appointment from God Oh did men but know and understand the weighty work of an Evangelical Minister how that their Rod ought to bud as did Aarons with a heavenly prognostick or sign of ministerial fruit and accordingly to prophesie of Gods mercy or judgement to a Nation How that it ought to blossom as did Aarons in doctrines of comfort joy and assurance to broken souls How that it ought to bear Nuts for the people to feed upon in spiritual knowledge surely they would not dare to venture on such holy things Shall Uzzah be smitten for toucning the Ark Shall the men of Bethshemech for prying too curiously into it be dismayed with so sore a slaughter Shall Dathan Abiram and the rest of his company be swallowed up alive for contemning the Ministry instituted of God Shall Vzziah the King be smitten with (a) 2 Chro. 26.19 Leprosie for daring to offer Incense because it did not appertain to him Nay shall Nadab and Abihu Priests by Call and Profession be slain upon the place for offering with strange fire (b) Mat. 4 20. and yet shall dry stumps to please their vain humours puft up with conceit and pride turn blossoming Rods let them take heed of Divine blasting We read the Apostles left their nets their particular callings when they were called to the Ministry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The counsel and command of Paul to Timothy and in him to every Gospel-Minister is (c) 1 Tim. 4,15 Meditate upon these things give thy self wholly to them that thy profiting may appear to all But as to the people Too delicate and nice are those ears that cannot bear the smiting of Aarons Rods they love to smell the Blossoms of Rhetorick only But such must remember that Aarons Rod was a Scepter of Rule and Discipline and btought forth Almonds also of knotty truths There are sons of Thunder as well as of Consolation Aarons Bells must sometimes ring the knell of the Law as well as the marriage peales of Gospel-grace and love to weary souls Some would fling all Aarons Rods without the Camp and wait upon Inspirations from Heaven in a more immediate way On how grievously do they tempt God and oppose Christ who when he ascended up to the Oracle of Heaven gave Apostles Teachers Pastors to the Church For what (a) Eph. 4.12 for the work of the Ministry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For how long till we all come in the unity of the faith to a perfect man Ministry is a plant of Gods own right-hand an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a semper-vive For such hath God (b) 1 Cor. 12.28 set 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 plac'd constituted and established in the Church as the Rod of Aaron alwayes to continue in all ages green and blossoming in the Oracle Whereas some ignorantly object those (c) John 6.45 Heb. 8.11 1 Joh. 2.27 places wherein 't is promised that we shall be all taught of God and that we need not that any man teach us nor for any to learn of his Neighbour They consider not of a mediate teaching wherewith God doth â—oncur Ministers are Instruments in the work only (d) Luke 2.17 and teach but the ear 't is God is the principal Efficient and reacheth the heart Why did John and others write their Episâ—â—â—s else if this conceit had been the true meaning of the Apostles We shall observe therefore even under the new Testament whereunto those Promises did look that God was pleased still to use the mediate teaching of his Ministers but still reserving the grand prerogative of moving the heart to himself and that in a more copious manner than of ancient times therein fulfilling the promise more abundantly Wherefore its observable that though God himself could have revealed the birth of his Son to the Shepheards by immediate suggestion yet he uses the Ministry of Angels to them and of the Shepherds themselves to the people of Bethlehem God hath appointed Shepheards and Pastors in his Church to reveal his mind (e) Acts 8.29 Philip was sent by the Spirit to expound the Prophet Isaias to the Eunuch (f) Acts 9.11 Ananias was sent by God to Paul And the Angel bid (g) Acts 10.16 Cornelius send for Peter All to shew that God is pleased now to teach mediately and Instrumentally by his Ministers How happy then is such a people who have the true and genuine Rods of Aaron alwayes blossoming in their streets Happy are the people that are in such a case whose God is the Lord Thus much concerning the mysterious Things laid up in the Oracle I shall now descend to the Sanctuary and view the three famous Utensils therein contained The Mysterie of the Vtensils in the Sanctuary In the next place the stately Rarities of the Sanctuary or Holy place command from us a diligent and humble survey as to the excellent significations concluded in them There were in this place an Altar of Incense ten tables of Shew-bread and ten Golden Candlesticks whereof in their due order In general it is conceived of them that as the three Offices of Christ were exhibited in the Oracle which we have before-mentioned so also here in the Sanctuary we find the like viz. The bread on the Table noting Christs Kingly Office in sustaining his Church The Candlestick his Prophetick in illuminating and teaching of his people The Altar of Incense his Priestly in mediating for them As to the former I shall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 suspend at present only as to the last it will appear very clear I hope by what may succeed in the particular handling of it Dr. Lightf p. 58.35 Temp. First I shall endeavour to speak to the golden Altar of Incense which challenges our first attendment as standing nearest to the holy Oracle The Altar of Incense This golden Utensil was famous in its generation a Vessel of Honour and Renown It stood a nearest of all to the Oracle and therefore comes first in order of dignity to be handled The Description of this golden Altar we have heard related before Two things more I would speak to a little before I descend to the Mysterie 1. The Censer 2. the Composition of the Incense As to the Censer it is thought to be a little pan made of Gold with a handle to it which as to the brazen Altar is called a fire-pan Exod. 27.3 and a censer Lev. 10.1 16 12. As for the Composition of the Incense we read according to our Translation that it was made of a like quantity of several ingredients and thereof they burnt (a) Ainsworth Exod. 30. v. 8. 50 drams in the morning and 50 at night i.e. one pound of incense every day What the Hebrew dram is may be seen page 2. of this Treatise The Composition was of sweet spices (b) Exod. 30.24 Stacte Onycha Galbanum and sweet Frankincense They are called in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arias Montanus turns them by Gutta
the several expressions of the holy Spirit be seriously weighed sober persons I hope will find just satisfaction To this purpose the Apostle to the (a) Hebr. 1.1 Hebrews acquaints us that in ancient times God was pleased to speak to the Fathers by the Prophets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in several parcels and after various manners delivering his minde in set portions unto the Church But in the Lord Jesus is made manifest and brought to light (b) Eph. 3.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the manifold or multiformous wisdome of God or to speak with reverence the opus Phrygionicum the embroydered needle-work of his wisdome In a word the opus (c) Spartian in Pescennio p. 215. Edit Lug. Bat. Musivum or that we may allude to Moses in his Types the Mosaick pictures and images of his glory For by Moses came the Law and that not onely in its morall but also in its Ceremoniall part whereas (d) Joh. 1.17 grace and truth came by Jesus Christ grace to supply our defects in respect to the Law Moral Truth in fulfilling and exhibiting the chief substance of the Ceremonial part in Himself We read in the holy Scriptures concerning Typical persons as well as things representing the state of the Evangelical Church to the ancient Fathers For in one place we may observe that Adam the head of all mankind in respect to the covenant of works is called by holy Paul (e) Rom. 5.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the figure of him who was to come In another place we read that the Children of Israel and Moses their Law-giver the Red Sea and the Cloud the baptizing of the Israelites unto Moses the Manna that rained from heaven and the rock gushing forth with water in the wildernesse (f) 1 Cor. 10.6 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they were Types or Figures of us under the Gospel Again in another Epistle the Apostle having treated about various meats and drinks about the ancient Solemne feasts as New Moons and Jewish Sabbaths argues expresly their vanishing nature from their being but shadows of good things to come whereas (g) Col. 2.17 the body itself is of Christ Furthermore the Author to the Hebrews Paul most probably according to (h) 2 Pet. 3.15 Peter and the sense of the ancient Church in the time of (i) Homil. 9. in Exodus p. 96. Edit Basil 1545. Origen doth plainly assert that the Priests under the Mosaical Law did serve unto the (k) Hebr. 8.5 example and shadow of heavenly things Nay in that Epistle which might well be Styled a Commentary upon the Leviticall Ceremonies he doth almost in every Chapter give ample testimony to this point in hand yet I shall instance but in a few more as where he doth averre that the Tabernacle of Moses was a figure of more perfect and compleat services It was but (l) Heb. 9.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a parable during for the present time whose moral and interpretation is to be taken out of the New testament We must plough with our spirituall Sampsons heifer or else we shall never expound the Riddle For they were but (m) Heb. 9.23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 subindicationes dark patterns of heavenly things Nay the whole Law it self viz. Ceremonial contained in it (n) Heb. 10.1 a shadow of good things to come and not the very image of those things Hence it is that the ancient Ceremonies are termed (o) Heb. 7.18 19. weak and unprofitable making nothing perfect in another place (p) Gal. 4.3 Elements of this world or worldly Elements (q) Col. 2.8 and rudiments of the world as otherwhere the Sanctuary is termed (a) Heb. 9.1 worldly in opposition to its divine and spiritual antitypes otherwhere its Ceremonies are called weak and (b) Gal. 4.8 beggarly Elements by which a man cannot be enriched unto salvation In which sense we may allude to that place where Gods Majesty is pleased to tell the Elders of Israel by the mouth of his Prophet Ezekiel that he gave their Fathers in the wildernesse (c) Ezek. 20.25 Statutes that were not good that is in themselves nakedly considered they were such as whereby they could not live for unlesse they diligently kept and observed them and looked through them to the bringing in of a (d) Heb. 7.19 better hope they could not draw nigh to God with any confidence For by the 28th verse following the Prophet seems to intimate that by Statutes we are to understand the Ceremonial Ordinances The word also in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is here used is the same with that in the (e) Psal 89.31 Psalmist which Musculus expounds of the Statutes of the Ceremonial Law distinguishing between Judgments Statutes and Commandements as if the former reflected upon the Judicial the next upon the Ceremonial the last upon the Morall Ordinances enjoyned by Moses from God But whether more judiciously then acutely I shall referre to others Seeing then the ancient Ceremonies are Metaphorically termed shadows it is requisite to have some light even to compare them with the body from which they are cast as it is observed by (f) Optic l. 2. Theor. 57. p. 63. Edit Basil Alhazen Umbra percipitur è lucis unius absentià alterius praesentià that shadows are discerned by the absence of one light and the presence of another The direct Rayes of the Suns body are absent from the place darkned by the interposing body but the Circumambient aire that is illuminated with other Rayes of light helps us to discerne the shadow In which sense give us leave to compare at present the Ceremonies to the shadows the Gospel to the substance and Christ to the luminary and then divine Revelation inlightning the Churches horizon helps our eyes to discern those ancient shadows which proceed likewise from him who is both (g) Job 8.12 light and truth whom we discerne refracted in the Law by a ray of reflection in the Gospel but by a direct beame when we come to behold him (h) 1 Cor. 13.12 face to face Furthermore as a shadow doth but in a dark and obscure manne◠represent onely the externall form or shape of a man with head armes legs and the trunk of his body in an erect posture helping us only to distinguish 〈◊〉 from the figure of a beast or a tree c. So did the Law in a dark and obscure manner hint out the excellencies of the Gospel and the figure and shape of our Lord in special But when a man hath his representation given forth in a more lively way by a picture we then know it to be the Icon of such a particular person whose feature we are well acquainted with Or yet more fully by a glasse reflecting his very face upon us Or most compleatly and absolutely by a carved Image or a Statue of marble or brasse wherein he is modelled not only according
Neque enim adoravit cum lapidem vel ei sacrificavit sed quoniam Christi nomen à Chrismate est idest ab unctione profectò figuratum est hinc aliquid quod ad magnum pertineat Sacramentum For saith Austin he neither worshipt that stone nor sacrificed to it but because the name of Christ is from unction verily there is something figured by it which pertaineth to a great Mystery Another likewise of the Ancients speaks to the same purpose (e) Cyprian l. 2. Contr. Judaeos p. 277. Edit Bas 1530. Lapidem consecravit unxit Sacramento unctionis Christum significans He viz. Jacob consecrated and anointed that stone hinting at Christ by the Mystery of unction To mention no more evident is the testimony of one more antient then either of the former who when speaking concerning the present work of Jacob at Bethel hath these words in his dialogue with a Jew (f) Justin Mart. dial cum Tryph. p. 244. Edit Commelin 1593. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We have in like manner manifested that Christ was figuratively set forth by a stone in many Scriptures The holy Patriarch sleeping sweetly on this blessed stone saw him at the top of the ladder in a vision who supported him beneath which was no other then the (g) Id. ibid. lin 40. 41. Joh. 1.51 Son of God teaching us that the secret support which a Saint enjoyes is sometimes illustrated with radiant visions of assurance from heaven If we repose our souls in their saddest agonies upon this anointed stone we shall enjoy sweet silver-slumbers gilded with Angelical visions of divine love reaching down the ladder of assurance from heaven by which we may ascend into the bosome of God when we are terrified with the frownes of a threatning and persecuting World while we are travelling towards Bethel the house of God the mansion of glory This was the stone which blessed Joseph when sold by his unkind brethren found to be his help (h) Gen. 49.24 Rivet Exerc. 185. p. 696. Fol. even the stone of Israel accordingly as his dying father did dictate in that solemn blessing whereby his head was elevated aloft beyond the rest of his kindred and raised up to the second place of state and dignity in the kingdome of Egyyt Moses another Eminent servant of God sate upon this stone on the top of the Hill when his hands were held up to heaven in prayer while Joshuah was fighting with Amalek in the valley (i) Cyprian ibid p. 278. sacramento lapidis stabilitate sessionis Amalech superatus est ab Jesu id est Diabolus à Christo victus est When under the mystery of that stone saith a holy Martyr and the stability of Moses session Amalek was overcome by Joshuah that is the Devil was vanquisht by Christ So (k) Tom. 3. p. 46. Jerom to Fabiola speaking of Rephidim the 11th mansion of the Isralites hath these words sedet Moses super lapidem dictum à Zacharia qui septem habebat oculos that Moses sate upon the stone spoken of by the Prophet Zechariah which had seven eyes In the clift of this (l) Exod. 33.22 Dr. Reynolds on Psal 100. p. 166. quar rock was Moses placed by God himself when the Lord passed by him and proclaimed his glorious name (m) Exod. 3.4 6. THE LORD THE LORD GOD merciful and gracious long-suffering and abundant in goodnesse and truth c. This was the (n) Deut. 27.2 3. Cypr. p. 277. stone on which Moses commanded all the words of the Law to be written when they were passed over Jordan into the land of promise Joshua likewise the Captain of the Lords Armies when he had given the possession of the Land of Canaan to the tribes of Israel convenes them before the Lord at Shechem a little before his death and sets up this Mystical (a) Josh 24.26 stone under an Oake near the holy Sanctuary and having adjured them solemnly to the fear and service of the Great God he said unto all the people Behold (b) Cyprian ibid Jul. Firmic Mat. de Err. prof relâ—g p. 27. Lug. Bat. 1652. this stone shall be a witnesse to us For it hath heard all the words of the Lord which he spake unto us When the Ark was brought back out of the Land of the Philistines it rested upon this (c) 1 Sam. 6.15 18. Cypr. p. 278. stone in the fields of Bethshemesh which is alone able to sustain the symbole of Gods presence among his people and give forth the infallible dictates of his will concerning divine-worship and the management of holy Ordinances This was the rock of ages in a Cavern whereof (d) 1 King 19.9 13. Elijah the Prophet once stood being in the same mount of God viz. Horeb wherein the Lord had before manifested himself unto Moses and now passes before Elijah in the still and gentle voice of mercy And why do we find such gracious revelations of his Majesty to the holy Prophets in mount Horeb a place so dreadfully shaken by the thundring dispensations of the Law a place that yielded the two Tables of stone wherein the Commandements of God were engraven with his own finger But to shew that as the positive Law of God was graven in pieces of stone taken out of that rock which signified Christ So we might be comforted under the infirmity of our flesh since the fall seeing Christ alone can retain and conserve the true impressions of the divine will upon his heart and fulfill that law which we had broken by his perfect and intire obedience With which God being fully and compleatly satisfied is pleased in that very place to declare himself a merciful God to poor sinners in a covenant of grace promulgated both to Moses and Elijah in that very mountain with the gentle sweet and melting voice of Gospel love They being the very same persons which afterward appeared with our Lord in the mount of Transfiguration in the daies of his flesh The pen-man of a famous Psalme so often cited by the spirit of God in the new Testament as yielding a very divine Oracle concerning Christ whom though the builders had refused yet he esteemed as the (e) Psal 118.22 head-stone of the corner having had great and sweet experience of the strength and power of God connexed with mercy in the preserving of his soul from sinking in the horrible pit and in the miry clay by setting his feet upon that solid (f) Psal 40.2 rock of salvation Noble Daniel being under a prophetick Ecstasis when his soul was taken up by a very sublime rapture rejoyces in the vision of this living and growing stone which was cut out of the (g) Dan. 2.45 mountain without hands out of the mountain of eternity according to his divine nature or the mountain of the Jewish kingdome as (h) Matthiae Theatr. hist. part 4. p. 6. others take it according to his humane nature
that at the very same time there were upon it botn buds flowers and fruit and probably leaves also which might be included in the general signification of the Verb set in the first place Junius Tremelius renders it Ecce flourisset c. Producens enim germen emiserat florem educebat amygdala Behold it had flowred c. For bringing forth buds it sent forth flowers and brought forth Almonds much to the sense of our present acceptation of the Text. The Almond-Tree is exceeding plentiful in its flowers and when they knit well it s a sign say some that it shall be a very great year for Corn Pierius p. 647. Hieroglyph as Pierius observes out of Virgil according to our common saying that a good Nut-year shewes a good year for Wheat The rind of an Almond is bitter but the kernel very delicious and the Oyl exprest out of it very physical and of much vertue To shew that chastising and reproving words though bitter in the present taste yet yield a precious and excellent fruit if well improved The shell of the Almond is very hard and not to be broken by the teeth but with great difficulty Such is the Law but the Gospel is the sweet kernel within Though mainly this Rod did decipher and hint at Christ yet did it also lock at the Ministry Heb. 13.20 1 Pet. 2.25 whereof he is head and principal He is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the graet Shepheard of the sheep and Bishop of souls A flourishing Ministry is an excellent Omen of a fruitful and holy people Besides this Rod did denote a continued succession of Gospel-Ministers in the work Christ the great Aaron hath his successours by his assignation (d) Cant. 2.13 nay that are begotten by him by the Word of truth as his Children Some tender buds growing up in the Spring of Learning and divine knowledge Some sweet blossomes opening into the flower of service and giving a goodly sent Some ripe fiuit able Ministers of the New Testament that can both divide the truth aright and withstand gainsayets whose shells are hard for opposition whose kernels sweet in the food of Doctrine Or we may understand this Rod as signifying the Ministry effectivè as to the effects it produceth by the blessing of God being made effectuall to produce some precious buds of Grace in the hearts of their hearers some blossomes of heavenly joy and assurance some holy fruits of righteousnesse and new obedience There are some Lambs in Christ's fold some riper some elder Christians some great with young travelling in birth with Paul (e) Gal. 4.19 till Christ be formed in others The Buds nor Blossomes nor Nuts did not perish but miraculously continued on the Rod laid up by the Testimony so neither shall the Ministry or the Word of the Gospel or the work of Grace in the hearts of the faithful wither away Every branch in Christ shall not onely be like Aaron's Rod but shall (f) Joh. 10.10 bring forth more fruit and have life more abundantly The colour of the blossomes of the Almond are of a rubens Candor a whitenesse tinctured with red white to shew the purity and innocency of the Doctrine and Life of faithful Ministers and yet many times discoloured with rednesse by reproach and persecution They have a fragrant and sweet sent so saith the Apostle that the Gospel-Ministers are a (g) 2 Cor. 2.15 sweet savour of Christ in them that are saved and them that perish (h) Plin. lib. 7. cap. 17. Pliny relates of the Panther that by his sweet breath he draws and allures the beasts to him so doth Christ in his Gospel-Ministers draw the souls of sinners to him and then teacheth them the knowledge of life and salvation But as to this Rod further We do not read expresly of any leaves it brought forth though I cannot say it did not yet however by way of allusion we may thence observe that as leaves are Emblems of outward profession so the Ministers ought mainly to take care of bringing forth fruit in themselves and others No leaves of a bare formal profession onely but a holy practical fruitful life attending their flowring doctrines This Rod was laid up neer the Ark which was the Embleme of Gods presence The Mercy-seat of Christ incarnate the Cherubins of the holy Angels and the tables of the Law and all this within the Oracle the Figure of Heaven To note that the pastoral or Prophetical Office of Christ is near and dear to God The only begotten son who lyeth in the bosom of the Father he hath (c) Joh. 1.18 declared him and as all the Buds of the Ministry flow from Christs Rod and lies by and near him It notes from whence the Gospel Embassy comes even out of the Conclaves or secret Chambers of Heaven and to note that Ministers should study much converse with God with Christ and the holy Angels and as the Tables of the Law were there the Compend of Scripture So should it be their diligent care to search in it as (d) Prov. 2.4 for hidden Treasure As the Holy of Holies signified Heaven wherein this Rod lay It admonishes Dispensers of the sacred Oracles that they should often Ascend the rounds of Jacobs Ladder be often in the Mount of transfiguration with Christ and be transformed from the Image of the world often in the Pisgah of Prayer often in the Nebo of meditation and when they come down O how will their faces like to Moses's shine before the people But alas many there be who intrude into that sacred Function that need Moses's Vail rather to cover their shame than to hide the strength of their gracious beauty from the people Did they walk more with God the reproaches and marks of Christ would be their honour (a) Pet. 4.14 The Spirit of God and of glory would rest upon them Though Israel was in the Wildernesse yet this Rod lay in the Oracle and though the Israelites murmured against the Priestly Office yet the Rod falls a blossoming If thou wouldst prove a blossoming Minister endeavour to keep company with the Ark of Gods presence Hence we may infer from the Rods lying near the Ark that a holy fruitful flourishing Ministry is of great esteem with God How then ought the people to cherish honour and pray for these Rods of Aaron Oh pray for a blossoming Ministry While Zachary was praying within the Sanctuary and conversing with an Angel we read that (b) Luke 1.10 the people were praying without If the people did pray more fervently for their Ministers they would feel more blossoming work in and upon their hearts from the Ministry of Christ While they are meditating and seeing Visions do you fall a praying If this Rod were laid up as a token of the persons whom God had chosen then let all persons beware of prophesying unless their Rod do bring forth blossoms unlesse they find a sealing
little hollow plates like scales of a Ballance which word unlesse in this story of the Candlestick here and in the 37th Chapter of this book is not found that I have observed any where but in the story of (b) Gen. 44.2 12 16 17. Joseph in Genesis and of the Rechabites in the Prophet (c) Jer. 35.5 from v. 34. Jeremy In which places we have translated it by Cups but in this present story by Bowls The fashion is conceived to have been like half an Almond-shell as sometimes drinking-cups were made in that form and therefore the 70 turn it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 drinking-cups for wine The vulgar Lat. by Scyphi others Calices to the same import and so they seem to have been cups through the middle whereof the shaft and the branches did passe as the stalk of the Dipsacus the teazle or Venus Bason the Cup being hollow and encompassing each of the stalks to receive any filth that should fall from the Lamps Three of these Bowles like Almonds being in each Branch The next word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arias poma ejus and its Apples the Vulgar Sphaerulae its little Spheres and so the 70 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Junius by mala oblonga its knops like long apples which doubtlesse were for meer Ornament The 5th word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arias and Pagnine flores from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 germinare to bud forth The 70 and the vulgar Lat. Lillies Junius caliculi Flowers blown out which were also for Ornament The sixth and last is (d) Exo. 25. pag. 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arias lucernas The 70 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we render it its Lamps which Arias Montanus (e) Antiq. Judaic pag. 82. Edit 1593. conceives to have been in form and shape like a mans eye at the one end a little ear or handle to hold it by at the other end a hole to put in the oyl and wick a little higher then the former This Lamp he conceives was fastened on the uppermost Lilly or flower of each Branch In brief the whole Candlestick with all it Appendancies was thus formed First a Basis or foot which though not described is to be supposed whether a solid massy piece or with three or four feet its left to conjecture Then issued upward the body or main Stalk of the Candlestick called for its greatnesse (a) Ar. Mont. ibid. pag. 81. aâ— lin 40. The Candlestick pag. 34. c. 37. v. 20. Every Bowl had a knop and a Flower which seems to be the true meaning of the 34 verse where it s said that in the Candlestick that is by a Synechdoche the shaft or chief part of the Candlestick there were to be 4 Bowles with their Knops and Flowers that is to each Bowl one Verse 33. So then at some convenient distance from the foot began in the shaft its first Bowl then a Knop and a Flower and out of that first Flower issued forth two Branches then in the shaft was made another Bowl a knop and a flower Verse 35. ch 37. v. 21. and then issued forth the second pair of Branches one on the one side and another on the further side After that another Bowl knop and flower and thence ascended the two last Branches on each side And lastly a Bowl knop and flower at the top of the shaft in which last flower stood the Lamp as Arias conceives For we read of four of each in the body or main upright Part of the Candlestick whereas the bending branches which arose up equally to the height of the main shaft had but 3 of each a piece in the same Order with their Lamps at the top Rivet sayes in Exod. p. 1122. a. Ita ut unusquisque calamus haberet tres Scyphos quorum unicuique adderetur Sphaerula cum flore line 38. This with submission I humbly conceive to have been the form of the golden Candlesticks which I have here added because omitted in the former Description There belonged likewise to the Candlesticks oyl-Vessels wherein the Priests did bring oyl to supply the Lamps with tearmed (a) Num. 4.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the 70 Vessels to carry Oyl in The very same word which is used in the Parable of the (b) Mat. 25 4. ten Virgins It being not sufficient to shine in profession but there must be supplyes of Oyl from Vessels or the Lamps will go out There were also (c) Exod. 25.38 Ver. 37.23 1 King 49.50 51. 2 Chron. 4.21 Tongs and Snuffers of Gold the former to put in or pull up the wick the latter to take away the coal of the wick or the burnt-part serving for cleansing and purifying work In the 37 of Exod. The word for the Tongs in the former place is rendred Snuffers but to the same sense Most certain it is that this rare Utensil did signifie and typifie some Evangelical Excellency especially the Lamps thereof We read that Christ did walk among the (d) Rev. 1.20 and 2.1 7 Golden Candlesticks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly is the golden Lamp wherein the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the Lychnus the â—int or wick is set and enflamed to give light by the supply of Oyl As there were seven Lamp-vessels of Gold in the one Candlestick in Moses's Tabernacle So our Lord who was (e) Heb. 3.5.6 figured by Moses had in the first body mystical of his Church 7 famous Churches of Asia for the Candlesticks or the Lamp-vessels are the Churches The seven Stars or shining Lamps bright as Stars were the (f) prov 1.21 Angels of Ministers of those Churches Wherewith do these Angels shine but with the light of true Doctrine John was a (g) Iohn 5.35 shining light The Dispensation of the Gospel by the Ministry is called the (a) Rev. 2.2 Candlestick They are the light of the World our Lord (b) Mat. 5.14 enjoyns them to study to shine in truth and Holinesse of life Nay those that walk by the light are said to (c) Phil. 2.15 shine as lights in the world holding forth the Word of life the Commandment is a (d) Prov. 6.23 Lamp and the Law is a Light saies Solomon Thy word is a (e) Psalm 119.105 Lamp unto my feet and a Light unto my path saith holy David And in another place The entrance of thy Words giveth (f) Ver. 130. Light The word in the two former places 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the same radically with that which is for the Lamp of each of the Branches of the golden Candlestick The word of Prophesie is also by the Apostle Peter compared to a (g) 2 Pet. 1.19 Light shining in a daâ—k place and 2 Cor. 4.6 a light shining The Candlestick was of pure (h) See Riv. amply pag. 1122. Gold which our Lord parallels to the Churches to shew how golden
Flowers and Gemms were added to it and not weaved in it by the hand of an Artizan They were to bind the linnen Coat before-mentioned with this Belt or Girdle between the Navel and the Breast It was of the breadth of four fingers and hung down to the legs on one side When there was need of haste for Sacrifices they cast it over their left shoulder I know there be that hold there were two sorts of these Girdles the one of white linnen only mentioned in (e) Lev. 16.41 Leviticus when the High Priest was to lay down his own costly and beautiful Garments on the great Humiliation or Expiation-day and to enter into the Holy place with the garments only of an ordinary Priest to signifie his humility and lowlinesse of spirit The other that girdle which was even now described and used by the High Priest only Indeed where Moses relates the making of the Vestments he mentions Coats Bonnets Breeches in the plural being for Aaron and his sons (a) Exod. 39.27 28 29. but of the Mitre and Girdle in the singular only as if there were but one of those made viz. for Aaron where the Make of the Girdle is mentioned as before described But I shall leave this nicety to others determination only propose my conjecture as to that place of Levit. where it is to be observed that the Text doth not say the girdle was all of white linnen but barely linnen so it doth not distinguish for the various-coloured girdle mentioned often before in Exod. was all made of linnen only of threds of four various and different colours For the fine-twined linnen I take to be white and untinctured with any colour But to proceed to a more material enquiry and that is What was signified by the Girdle and herein we shall consider the various ends or uses of a Girdle 1. A girdle is of use to (b) Is 5.27 22 21 strengthen the body and preserve it in hard labour and straining-services and therefore when the Apostle exhorts Christians to stand to the truth manfully (d) Eph. 6.14 he bids them to stand having their loyns c girt about with truth As a girdle strengthens the body so doth truth the mind (e) Acts 12.8 It signifies activity and promptnesse in business (e) Prov. 1.9 2. A girdle is for ornament and beauty in which sense we may apply what Solomon speaks concerning instruction that it should be an Ornament of Grace and as Chains viz. of Gold about the neck 3. As the Girdle served of old for a purse to put the money in Take no money in your girdles in the Greek Mat. 3.1 9. (f) Dr. Arrowswith Tact. Sacr. l. 2. c. 1. §. 6. pag. 104. Rich are they who are well fraught with Truth I know thy poverty said our Lord to the Angel of Smyrna Rev. 2.9 but thou art rich In truth the chiefest Riches We must (g) Prov. 23.23 buy the truth at any rate and never sell it we must trade for the truth laid up in Scripture dig for it as for hid Treasures Gospel-ministers especially as they must be girt about with the girdle of truth so they must alwayes walk with the precious pieces of truth about them 4. A Girdle binds-on the Garments and keeps them from loosnesse from unhandsome and uncomely flying out that the nakednesse be not discovered Errour and Sin make men naked When the Israelites had worshipt the golden Calf they unloosed the girdle of truth and sincere worship When Aaron made them (a) Exod. 32.25 naked to their shame Those that are shaken from the truths of the Gospel their garments flye loose (b) Ovid. met 1. Sinuantur flamine vestes by the winds of corrupt and pernicious (c) Eph. 4.14 Doctrines and when once this Golden girdle is let fall from about their heart usually men turn oft to loose and extravagant courses and once being ungirt from the girdle off Truth at length prove unblest It is an Emblem of chastity as Solvere Zonam was used of old for married persons 5. A Girdle keeping the garments close to the body is a means of warmth in cold seasons Truth well setled to a mans heart makes him zealous for God in stormy-times 6. A Girdle helps a man to continue and persist in his labours and may therefore hold forth perseverance and constancy Gird up the loyns of your minds be sober and hope to the (d) 1 Pet. 1.13 end sayes holy Peter Let your loyns be girt about and wait for the Lords coming Luke 12.35 But to conclude The variety of colours mentioned in the Girdle signifie saith (e) Ribera pag. 188. Ribera all the various Vertues which tye the life of a good man together I shall not be so curious as to think that the white noted Innocency and the blew Heavenlinesse the Scarlet persecution the purple a holy maity of Spirit as that was an Emperial colour But rather as the Girdle in general noted Truth So the variety of colours that Saints especially Ministers must be sound and Orthodox in all points of truth they must hold fast (f) 2 Tim. 1.3 the whole form or Synopsis the Encyclopoedia the enriching Girdle of wholsome words in faith and love in Christ Jesus 4. The fourth parcel of Array mentioned in order Leviticus 8. was the Robe of the Ephod and this was peculiar to the High-Priest only which had hanging at the bottom of it the Bells and Pomgranates It was made all of (a) Exod. 28.31 blew or sky-colour to note say some the Heavenliness of Christ our High-priest Some think this garment noted Christs (a) Exod. 28.31 personall Righteousnesse The threds thereof were twelve-times double as (b) Rom. 10.17 Ainsworth notes out of Maimondes the hole thereof through which the head was put was woven at the beginning of the weaving It had no sleeves but was divided into two skirts from the end of the neck unto beneath after the manner of all Robes and was not joyned together but about the neck only And so he observes the garment of Christ to be a Coat (c) John 19.23 without seam woven from the top throughout which though not a Priestly garment yet says he it was mystical and is usually applyed to unity Jerome saies (d) Vbi supra pag. 63. Significat rationem sublimius patere non omnibus sed majoribus atque perfectis It signifies that the reason of Heavenly and sublime things is not known to all but to those that are of the high form and perfect At the bottom were the Pomgranates The juyce of which fruit is (e) Dioscorid cum Mathiola l. 1. c. 137. cooling and binding So we read of but a touch of the hem of Christs garment cooling and refreshing the heart when scorched with the burning wrath of God for sin and of a binding nature to stop the (f) Mat. 9.20 bloody issue of the soul As it
and intermediate at the Throne of Grace for the constant issuing out of pardons for our daylie weaknesses and infirmities 2dly Another end of the Priest's appearing with his gorgeous Ornament before God was saith the forecited Text To take away the sin of their holy gifts which they hallowed and consecrated unto God To shew that in our most free will-offerings of Praise and Gratitude there is a mixture of the old leaven of sin which must be purged out by Christ's intercession When the soul of a Saint is upon the wing of heavenly influence mounting up to God in its choisest ravishments of spirit there is a tincture of the flesh that must be expiated by Christ's appearance before God 3dly This Ornament was to be alwayes upon his forefront especially on the expiation-day unlesse when he went into the Holy of Holyes that the Lord's people may be alwayes accepted of his Majesty Thereby noting as the continuance of our sins and imperfections while we remain in this Earthly Tabernacle so likewise the constancy of his Mediation Now forasmuch as our Lord the eternal Priest of the most High God hath a Crown of Gold upon his head when he mediates it shewes that (a) Gen. 22.38 Hos 12.3 like a Prince he hath power with God He doth it not in a low and precarious way but with Majesty and Authority (b) Phil. 2.6 counting it no robbery to be equal with God And therefore although upon the Earth in the State of his exinanition and poverty we see He prayes like a Prince (c) John 17.24 Father I WILL that they also whom thou hast given me be with me where I am that they may behold my Glory which thou hast given me c. Oh then how triumphantly and victoriously doth he now intercede when sitting at the right hand of his Father having subdued Principalities and Powers and led them Captive at his Chariot Wheels For if the Father (d) Joh. 11.22 42. heard him alwayes when in the dayes of his flesh nay he was answered in the things (e) Heb. 5.7 that he feared having divine support a hand from Heaven to carry him through his agonies How then may our souls rejoyce in hope nay in the full assurance of Faith that whatever we ask in his name Christ hath promised that (f) John 14.13 14. he will do it In the conclusion of this discourse I might speak a word to that common error that the High-Priest did go into the Oracle or Holy of Holyes with these his stately Garments before God on the expiation-day For the Text in (g) Lev. 16.4 Ribera p. 223. Leviticus expresly mentions but four Vestments and all of linnen wherewith he was to be arraied on that day But the manner of his service on that solemnity is to be handled in next Section Here likewise if time would admit we might discusse that question Whether Gospel-Ministers are to use distinct Garments or not I confesse the Enquiry is of no great moment and weight but for that the Pontificians and others too much addicted to external Pomp in worship have raised such a dust in the Christian World about these and other niceties imposing insupportable yokes upon their weak Brethren for (a) Rom. 14.15 whom Christ dyed The small difficulty of this point lies upon the right stating of this Quaery Whether Church-Rulers have power to take away the indifferency of rhings which are such in their own nature by a positive Ecclesiastical Ordinance and then it comes to be discussed under the notion of a Caeremony But I shall forbear and at present onely recite some passages out of Dr. Rivet that Learned and Judicious divine treating upon this very businesse (b) Rivet in Exod. p. 11. 38. Edie Fol. In spiritu veritate Deus vult à nobis coli nec hoc tempore requirit quae rudi carnali populo convenerunt aut pueris sub tutelâ detentis c. Which with the rest following I shall give in the following translate God will be worshipped by us in Spirit and in Truth neither doth he at this day require those things which please the rude and carnal People or Children detained under pupillage Wherefore we must argue otherwise if the outward Ornament of Priests under the old Law were so great how much greater were the internal and spiritual accomplishments of Christ Jesus our High-Priest If the Spouse of Solomon under the old Law was so gloriously adorned with Gold and Jewels how much more should the Spouse of Christ (c) Psal 45. who is all glorious within be beautified with all manner of virtues If the Priests under the old Law were clothed with known Garments how much more should the Ministers of God under the Gospel be adorned with a holy conversation becoming Godliness and with the knowledge of divine things Let the Jesuites hearken to their Pope Coelestine in his 2d Epistle to the Bishops of France Chapter the first We are to be distinguisht from the people or others by Doctrine not Garments by conversation not habit by the purity of the mind not clothing For if we once begin to study Novelty we shall trample under foot our order delivered to us from our Fathers that we may make room for superstitions This is now done in the Popish Dominions But certainly this manner of arguing from the Vestments of the Aaronical Priest-hood either the Apostles were ignorant of or they provided very ill for the Church when as they themselves did not Minister holy things being clothed in Garments dedicated to that use onely neither have they instituted or commended it to be so done by others c. But we saith Rivet do commend an honest and convenient habit for Pastours and where the Church may meet freely do think it comely that the Ministers of God do use that kind of Garment with modesty which becomes Learned Men. Neither do we approve of their scrupulosity or rusticity that cannot bear it that a Minister should ascend the Pulpit with a long Cloak or Gowne No doubt but Garments that are grave and sober are most proper for persons engaged in so serious an employment as is the Gospel-Ministery But when as Gideon's linnen Ephod as he speaks shall be imposed with mulcts and censures in case of neglect though the conscience be never so weak and sincerely-tender of sinning against God certainly such Impositions will become a (a) Judg. 8.27 snare to all their house that dare to bring in the reliques of Judaism or for conceited and affixed Mysteries to such kind of Vestments beyond others will take away that Christian Liberty which Christ hath purchased Happy is the people that agree in the fundamental Principles of Doctrine and happy is that Church where the civil Magistrate shall put to his Sanction like Asa (b) 2 Chron. 14.4 Commanding Judah to seek the Lord God of their Fathers and to do the Law and the Commandment When they
of Judaea no other Country affording it besides as many Authors write the Prince of Oyles or Unguents as the name imports should be left out in this choise composition Wherefore some have apprehended it to be concluded in the first words for that which we translate Principal Spices the Hebrew terms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beshamim Rosh Aromata capitis the spices of the head that is the chief and most eminent But because these words seem to be onely general terms comprehensive of the particulars presently enumerated therefore others have thought that the Balsame is couched under the name of free and pure Mirrhe However it be this is evident that the choisest ingredients for such a composition are commanded by God wherewith the Priests were to be anointed But as to the spiritual signification of this Unction we have the guidance of the Holy Spirit him self to direct us who in the New Testament doth frequently intimate that the participation of his Gifts and Graces is thereby shadowed forth to us The High Priest upon the account of this legal Unction is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Messiah Lev. 8.3 5. and by the Seventy in the 3d verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in the 5th 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christus the anointed clearly hinting to us our Gospel-High-Priest the Lord Jesus Christ the true Messiah or Anointed of the Father with the (a) Ps 45.7 Oyl of gladnesse above his fellowes which place is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 distinctly and expresly applied unto our Lord and Saviour in the (b) Heb. 1.9 Epistle to the Hebrews The glorious Antitype of David being (c) Psal 89.20 anointed King as well as Priest of his Church The same person the Apostle Peter asserts to have been (d) Act. 10.38 anointed with the Holy Ghost and with power Nay all the people of God who are (e) Rev. 1.6 Priests and Kings unto God are (f) 2 Cor. 1.21 anointed with the same Spirit The ancient Unction was external (g) Ps 133.2 upon the head of Aaron and ran down upon the beard and went down to the skirts of his Garments The Gospel Unction is internal which we (h) 1 Joh. 2.20 27. have received from the holy One and abideth in us the same anointing teacheth us all things and is truth Precious and excellent were the mixtures of that ancient Oyl What particular Gifts or Graces each might signify I leave to others being certain of this that (i) Isa 11.2 the Spirit of the Lord did rest upon Christ the Spirit of wisdom and understanding the Spirit of counsel and might the Spirit of knowâ—edge and of the fear of the Lord and it is of this His (k) Joh. 1.16 fulnesse that we have received even Grace for Grace This Unction was administred by measure to Aaron in a certain weight of sweets and a Hin of Oyl Olive Exod. 30.24 Joh. 3.34 but God gave not the Spirit by measure unto Christ But unto every one of us is given Grace according to the measure of the gift of Christ Eph. 4.7 And when all the Graces of the Spirit do hold communion together in a Saint's duty as the several Ingredients of this Unction in one composition then are duties most fragrant With this Unction were all the Vessels of the Sanctuary to be anointed to signify to us that all religious exercises and Ordinances under the Gospel are no further useful and beneficial then as they are perfumed with the secret and most precious operation of the Holy Spirit through whom we are made partakers of Christ's holinesse and have (l) Eph. 2.18 accesse with holy boldnesse to the Throne of Grace The last thing in the consecration of Priests was Sacrificing whereof may be read at large in the 8th Chapter of Leviticus The blood of the Sacrifice being sprinkled upon them To note that the Office Calling and Execution of the service of Gospel-Ministers are all sanctified by the blood of Christ The Lord Jesus died to purchase a Gospel-Ministry his precious blood consecrates and sets them apart to that excellent function Oh how dreadful a sin is it for vile wretches to trample upon and scorn that Office which was dedicated by the blood of Christ who when ascended up on high * Ps 68.18 received Gifts for men He gave not onely †Eph. 4.8 12. Apostles Prophets and Evangelists but Pastors and Teachers also for the perfecting of Saints for the work of the Ministry for the edifying of the body of Christ For how long time Till we all come in the unity of the Faith and of the knowledge of the Son of God unto a perfect man unto the measure of the stature of the fulnesse of Christ The Gospel-Ministry anointed by God and consecrated by the blood of Christ and receiving gifts by the benefit of Christ's ascension is we hence learn to continue till all the Members of Christ's mystical body are gathered into one which work will not be compleatly finished till the end of the world For some Saints shall remain alive at the second coming of our Lord 1 Thes 4.15 c. when he himself shall descend from heaven with a shout with the voice of the Archangel and with the Trump of God c. Then those which are alive and remain shall be caught up together c. in the Clouds to meet the Lord in the aire and so shall they ever be with the Lord who had promised at his ascension to be with his Ministers alwayes Mat. 28.20 even unto the end of the World The High-Priest among the Jews was consecrated with blood he needed Sacrifice for his sins but our High-Priest is holy harmlesse undefiled Heb. 7.26 Ver. 24. separate from sinners and made higher then the heavens he continueth for ever and hath an unchangeable Priest-hood He was without sin and therefore the Sacrifice of himself whereby he was consecrated to all his glorious Offices was to make entrance for others into the holiest by his blood in a new and living way which he hath consecrated for us Heb. 10.20 Joh. 17.19 Heb. 10.14 For their sakes he did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dedicate and sanctify himself that they might be sanctified through the Truth For by one Offering hath he perfected for ever them that are sanctified On this excellent subject I might enlarge amply but considering there are yet several things behind in the two last Sections of this Chapter which refer somewhat to this point I shall speak but a word or two of the other Temple-Officers and come to the close of this 4th Section Having spoken thus much concerning the Priests Let me in brief hint at the rest and I shall conclude They were the Levites and Nethinims whereof at large in the former story of the Temple The Levites according to four distinct charges were divided into Singers Porters Judges and Treasurers Here some might expect possibly that I should
the Camp or without the precincts and limits of the Temple which the Apostle explains 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in expresse termes As the bodies of the Beasts e Heb. 13.11 12. were burnt without the Camp so Jesus also suffered without the gate even upon Mount Calvary And therefore those that will stand to the Levitical Law can have no share in Christ according to the Apostles Argument drawn from the peoples having f Heb. 13.10 Weem vol. 3. p 66. no part or share in that Sacrifice which was burnt without the Camp After the Priest had ended those services he puts on his linen cloathes washes his flesh a Lev. 16.24 in the holy place and puts on his own gorgeous raiment and appears to the people in his rich attire This might signifie the death buriall and resurrection of Christ His death by the putting off his inconspicuous vestments His buriall by the washing and continuing for a while hid and obscured in the holy place b Act. 9 37. To wash the body after death was the manner of the Jews preparation for its Sepulture His coming forth with glorious rober shewed his resurrection when he rose out of the grave with his glorious body These things I dare not press but mention them only allusively with submission When these Solemnities of expiation were finisht then the c Lev. 16.3 5 24. High-Priest offered up the two burnt Offerings one for himself the other for the people after sin was fully expiated then they present their Burnt-Offerings which were wholly burnt upon the Altar except the skin whereof I spake before and signified the dedicating of our souls wholly to God in the newnesse of life and holy obedience Our blessed Lord was a whole Burnt-Offering he came to do the will of God fully in his compleat obedience He offered up himself to the Father in all waies of compleat righteousnesse and so should we d Rom. 12.1 present our bodies a living Sacrifice holy acceptable to God which is our reasonable service These are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and therefore the Apostle citing the Psalmist speaks in the name of Christ e Heb. 10.6 c. Sacrifice and offerings thou wouldst not but a body hast thou prepared me In Burnt-Offerings and Sacrifices for sin thou hast had no pleasure Then said I lo I come in the volume of the Book it is written of me to do thy will O God Above when he said Sacrifice and Offering and Burnt Offerings and Offering for sin thou wouldst not neither hadst pleasure therein which are offered by the Law then said he Lo I come to do thy will O God Our Lord Jesus saw that the Scribe answered f Mark 12.33 34. discreetly when he said To love God with all the heart and with all the understanding and with all the soul and withall the strength and to love the neighbour as himself is more then all whole Burnt Offerings and Sacrifices The persons that burnt the two Sin-Offerings without the Camp and the other who carried the Scape Goat into the Wildernesse were to wash their cloathes and bath their flesh in water before they could be admitted into the Camp again To shew that though we by our sins are the crucifyers of Christ yet we may be received into favour if baptized and washed in the Name of the Lord Jesus and afterward be admitted into the communion of the faithfull So the Apostle Peter tels them who a Act. 2.23 by wicked hands crucifyed and slain the Lord of life yet if they b Vers 38. did repent and were baptized in the Name of Jesus Christ for the remission of sins they might receive the gift of the Holy Ghost Thus was the great work of this reconciling day finisht the sins of Priest and people pardoned the Holy place Altar and Tabernacle purifyed through the blood of sprinkling So God in the day of our Lords most meritorious death was in and through him c 2 Cor. 5.18 reconciling the world unto himself not imputing their transgressions to them To conclude It was in this glorious day as I mentioned in the fore-going story of this service that the Trumpets were blown for the year of Jubilee to d Isa 61.1 2. signifie that the Spirit of the Lord was upon Christ the Lord anointed him to preach good tydings to the meek he sent him to bind up the broken-hearted to proclaim liberty to the captives and the opening of the prison to them that were bound To proclaim the acceptable year of the Lord e Zech. 9.11 and by the blood of the Covenant to send forth his Prisoners out of the pit wherein is no water Behold f 2 Cor. 6.2 3. now is the accepted time behold now is the day of salvation 3. Of the Trespasse-Offering Hitherto let it suffice to have spoken of Sin-Offerings and especially concerning the great and pompous day of expiation The next that follows is the Trespasse-Offering of which I shall only say thus much that as thereby there was an atonement and reconciliation made for more gross and hainous sins the Law and manner about the Sin-Offering and the Trespasse-Offerng being all one in the main we may observe that the greatest sins for which God is pleased to grant repentence are pardonable through the blood of Christ Only as under the Law there was no Offering for sins of presumption such persons must die themselves and their own blood must lie upon them So under the Gospel presuming sinners are under a most dangerous state especially if they presume to sin against the holy Spirit a Heb. 10 26 27. For if we sin wilfully after that we have received the knowledge of the truth there remains no more Sacrifice for sins but a certain fearfull looking for of judgment and fiery indignation which shall restroy the adversaries c. He that despised Moses law died without mercy under two or three witnesses Of how much sorer punishment suppose ye shall he be thought worthy who hath trodden underfoot the Son of God and hath counted the blood of the the Covenant wherewith he was sanctified an unholy thing and hath done despite unto the Spirit of grace b Mat. 12.32 For whosoever speaketh against the Holy Ghpst it shall not be forgiven him neither in this world nor in the world to come Having thus briefly glanced upon this I come next to speak some words about the Peace-Offering 4. Of the Peace-Offerings The Causes of the Peace-Offering are at large recited Chap. 5. of this Treatise I shall only spiritualize some things about them and so conclude In this Sacrifice principally were the joyfull Feasts exhibited For usually they were divided into three parts or Portions the first part was Gods who is the great Peace-maker and makes a c Psal 50.5 Covenant with his people in this Sacrifice Another was the Priests as a reward of his service and to shew his communion
Jer. 17.6 seeth not when good cometh whereas the whole World hath been long since moistned with the dewes of Zion Many Sons and Daughters from the East and West do now lye down in the bosome of Abraham while the (i) Mat. 8.12 Children of the Kindome are shut out Those that of old cried The Temple of the Lord the Temple of the Lord may now water its ruines with their Tears perfume it with their sighes lament it with Elegies and dolefull Ditties to bring to remembrance the beautifull Palaces where once their Fathers worshipped leaving breaches in their own houses on purpose to commemorate its deplorable downfall whilest the true Temple of the Lord are (k) Jer. 7.4 5. these who thoroughly mend their waies and execute Judgment between a man and his Neighbour That ancient stately structure no doubt was a compendious Map of the then Terra Incognita or the unknown Land of the Gospell It was Heavens Geographicall Table of those Countries whose shores only did appear to them through a dark mist even the watrish Vapours arising up from the Brazen Sea or the fuliginous smoake towring up toward Heaven from the Brazen Altar But now the greatest part of the Continent the spacious Plains the flowry Meadows the Cedar Mountains the pearling streams the shady Vallyes the capacious Prospects the Eshcol Vineyard the Balsame Gardens of the Land of Canaan are discovered The Garden of a Cant. 6.11 Nuts is now found out whose pistachian shels of old were very beautifull being stained red with the blood of the Sacrifices but now tast sweeter then the choisest Hony that drops from the Comb of its own accord To which place we shall endeavour to lead our diligent Reader in the various walks of this present Chapter In the former parts of this Treatise we have insisted upon the Rind and Paring now we shall comfort him with the b Cant. 2.5 Apples themselves before we talkt of Flagons now we shall poure out the Wine before we viewed the Walls of an inclosed Garden now we shall breathe among the c Cant. 5.13 beds of Spices before we came to the mouth of a sealed fountain but now we may exhaust Cups fill'd to the brim with potable Gold the true Elixir the Nectar of the Wells of Salvation seeing the mistaken d Joh. 20.15 Gardiner proves the true Messiah leading his Children to the bauqâ—eting house of his divine love and inviting them with an affable voice and a cheerfull countenance e Cant. 5.1 Eat O friends drink yea drink abundantly O beloved This is the holy Mountain of Transfiguration wherein Moses Elias and Christ do feast together on the discourses of his divine f Luk. 9.31 passion while honest Peter would have plaid the Carpenter for his holy Master in erecting a Tabernacle for each of those transparent Glories to be vailed in from each other not considering that g Orig. Hom 6. in Lev. Edit Basil 1545. p. 145. one Tabernacle as well as one Mountain would have contented those radiant Persons seeing that the Law of Moses and the Prophets Oracles did all concenter and harmonize in that Grace and Truth which came by Jesus Christ Deep are these Waters of h Isa 8.6 Shiloah that move but softly towards a full discovery of the Ocean of Glory into which they unlade themselves Dark and profound are the Mysteries that lay behind the Temple-walls which possibly may shine forth more oriently and smile with a more lovely aspect in the Churches Horizon when the Seed of Abraham shall become the i Mat. 21.2 wise men of the East and shall more anxiously inquire for the k Rev. 22.16 bright Morning-star that shined over the Gates of Bethlehem who being better acquainted with the Letter of the Ceremony may then help us to expound that Gospell which of old was l Rom. 10.16 Gal. 3.8 Heb. 4.2 preached to them inshadowes For when they shall m 2 Cor. 3.16 turne to the Lord the Vail shall be taken away and their Recovery shall prove like a Resurrection or n Rom. 11.15 Life from the dead In the meane while we the least among the many thousands of Judah do crave leave to cast in the small Mites of our Substance into the Temple-Treasuries wishing every Mite were a Shekel every Shekel a Talent to augment the discoveries of these rare and profound Mysteries Untill the All-wise Majesty of Heaven be pleased to reveal more ample and illustrious manifestations of these hidden excellencies thereby destroying in this holy Mountain of his Temple the face of that o Isa 25.7 covering which is cast over all people and the Vail that is spread over all Nations For this purpose I humbly conceive it requisite in the first place to treat of Types in generall and the Nature of their prefiguration of the evangelicall Mysteries and afterward to proceed in a distinct and orderly Method to the examination of the particular Types laid up in the Temple together with its appendant Ordinances In reference to the Explication of Types in generall it 's convenient to follow the counsell of the great Philosopher 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first of all diligently to search out the force of the word which if it hath in it any designed connotation of the thing whereon it is imposed may lend us some slender help in this particular The word it self is derived 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Type being nothing else then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some metalline of earthy matter stampt or imprest upon wherein the Effigies or shape of the bottome of a stamping Instrument is exactly represented to the eye as an Image or a device that is formed or fashioned by the percussion and impression of a solid body Thus coyned pieces of money may properly be styled the Types of their several stamps which they exhibit and manifest upon their surface Thus the wounds of our dear Lord and Saviour are in the Greek called (a) Joh. 20.25 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Types of the nailes that were driven into his holy hands upon the Crosse Thus the footsteps of the hammer of the Word upon the hearts of the Romans who were obedient to the faith or if you please the figure or shape of the inside of the mould of Gospel-doctrine whereinto their hearts were put by the Apostles preaching is called (b) Rom. 6.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Type or forme of doctrine whereinto they were delivered and effigiated according to the minde of Christ According to this sense we may conceive of the Gospel under the notion of a stamp and of the Ceremonial Law as the Type or Effigies or Shape of that Gospel stamp impress't upon it by God Evangelical truths then are to be deemed as the Originals tanquam ideae as one speaks in mente Divina as the Idea's or preconceived formes in the divine understanding of God and most curiously exemplified in the Types of
the Law Those antient Types were the silver pictures imbellished with the Golden Apples gathered in Gospel-Gardens They were the pleasant (c) Exod. 38.3 looking-glasses so termed made of pollished brasse wherein the beautiful face of Christ was darkly reflected They were the cloudy and fiery pillars directing the true Israëlites in their way to the holy Land to find out Jesus disputing in the Temple about those lively Indexes of his incarnation To proceed the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by two learned verbalists Hesychius and Suidas gloss't upon by two termes much of the same straine viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The last of them conceives it to be nothing else but the dark representation of any species mentioning a person who for his fluent eloquence was saluted with a deep Complement as one who was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Type or Copy of Eloquent Mercury To this Papias in Martinius adds that a Type is a prophecy in things Lex Philol. and not in words meaning doubtlesse that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 winged fluid words cannot bear the weight of a Type upon their airy shoulders but persons and material things are to be counted the proper subjects of Types Having done with the name let 's speak to the nature and essence of a Type which may be comprehended in this Definition A Type is an Arbitrary sign representing future and spiritual matters by divine institution The Definitum or the Subject of the Definition is term'd a Type by a metaphor taken from Images Statues or Pictures which are the curious artificial resemblances of their proper Originals The Genus in the Definition is a Sign which being an Adjunct of substantial Beings falls under the Category of Relation and hath the Foundation of its relation in Quality Even such as all Similitudes and Analogies truly are according to the Opinion of the great Philosopher or who ever it was that compiled that Book of Metaphysicks that commonly goes under his Name which seems to limp but not on so learned a Leg Metaph. l. 4. c. 9. as Aristotle did whose words are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Things are said to be like each other whose quality is one and the same or which agree in quality The Difference of the thing defined is taken from its several constitutive parts which divide and separate it from all other Signes and are these following 1 One part of its difference is taken from the Efficient Cause the Divine Arbitrium or Free-Will of God Himself who instituted and ordained Types they receiving their Esse or Being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the fore-appointment of Heaven Whence may be deduced this ensuing Corollary That the proper and genuine Knowledge of Types together with the solid Explication annexed to them must be deduced out of Scripture onely which contains the Revelation of the Will of God in respect to their imposition 2 Another part is raised from the matter of a Type which is the thing signifying or representing or that Subject wherein the Type doth inhaere and from which the signification is raised in respect to the Antitype that answers to it As for Example The Ark the Brazen Altar the Mercy-Seat the Shew-Bread the Candlesticks or the like 3 Another from the form of a Type It 's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 esse or the Formality of its Essence and Nature lying in its imposed and designed signification in some kind of Analogy or proportion to and with the Spiritual thing that is signified by it As for Example The Formality of the Type of the Oracle lies in this that it should signifie and represent the Glorious Heaven whereinto our High-Priest is entred according to the Doctrine of the Apostle in His Epistle to the Hebrews The Unction of Aaron typically signified the anointing of the Lord Jesus with the Oyl of Gladness above his Fellows 4 From the end of a Type which was appointed to shadow forth the excellent things of the Gospel which as to the Jewes in their severall Generations during their Legal Administrations were as yet future and appeared not upon the Stage of the World in full view until the Consummatum est till our Lord upon the Cross pronounced IT IS FINISHED declaring a full and final abrogation of all those ancient Jewish Ceremonies Though no doubt those Jews who by an Eye of Faith did look upon Christ as slain upon the Cross in the Types of their Bloody Sacrifices did suck some Gospel-sweetness from them during that Legal Dispensation From all these particulars it clearly follows that there are in every Type these three things mainly and principally to be considered 1. The matter of the Type or the thing signifying 2. The object of the Type or the thing signified 3. The Ratio or the signification interceding betwixt the Type and its respective Antitype Now because that in all Scriptural Types their true and native signification depends upon and flows from the Divine Will Therefore must we adhibite especial care and diligence in the management of Discourses upon these rare and excellent Subjects and proceed with the most precise caution that we attribute and ascribe nothing by way of prefiguration to any things or persons whatsoever but to such as Holy Scripture doth either directly or by strong and clear consequence hand forth to us So that although there may intercede some Moral Physical or Historical Analogy between some Legal Materials and Gospel-Truths yet must they not therefore presently be interpreted under the notion of Divine Types unless there be some fair and probable hint upon rational accounts deducible out of Scripture it self for such a construction Nevertheless it is most certain that the Natural Harmony and coincidencies of things one with another doth not cannot obstruct the interpretation and acceptation of such for Types if Scripture do but darkly insinuate them to be of that Kindred but rather exceedingly promotes advances and inlighten the Mind in the Conception and entertainment of them for such Yet neither on the other side doth any such Natural Harmony warrant them to be construed for Types unless God Himself hath stampt the Seal of Divine Institution upon their Harmony Who will undoubtedly issue forth the Writ of a Quo Warranto out of the Court of Heaven against all such bold Intruders into Divine Mysteries who dare presume to expound them without a Scripture-Guide We must always remember to take up Philip into the Chariot when we are reading Isaiah about the Typical (a) Act. 8.32 Lamb that was dumb before the Shearers and opened not his mouth But many of Old have forgotten to take heed to this Cynosure or Pole-star that shineth in the dark and shady Valleys of the antient Figures having not lookt back with Abraham at the Voyce of a Divine Angel to the Ram in the Thickets even Christ that was held in the Briars of our imputed