering 3. The matter of the Peace Offering it was either of the Herd or of the Flock either of the bigger or of the lesser sort of Cattel either Lambs or Goats There was no Peace-Offering of Fowls as there was of Turtle Doves and young Pigeons in the Burnt-Offering The reason whereof is thought to be because this was to be divided amongst so many to God and the Priest and the Offerers but in Birds being so small this division could not so conveniently be made Moreover it must be without blemish and this was required before in the Burnt-Offering and indeed in all their Sacrifices And finally the Peace Offering it might be either Male or Female which was otherwise in the Law of the Burnt-Offering that was to be Males only Cap 1.3 This Interpreters do apply spiritually to the estate of the Church in Christ in whom there is neither Male nor Female Gal. 3.28 He that accepteth a Female in his Sacrifice doth not exclude Women from his Service they are not excluded from his Love and therefore should not count themselves freed from his Law It was a good speech of a Woman that was a Martyr Jesus Christ suffered as much for the redeeming of our Souls as he did for Men and therefore why should not we have as much courage as they to suffer for him God is no Respecter of persons 4. The Rites and Ceremonies of the Peace-Offering they were of two sorts 1. Common unto this with other Offerings 2. Peculiar to the Peace-Offerings As to the former sort there be five sacred Ceremonies required here which were mentioned before in the Burnt-Offering Cap. 1. and accordingly were there explained As 1. It must be brought to the door of the Tabernacle of the Congregation 2. The Owner must lay his hands upon it 3. It must be killed 4. The blood shed and sprinkled upon the Altar round about 5. Burning it upon the Altar all which having been explained before when we were upon the Burnt-Offering We may now proceed to the second sort viz. 2. Such Rites as are here first mentioned as having some peculiar respect to the Sacrifice of Peace-Offerings Now these may be reduced to four Heads 1. The division of it into three parts namely between God and the Priest and the people 2. The limitation of time for eating the Priests and peoples part to wit upon the same day or the next 3. The addition of Leaven 4. The prohibition of fat and blood These are the sacred Rites
And here comes in that Quoere concerning the Peace-Offerings whether they were of the Holy of Holies whether they had the double or only the single Holiness They are not called most holy as the other five sorts are The reason whereof is because that some part of them was eaten by the people but yet a part also was burnt upon the Altar and another part eaten by the Priests and these parts were most holy though the whole was not Therefore some have called the Peace Offering Sacrificium varium a divers Sacrifice as being partly holy and partly most holy And the other sorts they call simplex by a simple Sacrifice intending that which was all of it most holy and the whole was to shadow out the Sacrifice and satisfaction of Jesus Christ so Mede Disc 49. 2. The second Ceremony of the Peace-Offering was the limitation of time for the eating of it The parts belonging to the Priest and to the Offerer must be eaten by them the same day or the next but if any was left till the third day it must be burnt with fire Lev. 7.15 16 17.18 And here there is a distinction in the Rule between the two sorts or occasions of Peace-Offerings namely That if it were for Thanksgiving it must be eaten the same day that it is offered but if it were for a Vow or a voluntary Offering it must be eaten within two days The former Rule is in vers 15. The Rule for the latter is in vers 16. But how if they did not observe this Rule see the penalty in vers 17.18 To eat any of it upon the third day was very detestable and abominable see vers 17 18. It is forbidden under the penalty of utter Extermination There might be something of a natural Reason for this because the flesh might putrefy in that hot Climate if kept longer But surely this is not all that was intended in such a severe and vehement Prohibition Therefore there be also two spiritual Mysteries that seem to be intended and aimed at by the Spirit of God in this Ceremony 1. To teach us that we should make haste and not delay Communion with God in the exercise of Faith and thankful obedience Do not delay and put off the work of Believing but receive Christ and Communicate of him in this our day This Instruction is clear and evident out of this Ceremony for seeing eating signifies our feeding upon Christ by Faith and to day and to morrow denotes a short time therefore this instructs us speedily to lay hold upon the Mercy of God in Christ and to feed upon this our Peace-Offering while it is called to day according to that Psal 95.7 8 Heb. 3.12 13 15. So for other duties of obedience we should not delay the expressions of our joy and thankfulness to God Psal 119.60 I made haste and delayed not to keep thy Commandments They had a like Rule touching the Passover Exod. 12.10 Ye shall let nothing of it remain until the morning and that which remaineth of it until the morning ye shall burn with fire One scope whereof was to teach us to lay hold on present opportunities Do not protract the time there is a day of Peace after which when once expired it is too late God will not accept thy Peace-Offerings then 2. It is thought to have respect unto Christs Resurrection which was upon the third day therefore he saith Luk. 13.32 Behold I cast out Devils and I do Cures to day and to morrow and the third day I shall be perfected Then he ended his work and state of humiliation for our Redemption and had no more to do in a way of Sacrifice and Peace-Offering for our sins In which respect the number of three was a mystical number under the Law as well as the number seven the Scripture often sets a mark upon it Isaac was offered the third day Gen. 22.4 Against the third day they were to be ready to receive the Law upon Mount Sinai Exod. 19.10 11. Sanctify the people to day and to morrow and let them wash their Clothes and be ready against the third day for the third day the Lord will come down in the sight of all the people upon Mount Sinai so the Ark went before them three days before it rested Numb 10.33 And they departed from the Mount of the Lord three days journey and the Ark of the Covenant of the Lord went before them in the three days journey to search out a resting place for them And after three days to pass over Jordan into Canaan Josh 1.11 In the third day the unclean person was to purify himself but if he purify not himself the third day then the seventh day he shall not be clean Numb 19.12 In the third day Hezekiah went up into the house of the Lord and recovered from the sentence of death 2 King 29.5 Hos 6.2 After two days he will revive us in the third day he will raise us up and we shall live in his sight With many other memorable things all which intimates something of mystery in the third day And the greatest Dispensation that ever was upon that day was the Resurrection of Jesus Christ from the dead after he had layn part of three days in the Grave Then he was perfected and had no more to do in way of Sacrifice and satisfaction for our sins as after the third day there was no more of the Peace-Offering remaining 3. A third Ceremony in the Peace-Offering was this That they were to offer leavened bread with it Cap. 7. vers 13. This is the more remarkable for that in all their other Sacrifices Leaven was usually very strictly and severely forbidden but here it is required Here we may learn first That it is not the nature of the thing it self but meerly the will of God that makes a thing good or evil in his worship To put Leaven into any other Offering it makes the Sacrifice odious unto God and like a smoak in his Nostrils all the day but if it please him to require it in the Peace-Offering then it must be used So for Honey he forbids it in other Sacrifices Lev 2.11 But in the First Fruits they were to offer Honey 2 Chron. 31.5 The Children of Israel brought in abundance of the First Fruits of Corn Wine Oyl and Honey and of all the Increase of the Field God herein manifesting his Authority and the supremacy of his Will If it had pleased our Lord Jesus Christ to command us to sign men in his Name with the sign of the Cross it would have been a duty and a blessed thing to do it and if he had not commanded us to wash men with Water in his Name it would have been a sinful and an unlawful Administration to baptize More particularly Leaven is taken both in a good and in a bad sense and I find Interpreters do accommodate and apply it both ways as to the Sacrifice of the Peace Offerings 1. In
sin and that the sins and errors of an anointed Priest are of the worst and greatest guilt This is here taught and held forth both by the Matter of the Sin-Offering and by the Rites belonging to it As to the Matter the Priest must have as great a Sacrifice for a Sin Offering as the whole body of the people collectively considered A young Bullock is the Sin-Offering for the Priest and it is no more but a young Bullock for the whole Congregation And there is a difference as to the Rites for the several sorts of sinners for the Sin-Offering for the Priest and for the body of the people was to be sprinkled before the Vail and upon the Altar of Incense But that for the Ruler and for private persons were not sprinkled before the Vail nor upon the Incense Altar but only upon the Altar of Burnt-Offering vers 25 30 34. For the sins of the Priest and of the whole Congregation as being more hainous required a more solemn manner of atonement so our Annotators on Lev. 4.25 It was an error of the Stoick Philosophers of old that peccata sunt aequalia all sins are equal It is true sin is a privation but there are degrees in Privations there be total and partial privations As in the Twilight and dim sightedness every sin deviates and swerves from the rule of Righteousness But there are degrees of rectitude and curvity some crooked lines depart further off from the strait line and some come nearer to it so it is in sins The sins of a Minister do receive peculiar aggravations and are greater in many respects then the sins of other men For them to be covetous and greedy after the world for them to be of an unbrotherly imposing spirit that is ambitious and contentious it is worse then in other men and that especially in two respects which are both hinted in the Text. 1. Because of their anointing or separation unto Office whereby they stand nearer to God than others do being to minister to him in his holy things 2. Because their sins and errors have usually a very pernicious influence upon the people either to seduce or scandalize them Many will be ready to follow their pernicious ways Hence some read and understand the words vers 3. If he sin to cause the people to err or to bring publick Judgments upon them Hence many are so apt to plead such a Minister thinks it lawful and such a one does it and why may not I See 1. Sam. 2.17 24. how the sins of Ministers do scandalize the people causing them to transgress some of them in like manner and others to abhor and despise the Ordinances of the Lord and this makes Ministers sins great before the Lord. But people should consider that an anointed Priest may sin and err and their Errors oftentimes do much hurt This is a second Instruction 3. The whole Church may err vers 13. This is another Assertion of the Papists That their Church cannot err a strange and wonderful Assertion Did not the whole Church err when they crucified Christ And they did err fundamentally yet the Jews were then the only true Church and people of God in the world Therefore it is very unsafe to pin your Faith upon the Churches Sleeve or upon the Ministers Sleeve either for both Church and Minister may err It is not safe to be led meerly by multitude or by example Exod. 23.2 Thou shalt not follow a multitude to do evil neither shalt thou speak in a Cause to decline after many to wrest Judgment Yea a true Church may in time err so farr and degenerate so deeply as that they may cease to be a Church As the Church of the Jews for Instance The Lord hath said unto the house of Israel as he threatned by the Prophet Hosea Lo-ruhamah and Lo-ammi I will not have mercy on you and you are not my people Hos 1.6 9. And Cap. 2.2 Plead with your Mother plead for she is not my Wife neither am I her Husband The Church of the two Tribes also are now in the same condition with the other ten Zech. 11.10 And I took my Staff even Beauty and cut it asunder that I might break my Covenant which I had made with all the people The meaning is that he would discovenant and unchurch them but yet he will at last restore them But would you see an Instance of a Church which God hath rejected and unchurched and which shall never be restored any more Behold the Church of Rome it was once a true Church and the Pastor thereof a true Minister when Paul wrote his Epistle to the Romanes sixteen hundred years ago but now so far declined from their first estate and from the primitive and Scripture Pattern That the Church of Rome is become the Whore of Babylon and the Bishop of Rome the Head of that Church is Antichrist See Rev. 13. They are set forth under the notion of two wild and venemous Beasts the first Beast in that Chapter which hath ten Horns c. is the Church of Rome the second Beast with two Horns is the Pope of Rome the first is Babylon and the second Antichrist The truth is they have erred so farr that except the Church of the Jews when they crucified Jesus Christ I think there was never any Church that erred so much as this Church that pretends they cannot err 4. Instruction That the Elders and publick persons act and are to act for the people For the Elders are to lay their hands upon the peoples Offering Vers 15. That is as their Agents and Representatives The people are not to think themselves meerly passive in what their Elders and Rulers do no believe it you are more concerned then so Their act involves the people which gives a just account of Gods sending publick Calamities upon the people for the sins of their Rulers for what the Parliament do the people do The method of Providence is often thus First the people they sin and provoke God to anger then he leaves their Rulers to sin for their sakes and then comes Wrath. For while there is a Phinehas a Josiah they stand in the gap and stave off publick Judgments it may be all their days but when they are gone or if they sin too this opens a gap for publick Judgments to break in upon the people See 2 Sam. 24.1 And again the anger of the Lord was kindled against Israel and he moved David against them to say go number Israel and Judah Observe the method first God is angry with Israel for their sins then he moved David their King to sin and then comes the Plague People are very apt when things go amiss and the publick affairs do not prosper they are very apt to be discontent with their Rulers and Magistrates and to say that it is their fault But if they do amiss you should consider why God leaves them to it it is often for the sins
done the morrow after the Sabbath of the Passover and fifty days after at the Feast of Pentecost they were to offer two Wave-Loaves vers 17 20. Thus you see the matter of these Offerings The Rite and Ceremony with which they were offered was Waveing and Heaveing from whence they have their names of Wave-Offering and Heave-Offering Waveing that is moving it to and fro round about towards the East West South and North. Tenuphah agitatio from the Verb Nuph which in Hiphil is agitavit ventilavit Heaveing that is lifting it up towards Heaven Terumah from Rum elevari extolli These were Gestures some may think somewhat strange and hardly grave enough in the Worship of God But what was the mystery and meaning of them You will find that clearly expressed in Numb 8.11 And Aaron shall offer the Levites before the Lord for an Offering of the Children of Israel that they may execute the service of the Lord. The Hebrew reads it as your Margin tells you thus and Aaron shall wave the Levites befor the Lord for a Wave-Offering of the Children of Israel This then was the end and the meaning of these Gestures to present and dedicate the thing to the Lord who if he will have it done by such or such a Gesture who or what is vain man that he should controle or find fault with the unsearchable Wisdom and sovereign Authority of the Lord God Almighty These words are used generally concerning all things given or dedicated to God as Exod. 35.22 And every one that offered offered an Offering of Gold unto the Lord Heniph Tenuphath agitavit agitationem he waved a Wave-Offering of Gold unto the Lord even Land it self Ezek. 48.8 9 10 20. Persons also are said to be waved as a Wave-Offering when dedicated to the Lord. Numb 8.11 For Wave the Greek translateth separate which word Paul useth speaking of his Designation to the Ministry Rom. 1.1 Some have observed something more in these Gestures especially that of waveing to and fro round about The original word is sometimes used for sifting in a Sieve Isai 30.28 That signifies Tryals and Afflictions Luk. 22.31 And so the Prophets apply this word unto Troubles Isai 10.32 and 13.2 and 30.28 The sense then will amount to thus much That the Saints and Ministers are spiritual Priests are consecrated to the Lord through sufferings As it is said of Christ the Captain of our Salvation Heb. 2.10 so the Saints 2 Cor. 6.4 10. As the Wave-Offering was tost and waved to and fro and thereby dedicated to the Lord. There is some Controversy upon these Mede Disc 49. pag. 384. started by a learned man and one of much Light in other things however he mist it in this there being aliquid humanum in the best of men and humanum est errare no man but is subject to error and mistakes The Question is whether they were Ceremonial and ceased or Moral and Perpetual But the case is clear and easy concerning them both both the Heave-Offerings and the Wave-Offerings they were Ceremonial and they are abolished Object They were not Types of Christ Ans If they were Types or legal adumbrations of Christian duties or of any of the Benefits of Christ this sufficeth and is enough to make them Ceremonial and consequently abolished For the Types as hath been often said and proved and must be now again repeated do not relate only to the person of Christ but to all Gospel Truths and Mysteries Object They might be eaten by others besides the Priests and in other places not in the holy place only therefore could not be typical unless all the people and every Corner of the Land were typical Ans So might the Peace-Offerings in this Chapter Lev. 7.15 16. The Offerer had a share in them and yet they were Ceremonial and not Moral Moreover not only the Temple and the Priests there but the whole Land of Canaan and the people of Israel were a typical Land and a typical people and as hath been formerly and shall be further shewed all the Fruits of the Land had a typical Holiness the First Fruits being virtually the whole they were a typical dedication of the whole Object The Scripture expresly rejects other Sacrifices and Offerings and doth not mention these Ans Yet these are included by a parity of reason if the chief be rejected much more the lesser and inferior Object But Christians under the New Testament are bound to give part of their substance to the Lord and to his use and service therefore these are Moral Ans I answer it follows not for this is a moral duty to give part of our substance to the Lord but yet the Heave-Offerings and Wave Offerings are ceased that is the Ceremony is ceased but the substance or thing signified remains The formalis ratio of these Offerings did not consist as some have thought in prayer and thanksgiving for there was prayer and thanksgiving in other Offerings also as well as these yea in all their Offerings Are they not commanded to lay their hands upon the Sacrifice of Atonement by way of prayer and confession Cap. 1.4 But the formalis ratio of this and other Offerings doth consist chiefly in the Ceremonies ordained to be used about them which is a great part of that which distinguisheth one Offering from another as you have formerly heard therefore if Waveing and Heaving be not to be used under the Gospel as sacred and significant Ceremonies in the presenting and dedicating of our substance to the Lord the Wave and the Heave Offering are ceased But the Gestures of waving and heaving are not to be used as sacred and significant Ceremonies under the Gospel therefore the Wave and Heave Offering are ceased Vse 1. Remember those great Gospel Mysteries which are the scope of all Sacrifices which as you have heard are chiefly these two Atonement and Thanksgiving 1. Atonement and Reconciliation this was the great Mystery taught and held forth in all the propitiatory Sacrifices that we are reconciled unto God by the death and sufferings of his Son and that they had so great a multitude and variety of Sacrifices plainly taught them two things 1. The imperfection of all those legal Sacrifices it taught them to look beyond these for a more perfect Sacrifice then any of these which might serve once for all The Apostle expresly spells out this Lesson to us from the multitude and iteration of the Sacrifices Heb. 10.1 2. 2. This great variety of Sacrifices taught them also the various and manifold Benefits of Christ and of his death and blood Though Christ be one and dyed once for all yet the Benefits that come by him are many no one thing alone was sufficient to represent the fulness that is in Christ 2. The second great thing held forth by their legal Offerings is Praise and Thankfulness This was the intent of the holy Offerings as Atonement was of the most Holy This was the meaning of the Heave-Offering
his house We see of what an infectious nature it is therefore keep off at the greatest distance have nothing to do with it We should hate the very Garments spotted with the flesh Obs 6. Note from the whole what an intricate and cumbersome Dispensation the people of God were then under in those Legal times in regard of the Law of Ceremonies Here was beside the bodily Disease a Ceremonial uncleanness in it which was very burthensome and difficult to judge of and to keep themselves from it and to cleanse it And it was such a burthen as might light upon a Child of God a Godly man might possibly be a Leper As it is not improbable by some expressions but that might be Hâ—mans Case Psal 88. he saith he was shut up an abomination to them and that Lover and Friend were gone They had this burthen of Ceremonial uncleanness besides all their other burthens That as Peter speaks Act. 15. were a Yoke which neither we nor our Fathers are able to bear We are free from all this we have no further care or burthen lying on us but to look to the health of our bodies and the moral uncleanness of sin but the Ceremonial uncleanness is vanisht away Vse It should stir us up to thankfulness and as the best expression of it to love and prize and keep close to the Ordinances and Institutions of the Gospel which are but two which are plain and easy and spiritual viz. Baptism and the Lords Supper with some few other things for the order and way of enjoying these as a Church-Estate and Ministry to dispense them As he said to Naaman if the Prophet had required some great thing wouldst thou not have done it How much rather when he saith to thee wash and be clean So if the Lord had put that old Yoke upon our Necks and Consciences which he hath been pleased to remove should we not have taken it upon us How much more when he required only so few such plain easy simple spiritual things We should love and prize them and the Lord in them and bring forth the fruit of Gospel Dispensations THE GOSPEL OF THE LEGAL PURIFICATIONS September 20. 1668. Hebr. 9.13 14. HAving spoken of the Ceremonial Uncleannesses and the Moral Uncleanness figured thereby It follows in the next place to speak of the Ceremonial Purifications and the Spiritual Cleansing signified thereby together with the means thereof If the blood of Bulls and Goats sanctified to the purifying of the flesh These general expressions include all But the Apostle specifies one particular viz. The ashes of an Heyser sprinkling the unclean The Law for it is in the 19. Chapter of Numbers There be two things chiefly to be considered in it as in other Sacrifices 1. The matter of it 2. The Ceremonies or actions about it for Purification 1. The Matter and under this there be four things observable 1. That it was an Heyser 2. A Red Heyser 3. Without spot or blemish 4. On which never came Yoak 1. It must be an Heyser So in the Text so in Numb 19. vers 12. The Lord spake unto Moses and unto Aaron saying this is the Ordinance of the Law which the Lord hath commanded saying speak unto the Children of Israel that they may bring thee a red Heiser without spot wherein is no blemish and upon which never Yoke came Here is Gods Authority so appointing that it should be an Heifer though ordinarily they were to offer Males yet here the Law you see is expresly otherwise it must not be a Bullock but an Heifer therefore this was a peculiar kind of Sacrifice God by his sovereign Authority did and might appoint what he pleased to be offered in his Sacrifices 2. It is particularly required that it be a red Heifer a colour often and fitly applied to Christ in a mystical sense My Beloved is white and ruddy Cant. 5.10 so Isai 63.1 Who is this that cometh from Edom with red Garments from Bozrah Red with his own blood and with the blood of his conquered Enemies And Rev. 19.13 his Vesture dipt in blood The redness of the Heifer did also point at the humane nature of Christ which he had from Adam who was made out of red Earth Gen. 2.7 from which also he took his name Adam Thus Christ is red and that in regard of his sufferings and in regard of his victories and of the blood of his conquered Enemies and also in regard of his beauty and lastly in regard that he took part of flesh and blood was really and truly man 3. It is further required in this Sacrifice that it must be without spot and blemish Numb 19.2 This was required in all the Sacrifices as Lev. 1.3 10. without blemish And it speaks forth the purity and perfection of Jesus Christ therefore it is said 1 Pet. 1.19 We are redeemed by his blood as of a Lamb without spot and blemish And him that knew no sin hath God made sin for us that we might become the righteousness of God by him 2 Cor. 5.21 So he is both white and ruddy Ruddy in regard of his bloody Sufferings but white in regard of his pure and perfect Righteousness 4. It must be such an Heifer on which never came Yoke Numb 19.2 So Christ was free from the bondage of sin and did never come under the yoke of mens Inventions and Commands nor did he suffer by compulsion but freely and willingly when he died for us Sin and the punishment of it is compared in Scripture to a Yoke Lament 1.14 The Yoke of my Transgressions is bound by his hand they are wreathed and come up upon my neck And so Joh. 8.33 34 35 36. He that lives in sin and commits and makes a Trade of it he is the servant of sin They boasted that they were free and never in bondage to any man but he tells them of a spiritual servitude which they understood not This was Christ free from And yet further as there was not this Yoke of sin upon him so neither was there any Yoke of constraint or compulsion in his Sufferings in any thing he underwent for us all he did and suffered was spontaneous and voluntary Joh. 10.17 18. I lay down my life that I might take it again No man taketh it from me but I lay it down of my self I have power to lay it down and I have power to take it again So here is a Heifer a red Heifer a Heifer without spot and one upon which never came Yoke 2. Consider the Actions and Ceremonies about the Heifer which were also very significant and full of spiritual mystery Not to insist upon the bringing of her to the Priest which was common to all the Sacrifices there were four especially remarkable 1. That she must be slain without the Camp 2. The blood sprinkled seven times towards the Tabernacle 3. The body burnt with Cedar Scarlet and Hyslop call into to the fire 4. The Ashes
the Tent of the Congregation and the Glory of the Lord filled the Tabernalce so Numb 12.5 the Lord came down in the Pillar of Cloud and stood in the door of the Tabernacle So when Solomon had finished the Temple and placed the Ark in the holy place the Cloud filled the House of the Lord so that the Priests could not stand to minister because of the Cloud For the Glory of the Lord filled the House of the Lord 1 King 8.10 11. Isaiah likewise saw his Glory in the Temple Isai 6.1 I saw the Lord sitting upon a Throne high and lifted up and his Train filled the Temple 3. These places had their typical significations of Christ and Gospel Mysteries Therefore much of the Name of God was in them There were chiefly two great Mysteries in them Christ and the Church 1. The Temple was a Type of Christ Joh. 2.19 destroy this Temple and within three days I will raise it up But he spake of the Temple of his Body v. 21. Therefore the Apostle saith that in him dwelleth all the fulness of the Godhead bodily Col. 2.9 He was a Minister of the Sanctuary and of the true Tabernacle which the Lord pitched and not man Heb. 9.11 2. It was a Type of the Church 1 Tim. 3.15 how thou oughtest to behave thy self in the House of God which is the Church of the living God Ephes 2.20 21 22. And it was a Type not only of the whole Church in general but of every Believer in particular 1 Cor. 6.19 what know you not that your Body is the Temple of the Holy Ghost He dwells in their very Bodies much more in their Souls The manner how the Deity dwells in these Temples is very mysterious and glorious 4. These places were appointed of God to be parts yea principal and eminent parts of his Worship I say they were parts of his Worship or Ordinances they were such eminent parts of his Worship that they did sanctifie both the Worshipers and all the Worship performed in them The Altar sanctified the Gift the Temple sanctified the Gold Matth. 23.18 19. The Places did bring acceptance to the Worship so that the Places were principal and the Duties less principal as some express it There will I accept them Ezek. 20.40 Exod. 20.24 In all places where I record my Name I will come unto thee and I will bless thee 5. They were by Gods appointment the seat of all the publick Church-worship of those times They did perform the moral Worship of Prayer and reading and hearing the Law in all their Synagogues but their publick Church-worship was annexed and affixed to the Temple only There be three things in the Text as to this 1. Thither shalt thou seek that is for Answers and Oracles from the holy Place and from the Priest by Vrim and Thummim For so the Lord had appointed Exod. 25.22 there will I meet with thee and I will commune with thee from above the Mercy-seat from between the two Cherubims which are upon the Ark of the Testimony And accordingly so they did Numb 7.8 9. And they were to enquire by Vrim and Thummim Therefore it is said of Joshuah when he was to be chief Magistrate Numb 27.21 and he shall stand before Eleazar the Priest who shall ask counsel for him after the Judgment of Urim before the Lord at his Word shall they go out and at his Word that is at Eleazar the Priest answering from God shall they come in both he that is Joshuah and all the Children of Israel with him even all the Congregation All other places were forbidden for this use seek not Bethel enter not into Gilgal Amos 5.5 And the Lord severely punish'd it in Ahaziah the Son of Ahab 2 Kings 1.16 Elijah said unto him for as much as thou hast sent Messengers to inquire of Baal-zebub the God of Ekron is it not because there is no God in Israel to inquire of his Word therefore thou shalt not come down off that bed on which thou art gone up but shalt surely dye The Devil in imitation and abuse of this Ordinance of God had his Oracles and gave Answers in the old Pagan times but his Answers were usually sophistical and ambiguous And after the Death of Christ God was pleased to chain him up therefore Plutarch an Heathen Philosopher in his Morals hath a Discourse upon it why the Oracles are ceased and he hath an expression for the resolving of it which hath more of truth in it than himself understood Amongst other things he gives this account of it that it was because the great God Pan was dead It was indeed because Jesus Christ who is the great God and the great Shepherd of the Sheep had sufferd Death and thereby conquered Satan and hath therefore stopt Devils mouth from giving answers in that way ever since 2. Thither shalt thou come that is at all their appointed Festivals three times a year Exod. 23.14 17. and whensoever they offered Sacrifice as afterwards ver 6. 3. Thither shall ye bring your Burnt-offerings and your Sacrifices c. ver 6. so Levit. 17.8 9. here is a particular induction and enumeration of their holy things Your Burnt-offerings mentioned first as being the first sort and all the rest depending much upon that Your Sacrifices this is a general word including all that belonged unto the Altar And your Tithes these were for the Maintenance of the Priests whereof Levit. 27.30 32. They had two sorts of Tithes the first went to the Priests and Levites then of that which remained they were to separate a second Tithe and this the Owners were to eat before the Lord in the place that he should chuse as infra ver 17 18. The Heave-offerings of thine Hand that is the First fruits which they were to bring in their hands before the Lord Deut. 26.2 thou shalt take of the first of all the Fruit of the Earth and shalt put it in a basket and shalt go unto the place which the Lord thy God shall chuse to place his Name there and thou shalt set it before the Lord thy God and worship before the Lord thy God Your Vows and voluntary Offerings of which see Levit. 7.16 Firstlings of you Herd and Flock often declared to be the Lords Numb 3.13 because all the First-born are mine For on the day that I smote all the First-born in the Land of Egypt I hallowed unto me all the First-born in Israel both man and beast mine they shall be I am the Lord. For the Use of all there is a fourfold Instruction from all that hath been said concerning these holy Places under the Law 1. The first Instruction is concerning the Cessation of this Holiness of places under the New Testament For this being a part of the Ceremonial Law it must needs be ceased and vanished away now that Christ the thing signified is come The Papists have borrowed this as they do many other of their Superstitions from the
mine eye-lids until I find out a place for the Lord a habitation for the mighty God of Jacob. THE GOSPEL of SOLOMONS TEMPLE Octob. 25. 1668. 2 Sam. 7.13 He shall build an House for my Name and I will establish the throne of his Kingdom for ever OF their holy places under the Law the chief was the Tabernacle and the Temple The difference between which two was not in their typical use and signification wherein they were the same but only that the one was movable the other fixed The Tabernacle was a movable Temple the Temple was a fixed Tabernacle and accordingly they differed in their quantity and dimensions the Temple being double the quantity of the Tabernacle suitable to its fixed state but the Tabernacle was lesser and lighter because it was to be portable and fit for the shoulders of the Levites who were to carry it from place to place The Temple being the greater and more glorious of the two I have chosen to speak to that and in so doing shall speak of the Tabernacle also so far as is requisite to this end of opening the typical significations of these legal shadows The Text speaks of two things the Temple and the Kingdom it is the former of which I am to speak The Doctrinal Proposition in the words is this Doctr. That God appointed Solomon to build him a Temple or an House unto his Name A Temple is an House inhabited by a Deity As a man dwells in his House so God dwelt in the Temple or as Satan dwells in the Temples of Idols and in false Churches which are therefore called Synagogues of Satan and habitations of Devils so God dwells in the Temple and in the true Gospel-Churches I give these opposite instances because contraries put together do illustrate one another To dwell there is to vouchsafe his Presence there The Temple was a very great and glorious Type both the Temple and all the concernments of it were mystical and significant of Gospel-truths The general significations of the Temple were Christ and the Church and every individual Saint See the Sermon on Deut. 12.5 6. p. 409. where this is proved at large this in general But besides these significations of the Temple in general almost all the particulars about the Temple had their particular mysteries and instructions They may be referred to five heads 1. the Builders 2. the time 3. the Place 4. the Materials and Preparations for it 5. the Parts of the Temple 1. The Builders 1. of the Tabernacle 2. of the first Temple 3. of the second Temple 1. Of the Tabernacle Moses Bezaliel Aholiab The people contributed Exod 35. and every Princes Offering at the Dedication of it is set down particularly Numb 6.7 to shew that the Lord takes special notice of the Bounty and Liberality of his people to Work 2. Of the first Temple David and Solomon David made vast preparations for it appointed the place and gave the pattern of it in writing to his Son 2 Sam. 8.11 12 1 Chron. 29.2 3 4 5. and 1 Chron. 28.11 12 13 14 15 16 17 18 19. Solomon had an Army of Workmen that were employed about it 1 Kings 5.23 to the end One hundred and fifty thousand Bearers of burdens thirty thousand Israelites for plain work three thousand and three hundred Officers besides Hirams men 3. The second Temple Cyrus Isai 44. and 45. Ezra 1. Jehoshua and Zerubbabel Take these Instructions from this 1. The chief Builders were Types of Christ whose work and office it is to build the Temple of the Lord. Moses Solomon Zerubbabel were so and some think Cyrus also was a good man and a Type of Christ but concerning the other there is no controversie 2. Obs That all hands should help to carry on Church-work 3. Obs The Freedom and Soveraignty of God in the choice and use of Instruments to do his work He chose Cyrus who was by birth a Persian he singles out and chuses whom he will He chose Paul a Persecuter to be an instrument to plant and gather Churches Strangers of Tyre and Sidon Kings of Persia Gentiles as well as Jews shall be added to the Church Those that were once strangers to the Common-wealth of Israel they that are far off shall come and build in the Temple of the Lord Zech. 6. ult 2. The time the Tabernacle was built about the year of the World two thousand five hundred and thirteen the Temple about four hundred eighty seven years after 1 Kings 6.1 ult which fell upon the year of the World three thousand according to that account The Temple stood from the Dedication of it by Solomon to the last Destruction of it by the Romans about a thousand years For to the Captivity in Babylon was about four hundred years the Captivity lasted seventy years From thence to the Death of the Messiah four hundred and ninety years which is Daniels seventy weeks cap. 9. After Christs Death it was destroyed by Vespasian about forty years after So that it was finished and dedicated about the year of the World three thousand and finally destroyed about the year of the World four thousand so it stood from first to last about a thousand years viz. the fourth millenary from the Creation of the World excepting the intercision of the Captivity in Babylon It lay wast about fifty years a whole Jubile some think seventy but the least is fifty supposing their bondage under the yoke of Babylon to begin about 20 years before the burning of the Temple In all this we see the vicissitudes and various revolutions that do befall the Church of God whereof the Temple was a Type and that the ingratitude and unprofitableness of a people may bring Desolation upon all their pleasant things The greatest glory of external Ordinances may by sin be laid in the dust as this Temple was twice And moreover the use of it was ended Christ the substance being come 3. The Place Mount Moriah was the place of the Temple there was a double designation of the place to this use 1. By Isaacs being offered there Gen. 22. get thee to the Land of Moriah c. 2. By the Angels staying there and commanding an Altar to be built there in Davids time and Gods answering David from Heaven by fire on that Altar 1 Chron. 21. with cap. 22.1 We may here learn the Soveraignty and unsearchable freedom of the Will and Grace of God in choosing one place to be the Seat of his Temple of his Church and Ordinances rather than another For it was said Psal 87.2 He loveth the Gates of Sion more then all the dwellings of Jacob. Why he chose this I know no reason can be given but the good Pleasure of his own Will So that the Lord should chuse England to have Gospel-Temples here to plant his Churches and Ordinances here rather than in Spain or Italy he hath reprobated them to be the seat of Antichrist but hath chosen these to be
the Mountains of delights of Holiness as Dan. 11.45 No account can be given hereof but the good Pleasure of his Will 4. The Materials and Preparations of them there were the choicest Materials and the most plentiful Preparations for them the people contributed to the Tabernacle very liberally Exod. 35.21 29. Exod. 36.5 6 7. So that Proclamation was made for them to cease And for the Temple was prepared Gold Silver Brass Iron Wood Stone all in great abundance and vast Sums by David and Solomon 1. These rich and choice Materials instruct us that we must give God the best we have and give it plentifully and liberally 2. There must be a preparing time and work for the building of the Temple which to do is Gods free Gift therefore we must acknowledge and admire him for it as David did 1 Chron. 29.14 who or what am I or my people that we should offer so willingly And the way to continue this frame is to beg it of God as there David also doth ver 18. keep it for ever in the hearts of thy people 5. The Parts which I shall mention now but deferring the interpretation of them to another time they were three the House the Courts and the Vessels all these were parts of the Temple take it in the largest sense for all the holy Buildings and appertainances thereof 1. The House or Building the covered Temple Of this there are the common parts that belong to every House namely the Foundation the Walls the Doors the Windows the Floor the Roof The peculiar parts of this house as it was the house of the Lord were the Porch the Sanctuary and the Oracle with the side-chambers belonging to them These are the parts of the House it self or the covered Temple 2. The second general part of the Temple is the Courts about it for they were holy ground as well as the covered Building and they were two the outward and the inward Court or the Court of the People and the Court of the Priests 3. The Vessels they were many I shall instance only the chief and such as were significant of Gospel-mysteries and they are either belonging to the Sanctuary or to the Oracle 1. To the Sanctuary and that either sub dio or sub tecto without or within doors There were four without doors and three within without the Brazen Altar of Burnt-offering the molten Sea the Lavers and the Pillars of Brass within the Altar of Incense the Table of Shew-bread and the Candlesticks 2. To the Oracle wherein was the Ark and the appertainances thereof Heb. 9.1 to 5. Vse Exhortation unto Temple-work It is prophesied that even the Gentiles Zech. 6. ult they that are far off shall come and build in the Temple of the Lord. We are all by nature far off Ephes 2. but brought nigh by the Blood of Christ and built up into an holy Temple to the Lord as it there follows ver 13 17 19 c. to the end Take these Rules about Temple-work 1. Be sure you build according to the Pattern shown in the Mount to Moses Exod. 25.9 Heb. 8.5 It is eighteen times repeated in the two last Chapters of Exodus as the Lord commanded Moses so did he as the Lord commanded Moses And in like manner David and Solomon See the Geneva Note upon it 1 Chron. 28.11 12 19. they had both the Word and Spirit of God to direct them If you ask how may we know the Pattern These are the means of knowing it the Word and the Spirit Hag. 2.5 and they give light in this matter in the way of effectual Humiliation and Repentance especially repent and be humbled for Temple-sins Temple-defilements for your Church-sins Church-defilements sins against the Worship of God see Ezek. 43.10 11. so Rev. 11.1 a Reed is given at the restoring of the Churches and Worship of God from the Antichristian Apostacy to measure the Temple the Altar and the Worshippers Get this measuring Reed into your hands the Word of God Revel 21.15 2. Leave out the outer Court Rev 11.2 that is nominal Christians Look to the matter of the Church else it will be like rotten timber in the foundation of a Building Not that I do exhort you to rigour and severity I know there may be an extream on both hands but take heed of extreams and of admitting persons visibly unfit These two Directions are of that weight that I have thought they are enough as to Communion of Churches If they own the Scripture for their Rule of Worship and Discipline if they build by the golden Reed and if they leave out the outer Court if there be care taken to keep off promiscuous Administrations But if they slight the Scripture as the rule of their Walking or of their Worship and Administrations Or if they be not in a capacity to keep the Ordinances pure I do not see how we can have comfortable communion with them 3. Let there be no noise of Axes and Hammers in building the Temple It was built entirely of hewed and squared stones whereof every one was perfectly fitted for its place the length of the stones some say being the thickness of the Wall 1 Kin. 6.7 It is not to be too rigorously understood but the meaning is is as some express it no sound that was obstreperous to a publick disturbance no laborious sound from the hewing or squaring of timber but only a more cheerful yea melodious harmony from the conjunction and compacting of matter aforeâ—â—â—d fitted and prepared Doubtless this was not without a mystery it may be divers ways applied as that the matter of the Church should be well prepared before their admission as members and that the Saints are aforehand fitted and prepared unto Glory so that when they come to dye they have nothing else to do but to dye for the Temple was a Type of Heaven and of the Church triumphant But the Application that I would make of it is this There should be no noise of strife no contention no collision of mens spirits in Church-society And the means to avoid this is the well preparing of the matter when the Soul is well prepared by an humbling work in its first conversion when hewed and squared it will lye even in the building else not For by Pride only comes Contention 4 Build the House of the Lord before your own Houses so Solomon did The Lords House was finished in seven years but his own was not finished till thirteen years 1 Kings 6. ult with cap. 7. 1. not that he regarded his own House more but less and therefore finished the Lords House before his own And the Jews after their return from the Captivity are greatly reproved for this neglect Hag. 1.4 and 2.19 It is indeed the general scope of the whole book of Haggai It brings a Blessing upon all your concernments Matth. 6.33 Seek first the Kingdom of God and all other things shall be added But if this be
neglected and postponed God will blast and curse all the other works of your hands as he did theirs 5. Labour to see the Beauty of the Lord in his Temple This was Davids earnest desire Psal 27.4 One thing I have desired of the Lord that will I seek after that I may dwell in the House of the Lord all the days of my life to behold the Beauty of the Lord Psal 84.7 to appear before God in Sion Psal 63.2 to see thy Power and thy Glory in thy Sanctuary What do you come there for if you do not meet with God there Be in the purest way of Worship but rest not in it without God Get real visions and fruitions of God in his Ordinances to see the pleasant Beauty of the Lord in his Temple Quest But when is God real to the Soul in his Ordinances Answer When God is as real to the Soul to the eye of Faith as the external part of an Ordinance is to the eye of sense When you see Christ crucified in the Sacrament when you see his Body broken his Blood poured out as really as you see the Bread broken and the Wine poured out And if there be a real sight of Christ it will have real effects to subdue thy Lusts to keep the heart in ways of Holiness Quest But what of God are we to see in his Temple Answ All his Glory shines forth there especially his Power and his Grace 1. His Power Psal 63.2 To see thy Power and thy Glory 2. Especially the Glory of his Grace Zech. 4.7 Cry Grace Grace unto it from the foundation to the top-stone 2. Sam. 7.13 He shall build an House for my Name Nov. 1. 1668. and I will establish the Throne of his Kingdom for ever NOw of the parts of the Temple Taking the word in the largest sense for all the holy Buildings and the appertainances thereof so the parts of it were three 1. The House 2. The Courts and 3. The Vessels of the Temple I call them all parts for want of a fitter term to express it by for there is a penury of words from whence there is a necessity sometimes of tropes and figures and improprieties of speech 1. The House it self that is the covered Building called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to inhabit as all the holy ground is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the whole place and all the Courts were holy As to this I mean the House it self we may consider 1. The common parts of it which belong to every House and so to this amongst the rest And here the Scripture takes notice of the Foundation the Walls the Doors the Windows the Floor and the Roof of the Temple Not that we should seek a mystery in every thing but only so far as we see the Scripture going before us we may safely follow when we find the Scripture allegorizing any thing and alluding to it in a spiritual sense we should mind and heedfully take out such lessons and instructions I must speak first to the Letter and History of them as parts of the material Temple and then consider what mystical application the Scripture makes of them This method I shall observe under every head 1. The Foundation of the House of the Lord it was of great costly hewn stone 1 Kings 5.17 But what is the Foundation in the Foundation in the spiritual Temple The Scripture often applies this to Jesus Christ Isai 28.16 behold I lay in Sion for a foundation a stone a tryed stone c. 1. Pet. 2 4-6 to whom coming as to a living stone disallowed indeed of men c. refused of the Builders Psal 118.22 the stone which the Builders refused is become the head of the corner A Scripture often interpreted in the New Testament concerning Christ other foundations can no man lay 1 Cor. 3.9 11. The Scripture often speaks of Christ under this notion as a Stone and a Rock and a Corner-stone Gen. 49.24 from thence is the Shepherd the Stone of Israel Dan. 2.25 a Stone cut out of the Mountain without hand Isai 26.4 Trust ye in the Lord for ever for in the Lord Jehovah is everlasting strength The word is the Rock of ages in which Rock Moses was hid Exod. 33.22 while my Glory passeth by I will put thee in a clift of the Rock And Elijah 1 Kings 19.9 13. He is that Stone Zech. 3.9 ingraven with seven eyes upon 〈◊〉 it And as Christ is the foundation-stone of the Church so the Apostles in regard of their Doctrine are also called the Foundations of it Rev. 21.14 Eph. 2.20.21 Look to it that you be built upon this foundation that you be not built upon the Sand but upon this Rock Matthew 7.24 For hence it is that the Church stands so safe because built upon this Rock therefore the Gates of Hell shall not prevail against it Matthew 26.18 The Papists make the Pope the Corner-stone of their Church but it is not the Pope it is not Peter himself as personally considered that the Church is built upon Many build upon the sandy foundation of their own Righteousness and their own strength and moral endeavours These are false foundations But if you be upon this foundation fear not whosoever believeth in him shall not be confounded 2. The Walls of the Temple they were of Stone the inside was Cedar adorned with carved Cherubims Palm trees Flowers and overlaid with Gold and yet further adorned with precious Stones fixed and sparkling like Stars in fit places in the Wall 1 Kings 6.18 29 2 Chron. 3.6 The outside of the Wall was either white polished Marble as some think or overlaid with Silver as others conceive from 1 Chron. 29.4 For within it was overlaid with Gold Therefore this Silver as it seems was for the outside which could not but yield a very bright and glorious shew to the eyes of all spectators especially when the beams of the Sun did shine and sparkle upon it The thickness of the Wall of the Temple is not expressed in the Scripture but the least that can be allowed at the foundation is four cubits because there was a rebatement of three cubits in the thickness of the Wall for the side-chambers 1 Kings 6.6 and for the Wall in the highest story we may well allow one cubit and so there will be four at the bottom The Scripture appies this mystically to the new Jerusalem Rev. 21.12 it had a Wall great and high and again v. 17. and often the Walls are mentioned 1. The Walls of an House or City are the defence and safety of it so Isai 60.18 thou shalt call thy Walls Salvation And God is said to be a Wall of Fire Zech. 2.5 for I saith the Lord will be unto her a Wall of Fire round about and will be the Glory in the midst of her the Lord is for Walls and Bulwarks to his people Isai 26.1 2. The Stones in this sacred Building
according to the custom of of those times and therefore defended with Battlements according to that Law Deut. 22.8 and adorned with Pinnacles For the Devil carried our Saviour to a Pinnacle of the Temple Matth. 4.5 that is saith the Marginal Note the Battlement wherewith the flat Roof of the Temple was compassed about that no man might fall down Deut. 22.8 and though flat yet might be some gentle rising in the middle to cast off the Rain-water The Scripture seems to apply the Covering of the Temple as an emblem of divine shelter and protection over the Church Isai 4.5 6. for upon all the Glory shall be a Defence or as the Margin reads it a Covering And there shall be a Tabernacle for a shadow in the day time from the heat and for a place of refuge and for a covert from the storm and from the rain This Covering and Shelter is the Lord Jesus Christ Isai 12.2 Cant. 2.4 his Banner over me was Love 2 Sam. 7.13 Nov. 5. 1668. He shall build an House for my Name and I will establish the throne of his Kingdom for ever WE have soken of the Foundation the Walls the Doors the Windows the Floor and the Roof of the Temple these I call the common parts of the Temple because they are such as are in every house of what form or of what use soever But the special parts or the Rooms in a house may be various and divers according to the mind of the Architect and the use he puts it to The Rooms in this sacred Building and House of the Lord were chiefly three the Porch the Sanctuary and the Oracle with the side-chambers belonging to them It will be needful here to speak something first concerning the Letter and History of these things and then concerning their mystical significations because we cannot so well see the ground and the truth of the mystical application unless we have a right Idea and conceiving of the Letter of the â—ype it self 1. And first for the literal or historical explication of these parts of the Temple you may easily conceive of them by the form of our Churches as they are called only there was a difference in the position or situation of the parts but the parts themselves are alike in both For first there was a great Court about the Temple to which answers the Church-yard about our Churches Then there was a stately Tower-porch four times as high as the Temple it self to this answers that which is called the Steeple To the Sanctuary answers the Body of the Church And then answerable to the Oracle is that which we call the Chancell And finally as the Temple had Side-chambers and Lodgings for the Levites so there is belonging to our Churches the Vestry and the dwelling house for the Minister c. Only there is a difference in the position or situation of these parts For whereas the Holy of holies in the Temple was at the West end of it on the contrary with us the Chancell is ever towards the East which was done either in opposition to the Jews or in imitation of the Pagans As to our Churches or publick Meeting-places the thing it self is necessary For if there must be publick Worship there must be publick places to assemble in A Meeting-place is a necessary appertainance to the Worship and as for this form or fashion of Building whatsoever is for use or convenience or moderate Comeliness and Ornament is lawful and allowable and therefore there is no evil in a Church-yard or a Steeple or a Vestry or an House for the Minister but to have a Chancell or one part of the Meeting-place as more holy than the rest in imitation of the Jewish Oracle this is evil and superstitious Publick Meeting-places are necessary but the opinion of Holiness in them this is superstitious For our Meeting-places do not succeed in the room and nature of the Jewish Temple as a Temple but of the Jewish Synagogues where they had their moral Worship in all their Towns and Cities throughout their habiations It will be useful here to speak a little first concerning the Dimensions of these several parts of the Temple and then concerning their Position or Situation to each other And first for the Porch it was a hundred and twenty cubits high twenty cubits long and ten cubits broad This appears by comparing and putting two places of Scripture together 1 Kings 6.3 with 2 Chron. 3.4 In the Kings it is said And the Porch before the Temple of the House twenty cubits was the length thereof according to the breadth of the House and ten cubits was the breadth thereof before the House In 2 Chron. 3.4 the height is mentioned the height was one hundred and twenty cubits It is not to be supposed that it was all void to the top but that it had Chambers and winding Stairs up to the top according to that in 1 Chron. 28.11 which speaks of the pattern of the Porch and of the Houses thereof and of the Treasures thereof and of the upper Chambers thereof and of the inner Parlours thereof And a gallant prospect it was from the top of this Tower-steeple they might see far and neer Some have written that the River Jordan the dead Sea and all Arabia might be discerned And so I suppose might the Mediteranean Sea Westward The use of this stately Porch in the front of the House was chiefly for Ornament to the House it self to the rest of the Temple 2. The second part of the House was the Sanctuary or the holy place called sometimes the Temple sometimes the House and the greater House 2 Chron. 3.5 in contra-distinction to the Oracle which was the lesser This was forty cubits long that is from East to West between the Porch and the Oracle 1 Kings 6.17 and the House that is the Temple before it viz. before the Oracle was forty cubits long And ver 2. the breadth thereof twenty cubits and the height thereof thirty cubits In this stood the Altar of Incense the Table of Shew-bread and the Golden Candlesticks And here the Lord was wont to walk as it were amongst the Golden Candlesticks 3. The third part of the Temple was the Oracle This was twenty cubits every way both in the height length and breadth 1 Kings 6.10 and the Oracle in the forepart that is which as a man entred into the Temple lay before him in the West end of it was twenty cubits in length and twenty cubits in breadth and twenty cubits in the height thereof so that it was a perfect cube excavated It had Doors of Olive-tree 1 Kings 6.31 and the Lintel or side-posts were a fifth part of the Wall that is four cubits the Wall being twenty So there was eight cubits of Wall beside eah Door It may be rendred a little otherwise but thus our Translators and this seemeth the fittest proportion for the Doors And here was the Veil hung namely between
must remember that though none but Priests were ordinarily to reside and attend there yet others might come into it upon any just occasion as the Gibeonites did every day to bring in Wood and Water and every man that offered Sacrifice was to come wirh it and lay his hand upon the head of it c. And so the King with his Sacrifices and so Solomon did when he dedicated the Temple For this inner Court seems to have been the place of this Brazen Scaffold It was five cubits long five cubits broad and three cubits high and there was a Pillar annexed as it seemeth to this Scaffold for the King to sit or lean upon where Joash stood at his Coronation 2 Kings 11.14 with 2 Chron. 23.13 So Josiah 2 Kings 23.3 when he made that Covenant before the Lord. Of this nature was also the Covert for the Sabbath mentioned 2 Kings 16.18 which seems to have been some Roof standing upon Pillars to be some shelter for the Priests from the Rain when they were to officiate in the Court in Winter-weather It is noted as an act of profaneness in Ahaz to take it away because it was an utensil of natural conveniency for the performance of the Worship though not a sacred vessel of divine Institution and so not a part of Worship Though it was not lawful for them to institute or alter any of the sacred vessels that were mystical and significant yet they might make any thing that was of moral use or natural necessity or conveniency for the better performance of the Worship As for instance Ezra stood upon a Pulpit of wood Nehem. 8.4 5. to have an Hour-glass or the like to know the time of the day it is a weak thing to scruple it 2. But beside such Utensils as these there was a second sort that were mystical and significant and they may be referred to two sorts They were either without doors or within Those without the doors of the Sanctuary were of Brass Those that were within doors were of Gold Those without doors were most of them sub dio in the open Court as the other were sub tecto within the House it self We shall begin with the vessels of Brass without doors and they were four 1. The two Brazen Pillars 2. The Altar of Burnt-offering 3. The molten Sea 4. The ten Lavers All these had their mystical use and signification as in each particular will appear 1. The two Brazen Pillars of which this Text speaks And the Doctrinal proposition is this D. That Solomon by Gods appointment made two Brazen Pillars at the entrance of the Temple and called them Jachin and Bo-yas They stood before the House 2 Chron 3.15 and before the Temple ver 17. some think without the Porch But they seem rather to have stood within the Porch so we render 1 Kings 7.19 but without the doors of the Sanctuary For the Porch seems to have had no Doors that could shut but only Door-places which stood always open These Pillars were doubtless things of special remark and use because the Holy Ghost hath said so much of them and hath described them so largely both in the book of Kings and Chronicles and in the Prophet Jeremy 1 Kings 7. v. 13 to 23. and again v. 41 42. and 2 Kings 25.17 2 Chron. 3. the 3 last verses and cap. 4.12 13. Jer. 51. v. 17 20 21 22 23. And Ezekiel saw them in his visionary Temple cap. 40. ult and it is said concerning these Pillars 1 Kings 6.22 so the work of the Pillars was finished which as some have observed seems to put a special emphasis upon this above any other of the utensils of the Temple for it is not said so concerning the Cherubims or the Sea or the Candlestiks or the Tables I shall sum up very briefly what is written in those Scriptures of Kings Chronicles and Jeremy before quoted concerning these Pillars as to the litteral description of them Not quoting the verse for every particular for you may read the places at your leisure save only where any phrase needs explication The matter they were made of was Brass the height was eighteen cubits apiece both of them amounting to thirty six though there was but thirty five that did appear one cubit being lost and swallowed up in the conjunction of the Pillars and the Chapiters that did adorn the tops of them the compass or circumference of each Pillar was twelve cubits the diameter four therefore some read the 19th ver of 1 King cap. 7. thus And the Chapiters which were on the head of the Pillars of Lilly-work were in the Porch four cubits that is did comprehend in their diameter so much as would take up four cubits in the floor of the Porch Moreover these Pillars were hollow in the middle but they were four fingers thick of solid metal the top of the Pillars was adorned with Lilly-work There were also on the top of these Pillars two Chapiters as we translate it as much as to say heads because they were on the tops or heads of the Pillars The word is Kothereth Coronamentum so Arias Montanus fecit duo Coronamenta duo Capitella as Pagnin two Coronets it is from the verb Kitter cinxit circumdedit instar Coronae it is the same word that is used in Prov. 14.18 but the prudent are crowned with knowledge which is derived from Kether Diadema Corona These Chapiters or Coronets were five cubits in height and but four cubits diameter and therefore in an oval form and so the end of the Chapiter rested in the hole which was at the top of the Pillar These Coronets were curiously adorned with nets of Chequer-work and wreaths of Chain-work a very artificial work and with two rows of Pomegranates upon each Coronet four hundred goodly Pomegranates in all which were put upon chains in two rows though but ninety six did appear upon a chain the rest being hid by the Wall This Coronet or Chapiter upon the top of the Pillar was a curious and comely Crown upon the head of it or as some note the Chapiter was like two Crowns joyned together The Pillar on the right side he called Jachin or rather Jakin which signifies he that is the Lord will establish Jakin is the conjugation Hiphil from the verb Koun stabilivit firmavit The other Pillar on the left hand he called Bo-yaz in him is power from Bo in it or in him and Yaz strong or strength from the verb Yazaz roboravit Thus you see the literal or historical part of this Type these two Pillars of the Temple Jakin and Bo-yaz Now for the Significations Certainly these things are not without a mystery not without a meaning for these Pillars were extraordinary and very remarkable in four respects 1. In their height being eighteen cubits that is seven and twenty foot of our measure 2. In their thickness and compass being twelve Cubits that is eighteen foot in the circle round about 3. In
is no Gospel-mystery therefore no need it should be typified by so great a Type If there be any thing of old that may any way relate to it it must be some small circumstance of some Tye but not such a great and principal a Type as the Altar 2. The Altar is greater than the Gist Matth. 23.19 but the wooden Cross is not greater or more excellent than the Body of our Lord Jesus Christ which he gave for us nor doth it sanctifie or make Jesus Christ accepted Therefore the wooden Cross is not the Altar There hath been also another weak and impertinent application of it which is to be found in some books of Devotion viz. the Altar of our Hearts But wherein the Heart is like an Altar I cannot tell The same argument confutes this also It is not thy Heart that sanctifies thee or thy Services But then what is the Altar The Answer is that the Altar is Christ himself so the Holy Ghost himself expounds it Heb. 13.10 Quest But how doth the Altar represent Christ Answer In two respects in regard of his Deity and Priestly Office 1. It is Christ in regard of his Divine nature Reas 1. Because his Humane nature was the Sacrifice therefore his Deity is the Altar for in offering Sacrifice there must be both a Sacrifice and an Altar And so in Christ there are two natures his Deity and Humanity whereof the Humane nature being the Sacrifice that was slain and offered for us it remains that his other nature was the Altar Reas 2. Because it is the Altar that sanctifies the Gift Matth. 23.19 Exod. 29.37 But it was the Deity of Christ that gave that infinite vertue and value to his sufferings It was his Deity that sanctified his Humane nature to be such an acceptable Sacrifice to the Lord. Reas 3. Because the Altar did support and bear up the Sacrifice But it was his Divine nature that did support his Humane nature in those unutterable Sufferings Heb. 9.14 through the eternal Spirit he offered up himself unto God What did that piece of Wood do It did but cruciate and torture his blessed Body it did not bear up his Spirit It is true that Tree did lift up his Body from the earth but it was another manner of support that was necessary to our Salvation 2. The Altar typifies Christ in regard of his Priestly Office You know he hath a threefold Office he is a Prophet Priest and King The Altar looks chiefly at his Priestly Office and the concernments of that for as a Priest he offered Sacrifice and it is the Altar that doth support and sanctifie the Sacrifice Both the Natures of Christ have an influence into all his Offices and so into his Priestly by which he made satisfaction for our sins To open it a little more particularly all the concernments of the Altar are full of mystery and teaching I shall instance in seven particulars about it wherein you may see something of Christ and of the Gospel 1. There was but one Altar the Lord forbad all others though intended to himself 2 Kings 18.22 so there is but one Mediator between God and men the Man Christ Jesus 1 Tim. 2.5 The Papists have other Mediators Saints and Angels c. this is to have many Altars whereas the Lord accepts none but this nor no Sacrifice but what is offered upon this Altar 2. The Altar had four Horns upon the four corners of it they are called Horns because they were made like Horns upwards but bending towards the top Ezek. 43.15 upward shall be the four Horns The use of them was not only for Ornament but to keep things from falling off the Altar and to bind the Sacrifice to them when they were to slay it as Psal 118.27 Horns is an emblem of power Jer. 48.25 the Horn of Moab is cut off that is his strength and power saith your Marginal note Lam. 2.3 he hath cut off in his fierce anger all the Horn of Israel 1 Sam. 2.1 Mine Horn is exalted in the Lord it is applied to God Hab. 3.4 he had Horns coming out of his hand and there was the hiding of his power These four Horns of the Altar signified the Power and Glory of Christs Priesthood for the Salvation of his Church gathered together from the four corners of the earth Ainsw in Exod. 27.1 If the Altar be his Deity the Horns of this Altar is the Power of his Deity the Horns of an almighty Power Fly for refuge thither and thou art safe enough Joab fled to the Horns of the Altar but he was pluckt from thence and slain 1 Kings 2.31 according to the Law Exod. 21.14 But he that flies to Christ and hangs upon the Horns of this Altar shall never be pluckt thence he that comes to me I will in no wise cast out Joh. 6.37 3. The Altar was anointed and so sanctified unto its Office Numb 7.1 Exod. 40.9 this is the Sanctification or Inauguration of our Lord Jesus Christ into his Office he was anointed with the Spirit above measure not only the Graces thereof in his Humane nature but that glorious Person himself goes forth by commission from the Father and the Son as the Son by commission from the Father to reconcile and save sinners 4. There were divers Vessels of the Altar belonging to it for the use and service of it Numb 4.14 of Brass 1 Kings 7.47 of Gold 1 Chron. 28.17 also pure Gold for the Flesh-hooks Of which they being necessary instruments for the work of sacrificing we need not seek a particular mystery and signification in every Vessel only in general some apply them to the Ordinances of the Gospel the means of Grace which do attend upon the Altar upon the Service of Jesus Christ in his Church As we have an Altar under the Gospel so we have Vessels belonging to this Ordinance Gospel-Ordinances whereof there is great use As the Priests could not sacrifice and officiate about the Altar without Knives and Flesh-hooks and Shovels c. so we cannot have communion with Christ without means and Ordinances 5. The Altar was furnished with Fire from Heaven which was to be kept always burning Now what is the mystery of this sacred Fire 1. The Wrath of God against Sin He is a consuming Fire an everlasting burning against sin and sinners Heb. 12. ult Isai 33.16 2. The Spirit of God is compared to Fire Matth. 3.11 He shall baptize you with the holy Ghost and with Fire Isai 4.4 When he shall have purged the Blood of Jerusalem from the midst thereof by the spirit of Judgment and by the spirit of burning And it is a sacred Fire that never goes out We should be careful to keep this Fire burning take heed of grieving of quenching the Spirit 1 Thess 5.19 3. The Word and Ordinances are like unto Fire Jer. 23.29 they will burn up and consume what opposeth them Rev 11.5 it s said of the two Witnesses that Fire goes
5. The Oxen under the molten Sea are the Ministers of the Gospel and especially the twelve Apostles as the number it self intimates for there were twelve Oxen looking towards all the 4 quarters of the world so the Apostles and Ministers of the Gospel carry this Crystal Sea of the Blood of Christ and the Laver of Regeneration and Baptism throughout the world Ministers are often compared in Scripture to Oxen because of the strength and laboriousness of that creature as 1 Corinth 9.9 thou shalt muzzle the mouth of the Ox that treadeth out the Corn. Doth God take care for Oxen saith the Apostle there I may say so in reference to this Type now in hand Did God regard the shapes and pictures of Oxen to be set under this Temple-Sea or rather did he not set them there altogether for our sakes For our sakes no doubt this was done as the Apostle there speaks The Lavers also had their Bases with their wheels which served for the carrying of the water from place to place and so served for the same use really whereof the Oxen were but an emblem The taking of these away is noted as an act of audacious wickedness and profaneness in Ahaz 2 Kings 16.17 And King Ahaz cut off the borders of the Bases and removed the Laver from off them and took down the Sea from the Brazen Oxen that were under it and set it upon a pavement of stones he having as it seemeth no understanding at all nor no sense in him of the spiritual mystery and signification of these Wheels and Oxen nor no fear and reverence of Gods Institution who did ordain and appoint them 6. The use of it being to wash in both the Priests and Sacrifices were washed in the water of these typical vessels the Sea and Lavers that they dye not Exod. 30.19 20 21. For Aaron and his Sons shall wash their hands and their feet thereat when they go into the Tabernacle of the Congregation they shall wash with water that they dye not or when they come neer to the Altar to minister to burn Offering made by Fire unto the Lord so they shall wash their hands and their feet that they dye not and it shall be a Statute for ever to them even to him and to his Seed throughout their Generations You see with what emphasis and earnestness it is required and ingeminated This teacheth us that both our persons and our duties and services must be washed and made clean in the Blood of Jesus Christ or else we dye eternally that they dye not it is twice repeated as both the Priests and Sacrifices so both our persons and our services must be washed or else the same disaster that befel Nadab and Abihu may befall us of whom it is said they dyed before the Lord Levit. 10.2 It is a fearful thing for men to come before God in their sins in their uncleannesses unwashed and uncleansed from them They shall wash that they dye not 7. The Laver was never covered but always open when the rest of the vessels were folded up Ainsworth on Numb 4. v. 14. hath this Note It seemeth to be not without mystery that Moses mentioning Fire-pans Flesh-hooks and other less things should quite omit the Laver which usually is reckoned amongst the holy things of the Sanctuary Exod. 35.16 and 38.8 and 39.39 and 40.30 And as in Melchisedeks History Gen. 14. he omitted his Parentage Kindred Birth and Death from which silence in the Story the Apostle reasoneth as if he had been without Parents or Kindred beginning of days or end of life Heb. 7. so here if it may be lawful to conjecture the like the Laver is left uncovered and always open to the eyes of the people that it might be a lively representation of Gods Grace in Christ continuing and opened as an ever springing Fountain that by the washing of the new Birth by Repentance and Faith in the Blood of Christ we may in all our travels at all times cleanse our hands and feet our works and ways as the Sacrificers did from the Laver Exod. 30.19 20. that albeit the face of the Church is sometimes hid as the Tabernacle wrapped up and the Light of the Word shineth not nor publick Worship performed yet always Gods Elect having Faith in him may wash and purge themselves in Christ his Blood unto forgiveness of sins and Sanctification of the Spirit and Salvation It may be the Holy Ghost hath some allusion hereto in that phrase Zech. 13.1 a Fountain opened for Judah and Jerusalem to wash in for sin and for uncleanness Certainly this point of our washing and cleansing by the Blood of Christ is of that weight and moment that it was not without cause said of it by Luther Hic articulus regnat in corde meo this Article reigns in my heart which he also styled Stantis aut cadentis Ecclesiae articulum the point upon which the Church doth either stand or fall So much for the Explication of this Type You see how full it is of Gospel-teaching and instruction Nor should it seem strange that one Type should have such a various and manifold aspect to so many several Truths at once For it is usual as you have formerly seen and it suits best with the infinite Wisdom of the Holy Ghost that one of his teaching signs should teach many things at once and have many spiritual lessons and instructions thus included in it And now from the Type thus explained we may gather some further light to confirm and settle the true interpretation of the Text. What is meant by this Sea of Glass like unto Crystal I argued before from the allusion that is carried on all along in the context to the Types of the Temple therefore this Crystal Sea in the Text is the same with that molten Sea of Solomons Temple which shadowed forth the Blood of Christ for Justification Now to add some further arguments A 2d May be this Here are other priviledges and benefits of Christ mentioned in the context which do accompany Justification through his Blood and go along with it As in ver 5. here are seven Spirits before the Throne that is the sanctifying Spirit of Christ And again ver 6. here are four living creatures And cap. 5.11 many Angels round about the Throne Here is the Ministry and a Guard of Angels and the Spirit of Sanctification therefore it is not incongruous that the Blood of Christ for Justification should be also mentioned And this therefore seems to be intended in this Crystal Sea Reas 3. From the properties and circumstanâ—es belonging to this Sea in the description of it which cannot well be otherwise accommodated I shall mention but these two 1. It is said to be before the Throne so we are said to be justified before God this is one of the blessed effects and manifestations of his Glory in the Church so Heb. 12.23 24. we are said to come unto God the Judge of all
so freely offers to the washing in this spiritual Sea is nothing else but believing and exercising Faith in the Blood of Christ Do not object and say Alas I am defiled and unclean I answer Thou hast the more need of washing the greater thy defilements be thou hast the more need of Jesus Christ and of his Blood to cleanse thee and wash thee from thy sins Vse 4. Comfort to Believers that wash here for sin and for uncleanness see Isai 4.4 when the Lord shall have washed away the filth of the Daughters of Sion and shall have purged the Blood of Jerusalem from the midst thereof Here is a fourfold ground of comfort in this Crystal Sea 1. Here is enough of it here is a Sea to wash in there is Water enough in the Sea for any man to wash in though never so much defiled so there is vertue enough cleansing enough in the Blood of Jesus Christ Thou hast many sins many spots many defilements upon thee but here is a Sea to wash in this Type of a Sea speaks the plenty of it here are not a few drops of Soul-cleansing justifying Blood but here is an Ocean of it 2. It will take out the deepest stains the foulest spots though your sins be as Scarlet they shall be as white as Snow though they be red like Crimson they shall be as Wooll Isai 1.18 The Apostle instanceth in some of the foulest and blackest spots Adulterers Thieves Drunkards c. 1 Cor. 6.10 11. and such were some of you but ye are washed but ye are sanctified in the name of the Lord Jesus and by the Spirit of our God Your Robes are white if washed in this Blood Rev. 7.14 these are they that have washed their Robes and made them white in the Blood of the Lamb. Yea 3. Thou art as clean in respect of Justification as if those sins had never been committed You are perfectly justified though but imperfectly sanctified Therefore justified persons are said to have no more Conscience of sins Heb. 10.2 not as though they made no conscience to commit it No that were abominable but the Conscience is discharged and set free from guilt and can look God in the face comfortably and with holy boldness Men use to say when they have not committed such or such an evil my Conscience is clear yea but Conscience may be clear though thou hast committed it if washed and cleansed from it by the Blood of Christ 4. You should therefore draw nigh with full assurance of Faith being thus washed as Heb. 10.22 Let us draw neer with a true heart in full assurance of Faith having our hearts sprinkled from an evil Conscience and our Bodies washed with pure Water When you stand upon this cleansing Sea you should take the Harps of God into your hand as Revel 15.2 you should triumph and sing Quest But how may I know that I am indeed washed in this Blood and accepted through this Righteousness of Jesus Christ Answ This Sea of Glass is mingled with Fire cap. 15.2 and here in the words before the Text here are seven Lamps of Fire burning before the Throne which are the seven Spirits of God ver 5. There is a Baptism of Fire as well as a Baptism of Water the meaning is this that Justification through the Blood of Christ is ever accompanied with Sanctification by his Spirit therefore if the Spirit of God be burning and working in thy heart fear not thou art washed in this Crystal Sea which is before the Throne if sanctified by the Spirit of Christ thou art justified by his Blood THE GOSPEL of the GOLDEN CANDLESTICKS in the TEMPLE Hebr. 9.1 2 3 4 5. Decemb. 6. 13 20. 1668. Then verily the first Covenant had also Ordinances of Divine Service and a worldly Sanctuary For there was a Tabernacle made the first wherein was the Candlestick and the Table and the Shew-bread which is called the Sanctuary And after the second Veil the Tabernacle which is called the Holiest of all which had the Golden Censer and the Ark of the Covenant overlaid round about with Gold wherein was the Golden Pot that had Manna and Aarons Rod that budded and the Tables of the Covenant and over it the Cherubims of Glory shadowing the Mercy-seat of which we cannot now speak particularly OF the two Courts of the House of the Lord and of the sacred Furniture and Utensils of the Inner Court we have spoken viz. the Brazen Altar of Burnt-offering signifying our Reconciliation unto God by the Death and Blood of Christ the molten Sea and Lavers signifying our Justification by the applying or washing in that Blood and the two Pillars Jachin and Boyas which signified our perseverance and Preservation through the Power and Faithfulness and Love of God till we be crowned with the Crown of Glory We are now to survey the House it self all the Furniture and Vessels wherof were of Gold And as to these I have pitch'd upon this Text because it gives us in a short compass of words the most full and compleat enumeration of them that doth occur to my remembrance any where in Scripture We may resolve the words into these five doctrinal Propositions 1. That the Old Testament had Ordinances of Divine Service and a worldly Sanctuary There was a Religion and a way of Worship ordained by God in those times as well as now though that Worship was not so spiritual and evangelical as is the Worship of the New Testament They had Ordinances of Worship and a Seat of Worship then but they were carnal Ordinances and a worldly Sanctuary comparatively carnal But the Ordinances now are spiritual and the Seat of Worship spiritual For then it was the material Temple to which God was pleased to tye and to annex the publick Church-worship and Ordinances of those times but now the Seat of Worship is the several Churches and Congregations of his People However a Worship Ordinances of Worship and a Seat of Worship they had Obs 2. There were two parts of that old legal Tabernacle one called the Sanctuary and the other called the Holy of Holies so it was in the Tabernacle and so in the Temple After the second Veil by the first Veil the Apostle intends the Curtains and Hangings that were hung about the Tabernacle of which you read Exod. 26. In the Temple there was but one Veil for instead of these Hangings were the Walls of the Temple Obs 3. That both these parts of the Tabernacle had their sacred Furniture of several holy Vessels and Vtensils belonging to them Obs 4. That the sacred Furniture or Vessels belonging to the Sanctuary were the Golden Candlestick and the Table of Shew-bread Obs 5. That the Furniture belonging to the Holy of Holies were the Golden vessels for the offering of Incense and the Ark with its appurtenances We are now to speak concerning the Furniture of the Sanctuary of which the Doctrine is this That the sacred Furniture or
Now to unfold the Mystery of the Incense The Incense that was offered upon this Golden Altar was a Type of Prayer the Prayers both of Christ and of his Saints Both the Prayers which Christ offers up for the Saints and which the Saints offer up for themselves in his Name and Mediation See Rev. 5.8 Psal 141.2 Let my Prayer be set forth before thee as Incense You may see the fulness of the analogy more at large in seven particulars 1. It was made up of many choise Ingredients Exod. 30.34 so is the Spirit of Prayer as it were a compound of many excellent Graces There must be Faith Humility Fervency c. and indeed all the Graces of Gods Spirit are drawn forth and exercised in Prayer 2. They are strictly forbidden to make another Persume of their own heads like unto it Exod. 30.37 38. so we are not to make use of any other Intercessors or Mediators but Christ only And in like manner for men to make Prayers in the way of stinted Liturgies though there be many of the same Ingredients in the Mass-book that is good expressions for the matter of them and words and notions that are found in the Scripture yet this being not the Incense that is instituted it is not it cannot be accepted 3. These Ingredients whereof the Incense was made were to be beaten very small into fine Powder Exod. 30.36 This teacheth us that Contrition of heart that ought to be in Prayer how the Soul is to be contrite and broken as it were all to pieces by humbling meditations of its own unworthiness when it appears before the Lord in Prayer These are the Prayers that God regards Psal 51.17 The Sacrifices of God are a broken Spirit a broken and a contrite heart O God thou wilt not despise Isai 57.15 I dwell in the high and holy place with him also that is of a contrite and humble Spirit to revive the Spirit of the humble and to revive the heart of the contrite ones If a man come with his heart whole and not broken this is to offer the Incense unbeaten unpounded 4. The Incense was to be set on fire and so the smoke went up before the Throne Exod. 30.7 8. This speaks that holy Fervency in Prayer There should be ardent affections inflamed by the Fire of the Holy Ghost Jam. 5 16. the effectual fervent Prayer of a righteous man availeth much We should not come with a dead cold heart before the Lord in Prayer 5. This burning of Incense was a Service performed every day morning and evening Exod. 30.7.8 This teacheth us that Prayer should be a daily work morning and evening David tells us of his praying in the morning Psal 5.3 My Voice shalt thou hear in the morning O Lord in the morning will I direct my Prayer unto thee and will look up And also in the evening Psal 141.2 The lifting up of my hands as the evening Sacrifice Yea both he and Daniel used to pray thrice a day Psal 55.17 Dan. 6.10 Anna departed not from the Temple but served God with Fastings and Prayers night and day Luk. 2.37 and we are commanded to pray continually 1 Thess 5.17 Praying always with all Prayer Ephes 6.18 that is every day in the seasons of Prayer And Paul mentions his praying day and night 1 Thess 3.10 2 Tim. 1.3 which may well be understood of evening and morning See also 1 Tim. 5.5 and Act. 26.7 6. The time of burning the Incense was when they dressed and lighted the Lamps of the Sanctuary Exod. 30.7 8. This teacheth us the conjunction of the Word and Prayer in the Church Deut. 33.10 Acts 6.4 But we will give our selves continually to Prayer and to the Ministry of the Word 7. The Smoke of the Incense ascended with a sweet and fragrant smell into the Holy of holies before the Mercy seat as Rev. 8.4 and the Smoke of the Incense which came with the Prayers of the Saints ascended up before God out of the Angels hand It went up out of the Angels hand This speaks that our Prayers come up before the Lord into his holy place even into Heaven before the Throne of Grace with acceptance through the Merits and Mediation of Jesus Christ Acts 4.10 thy Prayers are come up for a memorial before God Hence that expression 1 Kings 8. hear thou in Heaven thy dwelling place For the Holy of holies was a Type of Heaven and the Mercy-seat is that Throne of Grace where the Lord is said to dwell between the Cherubims Psal 80.1 It speaks also that God returns gracious answers to them as it is Zech. 1.13 the Lord answered the Angel that talked with me with good and comfortable words Sometimes there is a gracious terribleness in them I mean a mixture of Mercy and Terror in the Lords answers and returns of Prayer Psal 65. ver 5. by terrible things in righteousness wilt thou answer us O God of our Salvation Thus Rev. 8.5 when the Angel cast down the Censer upon the earth there were voices and thunderings and lightenings and an earthquake The Lord uttering his voice as it were from the Holy of holies in dreadful dispensations of Providence in the seven Trumpets it is from the Prayers of Saints that those dreadful Trumpets were sounded But one of the strangest instances of the Lords answering Prayer by strange and seemingly contrary Providences is that of the Turks Rev. 9. It is agreed by all Interpreters that the sixth Trumpet is the Turk But did ever any Christian pray for the coming of the Turk into Christendom No but yet they came and the Voice from the four Horns of this Golden Altar of Incense usher'd them in Rev. 9.13 The meaning is this the strange Power of God did answer the Prayers of his people this way it is the Prayers of Gods people that turns the wheel of Providence as it were and brings about all the great and mighty revolutions in the course thereof Vse 1. Of Comfort in five or six particulars This Doctrine of Christs Intercession which is the mystery of this Golden Censer and Altar of Incense is full of Comfort to poor praying Souls thou hast an High Priest which offereth up thy Prayers and they are made acceptable through his Intercession This affords Comfort let thy condition be what it will 1. If thou find thy self unskilful in making application of that part of Christs Priestly Office which consisteth in his Death yet thou maist look up to him to speak a good word for thy Soul this work is doing still though the former be done 2. In case of new sins committed after Grace received here is this Comfort that as Satan puts in new Accusations against thy Soul so Christ puts in new Answers 1 Joh. 2.1 2. if any man sin we have an Advocate c. 3. Many an one is much troubled with fears of future backslidings but Christ prays that thy Faith fail not he prays not only that we should come
home and be converted but also that we be preserved unto his heavenly Kingdom Joh. 17.15 He prays that we should be kept from the evil Hence sometimes Believers are kept from being tempted But if they be tempted they are either kept from falling by temptations or if they fall from lying in their falls 4. Suppose you meet with troubles oppositions and persecutions from the world Let the world speak evil of us yet Christ speaks well of us or rather for us to his Father and then what need we fear See Isai 51.7 8. 5. Thy Prayers are full of weaknesses and imperfections but the Prayers of Jesus Christ have no weakness and imperfection going along with them Quest But how may I know that Christ prays for me Answ Thou maist know it by two things 1. If thou hast a heart to pray for thy self thy Prayers are the eccho of his Intercession if Christ hath taught thee to pray for thy self Christ intercedes and prays in Heaven for thee Rom. 8.27 2. Hath the Lord taught thee to prize the Prayer and Intercession of Jesus Christ for thee if so it is a sign he is interceding for thee Heb. 7.25 Vse 2. This also makes against the Papists who plead for Mediators of Intercession though not of Satisfaction beside Christ This cannot be for his Intercession is founded in his Satisfaction the Scripture makes him the only Mediator of Intercession Rev. 8.3 It is true the Saints do pray or intercede for one another but yet they are not Mediators because it is not their own Incense nor their own Blood but it is his Incense it is his Blood that makes their Prayers effectual They do not pray in their own name but in his but he prays in his own name by the merit of his own Blood THE GOSPEL of the ARK and its Appertainances in the HOLY of HOLIES Jan. 3. 1668. Hebr. 9.4 5. THe Ark with its appertainances was another of the holy vessels belonging to the Holy of holies and it was the chief of all their holy things as appears in sundry respects as for instance 1. It had many glorious appertainances that related to it many other vessels belonging to this as the Cherubims c. 2. The place of it was the Holy of holies 3. Solomon though he made all other things new in the Temple yet he did not make a new Ark but only introduced the same which Moses had made with great solemnity into the Oracle the place which he had prepared for it 2 Chron. 5.7 Whatever changes and varieties there may be in other things whereby God dispenseth himself unto and amongst mankind other utensils may be made new there may be new Ordinances new Administrations but there is no new Christ Never look for any new or further Administration in this respect as there is no new God so there is no new Christ but Jesus Christ the same yesterday and to day and for ever Heb. 13. It is a blind and blasphemous delusion to speak of Christ as an Administration that is to pass away when the Saints have passed under it for a while 4. In that the Providences about it were very great and glorious and full of teaching and instruction The Ark of God led them through the Wilderness We are to follow the Guidance of Christ through the world It was carried with Bars so is Christ upon the Ministry of the Gospel from one place to another As the Levites did carry the Ark so Preachers may be said to carry Christ to bear his Name among the Gentiles so Paul Act. 9.15 Many great things were done by it Jordan was divided by it so by Christ all obstacles are removed out of the way The Walls of Jericho fell by it so by Christs coming the strong holds of Satans Kingdom are cast down It was the downfall of Dagon So is Christ of Satan and Idolatry While the Ark was amongst the Philistines they were plagued but Obed-Edom was blessed while it was at his House so Christ in the Gospel to some brings wrath being refused to others Salvation Eli and his Daughter died when the Ark was taken and the Bethshemites rejoyced exceedingly when they saw it so the presence of Christ brings comfort but his absence grief and sorrow The Bethshemites were punished for prying into the Ark. It is a dangerous thing to search into inscrutable Mysteries Be wise unto sobriety The Ark after many travels was brought at last to a place of rest in Solomons Temple so Christ after many wearisome journies on Earth was at length taken up into Heaven a place of rest where he sits at the right hand of God But as to this glorious Utensil it self we may observe these things 1. The Ark was the Throne of God on which he did appear sitting on his Throne of Grace and Glory and from whence he spake and gave forth Answers and Oracles Hence we read of a Throne of Grace Heh 4. ult This Throne of Grace is that Mercy-seat that covered the Ark on which God sate and where he is said to dwell between the Cherubims Psal 80.1 1. Here he gave upon special occasions visible appearances of his Glory This is that Shechinah which the Jewish Rabbins speak of And they have it from the Scriptures and the Prophets Ezek. 1. last and cap. 9. and 10. The Glory of the Lord is said to appear and to remove and depart away by little and little There was still less and less of God among them till he was quite gone So Isai 6.1 Rev. 4.2.3 2. Hence the Lord spake with audible voice and gave forth his answers so he promised to Moses Exod. 25.22 so Numb 7. ult The mystery of all which is this that God is to be seen in Christ and that he speaks and reveals his mind to us only in and through Jesus Christ 2. The Mercy-seat which was upon the Ark was a Type of the passive Obedience and Satisfaction of Jesus Christ for our sins whom God hath set forth to be Rom. 3.25 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a propitiation 1 Joh. 2.2 he is the propitiation for our sins 3. The Law which was within the Ark is the active Obedience of Christ Psal 40.8 thy Law is within my heart 4. The Golden Pot of Manna is Christ in the Word Exod. 16. Joh. 6.48 49 50 51. He is the true Manna the true Bread of life 5. Aarons Rod that budded is the Ministry blessed with success for the good of Souls Numb 17.10 this was reserved before the Testimony for a token against the Rebels 6. The Cherubims upon the Ark are the Angels ministring to the Lord Ezek. 1. they are there described Is 6.2 they look towards the Ark they pry into the mysteries of the Gospel 1 Pet. 1.12 held forth by the Church Eph. 3.10 The mystery of the Incarnation of the Son of God being above their comprehension and their Subjection to Christ as Mediator being not included originally within the Law
the next particular viz. 3. The Jubile There was also a third Sabbath beside the weekly Sabbath and the seventh year Sabbath they had likewise a Sabbath of seven times seven that is the Jubile This was their great Sabbatical year for they were to reckon seven times seven years and then to observe a Sabbatical year Lev. 25.9 This also was a Type of Christ as appears in three things that were done in this year of Jubile 1. There was Redemption and Release every one set at liberty every bondage released and every yoke broken Here is a shadow of the spiritual and true Redemption by Jesus Christ who of spiritual slaves by nature makes us the Lords Freemen by Grace Christ hath proclaimed Redemption to sinners and Deliverance to poor captive souls Isai 61.1 2. There was the Trumpet of the Jubile to proclaim it The Gospel is this great Trumpet the proclaiming of the Jubile is alluded to Isai 61.1 2 Isai 27. ult in that day the great Trumpet shall be blown The great Trumpet is the Gospel Calv. in loc 3. Some have observed further that the coming of Christ was at the Jubile that Christ came at the time of the Jubile I know there is some difference amongst Chronologers about it but sure it is it fell thereabout some placing the Jubile upon the preaching of John Baptist who did proclaim the Lords coming but others place it as seemeth more exactly upon the very year of Christs Death by which we were redeemed and set free indeed They began the account of their Jubiles from about anno mundi 2560. for they came out of Egypt about the year 2513. they were forty years in the Wilderness six or seven in conquering and dividing the Land of Canaan Then began their first Sabbatical year from thence to the Death of Christ there were eight and twenty Jubiles his Death being about the year of the world 3960. So you see something of the Gospel-mystery of these Sabbaths of the Jews the three sorts of Sabbaths every week every seventh year and every fiftieth year and thus also you see how these legal holy times and seasons were all shadows of good things to come Take some general Uses from the whole Vse 1. See and remember the unlawfulness and unwarrantableness of the Observation of these Jewish times and seasons under the Gospel for they were typical Amos 5.21 The Papists observe the Passover which they call Easter Pentecost commonly called Whitsuntide and instead of the Feast of Tabernacles they keep the five and twentieth of December for the time of Christs Birth all which we retain And they have also added a Jubile which because it is a profitable time to the Popes Purse he hath ordered it to be kept every five and twenty years instead of fifty These are Errors of dangerous consequence for they do implicitly deny that the Substance is come If these things were shadows of things to come the retaining of them now is an error of dangerous consequence For to retain any of these dark and legal shadows is an implicit denial that Christ the substance is come These things were more fully spoken to the last time Vse 2. See and observe the burthensomness of that old legal Dispensation as also our Christian liberty now under the Gospel The Lord requires no day of us but the Lords day and occasional days of Humiliation or of Thanksgiving upon emergencies of Providence calling thereunto Stand fast therefore in the Liberty wherewith Christ hath made you free Gal. 5.1 and be not again intangled in the yoke of bondage Vse 3. And lastly see wat clear and plentiful evidence the Jews had concerning Jesus Christ that he was the true Messiah and how true this of the Apostle in the Text is that they are a shadow of things to come Put all these things together and you will see these Jewish days made up a rude draught or dark shadow of the good things that were to come under the Gospel in sundry particulars relating to the Body which is of Christ As for instance they lead to the time of his Conception by the Holy Ghost on the first day of the month To the time of his Birth and Nativity being born on the first day of the Feast of Tabernacles and circumcised the eighth He suffered at the time of the Passover He lay and rested in the Grave on the Jewish Sabbath He poured forth his Spirit at their Feast of Pentecost The Jews might have found the Body by these shadows had they been attentive to mind the things belonging to their peace they might have thought when they saw such a conjunction surely this is he that comes speedily to redeem Israel And you though you have a conviction of the truth of the Gospel yet get a further and fuller conviction of it from this that Jesus Christ was so plainly shadowed forth to us by all these ancient Dispensations THE GOSPEL of the GREAT DAY of ATONEMENT Levit. 16. the whole Chapter Jan. 24 28. 1668. THis Chapter is wholy taken up in declaring the Feast of Expiation or Atonement upon the tenth day of the seventh month It is more properly and indeed a Fast but yet commonly called a Feast as taking the word in a more lax acceptation for any set or solemn time And though it was indeed a day of afflicting their Souls yet there was joy in the end of it for their peace was made with God and the Jubile proclaimed this day It was with all the Services and Administrations of it the most full and compleat shadow of the great work of our Redemption that we meet with under the Law the High Priest representing in all he did that which Jesus Christ the true High Priest was to do indeed in the fulness of time I shall endeavour to explain it a little to you as God shall enable me following the method of this Chapter and so you will be able to read it more understandingly and with edification Wherein the first thing that doth occur is the occasion of the Institution ver 1. viz. the Death of the two Sons of Aaron when they offered before the Lord and died which Story is recorded Lev. 10.1 2. Some add that Man fell upon this day but this is not likely It seems more probable from all the circumstances of the Story that he fell upon the seventh day For that he was not fallen upon the sixth day appears by this that in the close of the sixth day God approves all his Creatures that they were good Gen. 1. ult therefore sin had not yet spoiled them And if he had stood out the whole Sabbath day it is probable he had been confirmed by eating of the Tree of Life For it is probable that upon the Sabbath he should have enjoyed all the Ordinances of God and consequently that the Sacrament of that estate should have been the concluding Ordinance as under the New Testament they were wont to
the Honour of Saints and that the Lord should ease his people of the burthen of a few Festival days to lay upon them an heavier burthen by a greater number of them So that we see the Scripture doth abundantly and clearly condemn and testifie against these superstitious observations of days and times Reason 3. Consider further the deep dishonour that is done to God by these days every manner of way The common pretense is that they do it for the Honor of Christ but it is not good Intentions that will excuse bad Actions Jeroboam pretended very good Intentions 1 Kings 12.28 so did they in Exod. 32.5 they proclaimed an Holy day to Jehovah though they kept it in a rude manner but what saith the Lord to them even after all the Prayers of Moses for them ver 34. in the day when I visit I will visit their sin upon them He will not regard their vain pretenses for the truth is these days are celebrated rather in dishonour and as it were in despite of Christ then for any Glory to him For 1. They are a dishonour to his Holiness as if Christ were a God that delighted in Profaneness and Wickedness for he is dishonoured as some have well observed by letting the reins loose to all manner of Profaneness as much in the twelve days and in some respects more then in all the twelve months of the year beside Hence Mr. Perkins most truly and justly complains that the Feast of Christs Nativity commonly so called is not spent in praising the Name of God but in Revelling Dicing Carding 〈◊〉 Mumming and in all licentious liberty for the most part as 〈◊〉 it were some Heathen Feast of Ceres or Bacchus Perk 〈…〉 Creed Art of Christs Birth apud Gillesp Engl. Pop. Cerem p. 〈…〉 cap. 9. page 48. 2. It is an unspeakable dishonouour to his blessed Sabbaths for men to set their Days by his Days their Posts by his Posts their Altars by his Altars as Jeroboam devised a Feast of his own heart like unto the Feast that was in Judah 1 Kings 12.32 yea as Dr. Ames observes they were from their first use not only equalled unto but extolled above the Lords day Fresh Suit part 2. p. 84. Those Prelates saith Mr. Gillespy that will not abase themselves to preach upon ordinary Sabbaths think the high Holy days worthy of their Sermons Engl. Pop. Cerem part 3. cap. 1 pag. 13. Yea they can write Books against the Sabbath as Heylin White Pocklinton and others have done to pluck away that Crown of Glory and Preeminence which God hath set upon that day which he hath chosen and they set up their own devised days in stead thereof Common experience proveth saith Reverend Mr. Dod on the second Commandment p. 68. that all they which stand most for superstitious Holy days are greatest profaners of the Lords Sabbath and contemners of his Word 3. They do dishonour the Wisdom and Word of Christ for Christ the Lord of Time and the Lord of the Sabbath hath sanctified and instituted the first day of the week whereon he arose from the dead for the Commemoration of the great work of our Redemption by him and what can the man do that comes after the King and in those things that have been already done as Eccles 2.12 It is a bold and deep reflection upon the Wisdom of Christ to add thus to his appointments as if the Lord Jesus Christ himself were not wise enough to appoint days and times sufficient to keep his own Nativity Death Resurrection Ascension and all the great things he hath done for us in everlasting remembrance in the hearts of his Saints but the Devil and the Pope must help it out It is therefore in plain terms a profane speech of Dr. Hammond that when the Festivals are turned out of the Church it will not be in the power of weekly Sermons on some head of Religion to keep up the knowledge of Christ in mens hearts View of Direct and Vindic. of Liturg. pag. 31. What are not the Institutions of Christ powerful to attain his own blessed ends unless they be pieced out with the additions of mens Inventions surely there is no Christian that hath found the experience of the saving Power and Blessing of Gods Ordinances to his own Soul but will detest and abhor to entertain such base and vile thoughts of them unless he hath forgotten that he was purged by them from his old sins 4. These superstitious Holy days introduced and brought in many other corruptions along with them as bad or worse then themselves like the unclean Spirit with seven Devils more sundry whereof are thus expressed by Dr. Ames Fresh Suit against Cerem part 2. pag. 84. They were saith he from their first rise not only equalled unto but also extolled above the Lords day Easter brought in a superstitious Lent to attend upon it made Baptism wait for her Moon and conformed our Lords Supper to the Jewish Passover in unleavened Bread It was the first Apple of Contention amongst Christians The Latin and Greek Churches striving contending fiercely about the time of it and Victor Bp. of Rome desperately excommunicated those that were not of his opinion in this frivolous Question So that it was the first Weapon wherewith the Bishop of Rome played his Prizes against other Churches and after slew so many Britains with by Austin the Monk Holy days devised by men in honour of Christ invited and drew on Holy days to Saints with many other mischiefs more then can be now numbred up And therefore upon all accounts God is dishonoured by them And so much for that third Reason Reason 4. The true yearly time for the Celebration of these Festivals is not certainly known but much disputed among Chronologers and Divines so that Holiday-keepers cannot affirm that they do commemorate opus diei in die suo the Lord having hid it as he did the Body of Moses to prevent Idolatry The fierce contention for the space of two hundred years or thereabout between the Greek and Latin Churches about the time of celebrating Easter is famous in Ecclesiastical History the Eastern Churches kept it on the fourteenth day of the first month when the Jews kept their Passover from whence they were called quarto-decimani But the Western Churches kept it upon the Christian Sabbath in commemoration of Christs Resurrection who rose upon the first day and both sides pretended Apostolical Tradition for their different practice The difference grew so hot that Victor Boshop of Rome being full of the spirit of Antichrist excommunicated all the Asian Churches as being Fourteeners and as Judaizers Afterwards Constantine the Great called the Council of Nice to compose these differences in the Churches who thought it best to keep it upon the day of Christs Resurrection but they had done better if they had utterly abolished it as the great reforming Parliament did in England But thus we see what a bone of Contention
In England besides the frequent Testimonies of the Martyrs against them Authority hath smitten them once and again the Lord usually carrying on the work of Reformation by degrees The first blow they received by publick Authority was by the Injunctions of King Henry the eighth in the year 1536. in the Preface whereto he reasons thus against them Forasmuch as the number of Holy days is so excessively grown and yet daily more and more by mans devotion yea rather Superstition was like further to increase that the same was and should be not only prejudicial to the Commonwealth by reason that it is occasion as well of much sloth and idleness the very Nurse of Theeves Vagabonds and divers other unthriftiness and inconveniences as of decay of good Mysteries and Arts profitable and necessary for the Commonwealth and loss of mans food many times being clean destroyed through the superstitious observance of the said Holy days in not taking the opportunity of good and serene weather offered upon the same in the time of Harvest but also pernicious to the Souls of many men which being inticed by the licentious vacation and liberty of these Holy days do upon the same commonly use and practise more excess riot and superfluity then upon any other days c. See Mr. Fox Acts and Monum vol. 2. pag. 386. whereupon he abrogates a number of them and especially such as sell in the Harvest time And thus the work was begun But the total extirpation of them was a work and honour reserved by God for the great Parliament who in their Directory pag. ult have declared that Festival days vulgarly called Holy days having no warrant in the Word of God are not to be continued And in their Ordinance of June 8. 1647. they do utterly abolish them in these words Forasmuch as the Feasts of the Nativity of Christ Easter and Whitsuntide and other Festivals commonly called Holy days have been heretofore superstitiously used and observed be it ordained by the Lords and Commons assembled in Parliament that the said Feast of the Nativity of Christ Easter and Whitsuntide and all other Festival days commonly called Holy days be no longer observed as Festivals or Holy days within the Kingdom of England and Dominion of Wales Any Law Statute Custom Constitution or Canon to the contrary in any wise notwithstanding See Mr. Scobels Collection anno 1644. cap. 5â— and anno 1647. cap. 81. And now to see these and other abominations by the Prelatick party conjured up again from the Grave and from the bottom of Hell after such a Funeral he said well who said it is almost as prodigious and as ghastly a sight as to see a dead Ghost walking up and down with his winding-sheet about him but God will shortly bury them again and seal the Tomb-stone upon them never to rise more For he hath said I hate I despise your Feast-days See Calv in Amos 5.21 I will not smell your Holy days Amos 5.21 wherein as the most judicious Interpreters observe he doth not only reprove their Hypocrisie in reference to his own blessed days but also their Idolatry and Superstition in observing days of their own Oh! that God would set home this Text by the power of his Spirit upon the Consciences of Holiday-keepers to convince and humble them How dreadful are these words I hate I despise your Feast-days I will not smell your Holy days that is I will never accept them THE SUPERSTITIOUS VANITY OF THE POPISH MUSICK IN THE WORSHIP of GOD. THis is such a strange superstitious Vanity that it is generally accounted in these knowing times as it was of old by Justin Martyr Quest Resp 107 childish and ridiculous insomuch that it doth expose the Papists and their way of Worship to much contempt and laughter and therefore I should have thought it needless to speak much against a thing so generally exploded but that Mr. R. B. hath discovered and declared himself for it as a thing in it self lawful and warrantable His words are these For Organs or other instruments of Musick in Gods Worship they being an help partly natural and partly artificial to the exhilerating of the Spirits for the Praise of God I know no argument to prove them simply unlawful but what would prove a Cup of Wine unlawful or the Tune and Meeter and Melody of Singing unlawful but yet if any would abuse it by turning Gods Worship into carnal Pomp and Levity especially by such non-inteligible singing or bleating as some of our Choristers used the common people would have very great cause to be weary of it as accidentally evil Thus he Disp of Humane Cerem p 412. But Bellarmine hath said more then this for it in fewer words Cum habeamus saith he exemplum Testamenti veteris experiamur devotionem per eam excitari taedium minui Bell. de Missa lib. 2. c. 15. and he gives as grave and learned Counsel against the abuse of them In ipsis Organis saith he non nisi res sacras pias sobrie graviter exprimendas neque enim leve peccatum est siquis lascivum aliquid Organis ludat audientium animos non ad pietatem sed ad amorem mundi accendat Bell. de Bon. Oper. in particul lib. 1. cap. 17. The answering of which objections and pretences will sufficiently discover the vanity and groundlesness of this Superstition and that it is more then accidentally evil And first to that plausible Objection of Bellarmine from the use of them in the Old Testament to begin with the strongest Argument first for this is the most specious and hath the greatest seeming weight But though the Jews had Musical Instruments in the Worship of God under the Law yet that they are no part of Gospel-worship these Considerations may evince First There was then a clear word of Institution for them The Trumpets of Silver and Cornets of Horn were instituted by the hand of Moses Numb 10. in the ten first verses and Levit. 23.23 24. we read also in Moses his time of Timbrels used in the publick Praises of God by Miriam the Prophetess Exod. 15.20 and in Davids time we read of Organs also and ten-stringed Instruments and Cymbals of Brass and Harps and Psalteries of fine wood 2 Sam. 6.5 Psal 149.3 and 150.4 2 Chron. 16.4 5. and these Musical instruments were not brought into Gods Worship by David of his own head but by Authority and Direction from God For so was the Commandment of the Lord by his Prophets saith the Text 2 Chron. 29.25 and therefore they are called the musical instruments of God 1 Chron. 16.42 and instruments of Musick of the Lord 2 Chron. 7.6 with relation to God as the Author and Institutor of them For the Lords Name in the Scripture phrase is never set upon things of Humane invention but only upon things of Divine institution as the Lords Supper the Lords Day the Lords Feasts the Lords Altar c. so
here the Lords Instruments of Musick And indeed had there not been such a Stamp of God upon them they had been abominable and those words of God by the Prophet Amos 5.23 might justly have been applied unto them Take away from me the noise of thy Songs for I will not hear the melody of thy Viols or of thy Organs as some translate that word vid. Tarnov in loc For the Lord rejects with loathing whatever he hath not commanded respuit quicquid non praecepit as Calvin observes upon that text A text which condemns the mutterings of the Mass-Priests and the bellowings of the Friars and Nuns wherwith the Churches and Chappels in the Papacy eccho to use the words of the learned Lutheran Tarnovius upon that place But there is not one word of Institution for them under the Gospel neither expresly nor by Consequence but on the contrary they are clearly cashiered and excluded out of the Gospel-worship by that general Rule which the Apostle lays down concerning all the parts of Gods Worship 1 Cor. 14 26. let all things be done unto edifying with ver 15. I will sing with the Spirit and I will sing with Vnderstanding also and vers 11. If I know not the meaning of the Voice he that speaketh shall be a Barbarian to me From all which the Rule is evident that no Voice is now to be heard in the Church of Christ but such as is significant and edifying by signification which the voice of Instruments is not Mr. Cott. of Singing Psalms cap. 1. pag. 6. The Chaunters and Choristers are to use the Apostles phrase Barbarians to all the people for they play and sing no body knows what the understanding cannot edifie by it being not an articulate voice And therefore those Comparisons of Mr. B. when he parallels the use of Organs in Gods Worship with a Cup of Wine and with the Tune and Meter and Melody in Singing are most incongruous and unmeet comparisons For what communion hath Light with darkness and what agreement hath the Temple of God with Idols So when Bellarmine de Bonis Operib partic lib. 1. cap. 1.7 mingles the Question of Organs with that of Singing Psalms handling them both together in one It is too much boldness thus to confound and parallel the Inventions of men with the Institutions of Jesus Christ We know there is an Institution of Chist for the use of Bread and Wine in his Worship in the Sacrament of the Lords Supper as also for the singing of Psalms to which the Tune and Meter are as necessary as Cups and Vessels for the Bread and Wine But where hath Christ appointed Organs and Cathedral Musick who required these things at your hands The time when this Corruption was first invented and introduced into the Church is not certainly known neither is it much material to dispute Certain it is that they are a very late Invention They were not used in Justin Martyrs time who lived in the second Century and it is generally thought by learned men and not without ground that that Book though it bear his Name was indeed much later then his time where they are thus witnessed against the Testimony is very plain and punctual and therefore let us hear it in English Singing saith he in it self is not a childish thing but to sing with instruments of Musick and with Dancing and Timbrels And therefore in the Churches the use of such Musical instruments and other things fit for Children is laid aside in their Songs and Praises and nothing left but only singing with the Voice Justin Mart. Quaest Resp 107. Neither were they used in Chrysostoms time who lived in the fourth Century for he saith Judaeis fuerat permissum propter infirmitatem cordis sui It was permitted to the Jews because of their weakness Chrys in Psal 150. Platina refers the original of them to Pope Vitalianus about 690 years after Christ or as others 770 others about 820. Zepper Pol. Eccles lib. 1. cap. 13. pag. 106. But that they are much later then any of these Aquinas his Determination against them is a sufficient evidence Aqu. secund secundae Qu. 91. art 2. ad 4. who durst never have condemned them as Jewish and typical and carnal if they had been generally received in the Church of Rome in his time who lived about 400 years ago And it is Cajetans observation upon him Nota quod tempore Divi Thomae Ecclesia non utebatur Organis Cajet in Thom. And Bellarmine himself de Bon. Oper. in partic l. 1. c. 17. confesseth in Ecclesiâ sero admitti caepisse the primitive and purest times knew them not so that they are a very late invented Superstition And this is the first Consideration against them There was a clear word of Institution for them under the Law but not so but the contrary under the Gospel 2. We do not find that these Musical instruments amongst the Jews were a part of their Synagogue-worship which was moral and perpetual but rather of their Temple-worship which was ceremonial and is now vanished away We find in the Scripture that they had in their Synagogues the publick moral Worship of God as reading and expounding the Law c. every Sabbath day Luke 4.16 20 21. Acts 13.15 and 15.21 Some think they used Trumpets there also to call the people together but if they did this was a moral use of them for which we use the ringing of a Bell. But the Scripture is clear and express that their instruments of Musick were appointed to be used in their extraordinary solemn Feasts as in the year of Jubile in the day of Atonement Levit. 25.9 and continually before the Ark 1 Chron. 16.4 5 6. And the Singers and Trumpeters stood at the East end of the Altar at the Dedication of the Temple in Solomons time 2 Chron. 5.12 And in Hezekiahs time when the Burnt-offering began the Song of the Lord began also with the Trumpets and with the instruments of Musik ordained by David King of Israel 2 Chron. 29.27 28. But therefore seeing Christ is come and hath caused the Sacrifice and the Oblation to cease and the City and the Sanctuary being both destroyed as Dan. 9.26 27. All the Appendices thereof all the Worship that was affixed thereto is ceased with it Are the Sacrifices of the Temple the Priests of the Temple the Altars of the Temple and all the other parts of Temple-worship ceased and doth the Musick of the Temple continue 3. There was a typical signification in them And upon this account they are not only rejected and condemned by the whole Army of Protestant Divines as for instance by Zuinglius Calvin Peter Martyr Zepperus Paraeus Willet Ainsworth Ames Calderwood and Cotton Zuingl Act. disp 2. pag. 106. Calvin in Psal 33. Pet. Mart. in 1 Cor. 14.7 8. Zepper de leg Mos lib. 4 c. 9. p. 346. de Pol. Eccles lib. 1. cap. 13. p. 106. Paraeus in 1 Cor. 14.7 Willet Synops Papis
p. 593. Ainsworth on Psalms p. ult of Musick in Temple Ames Fresh Suit against Ceremonies part 2. cap. 4. sect 6. pag. 405 406. Didoclav Altar Damasc cap. 8 p. 490 491 c. Cotton of Singing of Psal c. 3. p. 12. who do with one mouth testifie against them most of them expresly affirming that they are a part of the abrogated legal Pedagogy so that we might as well recall the Incense Tapers Sacrifices New Moons Circumcision and all the other shadows of the Law into use again But Aquinas himself also though a Popish Schoolman pleads against them upon the same account quia aliquid figurabant and saith the Church in his time did not use them ne videatur judaizare lest they should seem to judaise Aquin. secund secundae Qest 91. Art 2.4 Yea Tilenus himself before his Apostacy for what his Judgment was afterwards in this particular I do not know but in his first which were his best times he saith Instrumenta inanimata sive ea sint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quicunque in Ecclesiam revocant Synagogam pridem sepultam hac in parte refâ—diunt operosum illud machinamentum quod Antonomastice vocant Organon Vitaliani Papae inventum ac donum illis arrideat qui magnae meretrici supparasitari quam Christianae simplicitati studere malunt non absimiles Ethnicis quos Lactantius ad Templa ventitare ait non tam Religionis gratia quam ut videant audiant quod oblectet lib. 2. cap. 7. quibus publicorum Conventuum finis non est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syntag. part 2. disp 49. thes 49 50. What it was that was the thing intended and signified by these dark shadows is not without some obscurity and difficulty to determine But yet it may be found out as in other Types so in this by considering the nature of the thing it self and by diligent observing the hints and intimations that are given by the Spirit of God in the Scripture For the meaning of the Types is seldom fully and explicitly declared and held forth but for the most part briefly and obscurely hinted and so left by God to be collected by the Christian Wisdom and Industry of his people The Silver Trumpets then are conceived to hold forth the Promulgation of the Gospel the preaching of the pure Word of God by his Messengers See Ainsworth on Numb 10. For which as there is a clear and fair analogy and proportion in the things themselves so there be some hints of Scripture that seem evidently to look this way As when Solomon saith the Tongue of the just is as choice Silver Prov. 10.20 so the Messengers of God are said to lift up their voice as a Trumpet Isai 58.1 set the Trumpet to thy mouth Hos 8.1 And in Ezek. 33 3-6 the faithful discharge and execution of their Office is expressed by blowing the Trumpet So when it is said in that great Prophesie concerning the Restauration of the Jews Isai 27.13 that in that day the great Trumpet shall be blown it is understood by Interpreters concerning the sounding of the Silver Trumpet of the Gospel throughout the world So Calvin in Isai 27.13 of whose Renown for a spiritual and solid Interpreter we need not speak Tubae spiritualis nempe Evangelii clangor c. So the Dutch Annotators in Isai 27.13 understand by this great Trumpet in a spiritual way the Trumpet of the Gospel whereby God hath called and gathered unto himself a Church out of all People and Nations of the World So Mr. Davenport of the true Messiah p. 21. The sounding of Trumpets to give notice of the Jubile typed out the preaching of the Gospel which began in Johns Ministry and Christ seconded it Luk. 4.18.22 And both these and all the rest of their Musical instruments were expressions and signs of Joy Psal 89.15 and 98.6 Blessed is the people that know the joyful sound with Harp with Trumpets with sound of Cornet make a joyful noise before the Lord the King They were therefore fit Resemblances to shadow out that heavenly Musick and inward Melody of the Joys and Graces of Gods Spirit in the Hearts of his people The Apostle therefore exhorts us to sing unto the Lord but instead of calling upon us for Musical instruments he requires the Spirit of Grace in the Heart and Melody in the Heart Ephes 5.18 19. Colos 3.16 The making a joyful noise with Instruments continueth not saith Mr. Cotton of the singing of Psalms cap. 3. p. 12. save only so far as it is kept alive in the Antitype the affections of our Hearts our praecordia making melody with the songs and professions of our Lips and with the gracious and peaceable conversations of our Lives Yea so clear and obvious are these significations of the Jewish Musick notwithstanding some some little obscurity that Tilenus himself though dark enough in other things could not but see it such is the evidence of the thing it self Festum clangoris saith he continuam spiritualem laetitiam Evangelici praeconii tuba excitandam denotabat the Feast of Trumpets denotes those continual spiritual rejoicings raised in the heart by the pleasant sound of the Trumpet of the Gospel Syntag. par 1. disp 52. thes 61. 4. But suppose the signification of the Jewish Musick could not be found out as indeed it is an hard thing to find out the meaning all their Types and Ceremonies Yet nevertheless we are delivered by Jesus Christ not only from their Types and Ceremonies but also from all their yokes and burthens and from all such Ordinances and Observations as did befit them and belong unto them as in that estate of infancy and childhood Junius therefore upon the History of Miriams praising the Lord with Timbrels and with Dances distinguisheth thus Eorum quae lege imperata sunt alia ad rei futurae praesignificationem pertinuerunt alia singularem illius Ecclesiae habuerunt significationem Quaecunque res futuras praesignificaverunt ea post Complementum in Christo usurpare est impium quae Ecclesiae illius fuerunt propria vel singularia eadem nunc usurpare est ridiculum Jun. in Exod. 15.20 which overthrows that deceitful Rule of Bellarmine which he repeats and makes use over again and again when he saith Ceremoniae Judaeorum propriae sunt illae quae ad aliud futurum significandum erant institutae At Ceremoniae quae fundantur in Ratione naturali ut genua flectere similes non sunt propriae Judaeorum atque ad hoc genus pertinent instrumenta musica porro talem esse Templorum Dedicationem apparet c. Bell. tom 2. de Cultu Sanct. lib. 3. c. 5. tom 3. de Missa l. 2. c. 15. tom 4. de Bon. Oper. in partic l. 1. c. 16. where besides the impropriety of expression for kneeling in Prayer is not so fitly called a Ceremony being an outward gesture which both the
the Lord so Gospel-Ministers are called Priests and Levites ver 21. See the Geneva Notes e f g h. on the place Quest Here then it may be demanded whether Gospel-Ministers may be called Priests Answ In the Popish sense they may not for the Papists call them Priests because they say they offer a propitiatory Sacrifice in the Mass for quick and dead But there is no such Sacrifice under the Gospel but that one only Sacrifice which Jesus Christ offered when he offered up himself once for all Therefore their calling Ministers Priests on such an account is erroneous and abominable And hence it is that the word Priest is justly become a word of contempt and reproach as the word Baal which at first was and might be used for the true God but becoming in common and ordinary speech the name of Idols the Lord refuseth that Title Hos 2.16 thou shalt no more call me Baali my Lord but thou shalt call me Ishi Or as the word Bishop which is a Scripture word and signifieth an Overseer any Elder of a Church but having been so long abused to signifie an Antichristian Order of men and spiritual Usurpers in the Church of God it is now justly become a word of contempt and reproach and therefore it is not sit to call a Gospel-Minister a Bishop Of the same nature is the word Catholick which in its proper signification and its first use might be innocent and inoffensive but being become the name of distinction whereby the Papists do distinguish themselves from other Christians that are more reformed then they therefore we do not call our selves Catholicks as they do Some alledge that the word Priest comes from the Saxon Preister and that from the Greek Presbyter and so signifies no more but an Elder But the signification of words is not ruled by the Notation or Etymology of them and therefore suppose this word Priest had some good sense at first yet being in common speech used to signifie one that offers Sacrifice it is therefore not sit to be used concerning Gospel-Ministers unless with some limitation and explication as if we call them Antitypical Priests or the like The analogy lies chiefly in this That as the Priests of old did minister to the Lord in his House under the Law so do Gospel-Officers under the New Testament in his Church 3. The Priests were Types of all Believers Rev. 1.6 and he hath made us Kings and Priests to God and his Father so likewise 1 Pet. 2.9 where he speaks to all Believers and saith But ye are a chosen Generation a royal Priesthood c. all Believers are holy Priests unto God The analogy lies chiefly in this that as the Priests of old did offer legal Sacrifices so Believers offer up spiritual Sacrifices under the Gospel the Apostle so explains it 1 Pet. 2.5 Ye also as lively stones are built up a spiritual House an holy Priesthood to offer up spiritual Sacrifices acceptable to God by Jesus Christ These spiritual Sacrifices are Prayer and Praise and Thanksgiving and universal Obedience to all Gods Commandments These are spiritual acceptable Sacrifices by Jesus Christ which Believers offer up now as the Priests did typical Sacrifices under the Law We see then that the Priests under the Law were Types of Jesus Christ of Gospel-Ministers and of all Believers under the Gospel Quest 2. How or wherein did the Priests typifie Christ c This is a large field I shall endeavour to shew how and wherein the Priests under the Law did shadow forth the things relating to Jesus Christ under the Gospel and that in four things 1. In their personal Qualifications and other ritual observations belonging to this Rank and Order of men 2. In their Apparel 3. In their Consecration 4. In their Priestly Ministrations in the House of God 1. In their personal qualifications and special observations belonging to that Order of Priesthod some whereof did fit them for the Office and the rest were Rules to be observed by them in their Office There were sundry legal and typical qualifications and observations required in those Ranks and Orders of 〈◊〉 There were certain common and moral qualifications which it is not necessary to seek a typical accommodation of as that they should be knowing and godly men as Gospel-Ministers ought to be But there were sundry other qualifications which had a typical respect which were partly to fit them for their Office and partly the Rules to be observed by them in that Office and Order I put them all together for the greater plainness and brevity sake though they might be ranked under two distinct heads 1. The Priest must be taken from amongst his Brethren 2. He is subject to common infirmities 3. Yet free from gross deformities and blemishes 4. Called of God he must be called to this Office 5. He must abstain from Wine he must drink no Wine 6. He must not marry a Widow 7. Nor mourn for the dead These things did point out something relating to Jesus Christ and Gospel Ministers 1. The Priest must be taken from among his Brethren from among the Jews so the Apostle speaks and applies it as having something of mystery in reference hereunto Heb. 5.1 For every High Priest taken from amongst men is ordained in things pertaining to God He was to be taken from amongst themselves And truly so was Jesus Christ He is not taken from among Angels but from among men he took not on him the Nature of Angels but the Seed of Abraham Heb. 2.16 This is one thing and it is a shadow and an intimation of Jesus Christ his being of our nature of humane nature For otherwise he had not been a fit Mediator between God and Man if he had not partaked of our nature he could not have redeemed us 2. As the Priest was taken from amongst his Brethren so he was subject to the common infirmities of his Brethren he had as is said of the Prophet Elijah the same passions and infirmities that his Brethren had This is applied to Jesus Christ who took upon him not only our Nature but the sinless infirmities of pain hunger weariness and other sufferings which we are obnoxious to so the Apostle speaks 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 sin Hebr. 4.15 the next words after the Text so in Heb. 5.1 2. 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 Sin who can have compassion on the ignorant and on them that are out of the way for that he himself is also compassed with infirmity having experience and sense of the same infirmity in himself he knows how to have compassion on others This relates to Jesus Christ who is a merciful High Priest exposed to the same temptations and passions with us though without sin
3. The Priest must be free from gross deformities and blemishes though he was subject to common humane infirmities Lev. 21 17. Say unto Aaron whosoever it is that hath any blemish let him not approach to offer Sacrifice for whatsoever man it is that hath any blemish he shall not approach a blind or lame or broken-footed or broken-handed c. he shall not come to offer the Offering of the Lord made by fire he hath a blemish he shall not come nigh to offer the Bread of his God These natural infirmities which the Priests under the Law must be free from taught us the absolute freedom of Jesus Christ from moral infirmities there is no blemish no spot found in him He wants no parts no gifts or sufficiency to discharge his whole Office and Function For such an High Priest becomes us who is holy harmless undefiled separate from sinners and made higher then the Heavens Heb. 7.26 as they were to be free from those natural blemishes and defects so is Jesus Christ free from all sinful defects and blemishes That is a third Rule as to the qualifications of the Priests 4. They must be called unto this Office and must not intrude and thrust themselves into it The Lord said unto Moses take Aaron and his Sons with him from among the people that they may minister unto me in the Priests Office Exod. 28.1 The Apostle applies this also to Jesus Christ Heb. 5.4 5. he doth not take this honour to himself as no man should take the honour of the Priesthood to himself but he that was called as was Aaron so Jesus Christ was called of God the Father to this Office as the Priests were by Moses to their Levitical Ministry Christ glorified not himself to be made High Priest but he that said unto him Thou art my Son 5. The Priest must abstain from the use of Wine and Strong Drink when he is to do the Service of God in the Sanctuary and to minister before the Lord Lev. 10.9 And the Lord spake unto Aaron saying do not drink Wine nor Strong Drink thou nor thy Sons with thee when ye go into the Tabernacle of the Congregation lest he die c. so it is said in Ezek. 44.21 neither shall any Priest drink Wine when they enter into the inner Court The end of this was that they might be sure to administer and execute their Office aright lest they drink and forget the Law Prov. 31.5 lest they should err through Wine and be out of the way through Strong drink and stumble in Judgment Isai 28.7 Whoredom and Wine and new Wine take away the heart Hos 4.11 Thus they were to abstain from the use of Wine and Strong drink This represents that undisturbed Sobriety and Wisdom of Jesus Christ in the whole execution of his Office as the great High Priest of his Church He was never forgetful of or unready for any part of his Office but he had clearness of Judgment and Wisdom at all times So the Ministers of the Gospel there is a secondary application of these things to them though first and chiefly it is applied to Jesus Christ himself Whatsoever is set forth concerning Jesus Christ doth secondarily point at Ministers and Christians in whom the Graces and Excellencies of Jesus Christ appear The Ministers of the Gospell must be sober and not men given to Wine 1 Tim. 3.3 A Bishop must not be given to Wine no striker or given to filthy lucre c. and the Apostle requires it also in other places that they should take heed of that sin they must be sober and watchful in all things 2 Tim. 4.5 But watch thou in all things endure afflictions do the work of an Evangelist make full proof of thy Ministry So all Believers likewise for it belongs likewise to them they should be sober and watch to the discharge of their Christian duty Be ye therefore sober 1 Tim. 4.7 and watch unto Prayer 1 Pet. 5.8 be sober be vigilant because your adversary the Devil as a roaring Lion walketh about seeking whom he may devour It is a woful thing and a shameful thing when Ministers are given to Wine and Strong drink these are not Gods Ministers these are such as do not correspond with the Type And it is the fruit of the Wrath of God upon a people when he sets up such Ministers among them Mich. 2.11 If any man shall prophesie of Wine or of Strong drink he shall be the Prophet to this people Isai 56.10 11 12. his Watchmen are blind they are ignorant c. come say they we will fetch Wine and fill our selves with Strong drink and to morrow shall be as this day and much more abundantly It is usually the prologue and introduction to great Desolations or Land-devouring Judgments when they have Priests that love Wine and Strong drink it brings Land-devouring Judgments And that is a fifth Rule concerning these Levitical Priests that they must abstain from Wine and Strong drink when they were to minister before the Lord. 6. The Priest might not marry a Widow or a divorced Woman or a Harlot but a Virgin of his people This is another peculiar observation required of men in that Order under the Law Lev. 21.13 14. And he shall take a Wife in her Virginity a Widow or a divorced Woman or profane or an Harlot these shall he not take but he shall take a Virgin of his own people to Wife c. The same thing is spoken also in Ezek. 44.22 neither shall they take to wife a Widow c. What is the meaning of this it cannot be a moral precept It is not unlawful for a Minister to marry a Widow Therefore look at the High Priest herein The Spouse of Jesus Christ ought to be a Virgin chaste and undefiled whose first and best Love is to be bestowed on him 2 Cor. 11.2 I am jealous over you with godly Jealousie for I have espoused you to one Husband that I may present you as a chaste Virgin to Christ And in Matth. 25. we find that Professors in some respects they are all Virgins though there be foolish Virgins as well as wife but it is especially applied to the sincere to the wise Virgins Rev. 14.4 These are they that are not defiled with Women for they are Virgins these follow the Lamb whithersoever he goeth Purity and Holiness is the property of true Believers an entire dedication of themselves to Jesus Christ alone The Virgins love thee Cant. 1.3 7. The seventh Rule and Observation about the Priesthood was this that he was not to mourn for the dead no not for his Father and Mother nor to attend their Funeral or to go out of the Sanctuary to intermit his Ministry Lev. 21.10 11 12. And he that is the High Priest among his Brethren he shall not uncover his head nor rent his clothes neither shall he go in to any dead body nor defile himself for his Father or for his
shoulder-pieces belonging to it in which were placed two Ouches of Gold with two Onyx stones set and fastened in them Two Ouches that is hollow Circles two hollow places in which the stones were set like Diamonds in a Ring Onyx stones white stones not unlike the white of a mans Nail The Hebrew word is Shoham It is I know otherwise rendered by some but the Onyx being a large stone as it was requisite that these should be that there might be space enough to ingrave six names in a stone besides other circumstances we may rest in this Translation The use of these precious stones was for the writing of the names of the twelve Children of Israel in them that the High Priest might bear them upon his shoulders for a memorial before the Lord. See Exod. 28.9 10 11 12. Now the Priest being a Type of Christ and the people of Israel a Type of the whole Church of God their being born thus upon the shoulders of the High Priest clothed with this sacred Ephod intimated three things 1. The Lord Jesus Christ his supporting of his Church and people and bearing them up as upon the shoulders of his Power and Grace and Government Isai 9.6 the Government shall be upon his shoulders so he is said to do with the lost Sheep Luke 15.5 Isai 46.3 4. hearken unto me O House of Jacob all the remnant of the House of Israel which are born by me from the Belly which are carried from the Womb and even to your old age I am he and even to hoary hairs I will carry you I have made you and I will bear even I will carry and will deliver you 2. His presenting them to the Lord to be in everlasting remembrance before him that he cannot look upon the High Priest but their names appear upon his shoulders for a memorial before the Lord their names are engraven in his sight that he cannot look from off them Mal. 3.16 A book of remembrance is written before him for them that fear the Lord Ephes 5.27 that he might present it to himself a glorious Church 3. He bears their names before the Lord in this curious and costly Ephod as representing his own perfect Righteousness wherewith he stands clothed before God in the glorious merit whereof he appeareth for his people For men to trust to their own works and merits is to have their names born before God in an Ephod of their own weaving which God abhors by which sin both the Jews and the Papists perish Rom. 10.3 But the Saints dare not appear before God in such filthy Garments but confess as Isai 64.6 All our Righteousness is but as filthy rags c. 5. The curious Girdle of the Ephod of which the words of Text are these And he girded him with the curious Girdle of the Ephod and bound it unto him therewith Exod. 28.8 so that this Girdle of the Ephod is thought not to be a distinct thing separable from the Ephod but to have been as it were a piece of it Mr. Ainsworths Note out of the Rabbins is this The Ephod had as it were two hands or pieces going out from it in the weaving on this side and on that with the which they girded it and they are called Cheseb the curious Girdle of the Ephod This curious Girdle of the Ephod was tyed upon his heart under the Brest-plate This differeth from the other Girdle Abnet which is after spoken of in ver 39. and by reason of the Gold in this which the other had not it is called the Golden Girdle Some have doubted whether there were two Girdles but the Text is clear for it Levit. 8.7 He put upon him the Coat and girded him with the Girdle This is the Linnen Girdle Now it follows and he clothed him with the Robe and put the Ephod upon him and he girded him with the curious Girdle of the Ephod and bound it unto him therewith And they are called by two several names Abnet and Cheseb The reason why there was two was because his Garments did require two As to the mystery of this second Girdle it is the same with the former It signified the truth and strength and readiness for action that is in Christ and should be in all that bear his name so I need say no more upon it 6. The sixth piece of the High Priestly attire and indeed the chief of all was the Brest-plate of which the Text saith and he put the Brest-plate upon him Concerning this holy Pectoral or Brest-plate there be four things declared in Exod. 28. from ver 15. c. to ver 29. 1. The Materials of Gold Blue c the same with the Ephod ver 15. 2. The form and shape four-square a span in breadth and length ver 16. 3. The twelve Stones with the names of the twelve Tribes of Israel set therein ver 17 to 22. And thou shalt set in it settings of Stones even four rows of Stones c. 4. The fastening of the Brest-plate to the Ephod by four Golden Rings in the four corners of it In the two upper Rings of the Brest-plate there were two Chains of Gold by which it was fastened above to two Golden Ouches in the shoulder-pieces of the Ephod and in the two lower Rings of the Brest-plate there was a blue Lace by which it was tyed to two Gold Rings in the sides of the Ephod ver 22 to 29. that so the Brest-plate might not be loosed from the Ephod ver 28. which may help in the understanding of that place 1 Sam. 23.9 where David saith to Abiathar the Priest Bring hither the Ephod that is to consult with the Lord by Urim and Thummim saith the Geneva Note upon the place for by the Providence of God the Ephod was preserved and kept with David the true King that so he might have the means of consulting with God in all his dangers and distresses and the Brest-plate wherein was the Urim and Thummim by which they inquired of God was fastened to the Ephod and not to be loosened from it so that David called for the Ephod because of the Brest-plate that was fastened to it and because of the Urim and Thummim that was in the Brest-plate Quest Why is it called Pectorale Judicii the Brest-plate of Judgment so Exod. 28. ver 15 29 30. Answ There may be a twofold account given of this 1. Because the High Priest was to wear this upon his Brest when he gave forth a Sentence and Judgment from God unto such as came to him to inquire of God by him 2. The Judgment of the Children of Israel may be understood to signifie the Concernments of their Good for Judgment is not always put for Wrath and Punishment but for a wise and accurate and exact Administration of things saepe per nomen Mishpat Scriptura significat quicquid bene rite ordinatum est Hoc Epitheto commendatur rectus omni vitio purus Ordo Calvin in
Exod. 28.4.30 So Joh. 9.39 For Judgment am I come into this world that they that see not might see this is no act of Punishment but of Mercy yet called Judgment so it is prophesied of Christ Isai 42.3 4. that he shall bring forth Judgment unto truth and shall not fail nor be discouraged till he have set Judgment in the earth that is he shall not faint nor be discouraged till he hath gone through with the work of their Salvation and set in order all the concernments of it that wise and prudent and judicious administration of things by Jesus Christ whereby he rectifies repairs and sets in good order the confused and collapsed estate of his Church and people insomuch that all the concernments of their eternal good are set strait brought to their best constitution and carried on in a most exact and regular manner with admirable and infinite Wisdom That as they Mark 7. ult were beyond measure astonished and they said he hath done all things well so shall all the Saints say when they understand and review the ways that Christ hath walked in for their Salvation Aaron did here represent this typically in this Pectorale Judicii this Brest-plate of Judgment But Christ hath performed and done it really and indeed To unfold the mystery of these things a little more particularly 1. The Precious Stones with the Names of the Children of Israel signifie all the Saints the whole Church and people of God Israel was a typical people therefore the whole Church of God is called Israel Gal. 6.16 As many as walk according to this rule peace be on them and mercy and upon or even upon the Israel of God Hence the same Apostle distinguisheth of outward Jews and inward Jews Rom. 2. two last And Christ calls Nathaniel an Israelite indeed Joh. 1.47 And the Saints are fitly represented by Precious Stones because they are indeed precious and excellent with a spiritual excellency and that in the sight of God though despised of the world Isai 43.4 Since thou wast precious in my fight thou hast been honourable and I have loved thee therefore will I give men for thee and people for thy life Psal 16.3 the Saints 〈◊〉 that are on earth the excellent in whom is all my delight Lam. 4.7 Her Nazarites and that religious Order was typical as you have formerly heard were purer then Snow they were whiter then Milk they were more ruddy in body then Rubies their polishing was of Saphire As these precious Stones in the Brest-plate were divers and various there were twelve of them yet all of them precious and excellent and useful so the Saints are indoed with varieties of Gifts and Graces yet all useful and excellent And as these Stones were set in exact and comely order in the Brest-plate of Aaron so there is an insition of the Saints into Christ and a comely order amongst themselves 2. Look as the High Priest did bear the names of the twelve Tribes of Israel in his Brest-plate for a memorial before the Lord so doth Jesus Christ bear the names and the concernments of his people upon his heart before the Lord that is in dearest Love and Heart-affection See Exod. 28.29 As he bore them upon the shoulders of his Power in the two Onyx-stones upon the shoulder-pieces of the Ephod of which before so now here he bears them upon his heart in dearest Love and Favour See Isai 49.15 16. Therefore the Church prays Cant. 8.6 set me as a Seal upon thine Heart as a Seal upon thine Arm. These Stones were engraven like the ingravings of a Seal or of a Signer 3. The fastening of this Brest-plate of Love to the shoulder-pieces of the Ephod speaks the inseparable Conjunction of the Love and Power and Righteousness of Christ in the great work of our Salvation For the Ephod being an holy and glorious Garment signifies as the rest do the glorious Righteousness of Christ the true High Priest as hath been formerly shewed The shoulders are strong to support the Pectoral betokens Love therefore that the Pectoral is fastened to the shoulders speaks that Love and Power are united together in Jesus Christ for our Salvation and all this upon the Ephod the Garments of his glorious Righteousness wherein he appears for us and bears our Names for a memorial before the Lord continually How should Faith triumph in this Is not our High Priest in the Sanctuary Is he not clothed with Garments of Salvation and Righteousness and doth he not bear the Names of his people upon his shoulders and upon his Brest before the Lord Thy particular concernments if thou art a Believer are written upon his heart with the Pen of a Diamond in such lasting Letters of loving kindness as shall never be blotted out 7. The seventh piece of these Sacerdotal Vestments was the Vrim and Thummim of which the Text saith Also he put in the Brest-plate the Vrim and Thummim and Exod. 28.30 and thou shalt put in the Brest-plate of Judgement the Vrim and the Thummim and they shall be upon Aarons heart c. There is more of Difficulty and Controversie upon this then upon any other piece of all the Pontifical attire I shall speak but briefly to it in these four heads 1. Whether they were any new Materials in the holy Garments 2. What kind of Materials they were 3. What was the end and use of them 4. What Gospel-mysteries were aimed at therein 1. Whether the Vrim and Thummim were visible and external materials in the holy Garments yea or no. For some think they are only an expression of the end and use of the Brest-plate and not another distinct piece of attire But there are these Reasons against this Reas 1. Because the Text seems to speak of them as Materials for it speaks of them in the same course and tenor of speech as it doth of other things As here in the Text for instance all the rest of these three verses are only enumerations of the holy Vestments He put on the Coat girded him with the Girdle put on him the Brest-plate all this is external material things therefore why not also the next clause and he put in the Brest-plate the Urim and Thummim Reas 2. Because we have an intimation of the loss of them in the Captivity of Babylon Ezra 2.63 Nehem. 7.65 If the Vrim and Thummim had been no other material but the Brest-plate it self with the Precious Stones therein as some think they might have consulted with God and received answers from God by it as formerly For the Ordinances of God are blest of God to such as use them sincerely for those ends for which they are appointed Therefore so would the Brest-plate have been for Counsel and Answers to them if that had been the Ordinance appointed for that end For they did not want the Brest-plate for they might and ought to make that according to the Rule in Exod. 28. but they having not the Vrim
and Thummim therefore that way of Oracular Consultation was ceased Reas 3. If there was any mystery in the Vrim and Thummim they must needs be Materials for we must not separate and take away the outward sign from the thing signified in the Types no more then in the Sacraments This is the sin and error of the Papists in the Lords Supper whereby they do destroy the true nature of the Sacrament But those that seem to scruple whether the Urim and Thummim were any new Materials added to the Brest-plate do yet inquire and seek after the mystery and meaning of them therefore there was an outward part in this as in all other Types a visible and external sign as well as a spiritual mystery signified and shadowed forth thereby Quest 2. What kind of Materials they were Ans The Vrim and Thummim were not things prepared by the Workmen as the rest of the holy Garments were but some choise and secret Monuments given immediately unto Moses by God himself This appears by this consideration that there is no direction given for the making of them in Exod. 28.30 where all the other Garments are treated of but of these it is only said thou shalt put them in ver 30. and accordingly there is no mention of these in that other Chapter Exod. 39. ver 21 c. where the History of the making all the other Garments is recorded Therefore we may concur with those who say this Ornament was non humano artificio factum sed Divinitus Mosi datum As to any further inquiry we can no more determine the matter of them then we can define what kind of Stones those were on which the Law was written by the Finger of God or what substance the Manna was which was melted by the Sun and hardened by the Fire or of what substance the holy Fire was that came down from Heaven and consumed the Sacrifices Therefore we can go no further in determining the nature of the Vrim and Thummim but that it was some glorious thing given by God to Moses and put into the Pectoral Quest 3. What was the end and use of it Answ To consult with God by it and to receive answers from him about the affairs and concernments of his people Numb 27.21 Joshua must stand before Eleazar the Priest who must ask counsel for him after the Judgment of Vrim before the Lord. Magistrates and Rulers should depend on Christ for teaching and seek direction at his Mouth so David did 1 King 23.9 and again 1 King 30.6 And that this was no unusual thing but frequent and ordinary with him appears 1 King 22.15 where Ahimelechs Apology for himself is Did I now begin to ask of God for him implying that he was formerly wont to do it Quest But how was God wont to answer by it Answ It seems to have been sometimes by audible voice 1 Sam. 23.11 12. Will Saul come down and the Lord said he will will the men of Keilah deliver me into his hand and the Lord said they will Numb 7.89 God spake to Moses by an audible voice and it seems that this was the way that God was ordinarily wont to use with Moses Exod. 33.11 Numb 12.7 8. and Deut. 34.10 Some think Gods speaking by Vrim and Thummim was by the shining of the Stones which did appear bright if God would have them do the thing of which they inquired but did appear dark if the answer were negative But as there is nothing of this in the Scripture neither could this way answer all kinds of Questions that might be put so it is more probable that God answered by such ways and manners as the Scripture makes mention of either by speaking from off the Mercy-seat with an audible voice to the Priest appearing with Vrim and Thummim before him or else by immediate inspirations and irradiations upon his Spirit the Lord giving an inward revelation of his Will to the Mind of the High Priest thus inquiring of him Quest 4. Now if you ask what did this Oracular dispensation by the Vrim and Thummim signifie and represent Answ The words Vrim and Thummim signifie Lights and Perfections The mystery and meaning of them you may see in four particulars 1. Some interpret them thus Vrim or Lights that is clearness of Apprehension and Thummim Perfections that is exact and perfect Judgment Those two great parts of the Wisdom of God in the frame of Reason where there is a conjunction of both these excellencies in the height of them this is the highest degree of Reason This is Angelical and Seraphick Understanding Some men are slow and dull of Apprehension a man cannot beat things into them Luke 24.25 O slow and dull of heart to understand Some that have Wit enough and are apprehensive enough yet they cannot judge of what they see of what their mind sees and so they call Darkness Light and Light Darkness they call Error Truth and Truth Error Thus some apply it to the two parts of Reason and I would not exclude this as being partly intended because the Scripture speaks of Christ under these notions as quick in discerning and accurate in judging of things Isai 11.3 and Solomon speaks it of his own Sermons that he both sought out here is ready Invention or quick Apprehension and he took heed here is accurate and careful Judgement the other part of Solomons Logick and he set in order many Proverbs here is Method which is the issue and result of both the former as the Cream of the Milk Eccles 12.9 And he took some pains in the Rhetorick too as well as in the Logick in the Oratory as well as in the Reason of things ver 10. the Preacher sought to find out words of delight 2. It may be applied to the two faculties of the Soul in regard of the virtues belonging to the faculties as well as to the two parts of Reason thus That Vrim Lights imports a sound Faith and Thummim Perfections a perfect heart and life For as clear Apprehension and exact Judgment are the two parts of true Reason so Faith and Holiness are the two parts of true Religion You know Light is the excellency of the Mind of a Christian Holiness is the Perfection of his Will Of the former Paul speaks Ephes 1.17 18. that the God of our Lord Jesus Christ the Father of Glory may give unto you the spirit of Wisdom and Revelation in the knowledge of him the eyes of your understanding being enlightened c. Of the other Hezekiah speaks Isai 38.3 I have walked before thee in truth and with a perfect heart c. so when Moses prays for the Tribe of Levi and in them for all godly Ministers Deut. 33. Let thy Vrim and thy Thummim be with thy holy ones that is give sound Minds and holy Hearts sound Minds in a quick discerning and exact judging of things and holy Hearts appearing in a holy and good life and conversation 3.
All this pointed them to and was most eminently fulfilled in Jesus Christ the only true High Priest in and by whom alone God speaks his mind and works his Image in us In him are hid all the treasures of wisdom and knowledge Col. 2.3 and he is holy and harmless and separate from sinners Heb. 7.26 For such an High Priest became us who is holy harmless undefiled separate from sinners He wears the true Vrim and Thummim always upon his heart Illuminations and Perfections Lights and Graces in the highest And we have nothing of either but what we have from him Our Lights are from him 2 Cor. 4.6 Matth. 11.27 our Graces are from him Joh. 1.16 of his fulness have we all received Grace for Grace For the Law was given by Moses ver 17. these legal shadows of terror and darkness but Grace and Truth came by Jesus Christ Grace instead of legal terror and rigour Truth that is accomplishments and performances instead of shadows and promises came by Jesus Christ It follows ver 18. no man hath seen God at any time that is by any Light or Grace or Power of his own but the only begotten Son which is in the bosom of the Father he hath declared him The true Vrim and Thummim is in the Pectoral of Jesus Christ all our Illuminations and Perfections are in him 4. Whereas this Vrim and Thummim were lost in the Captivity in Babylon and wanting in the second Temple Ezra 2.63 Nehem 7.65 They wanted this as they did some other vessels and monuments as the Golden Pot of Manna Aarons Rod that budded some think also the Ark and the two Tables of Stone were wanting in the second Temple but as to the Vrim and Thummim those Texts seem clear for it nor had they the Cloud of Glory as in the Tabernacle and in the first Temple or Fire from Heaven The end of all this Dispensation was to teach them to look and long the more earnestly after Jesus Christ the true spiritual Glory of the Temple and Church of God whose coming was now approaching and drawing on apace These abatements of that former outward Glory were preparations for more spiritual Dispensations under the Gospel wherein those outward Glories were not to be expected and in the mean time they had the Law of Moses and the written Word of God in the Old Testament which they were to cleave and stick close unto Mal. 4.4 But when Christ came he restored to his Church in a more glorious manner the true Vrim and Thummim Light and Grace was poured forth abundantly even upon such who by reason of the long intermission of those extraordinary Operations of the Holy Ghost had not so much as heard whether there was an Holy Ghost or no. Acts 19.2 6. The Jewish Writers have a saying and a tradition amongst them that after the latter Prophets Haggai Zechariah and Malachy the Holy Ghost went up and departed from Israel They mean in those extraordinary operations of it and they reckon Vrim and Thummim as one of the degrees of the Holy Ghost inferior to the Spirit of Prophesie but superior to that Bath-qol as they call it the Daughter of a Voice or an Eccho from Heaven which was heard sometimes in the second Temple and which they say took place in the second Temple when Prophesie and Urim ceased We read of such Voices from Heaven to Jesus Christ Matth. 3.17 Joh 12.28 29. 2 Pet. 1.17 18. and he adds in the next verse we have a more sure Word of Prophesie This Bath-qol or Voice from Heaven it was a Prologue and a Preface and Type as it were of that true Voice of the Father the eternal Word of God Jesus Christ who came down from Heaven by whom God hath in these last days spoken to us who at sundry times and in divers manners spake in former times unto the Fathers but now only by his Son Heb. 1.1 2. 8. The eighth piece of the holy Pontifical attire was the Mitre of which the Text saith And he put the Mitre upon his head And it is said Exod. 28.39 thou shalt make the Mitre of fine Linnen This was one of the last Garments that was put on therefore Zechariah desires this in the clothing of Jehoshuah as the perfecting of the Mercy Zech. 3.5 and I said let them set a fair Mitre upon his head so they set a fair Mitre upon his head As to the shape and fashion of this Garment it was not unlike that which the other Priests wore and is called a Bonnet It was made of Linnen-cloth wrapped about the head in a round and high-crowned fashion after the manner of the East Some compare it to the Turkish Turbants or Tullibants some translate it a Hat As to the outward form and inward mystery of it there is little difficulty For a Mitre or a Hat upon the Head was an Ornament of Authority and Superiority over others Ezek. 21.26 Remove the Diadem Job 29.14 My Judgment was as a Diadem in which places is radically the same word as here in Exod. 28. The Mitre therefore was an Ornament and Ensign of illustrious sacred Eminency and Superiority in the High Priest over others It pointeth us to the Princely Dignity and Kingly Office of Jesus Christ He is the great High Priest and indeed both Priest and King of his Church the true Archbishop the chief Shepherd as Peter calls him 1 Pet. 5.4 Believers are called a royal Priesthood 1 Pet. 2.9 but Christ is so much more He is not only a Priest but a Prince and a Prevailer with the Lord on our behalf 9. The ninth and last piece of the holy Priestly attire is the Golden Plate of which the Text saith Also upon the Mitre even upon his forefront did he put the Golden Plate the holy Crown It is called Exod. 39.30 the Plate of the holy Crown so called for that it was made say some somewhat like a Crown Compare Exod. 29.6 The use and nature of it is described fully in Exod. 28.36 37 38. The Inscription Quodesh la Jehovah may be rendred more emphatically the Holiness of Jehovah It speaks three things 1. The Royal yea the Divine Holiness of Jesus Christ that absolute Holiness whereby he sanctifies both himself and us Joh. 17.19 wherein he doth that really which Aaron did typically He is indeed the Holines of Jehovah Jehovah tsidkenu the Lord our Righteousness is his Name Jer. 23.6 Hence he often appears with a Crown of Gold upon his Head as Rev. 14.14 2. His bearing our iniquities and taking away our sins which are found even in our holy things Exod. 28.38 There is a mixture in the best we do Many Believers are apt to be discouraged about it My Prayers are so full of unbelief and deadness and wandrings they deserve abhorrence and not acceptance Well but the High Priest here bears the iniquities of all the holy things of the Children of Israel 3. His causing us to be accepted