with the holy Garments and by anointing them with the holy Oyl and by sacrificing and so sanctifying them by the Blood thereof When all this was done they might officiate in the Priests Office all their days And all these things did point unto something of Christ represented by these Performances and may be applied in a secondary and inferior way to Ministers and Believers but first and chiefly unto Christ himself For as the Priests by this Consecration became Priests all their days Exod. 29. v. 9. and the Priests Office shall be theirs by a perpetual Statute for thou shalt consecrate Aaron and his Sons so the Son of God is consecrated a Priest for evermore Heb. 7.28 Confer v. 27. This Consecration of Jesus Christ is the Commission of the whole work of our Salvation into his hand by God the Father But in the Rites of the Consecration of the Priests of old there was as of necessity there must be a disparity between the Type and Antitype there was a great disproportion between Christ and them sundry of those Rites not agreeing to them both in the same direct manner sundry Purifications which they used were rather to make them become fit Types of Christ then that they signified such parallel actions to be done by Christ The Priests by means thereof represented that Purity which is in Christ without those means They were purified but Christ was pure so that in Purity there is an agreement between Christ and them but in the manner and means thereof there is a difference See Heb. 7.26 27. And therefore when any such actions are ascribed unto Christ as when he saith I sanctifie my self Joh. 17.19 it is to be understood rather in regard of the effect then of the action rather of the thing it self then of the means but such active expressions are used partly in relation to the Type the Priests of old and partly in relation to the Church of Christ the Members whereof he is the Head whatever is done to them being first done to him their Head so far as the incommunicable properties of either will permit He is therefore pleased so to speak of himself as being consecrated and sanctified and the like Not as though there had been any defect of Holiness in him but as representing them in himself Moreover we must remember that these things are not to be looked upon by us as terminated in the person of Christ himself but as relating further to his Church and Members for whom he is an High Priest and Mediator with the Lord. Meminerimus quae de Consecratione dicuntur non subsistere in ejus personâ sed referri ad totius Ecclesiae utilitatem Calv. in Exod. 29.6 Now to come to the particular Ceremonies of their Consecration they were those four as beforementioned 1. The first part of their Consecration was their washing with water Exod. 29.4 Levit. 8.6 This intimated and hinted two things 1. The perfect Purity and Holiness of Jesus Christ Heb. 7.26 who is holy harmless undefiled separate from sinners and such an High Priest as behoved us to have For we needed an holyer Priest then those of the Aaronical Order They were typically holy and some of them really but Christ infinitely 2. This pointed also at the Baptism of Christ at his first entrance upon his publick Ministry Matth. 3. Thus this great High Priest was consecrated and initiated by washing with water The first thing he doth to his people is to wash them He findeth them in a wretched and lothsom condition polluted in their own Blood Ezek. 16.9 then washed I thee with water yea I thoroughly washed away thy Blood from thee and I anointed thee with Oyl and so they did to the Priests of old Rev. 1.5 6. He hath loved us and washed us from our sins with his own Blood and hath made us Kings and Priests unto God and his Father Therefore sinners are exhorted unto this as the first thing they have to do Isai 1.16 wash ye and make ye clean 2. The second Ceremony of Consecration was the apparelling of them with the holy Garments Exod. 29.5 Levit. 8.7 These Garments are described at large in the precedent Chapter viz. Exod. 28. they were therefore spoken to under a former Head You have heard how they did betoken all those spiritual Graces and Excellencies which our great High Priest is furnished and adorned with And the next work of his Grace upon us after the washing away of sin is to clothe the Souls of his people with the Garment of Holiness and so to make them every way beautiful See that eminent Scripture Ezek. 16.9 and what follows ver 10. I clothed thee also with broydered work and shod thee with Badgers skin and girded thee about with fine Linnen and I covered thee with Silk See also the next following verses viz. 11 12 13. 3. The third Ceremony of consecrating was the anointing them with holy Oil Exod. 29.7 Lev. 8.12 The Composition of which sacred Ointment is instituted and directed in Exod. 30.23 As to the mystery and meaning of it 1. This holy Oil signified the Spirit of God and anointing therewith the Communication of the Spirit in the saving Graces and in the Divine Joys and Consolations of it so Isai 61.1 The Spirit of the Lord is upon me the Lord hath anointed me Act. 10.38 He anointed Jesus of Nazareth with the Holy Ghost 2. The anointing of the Priests signified the anointing of Jesus Christ with the Spirit beyond measure Psal 45.7 Joh. 3.34 This is called the Resting of the Spirit upon him Isai 11.2 as upon Elisha 2 Kings 2.15 and upon Eldad and Medad Numb 11.26 so 1 Pet. 4.14 the Spirit of God and of Glory rests on the Members of Christ especially when in sufferings it being derived unto them from him Hence he is called the Messias 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the anointed one because he chiefly is anointed with the Spirit 3. As this holy Oil stayed not upon Aarons head but descended and ran down upon his Beard and to the skirts of his Garments as is observed Psal 133.2 so the Holy Ghost the Spirit of Christ distills and is diffused from Christ the Head unto all the Members of his Body so as the meanest Saints have this anointing in their measure 1. Joh. 2.20 27. and do receive of his fulness even Grace for Grace Joh. 1.16 hence they bear his name and are called Christians as being partakers of his anointing 4. The Tabernacle and the Altar and all the holy Vessels were anointed with the same sacred Oil when he anointed Aaron at the same time also he anointed them Lev. 8.10 11 12. The mystery of this is evident It teacheth us that all Ordinances and Performances profit not unless they be anointed unless the Spirit be in them with the power and presence of his Grace This makes them most holy and effectual for good Exod. 30.29 and if he breath in them whatsoever toucheth them
Gospel is powerful 2 Cor. 3. therefore that is called the Letter this the Spirit 3. There was much of external Pomp and Splendor but little of that Power and Spirituality that is in Gospel-worship which though very pleasing to the people yet upon this account partly the Apostle calls them carnal Ordinances Heb. 9.10 and a worldly Sanctuary ver 1. because they consisted so much in outward low sensible things so suitable to the relish and desire and disposition of a carnal Heart Therefore the carnal Jews were very tenacious of these externals of Moses though desperately averse to the things themselves included and intended in them Christ opposeth their local Worship to spiritual Worship Joh. 4.21 23. implying that that was not so spiritual as Gospel-worship The carnal Jews did turn it into meer Law and Works by their abuse and misunderstanding of it As the Pharisees how did they trust in outward Works and expected Salvation by their own Righteousness they rested and sate down in the Shell and outside of things Rom. 9.32 As it were by the Works of the Law For they had no real legal Perfection in them but only in their own proud and false conceit they thought the bringing of a Sacrafice was that that did expiate Sin and merit and deserve Acceptance with God They did not look beyond all to the meer Mercy and free Grace of God in Christ they did not look to the end of things to the time of Reformation that was to come and so they stumbled at the stumbling stone 4. It was a burthensome Dispensation Acts 15.10 a Yoke which neither our Fathers nor we were able to bear They were an insupportable Yoke an intolerable Burthen both as to their number and nature They had a great number of external Observations from all which the Gospel hath set us free 5. The manner of Administration was legal in regard of the Bondage and Terror of it It left impressions of terror upon their spirits God appeared in such dreadful Majesty unto them on Mount Sinai as it shook the Mountain and shook all their Hearts so terrible that Moses said I exceedingly fear and quake Heb. 12.10 18 21. so terrible to all the people that they wished that God would never speak unto them immediately any more so the Lord gave an Interpreter to reveal and speak the Mind of God unto them and so it hath been ever since Hence was that Speech of Austin Breuis differentia Legis Evangelii timor amor the difference between Law and Gospel in brief is Fear and Love Thus you see the Doctrine cleared up and so much shall serve for the clearing up this Truth and removing these Objections against it We shall conclude with two or three words of Use Vse 1. Incouragement to study the Old Testament and the Types and Shadows of the Law Is it so that the Gospel was preached to them under the Old Testament as well as to us under the New We see then the usefulness of the Old Testament to New-Testament Saints we see what use there is of searching into these ancient Dispensations Will you search into the Mystery of the Gospel then consider how God instructed and taught them of old There are some Gospel Truths more expresly revealed and mentioned to them of old than to us as that of Forgiveness of Sins c. Therefore let us search into those ancient Administrations because there is much Gospel there though the Shell be hard yet there is excellent substance in the Kernel Vse 2. Direction how to attain to the understanding of those Mysteries study the Gospel For it was Gospel that was preached to them Faedus gratiae clavis totius Scripturae Vse 3. We may here learn another lesson which wise Agur learned and it was his wisdom to know that he wanted Wisdom Prov. 3.1 2. Many coming to read Chapters in the Levitical Law are apt to think this is a sealed Book we are not to bring these Offerings to God now we know not what use to make of it many Christians make no more use of them than of Apocrypha This may shew us our ignorance For there is no part of the Scripture but is of use we might see much of God and of the Gospel in them if we had skill to search out the meaning and mystery of them But we have not the understanding of the holy Poor dark ignorant Creatures we are the Lord knows Quantum est quod nescimus Vse 4. Incouragement to believe and receive the Gospel for it is the everlasting Gospel This use is the direct scope of this Text they had a promise of entring into rest but came short of it through unbelief Take we heed therefore of unbelief least we enter not into rest For the Gospel is preached to us as well as to them There is ground of encouragement to believe the Gospel to embrace and close with it for it is that which all the Saints of God both under the Old and New Testament have ventured their Souls upon The Gospel was preached to them as well as to us and to us as well as unto them Thou maist safely venture thy Soul in that way where in so many Saints in all ages are gone to Heaven Let us take heed lest we fall short by unbelief for the Gospel was preached to us as well as unto them but the Word profited them not because it was not mixed with Faith in them that heard it Take heed having the Promises of entring into rest lest any of you fall short take heed of falling short of the good things of the Gospel of that Rest which the Gospel gives to sinful guilty weary Souls Is such a Gospel preached and such glad tydings revealed and wilt not thou close with them and receive them gladly and thankfully All the Gospel Dispensations in the Book of God will rise up against thee if thou art an Unbeliever all the Saints of old will judge thee and testifie against thee They had but a little glimmering Light yet they ventured all upon that But now the Sun appears and shines on the World in Clearness and Glory They might have objected that the height of Gospel-light is not discovered which might be great hinderance to them therefore if God was angry with them then how much more with us now how shall we escape if we neglect so great Salvation If every word spoken then was stedfast and was sufficient to bring Souls out of the state of Sin and Death to Happiness how much more the Word and Light that we enjoy For if the Word spoken by Angels was stedfast and every Transgression and Disobedience received a just recompence of Reward Heb. 2.2 3. how shall we escape if we neglect so great Salvation Unbelief is a damning Sin in all ages but the more clearly the Gospel is preached the more inexcusable is the Unbelief of sinners that perish in their sins the more inexcusable is their Sin and
other things of like nature that so we may distinguish and discern the things that differ I shall instance here only in four things that are partly of the same nature with the Types but yet not exactly the same 1. The difference between a Type and a Simile A Type doth belong indeed to that Argument or Notion in Logick but with this difference this distinction will shew you the difference between them that there is Typus arbitrarius and Typus fixus institutus An arbitrary Type is a similitude or comparison So Marriage is a similitude or comparison by which the Apostle sets out the mystical union between Christ and the Church Ephes 5. But yet Marriage is not a Type For then we shall make it a Sacrament as the Papists do you know it was instituted for another end before the Gospel came into the world It is a Sign but not a Sacrament For by that Argument we should have a thousand Sacraments So Riders on white Horses are resemblances used in Scripture to set out Christ and the Angels but yet not properly Types of them And the reason is this because they were never instituted and designed by God for that end to represent Christ and the Gospel they are only occasionally made use of There is a wide difference between the occasional use of a thing in the way of a similitude or comparison and the Designment or Institution of it for that end and use As if Christ be compared to a Feast of Bread and Wine as in the Parable of the Marriage-Supper This is a very true and fit comparison but for Bread and Wine to be designed and set apart by the Command of God to represent Christ and his Benefits this is a thing of an higher nature and puts them into a Sacramental nature and relation to him 2. The difference between a Type and a Parable A Parable is nothing else but a sacred Similitude We commonly take it as the Scripture doth for such a similitude wherein not only the Truth and Mind of God is the scope and matter of it but whereof God himself is the Author As in the four Evangelists we read of the Parables of Christ To call them Fables as Grotius doth haec Fabula indicat c. is a slight and an irreverent expression A Parable there is the same with a Similitude only hath God himself for its Author But in a Type the Lord doth not only occasionally use such or such a simile but sets such a thing apart sets a stamp of Institution upon it and so makes it an Ordinance to hold forth Christ and his Benefits 3. What is the difference between a Type and a Ceremony This is only that which is between the Genus and Species For all the Ceremonies were Types but all Types were not Ceremonies The Pillar of Cloud and Fire was a Type but not a Ceremony A Ceremony was some Law or external Observation prescribed unto them to teach and shadow forth some Gospel-Mystery so that a Type is more general a Ceremony is one particular kind of Types 4. What is the difference between a Type and a Sacrament I answer they differed in the number and multitude of them they had many Types we have but two Sacraments But there was no difference in the nature of them further than this that our Sacraments are Signs of Christ already come but their Types were Signs of Christ that was for to come our Sacraments are Signs Christi exhibiti their Types Christi exhibendi 4. As to the Words and Phrases by which it is expressed First we have this very word Type used in the Scripture not only in its native and proper Sgnification Joh. 20.25 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the print of the Nails But it is used also in this borrowed and spiritual sense whereof we are treating in the Text and 1 Cor. 10.6 these were Types for us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 1 Cor. 10.11 all these things happened unto them in Types So the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answers the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exemplar figura forma â 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aedificavit They are called Shadows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Col. 2.17 a Shadow of things to come Heb. 8.5 which serve unto the example and shadow of heavenly things Heb. 10.1 a Shadow of good things to come They are called Figures or Patterns 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebr. 8.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Example and Shadow Heb. 9.23 Patterns They are called Signs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 12.39 the Sign of the Prophet Jonas so is Circumcision Rom. 4.11 the Sign of Circumcision Figures or to render it more emphatically parabolical Figures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 9.9 a parabolical Figure for the time This answers to the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And some so understand Heb. 11.19 from whence also he received him in a Figure They are called Allegories Galat. 4.24 which things are an Allegory They are called Seals 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 4.11 the Seal of the Righteousness of Faith Also the Law 2 Cor. 3.6 the Letter that is the Law killeth but the Spirit that is the Gospel quickeneth And the Letter 2 Cor. 3.6 the Letter that is the Law killeth but the Spirit that is the Gospel quickeneth The Antitipe or the thing typed and figured is called in Scripture sometimes by this name the Antitype 1 Pet. 3.21 the Antitype whereunto even Baptism doth also now save us The Type being called a Shadow the Antitype is called the Body Col. 2.17 the Body is of Christ The Types are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Antytype 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 10.1 the very Image of the things themselves Future good things Heb. 10.1 a Shadow of good things to come Heavenly things Heb. 9.23 Patterns of things in the Heavens True Heb. 9.24 which are the Figures of the true Joh. 1.17 the Law was given by Moses But Grace and Truth came by Jesus Christ Lastly they are called Spirit and spiritual things 2 Cor. 3.6 the Letter killeth but the Spirit giveth life Revel 11.8 In the street of the great City which is spiritually called Sodom and Egypt There is literal and spiritual Egypt Vse We may receive encouragement from all that hath been said to look into the Types and to study this Subject For that they do adumbrate and shadow forth Jesus Christ and Gospel-Truths and Mysteries exhibited and revealed by him It is not good to despise any part of Scripture knowledg much less such parts as stand in such a direct relation to Jesus Christ Though there is something of difficulty through our own darkness and weakness yet the fruit will countervail the pains and labour though they be difficult yet they are useful to be known I have been desired by my Brethren of the Ministry to speak unto them and I hope to receive assistance from God through your Prayers and I do much desire the help
of your Prayers that you would remember me to the Lord that he would carry me through this work that he would enlighten and enable me by his Spirit to speak unto them with clear light and not only so as may be clear and convincing to my own Conscience and Judgment but with such evidence of light as may be satisfying and illuminating to yours also even in the evidence and demonstration of his Spirit Some have not unfitly called the Ceremonial Law one of the richest Cabinets of Divinity full of inestimable Jewels But many things in their Religion will seem strange and uncouth and useless if we consider them without their scope and meaning All the Ceremonial Law if a man knows not the meaning of it looks like an heap of unprofitable Burthens The Temple appears but like a Shambles or Butchers Slaughter house and the Priesthood a vain useless Occupation but consider them in their sense and meaning and every thing is full of Light and Glory A great part of the Scripture especially the old Testament Exodus and Leviticus and other places will be like a Sealed Book unto you if you have not some insight into the Types But if the Lord give you a little insight into them you will read the Old Testament with more profit and spiritual understanding For the Prophets do comment upon them yea so do the Apostles also and indeed the whole New Testament is a large and full Exposition of the Types If you ask how may we so search and look into them as to understand them and profit by them Take but three Rules for this and I conclude Rule 1. Search the Scriptures Joh. 5.39 for they are they which testifie of me saith Christ the Scripture is the best Interpreter of it self We cannot judg of these legal Shadows but by Scripture-light If either express words or change of Names or a clear analogy and proportion do appear these are Intimations of the Mind of God that such things are Types Go no further than we see the Scripture going before us Rule 2. Study the Covenant of Grace Faedus gratiae clavis totius Scripturae Look diligently into the Gospel get a clear and spiritual insight and understanding into that this is the best help to the understanding of the Types For he that well understands the Antitype will more easily and readily discern the analogy and see the resemblance it hath with the Type Rule 3. As you find the Lord letting in any thing of further light into your minds be sure you act Faith and exercise Grace with renewed vigour upon those Truths and Mysteries as you find any Beams of further Light coming in concerning them If a man have all Knowledg and understood all Mysteries and hath not Fath and Love what is he the better for his Light 1 Cor. 13.12 When you see things more clearly and fully you should endeavour to believe more strongly and to grow in Grace as you grow in Light Quest Why the Lord spake so much in this way by Types and Shadows Answ Something may be gathered as to this out of what was formerly spoken in general concerning the Reasons of the Lords using so great variety of Dispensation from that Text Heb. 1.1 therefore I shall but touch upon some few things now and that very briefly R. 1. There is a general suitableness in such a way of speaking unto mans Nature as a sensitive Creature consisting of a Body as well as a Soul Hence in all times and ages even before Sin entred the Lord gave unto mankind some outward and sensible things to be Signs and Representations of spiritual things Hence were these two Sacramental Trees the Tree of Life and the Tree of Knowledg of good and evil And now much more since the Fall Man being fallen much lower hath greater need of such Instructions Man is not only a sensitive but a sense loving Creature R. 2. It was particularly suitable to that Infant age and state of the Church it was suitable to their Nonage to be taught by such visible and carnal things The whole way of Gods Dispensations See Galv Instit l. 2. c. 11. s 1 11. both Gods Blessings and Judgments were much more external and sensible than they are now Children must have their A. B. C. weak and rudimental Instructions These are called Elements or Rudiments yea weak and beggarly Rudiments 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 4.9 Tota legis Oeconomia veluti rudis quaedam erat disciplina rudibus conveniens Beza in Gal. 4.3 Like a Horn-book to a Child R. 3. That they to whom it was not given might not understand R. 4. That his People might soe and understand the better These two Reasons are assigned by Christ himself for his own teaching so much by Parables and there is some affinity between a Type and a Parable as you heard the last time Matth. 13.11 13. why speakest thou to them in Parables Because it is given to you to know the Mysteries of the Kingdom of Heaven and because they seeing see not c. Similitudes not understood are Riddles and clouds of Darkness upon the understanding But if once interpreted and understood they are like bright Candles they give a clear light Comparata etiam ficta arguunt fidemque faciunt It is not a true and sound Rule that of the Schoolmen Theologia symbolica non est argumentativa What! shall we say that all the Parables of our Saviour did argue nothing when indeed they did not only argue but demonstrate and that so as did convince and cut the hearts sometimes of his greatest enemies and opposers Was not Nathans Parable argumentative yea demonstrative and convicting unto David Their Rule may be true concerning their own allegorical Senses and mystical Froth which may be found in their Interpretations but concerning Scripture-Types it is most false You have seen the Nature of a Type what it is and some short hints of reasons of the Lords speaking this way we shall now enter into particulars and go through the Types and open to you as the Lord shall enable something of the Gospel-Truths and Mysteries adumbrated and shadowed forth by them depending upon the help and assistance of him of whom we are to speak Now the first and most general Distribution of them is into Types personal and Types real holy persons and holy things The terms of which distinction are so plain that it needs no further explication therefore we shall not make any tarrying here you know the difference between persons and things Personal Types are such as Adam Noah David and others Real Types are the Temple the Ark the Manna the Sacrifices and such like whereof hereafter We shall begin with the personal Types and they may be subdivided into two sorts 1. Individual Persons 2. Typical Ranks and Orders of Persons which we may call Religious Orders such as the Priests the Nazarites c. 1. Typical individual Persons Concerning these there be some
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
women after Child-bed Levit. 12.6 They had a Meat-Offering by divine Institution annexed and conjoyned with it The other part of the Rule is negative and it is this we do not find that Meat-Offerings were annexed unto the Burnt-Offerings of Fowls or to Sin or Trespass Offerings or to First-Fruits or Tythes or to the Paschal-Lamb though to the Feast of the Passover they were Deut. 16.1 2. And in the cleansing of the Leper the Meat-Offering seems to be annexed to the Sin-Offering Lev. 14.10 which is a peculiar Case This Rule is drawn from the authority of the Scripture negatively there being no such annecting of it unto these in that place Numb 15. where it is annexed unto Burnt-Offerings and Peace-Offerings but where it was not commanded where they were not directed to it in the Law they might not do it Vse See the fulness of spiritual Mystery and the plenty of Gospel Light and Teaching that is in the Sacrifice of the Meat-Offering To recapitulate briefly some Heads of things which have been more largely opened to you It relates both to Christ and Christians and is full of spiritual mystery as to both 1. As to Christ he is the true Meat-Offering the Food of our Souls it was to consist of fine Flower to denote his Cleanness and Purity The baking frying drying beating of it points us to his Sufferings and so doth the burning of it upon the Altar The pouring forth the Wine belonging to the Meat-Offering plainly represents the pouring out his Blood The Green Ears represents Christ as the First Fruits by whom all the rest is sanctified The Priests eating it tells us how Believers feed upon Christ by Faith as the Bread of Life The Oyl is the Spirit of Christ The Incense his Prayers and Mediation and the efficacy and acceptance thereof with God for us The Salt of the Covenant is the stability and everlasting faithfulness of God as our God in a Covenant Relation through Jesus Christ The prohibition of Leaven and Honey frees Christ from all Corruption of life and doctrine and all such deceiving comfort which afterwards like Honey turns to bitterness 2. Apply it to Christ mystical to the Saints and Members of Christ for it may be so applied the Gentiles under the Gospel are presented as an acceptable Meat-Offering to the Lord Isai 66.20 Every particular and circumstance of it is full of teaching The Fine Flower teaches us to purge our selves from the Bran of our natural Corruption We must be anointed with the Unction of the Spirit The Incense teaches us to be much in prayer and to expect acceptance with the Lord. The Salt instructs us in the safety of our Covenant-Estate and Interest in God and that our speeches and whole deportment should be savoury and seasoned with Salt The forbidding of Leaven and Honey calls upon us to purge out the Old Leaven of sinful Corruption and to take heed of the sweetness and pleasures of sin I beseech you brethren do not rest in the notional understanding of these Truths but reduce all to practice If ye know these things happy are ye if ye do them Joh. 13.17 But if you know all mysteries and have not love 1 Cor. 13.1 2. it profiteth nothing And to press you a little further you may observe that the Meat-Offering under the Gospel is larger than it was under the Law as you will find if you compare Numb 28. with Ezek. 46. For in Numb 28.5 the Meat-Offering is but the tenth part of an Ephah it is but the fourth part of an Hin of beaten oyl But in Ezek. 46.13 14 it is augmented the Meat-Offering to a sixth part of an Ephah and the third part of an Hin of oyl This speaks a greater degree of fruitfulness and more ample obedience under the Gospel then was of old under the Law That look as the Grace of God in Christ abounds towards us under the Gospel so should we abound in our Returns of thankful and fruitful obedience 1 Tim. 1.14 And the Grace of our Lord was exceeding abundant with faith and love which is in Christ Jesus Can you not go along with the Apostle in those expressions Hath not God abounded towards you in Mercy and free Grace Have you not sometimes said never such a Pattern of Mercy never the like Riches of free Grace if the Lord pardoned such sins and heal such backslidings therefore be you abundant in the work of the Lord 1 Cor. 15. ult If you know these things happy are you if you do them THE GOSPEL OF THE PEACE-OFFERING Lev. 3. July 26. August 6 9. 1668. The Peace-Offering Shelamim THe third sort of Sacrifices or Offerings under the Law is the Peace-Offering We had the Burnt-Offering in the first Chapter the Meat-Offering in the second Chapter and now follows the Peace-Offering here in the third Yola Mincha Shelamim We may open it in this Method which I hope will be plain and edifying 1. The name 2. The ends occasions and seasons of it 3. The matter of it 4. The sacred Rites and Ceremonies or ceremonious Actions about it 1. For the name it is Shelamim which we render the Peace-Offering and Zebach Shelamim the Sacrifice of the Peace-Offering from Shalom pax so called because it was a Sacrifice of Peace Offering amongst all the parties God and the Priests and the people being all partakers of it as being all agreed and therefore sociable partakers of the same thing The word may be otherwise rendred but this Interpretation is most generally received and suits well with the nature of this Sacrifice of Peace-Offerings 2. The ends occasions and seasons of the Peace-Offerings for we may put all these together First as to their ends they were of a mixt nature they were both Hilastical Eucharistical and Euctical both for atonement and for thanksgiving and for prayer they were in general for peace and reconciliation with God Some I know have questioned this which I must confess I have often wondred at and they have thought it meerly expressive of moral duties of homage and thankfulness to God c. But it was a Fire-Offering upon the Brazen Altar all the rest of which were for reconciliation and atonement and therefore why not this It is said to be a savour of rest vers 5. which signifies Gods acceptation The Actions about it speak forth this end for it was slain and burnt upon the Altar the Blood poured forth and sprinkled upon the Altar round about c. All pointing to Jesus Christ who is indeed the true Peace-Offering Ephes 2.14 He is our Peace and he hath made peace by the blood of his Cross Col. 2.20 Yet this was but the general and not the special nor the only end of them There be two particular ends mentioned in Cap. 7. 1. Peace enjoyed to testify their thankfulness 2. Peace desired and sought after each of which had their different Rites of which afterwards 1. One end was for thanksgiving by
and amongst the rest they had one great Idol called the Rood which if it was as some now think the Picture of an old Man from thence the poor ignorant people came to conceive of God the Father as an old Man sitting in Heaven though it seems rather to be a Wooden Image of Christ hanging on the Cross See Acts and Monuments vol. 2. pag. 302. or a Wooden Cross only without any Image hanging on it From whence is the term Roodmas used still in some parts of England by which they mean the first or third of May the Pope having made that an holy day and called it Inventio Crucis because forsooth on that day the Cross on which Christ was crucified was found if you will believe the Fable Masse or Messe signifying in the old Saxon a Feast or a set time of holy rejoycing and Rood as it seems a Cross But this is to be observed that in all the Ceremonial Worship the Lord took special care to keep his people at a distance from the heathenish Idolatries of those times he would not suffer them to conform at all to those false Worships nor to comply with them in the least And it is a good spirit to be zealous against such things but where there is a slight loose indifferent sceptical frame of spirit in the matters of Gods House and Worship this spirit is not of God this spirit is not of him that calleth you So much for the House it self 2. Now secondly for the Courts of the Temple there were two of them the Scripture mentioneth so many and no more 2 Chron. 33.5 and he Manasseh built Altars for all the Host of Heaven in the two Courts of the House of the Lord. About the Tabernacle we read but of one Court Exod. 27.9 for the whole Camp of Israel was the outer Court But about the Temple there two called the outward and the inner Court The outward Court being the larger is called the great Court 2 Chron. 4.9 and the Court of the people because here the people came together to be taught Ezra 10.9 But though the people came into it yet it was part of the Temple and an holy place For none might enter that were unclean in any thing for it was the Office of the Porters to keep them back 2 Chron. 23.19 And hence it was that the Jews took so much offence at Paul when they thought he had brought Greeks into the Temple and so polluted that holy place Actt 21.28 There was also another Court called the inner Court 2 Kings 6.36 and the higher Court Jer. 36.10 and the Court of the Priests Vid. plura on Rev. 11.12 This Reference in the Authors Notes shews he had written a Discourse on that Text and indeed so he had which may be published in time if God will 2 Chron. 4.9 Both these Courts as it seemeth did compass the Temple on all sides round about and they were four square The length of each side of the outer Court was a furlong as the Jewish Witers report and the whole about half an English mile in compass There were also as they report some other Courts added unto these in after times but because the Scripture takes no norice of them I shall not do it neither Neither shall I say any thing of the Walls about the Courts and the Gates and other Buildings belonging to them as Chambers Porches and Treasuries to lay the Vessels and other things in and for the Priests and Levites to lodge in For there is mention 1 Chron. 28.11 of the Porch and of the Houses therof and the Treasuries thereof c. and ver 12. of the Courts of the House of the Lord and of all the Chambers round about of the Treasuries of the House of God and of the Treasuries of the dedicate things Neither need I speak particularly to the mystical significations of the House and the Courts The whole as considered together may be divided into three parts 1. The outer Court 2. The inner Court with the Sanctuary 3. The Oracle or the Holy of holies Some apply these three parts of the Temple to the three parts of a Christian mentioned by the Apostle 1 Thess 5.23 the Spirit Soul and Body The Body say they is signified by the open Court where all may see what is done The Soul say they may be compared to the Sanctuary which as it was more holy than the outward Court so is the Soul of man an higher and more divine part than the Body where by the Lamp of Gods Spirit the Reason and Understanding is enlightened The Spirit say they is as the most holy place where God dwelleth in secret by Faith which saith the Apostle is of things not seen nor comprehended by Reason Others apply it to the three parts of the World thus The outward Court to this inferiour World where all things lye open to the view and use of man The Sanctuary to the starry Heaven which is full of Lights and Stars as the Sanctuary had the seven Golden Candlesticks and Gems and Jewels shining in it The Holy of holies to the third Heaven wherein God dwelleth and indeed the Apostle himself makes it a Type of Heaven Heb. 9.24 There is something of analogy in the thing as to all these But the best accommodation of a Type is from Scripture and from the hints and intimations which the Scripture gives which as hath been formerly shewed makes the Temple a Type of Christ and of the Church Let us consider then what Instructions these parts of the Temple do afford as to both these 1. As to Christ himself The Temple was a Type of Christ especially in regard of that chief part of it the Holy of holies wherein there was a figure or weak representation both of his divine and humane Nature Therefore Christ is called the Holy of holies Dan. 9.24 seventy weeks are determined to anoint the most holy or the Holy of holies that is to initiate and inaugurate the Lord Jesus Christ into his Mediatorial office The Veil of the Holy of holies typified his humane nature Heb. 10.20 through the Veil that is to say his Flesh We may draw forth the analogy more at large in these particulars 1. The Humane nature did veil the Glory of his Deity as the Veil of the Temple did conceal the Holy of holies from the eyes of men 2. There was curious Embroidery of Cherubims and other Ornaments upon the Veil Exod. 26.31 thou shalt make a Veil of blue and purple and scarlet and fine twined Linnen of cunning work with Cherubims shall it be made So Chron. 3.16 This is not unfitly applied to those excellent Graces of the Spirit wherewith the Humane nature of Jesus Christ was filled and adorned 3. The Veil shutting up the Sanctuary from the sight and entrance of the people signified the shutting up the mysteries of the Gospel while the old Temple stood Heb. 9.8 the holy Ghost this signifying that
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
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
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
2. The occasion of their Separation to this Office And there are two or three occasions of it noted 1. The Lords passing by the first-born of Israel when he slew the first-born of Egypt Exod. 13.2 on which occasion the Lord challenged the first-born to himself and required they should be sanctified to him But afterwards the Lord was pleased to take the Levites from amongst the Children of Israel instead of all the first-born See Numb 3.11 12 13. Therefore the Levites shall be mine saith God because all the first-born are mine 2. The Faithfulness of the Levites in a time of great Apostacy and temptation the Story whereof you have in Exod. 32.28 29. and it is afterwards remembred by Moses before the Lord in his blessing of them Deut. 33.9 3. The later Rebellion of Korah Dathan and Abiram with the lamentations and self-condemning complaints of the people upon that occasion Compare cap. 17. of Numbers the two last verses with the first verses of this 18th chapter That Complaint of the people Behold we dye we perish we all perish is an earnest deprecation of the danger for they were under the sense of the dread and Majesty of the dreadful presence of God in his Tabernacle and thereupon they thus spake From all which we may observe that such as God cals to any Work and Office he doth usually give many visible intimations of it he doth design and prepare them to it by many fore-running Providences 3. The Rites and manner of their Separation and Consecration to their Office This is recorded and declared at large in Numb 8. where you will find it was by sprinkling them with Water by shaving their Hair by washing their Clothes and by offering Sacrifices for them And lastly by the Children of Israels laying their hands upon them But I shall not speak to these things though it would be worth the while Because there hath been occasion to speak to sundry of these Rites in other places formerly 4. Their Work and Office which they were thus separated and set apart unto which was in general to be adjoyned as subordinate Ministers to the Priests in the outer Services and Ministrations of the Temple so here ver 2. that they may be joyned unto thee alluding to the name of Levi which bears that signification though the name was given upon another occasion I say outer because they are excluded from the Ministrations of the Sanctuary and the Altar ver 3. Their Work might be distinguished into Synagogue-work and Temple-work into temporary or occasional and standing work But I shall put all together in seven heads 1. They were to bear the Tabernacle and all the holy Vessels Numb 4.15 so Christ supports and bears the Church but this work was but temporary and occasional while the Tabernacle was in that ambulatory posture but when the flitting moving Tabernacle was changed into a fixed Temple then this part of their Ministration was at an end 2. The Levites were to assist the Priests in offering Sacrifices 1 Chron. 23 28-31 2 Chron. 29.34 and 2 Chron. 30.16 to burne them on the Altar and sprinkle the Blood was peculiar to the Priests but the Levites might help in killing them and other preparatory Administrations As to the Gospel of this you know the true Sacrifice is Christ and he is the Priest and the Levite too he did all himself alone without any 〈◊〉 assistance 3. The Levites were to teach the people in the Law of the Lord therefore scattered and dispersed in their habitations up and down among them Deut. 33.10 they shall teach Israel thy Law Mal. 2. ver 7. the Priests Lips should keep Knowledge and and they should seek the Law at his Mouth for he is the Messenger of the Lord of Hosts 2 Chron. 17.7 8 9. Jehosophat sent Levites to teach It is the Magistrates duty to provide for the teaching and instructing of his Subjects in the good knowledge of the Lord. This Christ doth and this Gospel-Ministers also do they should teach the people what the Lord hath taught them 4. They were to judge of Causes and to determine Controversies among the people Deut. 17.8 9-12 the supream Judgment lying in the High Priest ver 11. Amaziah the Priest in those things which belong to God shall preside 2 Chron. 19.8 10. so there is spiritual Judgment of Discipline in the Church under the Gospel Ezek. 44.23 24. 1 Cor. 5.12 5. They were to sing the Songs of the Temple That business of the Temple-Musick was committed to them partly as to the Psalteries Harps and Viols though the Priests were to sound the Trumpets 1 Chron. 15.16 17. 2 Chron. 5.12 13. That which answers this is the inward melody of the Joys and Graces of Gods Spirit 6. Others of them were Treasurers 1 Chron. 26.20 22 24 26 27 28. there is a Treasure also in the Church of the New Testament for which the Lord hath appointed Deacons whom he hath intrusted with it 7. Others were Porters to keep and watch the Gates of the House of the Lord which they did both by day to keep back unclean persons that they might nor enter into the Temple so we find in Jehoiada's time 2 Chron. 23.19 Ezek. 22.26 and Ezek. 44.7 8. and by night Psal 134.1 These seem to have been as the Priests and Singers were divided into four and twenty courses 1 Chron. 23.4 5 6. 2 Chron. 8.14 so the Gates of the Gospel-Churches should be kept and guarded that enemies and unclean persons may not enter in Rev. 21.27 3. The third sort of Temple-Officers were the Nethinims or Gibeonites Josh 9. for the servile work of the Temple ver 21 23 27. And Joshua gave them that day to be Hewers of Wood and Drawers of Water for the Congregation and for the Altar of the Lord. Hence they are called Nethinims from Nathan dedit They were afterwards methodized by David for the Temple-service Ezra 8.20 and had Lodgings neer the Temple Nehem. 3.26 though their dwellings were in their own Towns and Cities Nehem. 7.73 the Nethenims dwelt in their Cities Their coming to the Israelites was to save their own Lives a lawful end but the means they used was very evil for they came with a Ly in their mouths as you all know the Story Josh 9. And as their means was bad so the motive was but low for they were under a legal work of fear and terror and under guilt and guile of Spirit as indeed guilt is usually accompanied with guile and deceitfulness of heart Yet out of this legal principle this legal fear and terror they came to make their peace I may call it in a sense their peace with God for it was with the people of God with the people of the true God and God by his Providence did so order it that their Lives were preserved and not only so but they were devoted though in a very low and mean way to the Service of the Tabernacle of the true and
expect it I say it is not Faith but presumption to expect it for Apostolical Gifts are ceased A Minister that is called to that work and is diligent in reading and meditation and in Prayer to God may expect assistance from the Spirit in this way for God hath promised it But he cannot expect it in the way of immediate Revelation because there is no such promise Now then seeing God hath ordained that the Ministry be a particular Calling so that it is not lawful for men that follow their Callings to take upon them to be constant Preachers and it is not lawful for one that is a constant Preacher to follow another Calling It follows that Ministers either must be maintained or else they must starve Quest There is also another Question concerning the way and manner of Maintenance whether it may be in any of these ways that were used under the Law or whether they be not all ceased and abolished Answ To this the Answer is easie that seeing the Maintenance of the Priests and Levites under the Law was raised all manner of ways the Maintenance of Gospel-Ministers must be in some of these or there can be no Maintenance at all For if Ministers do receive Maintenance by the Free-will-offerings and voluntary Contributions of the people so did the Levites under the Law If Ministers have Houses to dwell in provided for them the Legal Ministry had so too If Ministers have it by the Edict of the supream Magistrate so had the Levites too Ezr. 7.24 If Ministers have their Maintenance setled by Law by the consent of the people as by Act of Parliament This way was used under the Law likewise Josh 21.1 3. Nehem. 10.32 If Ministers under the Gospel receive Tythes so did they also under the Law only concerning Tythes it's observable that the most of the other ways were not used till first instituted under the Law yet Tythes were paid long before as a Due to God and to his use long before the Aaronical Priesthood or Levitical Ministry was instituted and appointed For Abraham paid Tythes to Melchizedek Gen. 14.20 and Jacob Gen. 28.22 resolves of all that thou shalt give me I will surely give the tenth unto thee Such ways and parts of their Maintenance as were inseparable appendants to the Types as their parts of the Sacrifices must needs be ceased because there are no such Sacrifices under the Gospel But for the other ways of Maintenance which were not of such a nature they may be lawful still for ought I know to the contrary Thus I have gone through the Temple-Officers both their kinds and their Maintenance And now to wind up all I shall but briefly recapitulate and gather up the heads of things and so conclude All these old legal Types and Shadows may be ranged into these seven Classes or general heads 1 Personal Types sundry individual persons before the Law such as Adam Enoch Noah Melchizedek Abraham Isaac Jacob and Joseph There were divers also under the Law such as Moses and Joshua Sampson David and Solomon Elijah Elisha and Jonah Zerubbabel and Jehoshuah And besides these individual persons that were Types there were also typical Ranks and Religious Orders of men under the Law such as their Nazarites their Prophets Priests and Kings All these were personal Types and this is the first Classis 2. Occasional Types such things as Jacobs Ladder Moses his burning Bush the Pillar of Cloud and Fire Manna and Water out of the Rock the Brazen Serpent the Pool of Bethesda And beside such typical things there were typical actions and dispensations of Providence as their deliverance out of Egypt their passing thorough the red Sea and thorough the Wilderness and thorough Jordan and possessing the Land of Canaan and their Captivity and Deliverance out of Babylon And there were not only such typical Mercies and Deliverances but typical Vengeance and Destruction upon Enemies the Flood Sodom and Gomorrah Egypt Jericho Babylon Edom were Types of Rome and Hell This is the second general head of Types these transient and occasional Types 3. The third is that initiating Seal of the Old Testament Circumcision that famous Ordinance which stood in force about two thousand years much longer then the Temple and Temple-Ordinances 4. The fourth is the holy Places as the Tabernacle and Temple with all the holy Vessels and Utensils belonging to them the Brazen Altar of Burnt-offering the molten Sea and Lavers the two Pillars of the Temple the Golden Candlestick the Tables of Shew-bread the Golden Altar and Censer of Incense the Ark with all the glorious appurtenances thereof This is the fourth Classis of them 5. The fifth is the Priesthod with all the Legal Ministry and all the concernments thereof the Rules of these Religious Orders their holy ministring Garments the Ephod the Brest-plate the Urim and Thummim the Mitre the holy Crown their Consecration to their Office their Administrations in their Office And to the Priests belonged as subordinate to them the Levites who were Porters Singers Treasurers Judges And lastly the Nethinims 6. The Legal Sacrifices and Purifications Their Burnt-offerings Meat-offerings Peace-offerings Sin-offerings Trespass-offerings the Purifications of unclean Touches unclean Meats unclean Issues and chiefly the Leprosie both the Signs and Indications and likewise the Purifications of it they were all typical 7. The seventh and last is the Jewish Festivals or holy times and seasons as the Passover Pentecost the Feast of Tabernacles the Feast of Trumpets the Feast of Expiation their New Moons their Sabbaths weekly every Saturday as also every seventh year and every fiftieth year seven times seven which is the Jubile These are some of the general heads of things which you have heard spoken to and the Gospel-mysteries included in them briefly opened and unfolded This is the proper and genuine method and order of them which to have thus rehearsed may a little help and refresh your memories There are three things more which must needs be added and annexed unto all that hath been said each of which might have deserved a distinct Discourse by it self But I shall but name them because I would conclude at this time 1. That all this typical Dispensation is expired and abolished by the exhibition of Jesus Christ the truth and substance and scope of all these Shadows are vanished away by the rising of that Sun of Righteousness this is that which the great Apostle doth expresly assert Col. 2.14 He hath blotted out the hand-writing of Ordinances that was against us which was contrary to us and took it out of the way nailing it to his Cross This the Jews do not believe 2. The Gospel-dispensation doth succeed and is substituted instead thereof so the same Apostle Heb. 1.1 2. God who at sundry times and in divers manners spake in time past unto the Fathers by the Prophets hath in these last days spoken unto us by his Son Instead of Moses the Servant of the Lord we have Christ himself the Son of God instead of the Law and the Prophets we have the Gospel and Evangelists who give us an History instead of Prophesie they tell us that Christ is come whereas the Law and the Prophets only said he shall come The Jewes do not believe this neither as they adhere to the Law so they reject the Gospel 3. This Gospel-dispensation is far more glorious then that old legal Dispensation For is not the substance better then shadows The Law from Mount Sion is more glorious then the Law from Mount Sinai the Spirit is better then the Letter 2 Cor. 3.6 to ver 11. The Letter there is not the written Word and the Spirit the Enthusiasms of a deluded fancy as some have understood it but the Letter is the Law and the Spirit is the Gospel as the whole Context shews And look as the Jews do not believe the two former so the Papists and other superstitious Christians do not believe this third and therefore they seek to adde an external legal Pomp and Splendor which is carnal to the Worship of the Gospel to the spiritual Majesty and Glory of the Gospel and Gospel-Ordinances which their carnal eyes are not able to see and to discern Remember these three things and carry them along with you The Abolition an Expiration of the Law with all the Types thereof The Succession and Substitution of the Gospel And the preeminence of Glory in the Gospel above the Law And now blessed be God who hath carried me through this Subject of the Types and Shadows of the Old Testament a Subject in it self useful and edifying were it handled according to its worth I must confess I have found some experience of assistance and help from God since first I entred upon it much beyond my own weakness and unworthiness I hope through the influence of your Prayers and through the Grace of Christ shining into a dark heart But I have been but brief in divers things which have deserved a much larger and better explication If you can say concerning any part or portion of holy Scripture that now you understand it something better and that you see a little more into it then you did before if you have found any refreshings by what you have heard any enlightenings and increasings of Gospel-light by it live up thereto and bless the Lord who hath taken off the Veil from off Moses's Face and the Veil from off your Hearts FINIS
living God Joshua and the Princes as some alledge might have banished them being engaged by their Oath no further but to the saving of their Lives but they suffered them still to dwell in the Land and devoted them as the first Fruits of the Slaves or Servants to the Lord. Their work was to provide and bring in Water to the Lavers and molten Sea and to provide Wood for the Fire of the Altar of Burnt-offering The time when they did this their service seems to have been early in the morning and late at night before the Morning Sacrifice which was at nine a clock in the morning and after the Evening Sacrifice which was not till three a clock in the afternoon But by this means having such access into the Courts of the Temple they came to see and know something of the Worship of the true God And as David saith Psal 84.10 better be a Door-keeper in the House of God then to dwell in the Tents of wickedness better be but a Gibeonite to the Worship of the true God then the High Priest of Baal or Apollo These Gibeonites or Nethinims were so incorporated into the Commonwealth of Israel that as they were carried away to Babylon with the rest of Gods people so they returned with them and accordingly are several times mentioned in Ezra and Nehemiah This we may learn from the whole History of them that it is much better for men to seek after God though they do it meerly out of legal fear and terror as these poor creatures did then wholly to neglect him The Lord in the bringing home of his Elect usually begins with legal works and then by degrees carries it on further in such as belong to the Election of his Grace And now you have seen the several kinds of these Temple-Officers The next thing to be spoken to is their Maintenance For you may ask Quest How was all this large and numerous Hierarchy of Temple-Officers maintained Answ There was a large and plentiful provision made for them which is the second part of this Chapter from ver 8. to the end no less then five and twenty verses are employed upon this beside which if you will have a full account of it we must borrow Light from other Scriptures Their Maintenance consisted chiefly in these eight particulars the three first whereof are mentioned in this Chapter 1. All the Offerings and Sacrifices that were given to the Lord the Lord gave part thereof to these his Ministers so here ver 9 c. Hence the Apostle saith Do ye not know that they that wait at the Altar are partakers with the Altar and they which minister about holy things live of the things of the Temple 1 Cor. 9.13 The Meat-offerings Sin-offerings Trespass-offerings Heave-offerings Wave-offerings were theirs the right Shoulder and the Wave-brest was theirs the two Cheeks and the Maw Deut. 18.3 and in the Burnt-offerings the Skin 2. They had the first Fruits of all things and that of the best so here in Numb 18. ver 12 13 15 16 17. of Corn Oyl Wine of men and Beasts whereof men the first-born of men and of beasts that were not clean for Sacrifice were redeemed with mony five shekels a head Deut. 18.4 and they had three sorts of first Fruits 1. Of the first ripe Ears of Corn offered at the Passover which was Barly because that was first ripe in that Country Lev. 23.10 Lev. 2.14 2. First Fruits of Bread at Pentecost and this of Wheat which was then ripe Lev. 23.15 3. First Fruits of all the other Fruits of the Earth of which Numb 18.13 Deut. 18.4 and Deut. 16.2 3. They had the tenths of all the Increase of the Land ver 20 c. the tenth of which tenth went to the Priests ver 26. 4. They had Gleab-lands forty eight Cities with their Suburbs for themselves and their Cattel The Institution whereof is in Numb 35. the eight first verses The Performance is recorded in Josh 21. throughout the Chapter whereof thirteen were given to the Priests the rest to the Levites six of them were Cities of Refuge 5. They had voluntary Presents and Contributions at the three solemn Feasts Deut. 16.16 17. 6. They had Poll-mony of a half shekel at every general Muster of the people and of the third part of a shekel yearly Of the former you have the Ordinance Exod. 30 12-16 it is there said to be for the Service of the Tabernacle which shews that the Levites had it though withall the Lord there puts another respect also upon it The ordaining of the latter you find Nehem. 10.32 7. The Restitution-mony for Trespasses and Injuries often fell into their hands which was the principal with a fifth part superadded Numb 5.8 8. They had a priviledge of exemption from all publick Taxes and Assessments that were laid on others granted them by Artaxerxes Ezr. 7.24 All which put together amounts to a very large and ample Maintenance Some have observed that though the Levites were not equal in number to the one and fortieth part of the people yet their Revenue and yearly Income was above four times as much as fell to the lot of the richest Tribe in all the Land of Canaan and that the Temple and these sacred Officers of it had above a third part of the Income of the whole Land The Instruction which the Apostle teacheth us out of all this is the Maintenance of Gospel-Ministers He disputes the point at large 1 Cor. 9. as from arguments of all sorts so from the equity and reason of this old Temple-ordinance Object But what necessity is there that Ministers should be maintained by others For can they not follow some other honest Calling and yet preach too Answ For a man to follow another Calling and yet to be a constant Preacher is neither lawful nor possible ordinarily 1. It is not lawful because it is the Ordinance and Appointment of Jesus Christ that the Ministry should be a particular Calling that is that Ministers should employ their whole time upon it 1 Tim. 4.13 14 15. Be thou wholly in them give thy self to reading c. To think otherwise argues a secret contempt of this Calling and blindness of heart concerning the nature of it Is it such a small thing in your eyes to preach the Gospel that this must be done as a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a work upon the by which is of so great weight and concernment that it requires the whole man and the utmost improvement of all his abilities and of all his time and talents for the right discharging of it 2. As it is not lawful so it is not possible ordinarily as no man may preach constantly so no man can preach constantly that follows another Calling Object But they may by the immediate assistance of the Spirit say some Answ I answer the Spirit of God doth not give any such immediate assistance in these times and therefore it is presumption to