come within Heaven the Holy of Holies yet certainly it is the breakfast of grace to prepare our stomacks and whet our appetites for the Manna within the Vail on which we shall feed for evermore Lord evermore give us of this (l) Joh. 6.34 bread that we may never hunger more but as Adam in innocency whose inclination to eat is conceived to be without any corrosions of pain he had no Latrans Stomachus So and much more excellent shall it be with Saints in Heaven when we shall (m) Luk. 22.30 eat and drink at his Table in his Kingdom If we let in Christ to sup with us in the Banquet of Grace he will open the Gates of the New Jerusalem that we may (n) Rev. 3.20 sup with him at the Table of Glory This bread was set in order before the Lord continually being taken from the Children of Israel by an everlasting (o) Lev. 24.8 Covenant For as Laban and Jacob did make a Covenant of peace by eating of (p) Gen. 31.54 bread together So Jethro Moses Father in Law the Elders of Israel and Aaron eta (q) Exod. 18.12 bread together in token possibly of a Covenant for Saul when he was sent to destroy Amalek bids the Levites to depart from among them that he might remember the kindness which they shewed to the Israelites when they (r) 1 Sam. 15.6 came up out of Egypt This custom of making a Covenant by eating of bread is noted by Alexander ab Alex. Gentil l. 2. c. 5. Stuck Antiq. Conviv lib. 1. c. 30. m. 6. Coelius Rhodig Lect. Antiq. l. 28. c. 15. and many others to recite whose words would fill up too much time and room Sufficient is it to note that hereby there was a Covenant made between God and his people that if they did obey him he would (s) Psal 81.16 feed them with the finest of the Wheat and with Honey out of the Rock would he satisfie them This Temple-bread was made into 12 Cakes denoting probably the 12 Tribes of Israel and therein the Church of God under the conduct of the 12 Apostles of the New Testament Jerusalem we read to have been built upon (t) Rev. 21.14 12 Foundations Now as in the Temple there were 10 Tables and each Table had in it 12 Cakes in the dayes of Solomon arising in the whole to 120. I will not affirm that it reflects upon the (u) Act. 1.15 120 Disciples that were assembled at Jerusalem then I should consent to the inventing niceties which are justly condemned by sober men But I conceive rather that as Solomon was a singular Type of Christ so this might signifie the great increase of the Congregations of the faithful after the dayes of that Prince of peace who was greater then Solomon in all his glory In each of which as the Masse of each Cake was made up of many grains So the Saints though many yet are one bread and one body if they are all In the last place it is to be observed that the Priests were to (e) Lev. 24.9 eat of this holy Bread who were the Lords 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or portion to shew that they are to have their livelyhood from the Church of Christ in the dayes of the Gospel in which they minister And further it notes in a spiritual way that the Priests were to feed upon and live up to the same truths which they held forth to others The Incense that was on the top of the Cakes was to be burnt on the Sabbath to shew that prayer was to be joyned with the word as before was mentioned The Golden Candlesticks The last things within the Sanctuary were the Golden Candlesticks (a) pag. 262. Concerning the constâ—nt burning of their Lamps Josephus affirms that they were enlightned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every day In the (b) Exod. 13.7 morning Aaron was to burn Incense when he dressed the Lamps and when he lighted the lamps at (c) verse 8. even he was to burn Incense the Text thereby implying that they were to burn day and night (d) Lev. 24.3 from even to morning And so Josephus citing Hecataeus without any diâ—-relish of his relation in this particular (c) p. 10.49 tells us that the golden Candlestick had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 light unextinguished night and day For the Lamps there was provided some matter to help the conception or accension of flame which was made of twisted flax To this possibly the Prophet alludes when he speaks of our Saviour that he shall not (e) Isa 42.3 quench the smoaking flax which Text our Lord (f) Mat. 12.20 Martinii lexic. in linum fumig applyeth to himself For as the Priest when he came in the morning to dress the Lamps and found any of them to glimmer and be obscure he snuffed them pull'd up or applyed more wick to them gâ—ve new and fresh oyl so will Christ not put out but (a) Psalm 18.23 enlighten our darkness As darknesse is put for sorrow grief obscurity and affliction So light is rhe Emblem of joy and comfort which Christ will bring to every poor afflicted soul sending out his (b) Ps 43.3 light and truth thereby to guide us Oyl (d) Exod. 27.20 Lev. 24.2 Olive beaten was also provided for the Lamps * Plut. in Alexandr pag. 587. Oyl is the Emblem of joy as well as light The purest also and sweetest Oyl was enjoyned In Zachary there were (e) Ezek. 4.3 See Pemble Olive-trees that emptied their Golden oyl so called for preciousness because passing through golden-pipes We see there were no Tapers of wax in the Sanctuary as no hony in Offerings (f) Jerome ad Gaudentium p. 100. or 104. Cerâ contemptâ— quae melâ—is hospitium est oleum accenditur in Templo Dei quod de amatritudine exprimitur olivarum The oyl noted the Spirit of God (g) 1 John 2.21 the Vnction of the holy One. In vain doth any man light the Lamp of Doctrine without the oyl of the Spirit they must go together With his assistance must Ministers shine in the Doctrines of truth Of each Candlestick there seems (a) Exod. 25.31 to be six parts Its shaft branches bowls knops flowers and lamps That which we translate shaft is in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arias femur ejus its thigh Junius Scapus the body of a pillar the 70 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 its stalk that part which arose out of the Basis The next is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arias calamus its reed or cane the 70 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it s small reeds Junius rami ejus its branches and so our translation by which we are to understand the 6 lesser parts or branches that rose out of the main stalk or shaft of the Candlestick 3 on the one side and 3 on the other The third is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Junius lauces it s
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
Lib. 1. Cap. 2. A. Gellius that defamed all the sober persons in Greece and Italy on purpose to extol his own dull apprehensions but was seasonably reproved by Herodes Atticus out of Epictetus where let him behold and blush at his censure Mean while let us consider that those Types which have some countenance from Scripture it self for their divine assignation but are not fully cleared up out of those sacred pages and yet seem in their own natures to bear some resemblance to and hold some proportion with the thing signified Satis est saies (c) Metaph. 80. p. 755. Calovius si detur convenientia in qua ratio Typi salvetur It 's sufficient if there be such an agreement as whereby the formality of a Type may be preserved The Types of old were the shells the typified matter the sweet kernel within So that as the fashion of the kernel is within such is the external forme of the shell without and accordingly we find it to have bin so in Types The ancient Types are frequently compared to shadows The Typified things then are the bodies from whence these shadows were projected or cast So that the Type is hinted by this similitude to have bin far inferiour to the body or substance from whence it was derived and yet herein we may find some dark similitude and resemblance of that body whereof it was a shadow For look even as a shadow gives the shape of a body sometimes in equal proportion according to the position of the light by means of which the shadow represents the intercepting body So did the Types some of them admirably delineate and effigiate the shape of spirituall things Besides shadows which attend upon bodies shew forth their motions either progressive or retrograde the inclining of the whole or the flexure of any member according to the various postures of the body it self or else are increased and diminished according to the various height of the luminary In like manner seeing Christ our mediatour is the glorious substance of both Law and Gospel we may observe that in the Law his back was upon the Jews Moses being admitted to behold the (d) Exod. 33.23 back-parts of God only standing in the dark and opacous shadow of the Ceremonies whereas in the Gospel we stand before the (e) 2 Cor. 4.6 face of Christ the light of the knowledge of the glory of God shining upon him directly and from his face upon us by reflection we being now removed from behind Christ out of those ancient shadows Our blessed Lord the Sun of righteousnesse began to arise in the Protevangelium or that antient promise given forth to Adam in Paradise and daily rose higher and higher in more clear emanations of light upon the hearts of the Patriarchs in fuller promises of his coming till at last he ascended up to the Just meridian when he appeared incarnate upon the earth and accordingly as the times dreâ— nigher to his apparition in the world in humane flesh so the shadows began more and more to decrease and the apprehenâ—ions of his incarnation to be more fully cleared up to their understanding Even as the higher the natural Sun gets towards the appointed elevation in his noone time glory so do the shadows of all bodies decrease in their stature Moreover the nearer they are in their position to the illuminating body the more strongly and brightly are they irradiated according to that Theoreme of Vitellio Omne corpus umbrosum puncto luminoso propinquius illuminatur ab illo puncto fortius corpore plus distante Optic l. 2. Theor. 22. Furthermore in this resemblance of Types to shadows if we observe the situation of the grosse and dark body we find the shadows sometimes cast ab ante before and sometimes à parte posticâ behind when the body is fixed and the luminary moveable In like manner we may speak allusively of the Jews as of old standing in the shadow that was cast from behind the Lord of glory we likewise have some shadows but they are cast ab ante from before his face as he is moving forward in his Kingdom of grace such are the two Sacraments For we behold his face in some measure reflecting on the state of his incarnation though palely represented in the layer of baptisme and ruddily in the wine of His supper The glory of his Divinity and Mystical headship in heaven lends us a shadow of his meritorious work in the Sacramental representations of his sufferings by the Symbols of his body and blood For in these Gospel daies there doth rarely or never appear any (a) Placauâ— de Typ p. 8. shadow of the Lord Jesus without and apart from his Mystical body the Church Therefore is it that we read of blessed Paul (b) Phil. 3.13 forgetting those things that are behind in the ancient shadows and reaching forth to the things the deep things of the Gospel that were before him in grace and above him in heaven In all Types there is some obscurity even as the proper notion of shadows lies in the absence of light from the place obscured by the interposing and eclipsing body wherefore the greater diligence is to be given in examining the various parts of the shadow with the lines of incidence as they fall from the substance that intercepts the light Moreover it is not extraneous to our purpose to observe that one and the same body may give forth many shadows varying in their appearance according to the differing postures of its own parts or of the whole body in general at different times or else in respect to the various aspect of the Luminary in its different altitudes or as the raies may be more or lesse refracted by the copiousness or the tenuity of vapours In like manner there may be various Types of the same spiritual (c) Col. 2.17 substance which is Christ There may be several rounds in the Typical ladder by which we ascend up into the knowledg of our Lord in the Gospel-firmament which doth far transcend and surpasse all the ancient shadows of him in the Law Wherefore as in all similitudes there is some dissonancy or disagreement from the things which they shadow forth to excuse them from identity So here we shall find great disproportions and dissimilitudes wherein the Evangelical substance doth far out-bid the legal shadows That we may proceed then Methodically in the examination of these ancient shadows so far forth as concerns the Temple the proper subject of this Treatise It being not the designe of this work in hand to launch forth into the vast Ocean of all the Mosaical and old Testament Types I shall first prove from holy Scripture that the Legal Ceremonies were shadows of Evangelical truths and afterward treat in some measure about the method and manner of our enquiries into these deep Mysteries laying down some Canons or rules as the Basis or foundation of our progresse As to the first particular if
to the true figure of his face and the exact proportion of his limbs but also the bulk crassitude and dimensions of every member In such a manner doth the Gospel expresse the Lord Jesus to his beloved Church even like a picture drawn to the life like an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or looking glasse like an Image perfectly suited and symmetrically correspondent to its lively prototype Insomuch that when the day break of the Gospel began to appear then did the ancient Jewish (i) Cant. 2.17 4 6. shadows flee away as the Spouse doth joyfully expresse it at the approach of her endeared Lord and Saviour While the Church of God was confined to families she walked in the light of the seven Starrs only I mean the 7 precepts commonly so called of Noah and now and then enjoyed some created Starrs of revealed promises concerning the Messiah But when increased to the dimensions of a Nation she was a little more illuminated with the Jewish Moons At length the glorious light of heaven the Lord our righteousnesse did arise with healing under his wings and shined over the walls of Bethlehem irradiating the people of Jewry who before sate in (a) Luke 1.79 Mat. 4.16 darknesse and the Gentiles a farre off that walked in the shadow of death Who now do with open face behold as in a (b) 2 Cor. 3.18 glasse the glory of the Lord and are become the (c) 2 Cor. 3.3 Epistle of Christ written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or depicted by the spirit of the living God in the fleshy Tables of the heart Nay in a word they do bear or set forth in open view the very (d) 1 Cor. 15.49 image of the heavenly Adam The period of all the ancient Ceremonies being fixed by our Lord upon the Crosse when he said (e) joh 19.30 IT IS FINISHED They were intombed in his grave and the seal of the best (f) Act. 15.24 council that ever was impressed upon the stone which was laid on the mouth of the Sepulchre and afterwards confirmed by the (g) Tertullian Contr. Indaeos Tom. 1. Origen Cont. Cels Cantabr p. 261. Cyprian Contra Indaeos ad Quirin p. 29. Edit Bas 1530 c. ancient Fathers and all the Christian worthies of the Church in their several generations By these and many other testimonies the grounds of our former assertion may be evidently perceived viz. That Gospel truths were of old typified by the Jewish Ceremonies Concerning the divine meaning whereof I shall endeavour to inquire with all sobriety according to these succeeding Rules or Canons which contain the second thing proposed for our discourse by way of introduction to the main design The hints of some things therein contained I do thankfully acknowledge as insinuated by the learned Placeus in the fore-touched place The first rule then for the finding out the nature of Types or for the Examination of such as are generally supposed to be so is this That when Scripture it self doth expresly pronounce and consequently determine such a person or thing under the old Law to be a Type signe or shadow of some gospel-Gospel-truth Then are we safe and free from error and may proceed with comfort in our way towards the Temple having the unâ—rring conduct of the holy Spirit Secondly when any person or matter in the old Testament is accommodated to some spiritual subject in way of strong allusion by the pen-men of the new Testament then may we safely conclude especially if the allusion be frequent that there was something Typically designed in that thing by the spirit of God in the old Testament although the Scripture do not in so many terms or words set down that this of the Gospel is the antitype of the other in the Law Thirdly when there can be none or small satisfaction given in point of reason for the exhibition of or the narration had concerning such or such a piece under the old Testament but what may be more clearly evinced and deduced from the Mystical signification of its Typical nature in Relation to an Evangelical object which being once hinted the understanding of a sober inquirer begins to have bright satisfactory apprehensions concerning the intendment of such a relation and the truth laid up in it Then may such a thing strengthened with such good probability I hope without any necessity of a censure be construed under the nature and notion of a Type Fourthly when there proves some admirable Analogy or Proportion either Moral Historical Physical or Theological interceding betwixt two things deeply suspected by the generality of the Learned and Holy all along since the time of Christ to have a mutual relation of Typical concernment between them one whereof is mentioned in the old the other in the new Testament with some light glance toward that in the old I hope we may then also so it be with due moderation not fearing rigid asterisms in the margin give to such an ancient person or thing the name of a Type especially since grave and sober men in several ages have cast in their concurrent testimony into that interpretation Fifthly When there is some excellent attribute ascribed to a person or matter under the old Law which according to the meer history or bare letter of its relation cannot either natively or tropically find any clear conveniency or agreement with it but yet will most properly and pertinenly becoincident with some spiritual person or truth in the new Testament Psal 89.4 36. when it is explained and opened as for example The Throne of Solomon is promised to be eternal which did neither agree with Solomon personally nor his posterity they being cast out of the Royal seat above 2000 years ago So that it cannot be applied to Solomon but Typically as being a peaceable King for a great while but to Jesus Christ onely really of whose (a) Dan. 3.44 kingdome there shall be no end In this case there will be no need to write Type over the head of such a thing the matter is obvious and clear enough that we may without hesitation insert it among the rest of its kindred Sixthly and Lastly When the holy Sctipture doth plainly nominate some noble or sacred person of old or some grand material of the Tabernacle or Temple as Typically significant of divine persons or things under the new Testament we may then proceed to inquire into the particular actions of such persons especially such as were of publick concernment or into the various parcels and pieces inscriptions ornaments or other appendixes of such grand material whether or no there may not be found in them some consanguinity with the more large and sumptuous utensill and whether according to its degree and quality it may not bear an harmonious part in the consort of Typical musick or whether the blood-Royal of a Type may not runne in the Capillary veins of lesser implements as flowing out of the vena cava of the
spring out of the earth and righteousnesse look down from heaven Solomon then was the (d) Act. 7.47 Architect of that antient and famous Temple But behold a (e) Luk. 11.31 greater then Solomon is here the true Iedidiah or beloved of the Lord who coements the living stones of his Church together with his own blood It hath bin usual of old at the building of some famous Palace or Cathedral that the Royal Founder should lay the first stone with his own hands having his own name engraven on it It 's lost time to humor a Jewish fancy in determining the truth or falshood of a Rabbinical Relation that King Solomon did (f) Shâ—ringham in Joma p. 106. insculp the Tetragrammaton or the unspeakable name of Johovah upon the first stone laid in the foundation of the Temple But this I am sure of that the Father of mercies acquaints us in one place by an holy (g) Isa 28.16 Prophet that he himself layed in Zion for a foundation a stone a tryed stone a precious corner-stone a sure foundation which the Apostle Peter assures us was no other then Christ himself as I shall manifest hereafter Concerning whom under the name of an Angel the Lord is pleased to charge his people by Moses in these words Beware of him and obey his voice provoke him not For he will not pardon your transgressions (h) Exod. 23.21 for MY NAME is in him We read concerning David that he gave to Solomon his son the pattern of this house with an example of all the choise accoutrements In like manner our Lord and Saviour under the Type of Solomon being called the (i) 2 Sam. 7.13 14. Son of God elsewhere from his own holy mouth assures us that the work which he had to do (k) Joh. 5.36 13 3. he received of his Father So that as Nathan was sent of a message from God to acquaint David that his son Solomon should build a house for the name of his divine Majesty and that his sons Kingdome should be establisht for ever parallel to another place in the Psalmist assuring us that his throne should (l) Psal 89.29 endure as the dayes of heaven Even so doth the Prophet Zachary inform us in the name of the Father concerning that man whose name is the (m) Zach. 6.12 Branch that He should build the Temple of the Lord that is the spiritual Temple of his Church Wherefore our blessed Lord when compared with Moses is preferred before him as being the Son of God and is reputed faithful as a Son over his own house whose (n) Heb. 3.6 house are we if we hold fast our confidence c. to the end But before I conclude this present Section I shall endeavour to compare our blessed Saviour with Solomon as the Temple builder in several respects First As Solomon prepared many costly materials buying them of the Tyrians Sidonians Arabians and other Nations So did our Lord redeem or buy anew his living stones for the materials of his spiritual Temple out of every (a) Rev. 5.9 kindred Tongue and Nation Secondly As Solomon imployed many skilful and laborious Artists both of the Children of Israel as well as of Phoenicians and of the Aegyptians as 't is related by Eusebius So did Christ our blessed Lord imploy in antient times many Priests and holy Prophets of the Jewish Nation to gather in the people of those times to the knowledge of his truth Afterward upon his Ascention or Coronation day he instituted and gave forth likewise Apostles Evangelists Pastors and Teachers (b) Eph. 4.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the edifying or building up of the Church which is his body unto the day of glory Thirdly Solomon did not only procure and hire these fit persons to carry on the work but he proceeded actually to the building and compleating that famous House at Jerusalem so doth our holy Saviour by the instrumentality of those his faithful Labourers imployed by him constantly manage this great design of finishing his sacred Temple For as the workmen of Solomon did hew down Cedars Fir-trees and Algum-Trees in Lebanon for the service of the Temple and caused them to be brought in flores by water to Joppa and thence to Jerusalem So doth our Lord imploy such as shall (c) Hos 6.5 hew his people and take off the ruggedness of their dispositions workmen of John the Baptists temper that need not be to ashamed when they (d) Mat. 3.10 come with the Axe of conviction and lay it to the root of the tree He uses in this excellent work some Boanerges's Sons of Thunder to hew down the chosen and marke trees of election out of Lebanon the proud mountainous and rocky Lebanon of nature out of the Mountains of self-conceit pride natural righteousnesse or liberty of will falsely so conceived to close with divine proffers of mercy without an immediate power from above of civility also and common morality In this manner doth learned Jerom seem to apply two places of the Psalmist where wicked men for their lofty pride are compared to the Cedars of Lebanon In (e) Psal 37.35 one place where we read a green bay tree the text of Jerom runs thus (f) Tom. 8. Edit Erasmi Lugd. 1530. pag. 36. Vidi impium superexaltatum elevatum sicut Cedros Libani I have seen the wicked exceedingly exalted and lifted up like the Cedars of Lebanon The other place is that where the (g) Psal 29.5 voice of the Lord is said to break the Cedars yea the Lord breaketh the Cedars of Lebanon Both which are hinted by him in his (h) Tom. 5. p. 277. Comment upon the 60 of Esay In so much that our blessed Lord seems most sweetly to say to his Church upon this account if leave may be granted to allusions (i) Cant. 4.8 Come with me from Lebanon my spouse with me from Lebanon for the (k) Cant. 1.17 beams of our house are of Cedar and our rafters of Firre Such as being cut down out of the proud and towring mountains of nature by the Axe of the Law were brought in flores of repentance to Joppa indulge the continuation of the Allegory it being a place famous for this that one of the first Gospel-miracles (l) Act. 9.36 c. which Peter did was performed there Nay the choise evidence of the vocation of the Gentiles into the fellowship of the Mystical Church was here exhibited unto (m) Act. 10.11 c. Peter in a trance where he received from God in a Vision a Sheet let down from heaven filled with all sorts of living Creatures some whereof were unclean according to the antient Law and institution of Moses Peter being thereby taught that the unclean Gentiles were now also to be taken up to heaven as that (n) V. 16. Sheet was in that divine Vision Furthermore as to these our workmens proceeding in their Temple-labours
contained the stony Tables of the Commandements But now the Church of Christ preserves within her bosome the holy Scriptures God having graciously promised (d) Jer. 31.33 to put his Law in their inward parts and to write it in the fleshy Tables of their hearts To be short the Cherubins on the walls of the Temple signified the protection of Angels who now (e) Psal 34.7 encamp round about them that fear the Lord as commissionated Guardians for their comfort preservation and deliverance The shewbread in the Sanctuary did set forth the bread of life under the Gospel the Lamps the pure doctrine of the Church's Teachers the Altar of incense their ardent prayers the Pillars in the Porch their constancy and perseverance the Laver the washing of Regeneration and the brazen Altar with its appendant Rites their confission of sin and expiation made on their behalf by the sacrifice of Christ Thirdly and Lastly I come to speak of the Typification of each particular Saint as shadowed forth by that holy Temple Even as the Apostle Paul doth expresly declare making it strange that they should be ignorant of this truth (f) 1 Cor. 6.19 What know ye not that your body saith he is the Temple of the Holy Ghost To which may be added the assertion of (g) Tom. 1. pag. 105. Jerom to Paulinus Verum Christi Templum anima credentis est illam exerna illam vesti illi offer donaria in illa Christum suscipe that the soul of a believer is the true Temple of Christ adorn and cloath that offer gifts to that entertain Christ in such a building Wherefore craving leave to compare them by way of resemblance desiring that these parallels may not be strictly interpreted The foundation of this Temple may be laid in humility contrition of spirit wherein the inhabiter of eternity (h) Isa 57.15 delighteth to dwell We may referre the Porch to the mouth of a Saint wherein every holy Jacob erects the (i) Gen. 28.18 c. Pillars of Gods praise calling upon and blessing his name for received mercies when songs of deliverance are uttered from the (k) Psal 141.3 doors of his lips The Holy place is the renewed mind and the windowes therein may denote divine illumination from above cautioning a Saint to beware least they be darkned with the smoak of anger the mist of grief the dust of vain glory or the filthy mire of worldly cares The golden Candlesticks the infused habits of divine knowledge resting within the soul The shewbread the word of grace exhibited in the promises for the preservation of a Christians life unto glory The Golden Altar of Odours the breathings suspirings and groanings after God ready to break forth into (l) Gal. 4.6 Abba Father The Vaile the righteousnesse of Christ The Holy of Holies may relate to the conscience purified from dead works and brought into a heavenly frame The Ark to the heart of a Saint (m) Rom. 7.22 delighting in the Law of God after the inward man The mercy seat to Christ dwelling therein (n) Col. 1.27 as the hope and foundation of glory The two Cherubins to Faith and Love from between whose wings the Father of mercies uttereth the glorious Oracles of assurance by the (a) Rom. 8.16 witnessings of his own Spirit The pot of Manna may be resembled to that food (b) Rev. â— 17 of hidden joy unknown to the World which is the Quintessence of divine assurance laid by for a Saint to feed upon and refresh his spirits in his deepest and darkest agonies The rod of Aaron budding and flowring within the Oracle of their hearts shews the ardent affection which the soul beats to and the profitable fruit it receives by the Gospel-ministery when having accepted the Law from the mouth of God by his Embassadors (c) Iob â—2 22 he layes up his words in the secret recesses of his heart Finally the Laver is repentance the brazen Altar is a broken and a contrite spirit the fire holy zeal the sacrificing instrument is the two-edged sword of the Spirit and the beasts to be slain are the various lusts of the flesh which we are to drag before the Altar by holy confession to mortifie by constant hatred and offer up in a heavenly renewed conversation as sacrifices acceptable and well-pleasing in the sight of God To which purpose in some measure doth that famous Maull of Pelagianism speak in these words (d) Austin de Civ Dei l. 10. c. 4. more c. 5. 6. Ejus est altare cor nostrum c. et sacrificamus hostiam humilitatis laudis in areâ cordis igne fervidae charitatis Our heart is his Altar c. we offer up to Him the sacrifice of humility and praise on that Altar of the heart with the fire of fervent Charity Thus farre may it suffice to have insisted on the more general significations of the Temple humbly craving a favourable pardon of what infirmities have hitherto passed at the hands of such Learned and Ingenuous persons who may countenance my further endeavours after more clear satisfaction in descending to the several particulars which by divine permission I shall proceed to handle The Mysteries laid up in the Foundation of the Temple IN the first place I shall search into the Foundations of the Temple it being most proper to tread in the steps of the foregoing History of its erection and endeavour with all diligence to turn over those ponderous and (e) 1 King 5.17 costly hewn stones wherewith it was laid of old in the daies of Solomon to see what mystical treasure â—as hidden under them Vain and futilous are the feavourish dreams of the antient Rabbins concerning the Foundation-stone of the Temple (f) Sheringham in Jomae p. 104. c. Some assert that God placed this stone usually mentioning but one principal stone in the Centre of the World for a firme basis and settled consistency for the Earth to rest upon Others held this stone to be the first matter out of which all the beautiful visible beings of the World have bin hewn forth and produced to light Others relate that this was the very same stone laid by Jacob for a pillow under his head in that night when he dreamed of an Angelical vision at Bethel and afterward anointed and consecrated it unto God Which when Solomon had found no doubt by forged Revelation or some tedious search like another Rabbi Selomoh he durst not but lay it sure as the Principal Foundation stone of the Temple Nay they say further he caused to be engraven upon it the Tetragrammaton or the ineffable name of JEHOVAH All which stories are but so many idle and absurd conceits yielding thus much of wonder that any persons should be so besotted as to think ever to find such stupid and blind proselytes who would indure to be imposed upon by such fopperies wherewith of old they did pollute the Jewish
Circumcising stone in cutting off the head of that uncircumcised Philistine who had defied the armies of the Living God The gates of hell and all the powers of darknesse were presently in an uproare and Junctis umbonibus with their united forces assailed him in a most cowardly manner even then while he was exercised under the frowns of heaven but he prevailed most victoriously and carried them all Captive being chained to his Chariot wheels to the Capitol of glory Even as Sampson of old laid the gates of Gaza (h) Judg. 16.3 on the Hill before Hebron So did our unconquerable Champion triumph openly over all Principalities and Powers laying their gates upon the top of mount Olivet the hill before Heaven in the day of his glorious Ascension unto the Father having fixed his immortal and never to be unhinged Trophies in the Jawes nay in the very Bowels of the kingdome of darknesse In so much that what was said of old concerning the stone that was brought from Scone Abby near St. Johnston's in Scotland by our warlike King Edw. I. and placed under the Coronation-Chaire in Edward the Confessors Chappel at Westminster may be more abundantly verified in this Prince of life being alluded to with some small variation Ni fallat fatum Christus quòcunque locatum Inveniet lapidem regnare tenetur ibidem If heavens decrees shall firmely stand The stone that 's laid by Gods right hand (i) Bethel Gen. 28.18 With fragrant Oyl shall be annointed And for a holy house appointed This King of glory being solemnly inaugurated into his Royal Office by his perfumed unction upon mount Zion must Reign in every place and territory throughout the World according to the Prophetick pen of Daniel interpreting the vision of the (k) Dan. 2.35 mystical stone which shall at length grew into a great mountain and fil'd the face of the whole Earth (l) In Lysandr We read in Plutarch of a stone reported to have fallen from heaven and therefore worshipt by the inhabitants of Cherronesus Nay by a more infallible pen it is related concerning (a) Act. 19.35 the Ephesians that they adored a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an image which they credited to have bin dropt down from Jupiter In which and the like impositions of the old Serpent upon poor deluded mortals there may lye hid some A pish imitations of that divine truth of Christs coming down from heaven and represented in the sacred Scriptures by the Metaphorical expressions of a stone which we are now handling The Heathens and their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (b) De Err. relig p. 284. cum Hyg 80. mentioned by Firmicus whether made of stone and uttering from those Statues or out of rocky Caves their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their ambiguous and doubtful tortuous Oracles fearing lest they should mistake in the issues and events of their predictions and so lose the honour of assumed deities shall be dashed one upon another against the walls of divine fury The (c) Zeph. 2.11 Lord shall be terrible to them and famish all the Gods of the Earth providentially guiding the hand of a poor Graecian ignorant of the truths of God to write a Treatise (d) Plutarch p. 149. Tom. 2. Francof 1620. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 endeavouring to give an account of the defect of Oracles in his daies Wherein he shews that some infernal spirit from the Iland Paxae now Ericusa between Corcyra and Leucas in the Ionian Sea declared their silence to proceed from the death of Christ which is shadowed in the dark words of Heathenish canting Language 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The great Pan is dead reflecting upon Christ most truly as the great Bishop and Shepheard of souls Who when arisen from the grave lead Captivity Captive and stopt the mouths of deluding spirits in a great measure inverting the tripus of the Delphian cell upon the mouth of that rank and putrid den of the old Dragon But as to our blessed (e) Gen. 49.24 Shepheard this stone of Israel his Oracles are infallible the rock on which he sits is impenetrable as to the impression of any external violence In all ages hitherto it hath stood inviolable so shall it stand unmoveable against the force of the choisest Engines of the witâ—lest and refinedst Archimedes of Hell and triumph most gloriously against all opposition like (f) Psal 125.1 mount Zion which cannot be removed abiding for ever For the (g) Psal 16.8 Lord was on his right hand therefore this Holy one never saw Corruption Hence is it that the Saints of the most High who are built upon this sure and tried foundation shall find themselves fixed upon such a Rock that no ages can violate no soaking showres can cause to moulder no floods can dash upon with the least sensible impression although themselves by this their allision shall be broken into a thousand flashes no windes can shatter or so much as shake it having stood impregnable against all the impetuous forces that heaven in just and righteous indignation against imputed sin or earth in a foolish rage or Hell in a malicious fury hath ever yet mustered or brought into the field against it In so much that the holy Apostle in opposition to the quaking fits of mount Horeb and the frightful leapings of Sinai the †Bellon Observat twin-tops of that trembling mountain in the wildernesse of Paran in the day of Gods thundring out his fiery law from a midst the thick darknesse might safely inferre that we have (h) Heb. 12.28 received a kingdome which cannot be shaken which cannot be moved To conclude As this imperial stone hath undergone the full weight of Gods just and deserved wrath in respect to sinners whose burden our dear Lord was pleased to sustain on their behalf having also couragiously and triumphantly repulsed all the furious rage of spiritual wickednesses in high places so hath it likewise proved to have bin a tried stone in respect to the Saints of the most High who upon constant and experienced trial have found it to their great comfort and inexpressible joy to have bin a most solid foundation for their grieved and burdened souls to rest upon in their saddest distresses and perplexities This experience of it had good Jacob in that sad night saying it for a (a) Gen. 28.11 pillow the softest that ever he had being lined with choise promises for his troubled and musing head when he was hastning on in a journey towards Padan-Aram from the menacing browes of his angry brother Then was it that this holy man received the promise of the Messiah that should come from his loines when God told him in a dream that (b) Ver. 14. in his seed should all the families of the Earth be blessed When awakened in the morning he set up that stone (c) Ver. 18. for a Pillar and powred oyle upon it (d) Austin de Civ Dei l. 16. c. 38.
bewails the sad and prostrate Sâ—ate of the Temple when Pompey and some of his crew entred those sacred Doors and cast their profane Glances upon those mysterious Ornaments my they were so bold as to enter also into the Holy of Holyes (l) Joseph de â—ell Judaic l. 1.6.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In which place it was lawful for the High-Priest onely to be present But it may be observed that the affairs of that great Captain did afterward decline towards the evening of his former Splendor and the shadows of Envy and Opposition to lengthen upon him till at length the Sun of his Grandeur sate in the darkness of Egypt where (m) Plut. in Pomp. he was slain and all his Glory was entombed in Mount Casius in the South part of Syria as (n) Geogr. l. 16. p. 700. edit Casaub Strabo †Lib. 22. p. 422. Edit Lug. Bat. 1632. Mercellinus testifie Which if true 't is somewhat observable that he should be buried as a far off from his own Country so in the borders of that Land where he had committed so great an offence That profanation of the Temple was very great when Persons did enter those sacred walls beyond the Line of their function and therefore good Jeremy did sorely lament among other Outrages committed by Nebuchadnezzar's Army of old this particularly that the (o) Lam. 1.10 Heathen were entred into the Sanctuary of whom God had commanded that they should not come into the Congregation But now God hath consecrated to himself a whole (p) Exod. 19.6 Kingdom of Priests all the people of God under the Gospel being made a (q) 1 Pet. 2.5 9. royal Priest-hood are exalted into the State of Kings and Priests unto God to offer up spiritual Sacrifices acceptable to him by Jesus Christ Not but that still there remains even through the whole length and duration of the Gospel-Age a distinct ministerial Office residing in those who are regularly set apart unto that excellent function according to the appointment of the Spirit of God in the new Testament Their duty it is to attend upon the sacred work of dressing the Lamps of Knowledge of setting forth the Propitiation bread of Life and of offering up the Saints prayers in the Church of Christ Wherefore when the Saints in general are called by the honourable name of Priests we are in that appellation to reflect upon the great measure of Knowledge that in the latter daies is promised to (r) Isa 11.9 Hab. 2.14 cover the face of the Earth even as the waters do spread themselvs upon the Channels of the vast Ocean We may further thence likewise meditate upon that great and sweet Communion which shall then intercede between Ministers and People And lastly forasmuch as the Services of the Priests of old did shadow forth some spiritual things which every Child of God is to perform under the Gospel In that sense are all the Saints called Priests as such who are continually to offer up to God spiritual Sacrifices in the Temples of their own hearts whereof more with God's good leave may be spoken in the latter end of this present Chapter To proceed If then the Doors of the Sanctuary signified and held forth the admission of Saints into communion with Jesus Christ by his inward and effectual Call upon their hearts Give leave for resemblances in respect to the materials of the Doors themselvs and the Posts whereupon they turned the latter being made of Olive-wood the former of Firr The holy Scripture is pleased to set forth the Excellency of that fellowship which Saints enjoy with Christ in Ordinances by participating of the (a) Rom. 11.17 Fatnesse of the Olive-tree unto which they are united and the constancy of their perseverance by the ever-green fresh Verdancy of Christ's righteousnesse through whose Sap onely is the (b) Hos 14.8 fruit of Ephraim found when ingrafted into him by Faith Spiritual fruitfulnesse flowes from a principle contrary to the ordinary course of nature wherein the Cyon though it suck its Juyce and Nourishment from the Stock into which it is inserted yet as to the fruit it follows the kind of that Tree whence it was cut But here the case is altered for the fruit of Believers is found of the same nature with the Root from whence their Sap is communicated and according to the Stock into which they are ingrafted and implanted In this place I shall at present forbear to speak largely of the nature of the Firr and Olive Seeing the Materials and Ornaments of the Doors were coincident with those of the Sanctuary within where I shall more copiously enlarge when once we are entred into that most sacred and stately Palace In respect to the genuine explication of the many excellent Mysteries there layd up I shall conjoyn my ardent suit with holy David's unto the (c) Jam. 1.17 Father of Lights and the (d) Ps 31.5 God of Truth (e) Ps 43.3 O send out thy Light and thy truth let them lead me let them bring me to thy holy Hill and to thy Tabernacles Since then we have finisht our view of the out-walls and doors and have humbly implored a skilful and faithful Guide Let us be incouraged to enter with reverence this Holy place and take a strict notice of all the choise Ornaments within on both sides in the Floor Windows and stately Roof above Wherein I shall first speak apart of the Materials themselvs and after that endeavour with all sobriety to search out what Mysteryes whether Typical or by way of Allusion may be couched under them For as the Sanctuary the Type so the Church the Antitype is all (f) Psal 45.13 glorious within As to the ancient Type and its adornment we read of great provision made of fragrant (g) 1 Kin. 5.6 8 10. Cedar for boards to line the walls of this famous house within Planks of Fir to lay under the Cedar boards for the Floor wood of Olive for the Posts and Doors and all overlayd with choise Gold fastned with rivets or nailes of the same Metal adorned with precious Stones Sculptures of Cherubims Palm-trees and open-Flowers Of which to speak one word in generall If so be the faire Marble stones wherewith the sides of the Temple were built up to the Roof on the out-side have been truly applied unto the Saints or Members of the Mystical Church being called living stones by the Apostle Peter and resembled to those of the Temple in other places of the sacred writings penned since our Lord's Incarnation as being infallible guides in the Application of the dark Mysteries of the old Testament then what can we conceive by Analogy to be more properly esteemed as the true and genuine meaning of these rare and costly materials expended upon the inside of the Sanctuary than the various Ornaments of gifts and graces wherewith the Church of Christ
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
But the excrements and reffuse of the alâ—ment are not chaste and pure But all wool and hair are bred and encreased by excrements and therefore it was ridiculous for them that cut off their own haire as a token of chastity to be covered with the wooll of cattel Besides flaxe grows out of the earth-which is immortal c. and yields matter for thin and clean Vestments which press not with their weight and is fit for all seasons of the year and doth least of all breed smal vermine in the body as they say Now I shall not apply this of the Garments which the superstitious Priests of an Idol did wear to the Holy Priests of the most High God only thus far we may take notice that as in hundreds of other things so likewise in this of Vestments Satan did endeavour to ape out the solemnities of the Worship of the true and living God at the Temple And therefore as Truth and true Worship is elder then Errour and false worship so the grounds of some exterior circumstances might be the same As in this Linnen being a most cleanly light and convenient wearing for the Priests nay God himself expresly commands the use of Linnen in the Priests and forbids Woollen by name that so their garments might not cause Sweat But let 's rather consider the end of their garments which was saith the text to (a) Exod. 28.42 cover their nakedness and that they (b) Vers 43. bear not iniquity and dye The former declaring what comely and decent addresses should be made when the Priests drew nigh to the service of the Altar the other that they bear not that is (c) Rivet in Exod. pag. 1551. a. that they commit not iniquity For so did any of the Priests who presumed to minister without them And as to the Gospel-Ministry they might signifie that Reverence which ought to be upon their hearts who deal in the things of God It signifies our nature defilement and impurity and what need we have of a Covering when we draw nigh to God The chastity and purity of the mind is required in the administration of sacred affairs Secondly The next garment was a (d) Exod. 28.40 Coat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which (e) Jerome Tab. Tom. 3. p. 60. Jerome sayes was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 talaris down to the ancle or foot and was fitted to the body with close sleeves and had no plaits This Coat was made of (f) Exod. 39.27 fine linnen for all the inferiour Priests but for Aaron or the successive High-Priest it was embroidered as we read in the 39th verse where the Coat for Aaron is mentioned as distinct from the common one for the ordinary Priests verse 40. So that it differed not from the other as to form or fashion and use but as to the curiosity being made of linnen and embroidered And that we should not mistake it for the Robe of the Ephod it is mentioned distinct from that in the 4th verse where Moses was commanded to make Vestments for Aaron an Ephod and a Robe and a (a) Exod. 28.4 broidered Coat The learned Ainsworth on Exod. 28.4 would have the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to note only the working of the linnen-coat opere ocellato with eylet-holes and not embroidered Yet Buxtorf Pagnine do turn it also by tesellatum and intertextum checquer'd or inter-woven-work possibly the Gold or any other thred might be woven in the form of Eyes but however it seems it had a different work Now then as the High Priest had a broidered or curious straight Coat when the inferiours had onely a bare linnen-coat we may thence note the super-excellency of Christ our High Priest in the curious Embroidery of his Graces above all his Ministers and servants in the work of the Gospel As Joseph a great type of Christ had a (b) Gen. 37.3 parti-coloured Coat above all his Brethren We may take notice of Christ represented to St. John in a Vision cloathed with a garment c down to his feet that is his pure spotlesse Righteousnesse it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 down to the feet i.e. Perfect and compleat Righteousnesse Of him the Angels of the Churches should buy their (d) Rev. 3.18 white Rayment that they may be cloathed that the shame of their nakedness do not appear That these linnen garments which were to cover the bodies of the Priests did signifie the Righteousnesse of Christ to cover the soul seems to be hinted by that allusion of the Psalmist when he prayes that the (e) Psalm 132.9 Priests might be cloathed with Righteousnesse So the people of God who are made (f) Rev. 1.6 priests to the Father shall walk with Christ in (g) Rev. 3 4 5. white rayment Yea the wife of the Lamb is to be arrayed in fine linnen clean and white For the (h) Rev. 19.8 fine linnen is the Righteousnesse of the Saints O blessed is that man whose nakednesse by reason of sin is covered with these pure Robes of Christ's imputed Righteousnesse and Happy is he that watcheth and (k) Rev. 16.15 keepeth his garments lest he walk naked and they see his shame who having (l) Rom. 13.13 put on the Lord Jesus Christ (m) Eph. 4.24 Gal. 3.27 in righteousness and true holiness (i) Psalm 32.1 do hate (a) Jud. 23. the garments spotted by the flesh The third thing mentioned in the Array of the Priests was a Girdle and was common both to the High Priest and the inferiours That the ordinary Priest had this (b) Exod. 28.40 29 39 29. Lev. 8.13 girdle is frequently mentioned That the High Priest had the like girdle to gird his forementioned-coat close to him is clearly recited and that in contradistinction to another girdle viz. that of the Ephod which was peculiar to him alone as may be observed when he was orderly cloathed by Moses with all the Holy Vestments First ye have a coat put upon him and that girded to him with a (c) Lev. 8.7 Hieronym de vest Sacerdot Tom. 3. pag. 60. girdle In the next place Moses puts the Ephod upon him and girded him with the curious girdle of the Ephod This Girdle which we are now speaking of was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Abhnet by the 70. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Jerome in the forecited place describes thus It was like the skin of a Snake with which she puts off her old age it was woven in a round shape that you would take it to be a long purse in those kind of girdles the Ancients used to put their money The woofe of it was made of threds of Scarlet purple and blew colours and the warp with Byssus silk as some but rather a fine sort of flaxe or as we translate it (d) Exod. 29.39 fine twined linnen For strength and beauty It was so elegantly distinguisht with embroidered work that you would think various
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
The Beryl for Zebulun the 10th 9. The Topaz for Simeon the 2d 10. The Chrysoprase or Agate for Asher the 8th son whereof before in the 8th precious stone of the Breast-plate 11. The Jacinch or Ligure for Gad the 7th according to Ierom as before recited 12. The Amethyst for Issachar the 9th So that the order in this last place stands thus at one view 12.5 4 3 11 1 6 10 2 8 7 9. All these do concern and relate to 12 Gates 12 Angels 12 Tribes 12 Foundations and 12 Apostles mentioned in the 12 and 14 verses of the same Chapter of holy John's Revelations But upon all this discourse of the various Situation of the names of the Tribes of Israel in several places of Scripture which we have collected together What may be observed seeing in above 20 places of holy page recited in the Margin there are but two that agree with one another in the orderly recitation Shall we think that these things have nothing of the contrivance of the Spirit of God in them and that nothing worth noting can be thence â—educed according to the various times wherein the alterations are made which might possibly respect either some eminent sins of those Tribes for which they were afterward in their enumeration set behind others in dignity or that some more eminent services for God and his worship and some notable opposition against the enemies of his truth might occasion the Spirit of God in the next dictates of Holy Writ to leave a memorial of such services upon such Tribes by stating their praecedencies accordingly But this Province I shall at present freely resigne to such as have more ability and are at better leisure to digest their observations upon this enquiry and content myself at present with this that we hence take notice that God is no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no respecter of persons but as in every Nation so in every Tribe (a) Act. 10.35 He that feareth him and worketh righteousnesse is accepted of him From what hath bin spoken about these stones I would crave leave to adde a word or two for explanation of a dark place in the Prophet Ezekiel Where judgments are denounced against Tyre that Lady of the Nations When God there comes to reckon with her He recounts her mercies that her King had bin (b) Ezek. 28.13 in Eden the Garden of God and that every precious stone was his covering and then names many of them in order ××•×“× ×¤×˜×“×” ×™×”×œ×•× ×ª×¨×©×™×© ×©×•×”× ×™×©×¤×” ספיר × ×•×¤×š ברקת The Sardius Topaz Diamond Beryl The Onyx Iasper Sapphire Carbuncle and the Emerald which are all of them such as are mentioned to have had the names of the Tribes engraven in them and according to our explanation stood for Reuben Simeon Napthali Zebulun Ioseph Benjamin Dan Iudah and Levi. Here we have seven Principal Tribes mentioned under the names of those stones and of Napthali and Zebulun the borderers of Tyre Thou art the annointed Cherub that covereth saith the Prophet c. v. 14. Thou wast upon the holy monatain of God thou hast walkt up and down in the midst of the stones of fire That is thy habitation and dwelling hath been among the Tribes of Israel so often represented by precious stones which by reason of their radiant and refulgent beams are called Stones of fire It was his happinesse to have been so nigh in-habitation to Gods presence among his people in his worship and Ordinances but his misery was that he did not improve those glorious opportunities and advantages Hiram the King of Tyre assisted David and Solomon with Cedar and Firre from Lebanon and was upon the Mountain of God as may seeme probable from this place to view that stately structure which was prepared at Jerusalem for the sacred solemnities To speak a few words about the radiancy of Stones and the various colours which they represent taking our hint from the expression of Ezekiel terming them stones of fire Let us observe that common notion that colour is nothing but the various reflection of Light upon Bodies as Alhazen a great Master in Opticks hath fully noted (a) Alhazen Optic l. 1 c. 3. Color variatur pro lucis qualitate Colour is varied according to the quality of Light To this purpose speaks (b) Bartholinus de luce Animal c. 2. p. 5. Edit Lug. Bat. 1647. Bartholinus in his second Chapter concerning the light of Living Creatures spending a whole Section upon this point in hand Besides it is very manifest from the various cuttings of precious stones Of Crystal and Venice-glasse and the like which reflect the Light from one side to another and cause those pleasant varieties of Rain-bow-colours in them as Solinus of old hath observed speaking of Sex-angular Crystal quae (b) Bartholinus de luce Animal c. 2. p. 5. Edit Lug. Bat. 1647. radiis icta solis rutilo aeris repercussu coelestis arcus ex sese jacit spectem Which being illustrated with the Sun-beams yields the species or representation (c) Solinus cap. 36. p. 97. Edit praefat of the Rain-bow by the shining repercussions of Light (b) Bartholinus de luce Animal c. 2. p. 5. Edit Lug. Bat. 1647. In like manner of the cutting of Beryls by the Indians in a sexangular-form ut hebetem coloris lenitatem angulorum repercussu excitent ad vigorem cap. 55. To conclude 't is mentioned also by Boetius concerning the Beryl in these words (d) Boetius â— 2. c. 69. Sculpuntur Berylli pluribus angulis ut illorum repercussu vivaciores siant magisque fulgeant Beryls are oftentimes cut in many angles that by their repercussion of light they may prove more lively and shine more oriently The story of these Stones in the Breast-plate of the Jewish High-priest did dart such glorious and glittering Rayes throughout the world that the Priests of false gods did at length endeavour to imitate these excellent and radiant Ornaments For so doth (a) Aleander Tab. Heliac p. 13. Aleander in his Heliack Table declare out of Albricus that they pictured Apollo of old with a Crown of 12 precious stones and out of Matianus Capella applyes it to the Sun affixing 3 to each quarter of the year (b) Id. p. 67. Diodorus Siculus relates that the chief Judge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 did carry about his neck an Image or Zodiack of precious stones hanging on a golden Chain which was called Truth As this of the High-Priest was called the Vrim and Thummim Light and Perfection whereof more anon The same story is amplified by (d) Diodor. Sic. l. 1. c. 75. p. 48. Edit H. Steph. Aelian var. Hist l. 14. c. 34. p. 288. Edit Argentorati 1647. Aelian who telling that the Judges among the Egyptians were the same with their Priests sayes thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The chief Priest wore an Image about his neck of the Sapphire stone which was called Truth Thus was the Vrim
by the infallible dictates of the Spirit of Grace who hath acquainted us that the antient Sacrifices did foreshew the grand and unspeakably glorious Offering of Christ For they all ceased at the Ascension of Christ which is the Argument of their being but Shadows that were to cease at the appearance of the Substance So doth the blessed Apostle Argue clearly in his Epistle to the Hebrews and out of him b Orig. p. 125. Homil. 3. in Levitic Origen and generally all both Antient and Modern that I have as yet had the Happinesse to peruse upon this Subject unlesse such as have drunk deep of the poysonous dregs of Socinianism All those carnal Ordinances for so the Apostle termes them were to continue only c Heb. 9.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 till the season of Reformation when their obscure conceptions should be cleared their crooked apprehensions rectified in the taking away of all those worldly and beggerly Elements in comparison with the Sacrifice of Christ who was the beginning of the new Heavens and the new Earth by the Substitution of a Gospel frame of spiritual Worship in the room of all those antient Ceremonies So that what was spoken by the Prophet Esay in the Name of God respecting the hypocrisie of the Jews in their worship may be now spoken positively of the very Worship it self since the Offering up of Christ to the Father a Isa 1.13 Bring no more vain Oblations Incense is an abomination to him the new Moons and Sabboths that is of the seventh day seventh year c. the calling of Assemblies he cannot away with it is iniquity even the solemn meeting Their New Moons and appointed Feasts his soul hateth they are a trouble to him he is weary to bear them This is the time even after the apparition of Christ in the flesh wherein God will cause to b Hos 2.11 cease all the Feast-dayes of Judaes her New Moons her Sabboths and all her Solemn Feasts When the c Dan. 9.26 Messiah shall be cut off not for himself the City shall be destroyed and the Sanctuary and he shall confirm the Covenant with many and shall d Vers 27. cause Sacrifice and Oblation to cease After the dissolution of the ancient Sanctuary when e Vers 25. Messiah the Prince shall build the walls of the New spiritual Jerusalem Then from the rising of the Sun even to the going down of the same the Name of God shall be great even among the Gentiles and in f Mal. 1.11 every place Incense shall be offered unto his Name and a pure Offering c. Then shall the people of God in the seven Asian Churches be made Kings and Priests by Christ unto God and his Father g Rev. 1.6 5.10 To whom be glory and dominion for ever and ever Now praier is not the more acceptable because within the Precincts and limits of a holy Temple But 't is the will of God that men pray h a 1 Tim. 2.8 every where lifting up holy hands without wrath and doubting God hath promised to gather i Isa 66.18 all Nations and Tongues to come and see his glory and they shall bring the Jews as an k Vers 20. Offering to the Lord even to to his holy mountain at Jerusalem l Isa 19.19 An Altar shall be erected to the Name of the Lord in the Land of Aegypt and the Lord of Hosts shall blesse saying m Vers 25. Blessed be Aegypt my people and Assyria the work of my hands and Israel mine Inheritance The Burnt-Offerings of a Isa 56.7 strangers shall be then accepted upon Gods Altar For his House shall be called a House of Prayer for all people The Gentiles shall come into the light of the Church and Kings to the brightness of her rising b Isa 60.3 6 7. The Dromedaries of Midian and Ephah all they from Shebah shall come and bringing Gold and Incense shall shew forth the praises of the Lord. All the Flocks of Kedar and the Rams of Nebajoh shall come up with acceptance on Gods Altar c Zeph. 3.10 His Suppliants shall draw nigh to him from beyond the Rivers of Ethiopia which place d Fulgent 2. lib. ad monimum p. 85. Bas 80. 1587. Fulgentius particularly expounds of spiritual Sacrifices e Zech. 14.16 17 21. All Nations and all the Families of the earth must go up from year to year to worship the King the Lord of Hosts and to keep the Feast of Tabernacles Every pot shall be holy and all that come to Sacrifice shall seeth therein Then shall the f Mal. 3.4 1. Offerings of Judah and Jerusalem be pleasant unto the Lord as in the daies of old after the Messenger of the Covenant should be come into the Temple of his body when the Aaronical Priesthood g Hebr. 7.12 should be dissolved and a change made of the Law Jerusalem the holy City shall never be more a singular place to h Joh. 4.12 worship in Nor Jewish Feasts the Seasons for they shall i Gal. 4.9 10 c. be disannul'd Neither shall Sacrifice properly and strictly so called be ever any k Heb. 10 2 more offered to God as gratefull and acceptable For we c Heb. 13.10 have now an Altar to eat off which they have no right to who serve the Tabernacle The Priests of old offered up the souls of irrational creatures But now the case is altered saies m Pie Mirand Tom. 1. p. 54. Mirandula For Michael our Prince and Priest doth offer our rational souls to God His Majesty will not be so served now as in former times he expects we should now serve and worship him n Joh 4.23 in Spirit and Truth a Col. 2 17. In Spirit without Ceremonies and external typifying Ordinances In Truth without Shadows The Jews presented God carnal Sacrifices with spiritual significations annexed to them and couched under them We must give unto God spiritual services apart from the b Act. 15.10 unsupportable yoke of numerous Ceremonies c Rain against Hart. p 491 493. They are not to be endured in Gods worship They savour of a Jewish carnal childish spirit It 's commonly observable that those of a Popish strain and temper that are highly rigid and severely tenacious of multitudes of Ceremonies in Gods service either deduced from some among the Jews or others among the Heathens and blended together with some new inventions of their own innovation are usually remiss in holy and close walking with God and are the greatest persecutors of the Saints as we see at this day in the Popedome Paul d Gal. 1.13 14. when most zealous of the traditions of his Fathers then persecuted he the Church out of measure and wasted it It 's a manifest sign of mans departure from uprightness e Eccl. 7.29 when he seeks out many inventions This being then evident that after the coming of
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
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