adumbrate and shadow forth the Covenant of Works But 2. We may consider Moses under an higher notion though in respect of the external Dispensation introduced by him he shadowed forth the Law yet in other respects if we consider him in his own Person he was a Type of Christ The Scripture is clear for this also Deut. 18.15 18. A Prophet shall the Lord thy God raise up unto thee of thy Brethren like unto me That this was spoken of Christ see Act. 3.22 Peter there applies it unto Christ he was like unto Moses There was a Similitude but yet there was not a Parity For Christ was far above Moses Heb. 3.3 For this man was counted worthy of more Glory than Moses inasmuch as he who builded the House hath more Glory than the House and again ver 5. Moses verily was faithful as a Servant but Christ as a Son over his own House v. 6. You may see it in these particulars 1. In regard of his Birth 2. In his personal Qualifications 3. In the whole course of his Life 4. In the close of it 1. Moses was a Type of Christ in regard of his Birth in that he was born but of mean Parents in the time of Israels Bondage in Egypt Exod. 2.1 persecuted in his Infancy by Pharaoh and wonderfully preserved Exod. 2.3 9. So Christ Isai 53.2 He shall grow up as a Root out of a dry ground When the House of David was brought very low and the Glory of it seemingly extinct they were of the poorest sort of people as appears by their Offering which was but a pair of Turtle Doves or two young Pigeons Luk. 2.24 when they taxed all the world that is when the Jews were under Bondage to the Romans Luk. 2.1 4. and you know Rome is spiritually called Egypt then and in this condition of Subjection to the Roman Power was Christ born And as soon as born he was persecuted by Herod Matth. 2. who sought his Death but wonderfully preserved and by means of his reputed Father as Moses by the Mother that adopted him both of them by wonderful Providences saved and delivered that they might be Saviours and Deliverers unto others 2. Moses was a Type of Christ in his personal Qualifications which were very eminent He was the most accomplish'd Person that ever was except Jesus Christ himself 1. In Learning and Knowledge Act. 7.22 He was learned in all the Wisdom of the Egyptians So Christ Isai 11.1 2 3. the Spirit of Wisdom and Understanding the Spirit of Counsel and of Knowledge rested upon him to make him of quick Understanding in the Fear of the Lord insomuch that he disputed with the Doctors at twelve years of age Luke 2.42 46 47. Those Doctors were as too many are now adays eaten up with mens Traditions and ignorant of the Scripture The Jews acknowledged and admired it Joh. 7.15 And the Jews marvelled saying how knoweth this man Learning having never learned and ver 46. the Officers answered never man spake like this man 2. Clear and extraordinary Vision and Sight of God Numb 12.6 7 8. Face to Face Mouth to Mouth God spake to Moses even apparently and not in dark speeches and the similitude of the Lord did he behold expressions arguing unparallell'd Clearness in the Lords revealing himself and his Mind to Moses There was never the like vouchsafed to any other To others even Prophets the Lord made known himself in a Vision or spake to them in Dreams ver 6. but to Moses at another rate So Christ Joh. 1.18 no man hath seen God at any time but the only begotten Son which is in the bosom of the Father he hath declared him 3. There was in Moses an admirable mixture of Meekness and Zeal eminent in meekness of Spirit and that seasoned and tempered with holy Zeal Numb 12.3 forty years he bare their manners in the Wilderness Acts 7.36 with 13.18 though murmuring and rebelling against God and himself with an invincible Patience So Christ Matth. 11. Learn of me for I am meek and lowly in heart When his Disciples tempted him he would not fetch down Fire from Heaven against his Despisers and Opposers yet he was angry at the Defilement of the Temple and whipt them out And so was Moses at the Golden Calf Meekness without Zeal is nothing else but Lukewarmness and Cowardise Zeal without Meekness degenerates into sinful Passion We should be meek in our own Cause but zealous in the Cause of God 4. Faithfulness to his Trust this was eminent in Moses but more eminent in Christ Heb. 3.5 6. Moses was but faithful as a Servant in his Lords House But Christ as a Son in his own House He will not lose one Soul of all those that the Father hath committed to him Joh. 6.39 40. In his last Prayer he professeth Joh. 17.12 those that thou givest me I have kept and none of them is lost but the Son of perdition not the least Believer can or shall miscarry If thou sayst How may I know whether I was committed to the trust and care of Jesus Christ by the Father The Answer is If thou dost commit thy self to him the Lord hath done it Thou couldst never trust thy self with him thou couldst not commit thy Soul to his keeping if the Lord had not first intrusted thee with him in his eternal Counsel and Covenant of Redemption But thou hast done it and it is thy daily work therefore thou maist safely conclude with Paul 2 Tim. 1.12 he will keep the thing I have committed to him He will be faithful to God and faithful to thee he never failed any that trusted in him 3. Moses was a Type of Christ in the whole course of his Life And here many things come to be considered 1. His Work and Office 2. His Sufferings and Conflicts in the Discharge thereof 3. The Lords owning and bearing witness to him by Miracles and Signs and Wonders in all which there was a manifest Prefiguration of the Lord Jesus Christ 1. In his Work and Office He was in general a Mediator between God and the People a typical Mediator All the good that God was pleased to confer upon that People it was by his Ministry and Interposition between God and then Gal. 3.19 the Law was ordained by Angels in the hand of a Mediator Deut. 5.5 I stood between the Lord and you at that time to shew you the Word of the Lord for ye were afraid by reason of the Fire and went not up into the Mount Exod 19.7 8. So Christ is the Mediator of the Covenant of Grace Heb. 9.15 and for this cause he is the Mediator of the New Testament But he hath the preheminence above Moses Heb. 8.6 but now hath he obtained a more excellent Ministry by how much also he is the Mediator of a better Covenant God was pleased to redeem his people Israel out of their Bondage in Egypt by Moses his Ministry God sent him and he left his
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
Providence that ever was excepting that of our Redemption by Jesus Christ Yea so famous was the History of Moses that though it was very antient yet the Heathen Historians and Poets have said something of it And he is thought by some to be their Mercurius Trismegistus of whom they spake out of some broken remembrances and traditions though corrupted with fabulous Inventions intermix'd wherein yet some footsteps of the Truth may be discerned They call their Mercurius Interpres Divum and paint him with a Rod twined with Serpents c. Now that Moses was a Type the Scripture is clear Deut. 18.18 I will raise them up a Prophet from among their Brethren like unto thee Heb. 3.2 Jesus Christ who was faithful to him that appointed him as also Moses was faithful in all his House But how or wherein was Moses a Type The Answer is in two respects For Moses may be considered two ways 1. In regard of his Dispensation and so he was a type of the Law 2. In regard of his Person and so he was a Type of Jesus Christ And so we have two things to inquire into 1. What of the Law and 2. What of Jesus Christ was shadowed forth in Moses I shall begin with the lower Notion first 1. Moses was a Type of the Law in regard of the Dispensation wherein the Lord was pleased to use him and to introduce by his Ministry into the Church For as hath been formerly shewed the Types are not always to be restrained only to the Person of Christ But there were legal shadows of all other Truths which are more clearly and fully revealed under the New Testament And so they had their Types and Shadows even of the Covenant of Works as was shewed in Abrahams Wives and Children So likewise Moses his Administration of the Mind of God shadowed forth the same thing Hence the Scripture speaks so much of the Law of Moses under the notion of Works The Law came by Moses Joh. 1.17 that is as contradistinguished unto Gospel Grace and Truth for it follows but Grace and Truth by Jesus Christ Not that Moses his Dispensation was indeed a Covenant of Works but a shadow or representation of it For had it been indeed a Covenant of Works it would have been their Duty to seek Salvation by their own Merits but they were saved by Grace as well as we and not by Works they were saved by Faith in Christ and in his Righteousness whereof they had some discoveries they were under a Dispensation of Grace but it was like a Covenant of Works and did very much resemble that legal way in many respects Quest But wherein was the Mosaical Dispensation so like unto the Covenant of Works what of the Law was shadowed forth in Moses Answ Something was hinted as to this in the first Sermon on Heb. 4.2 But now to speak a little further to it 1. In regard of the dreadful Majesty and Terror and Glory of that Administration Herein it was like the old Covenant Heb. 12.18 21. God acts as a Soveraign Lord in the Covenant of Works and appears in the dreadful Glory of his absolute Soveraignty and Dominion over his Creatures 2. There was a darkness also in that Dispensation Heb. 12.18 Ye are not come unto blackness and darkness and Tempest Hence Moses had a Veil upon his Face Exod. 34.29 30 33. But there was a further mystery in this Veil it signifieth a spiritual Veil a Covering upon the Heart 2 Cor. 3.13.14 a Veil upon their Minds Act. 13.27 the Prophets they understood them not though read every Sabbath day 3. There was a Yoke of Bondage which neither we nor our Fathers saith Peter were able to bear Act. 15.10 so the Law genders unto Bondage Gal. 4.24 25. Such as are under the Law their Spirits are under continual Bondage but the Gospel is spiritual Liberty 4. The abiding Strength and Power of the Law to condemn 1 Cor. 3 the Letter killeth It is the Ministration of Death And as Moses his natural Force was not abated Deut. 34.7 so neither is the Strength of the Law as to its condemning Power over Sinners Hereby the continual force of the Law is signified the Power whereof decayeth not in the Conscience of Sinners by number of Days or mutitude of Works Answorth in lec till God take it away and abolish it by Grace in Christ 5. The Weakness of it to save Moses might not enter into Canaan though he did much desire it see Deut. 32.52 And the Reason alledged is his failing in that one point Numb 20.12 What was Moses his error and mistake at that time There is something of difficulty to discern and make it out Three things the Scripture seemeth to intimate 1. He smote the Rock twice Numb 20.11 when his Instructions were no more but to speak unto it v. 8. 2. Something of inordinate Passion seems to be noted Psal 106. he spake unadvisedly with his Lips v. 33. 3. His Unbelief is expresly taxed because ye believed not my Word Numb 20.12 But what was this Unbelief or how came it to be working in him at this time Some have guessed at it thus This Occurrence fell out eight and thirty years after their first murmuring for Water and their was a new Generation now risen up and they falling into the very same sin and that at the same place upon the Borders of Canaan and upon the same occasion want of Water for which the Lord had rejected and excluded their Fathers Moses was afraid that the Lord would now take advantage against this Generation also as he did against their Ancestors causing them to wander forty years and as indeed he might justly have done against these also But yet Moses should not have given way to such Fears unless the Lord had declared it which as to this Generation he did not But for this one failing Moses could not enter into Canaan So the Law if but one Sin be admitted keeps the Soul of Heaven the Law is strong to condemn and destroy Sinners but it is unable and weak to save them The Law cannot save Rom. 8.3 Yea 6. The abrogation of it through Grace As Moses's Body was buried that it could not be found Deut. 34.6 and Satan would have brought it forth again but Michael opposed him Jud. 9. so he hath buried the Law though Satan would revive it in the Spirits of Men. 7. Moses did prepare the people for Joshuahs Dispensation So the Law prepares and sits the Soul for Christ Gal. 3.24 wherefore the Law was our Schoolmaster to bring us unto Christ that we might be justified by Faith It doth not put us into Christ but it prepares us for Christ Thus in regard of the Terror of that Dispensation and the Darkness and Bondage of it the Strength to condemn the Impotency of it to bring them into Rest and the Abrogation of it and that nevertheless it did prepare and fit them for it Moses did
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 Christ remain and all the Dispensations of him in this life they shall remain in precious remembrance with the Saints in Heaven before the Lord to all eternity Christ shall be laid up as it were in the Golden memories of the Saints like Manna in the Golden Pot for a memorial before the Lord the Love of Christ and all the Dispensations of himself They had likewise Aarons Rod blossoming laid up to the same end and purpose The Saints shall remember in Heaven how the Rod of Aaron budded how the Ministry was blessed and made fruitful to them when they were in this World So much as to the Manna or Bread from Heaven You see how full it was of Christ and Gospel Mysteries A Fifth Typical thing of old was the Rock that followed them with Water issuing forth out of the Rock The History of this Type is in the 17th Chap. Exod. see verse 6. That it was a Type is expressed by the Apostle a little before the Text 1 Cor. 10.4 which Rock was Christ This Rock and the Water issuing out of it was a Type of Christ and of His Spirit It was a Dispensation often Celebrated by His people to the praise of God in after times But wherein did the Rock represent Christ I shall but instance in four Respects 1. As to strength and firmness and stability He is indeed the Rock of Ages Isai 26.4 The Rock of eternity Everlasting strength as it is not unfitly interpreted by our Translators Isai 33.16 His defence is the Munitions of Rocks Impregnable safety to his people Their bread shall be given them Their waters shall not fail 1 Pet. 2.6 Behold I lay in Sion a chief Corner stone elect precious and he that believeth in him shall not be confounded The Church is built upon this Rock Mat. 16.18 Hence a wise Hearer is said to build his house upon a Rock Mat. 7. 2. As to shadow and refreshment Isa 32.2 As the shadow of a great Rock in a weary Land this World is a weary Land Psal 121.6.5 The Sun shall not scorch by day nor the Moon by night Those that dwell under the shadow of this Rock those that are in Christ 3. He is fitly resembled to a Rock for offence and scandal accidentally not in himself but only accidentally through the prejudices and lusts of Men. Hence he is called a Rock of offence and a stone of stumbling 1 Pet. 2.8 Rom. 9.33 As it is writen Isa 8.14 and 28.16 Behold I lay in Sion a stumbling stone and Rock of offence and whosoever believeth on him shall not be ashamed 4. He is a Rock as to meanness and unlikelihood of that supply of Water Who would expect or look for water out of a Rock Therefore it is so often remembred with admiration Psal 78.20 The Rock was of no great pomp to see to but only a rude thing standing in a vast Desert So in Christ to outward view there is no beauty that we should desire him Isa 53. Neither is there any likelihood of salvation to be had in Christ if men behold him only in his meanness and look only at his abasement with an eye of sense and carnal reason as the Jews of old did And as the Rock represented Christ unto them So 2. the water out of it represented the Spirit of Christ Joh. 7.37 38 39 Out of his belly shall flow Rivers of living water This spake he of the Spirit There is nothing more frequent in Scripture then to express the Spirit by water Isa 44.3 and that most fitly because of the cleansing and refreshing vertue of it But let us here consider it in reference to the Rock from whence it came and in this there is a four-fold Analogy observable 1. As the water issued out of the Rock So the Spirit proceeds and comes from Christ The Comforter whom I will send unto you from the Father Joh. 15.26 To refresh the weary soul when ready to faint away 2. The water came forth out of the Rock when smitten with the Rod of Moses Exod. 17.6 So the Spirit proceeds from Christ being smitten as it were with Moses his Rod with the curse of the Law for our sins Isa 53 he was smitten of God and afflicted Had not Christ dyed and suffered we had never had any refreshing water never any Rivers of Joy and Consolations from his Spirit 3. The next time the Rock must be spoken to Numb 20.8 It seemeth that God in his unsearchable Wisdom and Providence did so order it That the Waters did cease at this time which had followed them Thirty eight Years Hereupon the people murmur and their murmuring causes Moses himself to stagger at the Promise through unbelief Though in this Moses did miss it too for that he smote the Rock in stead of speaking to it But this we may learn from it Christ must be preached as well as suffer for us and in and by the speaking and preaching of the Gospel he doth communicate his Spirit Gal. 3.2 Received ye the Spirit by the Works of the Law or by the hearing of Faith As Christ smitten is the procuring cause of sending the Spirit so Christ preached is the instrumental cause 4. There is yet a fourth Analogy in this that the Rock followed them either the Rock it self or as others the Rock in regard of the rivers and streams of water issuing from it So doth the Spirit of Christ follow his people in all their changes and travels up and down in the wilderness of this world when we run from Christ he follows us This Water of the Rock the Spirit of God pursues and follows them up and down from place to place and from one condition to another I shall close with a threefold Improvement of this Truth Vse 1. We may here see that they had the Gospel preached unto them as well as we For this spiritual Bread was Christ and the Rock that followed them was Christ If they had not all that I have preached to day and ever since I begun upon the Types it is all false Doctrine for you know the scope of all hath been to let you see what of Christ and what of Gospel Grace and Truth was held forth under those legal Types and Shadows Vse 2. This should render Jesus Christ precious exceeding precious to us for that he is every way suitable to our necessities He is a Rock for support He is the Bread of Life and the Water of Life for Food and Nourishment Vse 3. Here is Comfort and Direction to poor weak hungry thirsty Souls whither to go and to whom to repair for help and for supply here is a Rock and sure Foundation for thy weak and weary Soul to rest upon here is spiritual Bread and spiritual Drink Therefore feed upon Christ by Faith and this will fill thy Hunger and quench thy Thirst and stay and support thy weary Soul But thou hast been rebellious and murmuring and questioning the Truth
Jews Some they borrow from the Pagans and others are nothing else but pieces and reliques of the Law of Ceremonies So is this of the Holiness of Places and consecrating of Churches For there is nothing more clear than that the difference of Places is taken away under the Gospel When the Woman of Sâ—â—naria pleaded Our Fathers worshipped in this Mountain but ye say that Jerusalem is the place where men ought to worship Jesus said unto her Woman believe me the hour cometh and now is when ye shall neither in this Mountain nor yet at Jerusalem worship the Father but the true Worshippers shall worship him in spirit and in truth Joh. 4.21 23. He turns her eyes and thoughts away from the difference of Places to regard and mind the Spirituality of the Worship For as God is no respecter of Persons so he is no respecter of Places But wheresoever for that indefinite where is equivalent to an universal wheresoever two or three are gathered together in my name there am I in the midst of them Matth. 18.22 The Apostle therefore saith 1 Tim. 2.8 I will that men pray everywhere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in every place as was prophesied long before by the Prophet Malachi cap. 1.11 For from the rising of the Sun even to the going down thereof my Name shall be great among the Gentiles and in every place therefore all places are alike Incense shall be offered unto my Name and a pure Offering which before were limited to the Temple Therefore the Church at Jerusalem met in an upper Chamber Acts. 1.13 so did the Church at Troas Acts 20.8 there they did preach and break bread therefore all places are alike Every Place is now a Judea every House a Jerusalem every Congregation a Sion But what a strange thing is this that men can see no Holiness in the Lords day but slight and oppose that and yet assert an Holiness in Places Oh the Wrath of God upon such mens Spirits Obj. But should there not be publick Worship Answ Yes but that may be in places that are not consecrated Dr. Vsher in his Body of Divinity pag. 404. speaking against the private Administration of the Sacraments he thus explains it in these words In times of persecution the Godly saith he did often meet in Barns and such obscure places which were indeed publick because of the Church of God there The House or Place availing nothing to make it either publick or private even as wheresoever the Prince is there is the Court although it were a poor Cottage Obj. But there it a spiritual Presence of God in the Places therefore they are holy Answ It follows not For 1. God doth not vouchsafe his Presence out of respect to the Place but to the Persons He hath not set his Name upon the Place but only upon the Persons and is not present with them for the Places sake but only present in the place for their sakes who are there assembled 2. The Spiritual Presence of God is not enough to make a place holy for then all places should be holy wheresoever Gods People do enjoy Communion with him and so not only dwelling houses where there are Family duties but every private Chamber where there is secret Prayer yea the Fields the Streets and sometimes Prisons and Dungeons and Gibbets and all places whatsoever where the Saints come and enjoy Communion with God in their Spirits would be holy places And so this Objection lays all places level the Lord having many precious Saints that walk closely with him who are dispersed and scattered up and down almost in every corner of the Land Our publick Meeting-places for Worship they have not any such Sacred Symbols of Gods Presence as the Temple had the Ark the Altar c. neither have they any such extraordinary visible appearances of the Divine Majesty and Glory as the Temple had upon special occasions neither have they that typical respect unto Christ and Gospel-mysteries neither are they parts of Worship or Ordinances nor hath God annexed his Worship to them He hath no way separated or set them apart unto himself as his own peculiar therefore there is no pretense for Holiness in them Instr 2. The second Instruction is this Learn to present your Worship unto God by Jesus Christ for he is the true Temple and Tabernacle as hath been shewed Therefore that strict Injunction to bring all their Sacrifices thither signified thus much that we must present all our Services and Sacrifices to God in the Name Mediation of Jesus Christ Make use of Jesus Christ in his mediatory relation a thing much often pressed in the Scripture as indeed it cannot be too much insisted on Heb. 7.25 He is able to save to the utmost all that ceme unto God by him 1 Pet. 1.21 who by him do believe in God Joh. 14.6 I am the way the truth and the life no man comes unto the Father but by me Col. 3.17 And whatsoever ye in word or deed do all in the Name of the Lord Jesus giving thanks to God and the Father by him A thing of absolute necessity if we desire either Access unto God Acceptance witn God or Influence and Assistance from God 1. There is no Access unto God but by this greater and more perfect Tabernacle Jesus Christ in whom we have boldness and access with confidence by the Faith of him Ephes 3.12 God considered as in himself dwells in Light inaccessible 1. Tim. 6.16 dwelling in the Light which no man can approach unto whom no man hath seen nor can see He is glorious and excellent in himself but approachable only in Christ we cannot see him nor conceive of him nor get into his presence but by Jesus Christ 2. There is no Acceptance with God out of Christ If you bring a Sacrifice to God and bring it not to the door of the Tabernacle of the Congregation Blood shall be imputed to that man Levit. 17.1 2 3 4 5 5 6 7. If thou couldst live like a glorified Saint shine like an Angel if out of Christ God regards it no more more than the sacrificing Swines flesh or the cutting off of a Dogs neck Ezek. 20.40 for in mine holy Mountain in the Mountain of the height of Israel saith the Lord God there shall all the House of Israel all of them in the Land serve me there will I require your Offerings and the First fruits of your Oblations with all your holy things All our holy Offerings our best Duties and Services as they come from us are abominable but through his Mediation acceptable 3. There can be no gracious Influence or Assistance from God but only in this way by Jesus Christ The Lord hear thee in the day of trouble the Name of the God of Jacob defend thee send thee help from the Sanctuary and strengthen thee out of Sion Psal 20.1 2. For in Salem is his Tabernacle and his dwelling place in Sion there brake he
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
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.
Candlesticks are the Churches the seven Stars or Lights in the tops of the Candlesticks are the Angels or Ministers of the Churches Rev. 1.20 yet the Ministry considered barely in it self doth not enlighten but as illuminated by the Spirit Rev. 4.5 4. The Priest was to burn sweet Incense upon the Golden Altar when he dressed the Lamps Exod. 30.7 8. this is Prayer and Intercession and this is Christs work he prays and he perfumes the Prayers of his people with the sweet Incense of his own Merits and Mediation and as they are daily praying so Christ is daily interceding for them Rev. 8.3 4. 5. The Priest was to set the Shew-bread upon the Golden Table before the Lord every Sabbath Lev. 24.8 Every Sabbath shall he set it in order before the Lord continually so doth Jesus Christ present and set the whole number of his Elect before the Lord continually as the Shew-bread upon the Table where his favourable Eye and Face is always upon them 6. The Priest was to bless the people in the name of the Lord and well he might for blessed indeed are such a people who have such an Altar and Sanctuary and such a Sacrifice offered for them amongst whom the Lamp of God shines whose Prayers ascend and come up before him as Incense upon the Golden Altar out of the hand of the true High Priest the Angel of the Covenant and who stand before the Face of God and under the Eye and Care of God continually Numb 6.23 and so on to the end and accordingly they did so when they had performed their other Ministrations Lev. 9.22 23. and God ratified it For the Glory of the Lord appeared unto all the people so 2 Chron. 30.27 Then the Priests the Levites arose and blessed the people and their voice was heard and their Prayer came up to his dwelling place even unto Heaven so doth Jesus Christ bless his people Luke 24.50 and that most really and effectually Acts 3.26 These were the Priestly Ministrations Objct. But now it may be demanded wherein then differed the High Priest from the other ordinary Priests these Ministrations belonging to them as well as him Answ There were three things peculiar to the High Priest wherein he was advanced by God above his Brethren 1. He had a superiority of spiritual Power and Jurisdiction over all the Ministers of the Sanctuary both the Priests and Levites Numb 4.19 also ver 27. see Deut. 17.12 and so Aaron was the Archbishop or Primate as it were to oversee and order all so is Jesus Christ in the Church of God He is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 5.4 And when the chief Shepherd shall appear ye shall receive a Crown of Glory that fadeth not away He only is the chief Shepherd 2. The High Priest was clothed with peculiar Garments of Glory and Beauty Exod 28. The inferior Priests the Sons of Aaron had but four Priestly Garments Linnen Drawers and Coats and Girdles and Bonnets Exod. 28.40 but Aaron the High Priest had a Brest-plate and an Ephod a Robe a broydered Coat a Mitre and a Girdle with the Urim and Thummim and precious Stones in his Brest-plate and on the shoulders of his Ephod and a Crown or Plate of Gold upon his Mitre Exod. 28. ver 4. and so is Jesus Christ fairer then the Sons of men more beautiful then any other Psal 45.2 3. The third Prerogative of the High Priest was in his glorious Ministration upon the great day of atonement when he went into the holiest of all to make atonement there before the Lord Lev. 16. which none but he might do Thus Jesus Christ is entred not into the holy places made with hands which are the Figures of the true but into Heaven it self now to appear in the presence of God for us Hebr. 9.24 Neither by the Blood of Goats and Calves but by his own Blood he entred in once into the holy place having obtained eternal Redemption for us ibid. ver 12. Here note as a Corollary the wickedness of the Bishop of Rome who calls himself the High Priest amongst Christians as Aaron was amongst the Jews His judaizing antichristian wickedness And all other such Archbishops and Primates and Prelates fall under the same condemnation who differ not specie but only grad◠not in kind but only in degree from the Usurpations of that Man of Sin I know no other High Priest no other Archbishop or chief Shepherd of our Souls under the Gospel but only Jesus Christ Some thus understand that of Paul Acts 23.5 I wist not that he was the High Priest I acknowledg not that there is an High Priest Vide Beza in 1 Pet. 5.4 Against this Primacy which the Pope usurps consider 1. The High Priest in this preeminence above his Brethren was an express Type of Jesus Christ of whom it is said that he was the first-born among many Brethren Rom. 8.29 2. This Ecclesiastical preeminence amongst Ministers is expresly forbidden under the Gospel How often doth Christ reprove his Disciples for it for striving who should be chiefest Matth. 18.1 2 3 4. and Matth. 23.8 10 11. and Matth. 20.25 and Luke 22.24 25 26. And it is the brand set upon Diotrephes 3 Joh. ver 9. that he did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he affected the Primacy 3. Thô the Priests Power was ecclesiastical yet the Pope exercises a temporal power and this not as a Commissioner from under the Civil Magistrate but distinct from the Civil Magistrate and without dependance on him yea indeed superior to him and so do the inferior Prelates too not only a Civil power derived from the King as other Barons of the Realm or Justices of the Peace or the like civil Dignities but they make the Clergy a Fountain of Power to themselves even of temporal Power wherein they intrench upon the Prerogative and just Rights of the Civil Magistrate as well as of Ecclesiastical Power having never received any such Primacy of Office from Jesus Christ but usurping it to themselves and so they do intrench both upon God and the King shewing themselves therein to be the true and natural Children of their Father the Pope the great Antichrist of Rome But you see how remote this is from the Spirit of the Gospel and that it is indeed a Judaizing for Ministers to assume a disparity superiority of Power and Ecclesiastical or Spiritual Jurisdiction over other Ministers So much of the Priests and of their Priestly Work and Ministrations 2. The second sort of Temple Officers were the Levites of whom four things are worthy to be considered 1. Who they were they were the whole Tribe of Levi excepting only Aarons Posterity who were preferred to an higher Office of Priesthood yet they were Levites but all Levites were not Priests The Priests were Levites in regard of their Birth and Extraction out of that Tibe but they were not Levites in regard of their Office nor were the Levites Priests