Vessels belonging to the Sanctuary were the Golden Candlestick and the Table of Shew-bread There was also the Golden Altar of Incense though that did in some respects belong to the Holy of Holies of which afterwards But first of the Golden Candlestick that this belonged to the Sanctuary you may see Levit. 24.3 without the Veil of the Testimony in the Tabernacle of the Congregation shall the Lamps burn c. The history and first institution of this Type we have in Exod. 25 Moses made but one for the Tabernacle but Solomon made ten for the Temple 1 Kings 7.49 and the Candlesticks of pure Gold five on the right side and five on the left before the Oracle It was a sacred utensil of much spiritual use therefore alluded to in that stately Vision of the Prophet Zechary cap. 4. and in the Revelation cap. 5.1 and cap. 11.14 There needs not much be said for the History of it Every Candlestick had a foot or basis on which it stood which though not expresly described yet must of necessity be supposed Then the shaft or stalk which arose strait up out of the foot and on each side three Branches adorned with Bowls Knops and Flowers And then lastly the seven Lamps on the top viz. six on the top of the six branches and one on the top of the shaft and so they were seven in all In these Lamps was the Oil and the Light or Flame and some matter for the accension of the Flame which probably was made of twisted flax Vide Ainsw on Exod. 25. and on Exod. 27.20 and on Lev. 24.1 2. to which our Saviour seems to allude when he saith he will not quench the smoking flax Matth. 12.20 The spiritual mystery aimed at in it seems to lye in four things Here was a typical shadow of the Church the Ministry the Word and the Spirit 1. The Golden Candlestick was a Type of the Church For this the Lord himself is his own Interpreter Rev. 1.20 the mystery of the seven Stars which thou sawest in my right hand and the seven Golden Candlesticks the seven Stars are the Angels of the seven Churches and the seven Candlesticks are the seven Churches But wherein doth the Golden Candlestick represent the Church I shall but instance in four things 1. The end and use of the Church is to give Light and to hold forth the Truth as the Candlestick gave Light Phil. 2.15 among whom ye shine as Lights in the world 1 Tim. 3.15 the Church of God the Pillar and Ground of the Truth the Pillar to hold it forth and to which it is fastened as an Edict to be known of all men 2. The matter of the Church As the Candlestick was of Gold so the matter of the Church is Saints therefore Churches are called Golden Candlesticks not Brass or Loaden Candlesticks nor gilded Candlesticks but Golden Candlesticks not ignorant and unfound and scandalous persons but Saints visible Saints 3. The Discipline of the Church For there were Golden Snuffers belonging to these Golden Candlesticks Exod. 25.38 and the Tongs thereof and the Snuff dishes thereof shall be of pure Gold and Exod. 37.23 he made his seven Lamps and his Snuffers and his Snuff-dishes of pure Gold As these Golden Snuffers did cut off the Snuff of the Candle so Discipline and Censures cut off corruption and corrupt members 4. The Union and Distinction of Churches There were several Branches all out of one Shaft And seven Lamps therefore distinct but all growing upon one Shaft and therefore one so all Churches depend upon the same Christ upon the same Head and they are all guided by the same Rule the same Word and influenced by the same Spirit of Christ Vid. Answ in loc 2. These Golden Candlesticks in the Temple were a Type of the Ministry in the Church so Rev. 1.20 the seven Stars that shine in the tops of the Candlesticks are the Angels of the seven Churches For as the Candlestick doth support the Lamp and the Light so doth the Church the Ministry and as the Lamp or Candle shines in the Candlestick so doth the Ministry in the Church A Church without a Minister is a Candlestick without a Light John is called a burning and a shining Light Joh. 5.37 and so all Ministers are or ought to be 3. These Golden Candlesticks typified also the Light of the Word with which the Ministry shines and the Scripture is compared to a Lamp and a Candle Psal 119.105 to a Light shining in a dark place 2 Pet. 1.19 to Gold and fine Gold Psal 19.10 which makes the allusion yet more full for these were Golden Candlesticks so the Word is Gold yea more precious then Gold 4. These Golden Candlesticks typified also the Spirit of God for this the Text is express Rev. 4.5 and there were seven Lamps of Fire burning before the Throne which are the seven Spirits of God That this is meant of the Holy Ghost the third person of the Trinity appears by this that John prays son Grace and Peace from the seven Spirits of God Rev. 1.4 but it had been impious to have prayed to any created Spirit for them But why is the Holy Ghost mystically expressed in such a phrase the seven Spirits of God Both in allusion to the number of Candlesticks which were seven in Johns Vision Rev. 1.12 and in allusion to the seven Lamps that were on the top of each Candlestick in the Temple and also to signifie the variety perfection his of Gifts and Graces and Operations in the Church and in the hearts of his people for seven is a number of perfection But you may see the the analogy more fully in four particulars 1. The Lamps of the Candlestick did shine and give Light so the Holy Ghost is a Spirit of Light and Illumination Ephes 1.19 2. The Lamps were fed with Oil they shall prepare Oil-Olive beaten for the Lamps Exod. 27.20 Now this Oil is the Spirit Isai 61.1 Acts. 10.38 bow God anointed Jesus of Nazareth with the Holy Ghost fitly compared to Oil for the excellent nature of it it is of a softening and an healing nature c. 3. These sacred Lamps were ever burning and never went out The Institution was that they should burn before the Lord continually so the phrase is Exod. 27.20 Lev. 24.3 it shall be a Statute for ever throughout your Generations It is a question here whether the Lamps in the Temple did burn both night and day or only by night Some think there was need of them in the day time because the Windows of the Temple were fifteen cubits high from the ground for they were over the side-chambers Others think they were lighted only from evening to morning because the phrase is He shall order it from evening to morning Exod. 27.21 and when Aaron lighteth the Lamps at even Exod. 30.7 And in Abijams Speech 2 Chron. 13.11 the Candlestick of Gold with the Lamps thereof to burn every evening But
adumbrate and shadow forth the Covenant of Works But 2. We may consider Moses under an higher notion though in respect of the external Dispensation introduced by him he shadowed forth the Law yet in other respects if we consider him in his own Person he was a Type of Christ The Scripture is clear for this also Deut. 18.15 18. A Prophet shall the Lord thy God raise up unto thee of thy Brethren like unto me That this was spoken of Christ see Act. 3.22 Peter there applies it unto Christ he was like unto Moses There was a Similitude but yet there was not a Parity For Christ was far above Moses Heb. 3.3 For this man was counted worthy of more Glory than Moses inasmuch as he who builded the House hath more Glory than the House and again ver 5. Moses verily was faithful as a Servant but Christ as a Son over his own House v. 6. You may see it in these particulars 1. In regard of his Birth 2. In his personal Qualifications 3. In the whole course of his Life 4. In the close of it 1. Moses was a Type of Christ in regard of his Birth in that he was born but of mean Parents in the time of Israels Bondage in Egypt Exod. 2.1 persecuted in his Infancy by Pharaoh and wonderfully preserved Exod. 2.3 9. So Christ Isai 53.2 He shall grow up as a Root out of a dry ground When the House of David was brought very low and the Glory of it seemingly extinct they were of the poorest sort of people as appears by their Offering which was but a pair of Turtle Doves or two young Pigeons Luk. 2.24 when they taxed all the world that is when the Jews were under Bondage to the Romans Luk. 2.1 4. and you know Rome is spiritually called Egypt then and in this condition of Subjection to the Roman Power was Christ born And as soon as born he was persecuted by Herod Matth. 2. who sought his Death but wonderfully preserved and by means of his reputed Father as Moses by the Mother that adopted him both of them by wonderful Providences saved and delivered that they might be Saviours and Deliverers unto others 2. Moses was a Type of Christ in his personal Qualifications which were very eminent He was the most accomplish'd Person that ever was except Jesus Christ himself 1. In Learning and Knowledge Act. 7.22 He was learned in all the Wisdom of the Egyptians So Christ Isai 11.1 2 3. the Spirit of Wisdom and Understanding the Spirit of Counsel and of Knowledge rested upon him to make him of quick Understanding in the Fear of the Lord insomuch that he disputed with the Doctors at twelve years of age Luke 2.42 46 47. Those Doctors were as too many are now adays eaten up with mens Traditions and ignorant of the Scripture The Jews acknowledged and admired it Joh. 7.15 And the Jews marvelled saying how knoweth this man Learning having never learned and ver 46. the Officers answered never man spake like this man 2. Clear and extraordinary Vision and Sight of God Numb 12.6 7 8. Face to Face Mouth to Mouth God spake to Moses even apparently and not in dark speeches and the similitude of the Lord did he behold expressions arguing unparallell'd Clearness in the Lords revealing himself and his Mind to Moses There was never the like vouchsafed to any other To others even Prophets the Lord made known himself in a Vision or spake to them in Dreams ver 6. but to Moses at another rate So Christ Joh. 1.18 no man hath seen God at any time but the only begotten Son which is in the bosom of the Father he hath declared him 3. There was in Moses an admirable mixture of Meekness and Zeal eminent in meekness of Spirit and that seasoned and tempered with holy Zeal Numb 12.3 forty years he bare their manners in the Wilderness Acts 7.36 with 13.18 though murmuring and rebelling against God and himself with an invincible Patience So Christ Matth. 11. Learn of me for I am meek and lowly in heart When his Disciples tempted him he would not fetch down Fire from Heaven against his Despisers and Opposers yet he was angry at the Defilement of the Temple and whipt them out And so was Moses at the Golden Calf Meekness without Zeal is nothing else but Lukewarmness and Cowardise Zeal without Meekness degenerates into sinful Passion We should be meek in our own Cause but zealous in the Cause of God 4. Faithfulness to his Trust this was eminent in Moses but more eminent in Christ Heb. 3.5 6. Moses was but faithful as a Servant in his Lords House But Christ as a Son in his own House He will not lose one Soul of all those that the Father hath committed to him Joh. 6.39 40. In his last Prayer he professeth Joh. 17.12 those that thou givest me I have kept and none of them is lost but the Son of perdition not the least Believer can or shall miscarry If thou sayst How may I know whether I was committed to the trust and care of Jesus Christ by the Father The Answer is If thou dost commit thy self to him the Lord hath done it Thou couldst never trust thy self with him thou couldst not commit thy Soul to his keeping if the Lord had not first intrusted thee with him in his eternal Counsel and Covenant of Redemption But thou hast done it and it is thy daily work therefore thou maist safely conclude with Paul 2 Tim. 1.12 he will keep the thing I have committed to him He will be faithful to God and faithful to thee he never failed any that trusted in him 3. Moses was a Type of Christ in the whole course of his Life And here many things come to be considered 1. His Work and Office 2. His Sufferings and Conflicts in the Discharge thereof 3. The Lords owning and bearing witness to him by Miracles and Signs and Wonders in all which there was a manifest Prefiguration of the Lord Jesus Christ 1. In his Work and Office He was in general a Mediator between God and the People a typical Mediator All the good that God was pleased to confer upon that People it was by his Ministry and Interposition between God and then Gal. 3.19 the Law was ordained by Angels in the hand of a Mediator Deut. 5.5 I stood between the Lord and you at that time to shew you the Word of the Lord for ye were afraid by reason of the Fire and went not up into the Mount Exod 19.7 8. So Christ is the Mediator of the Covenant of Grace Heb. 9.15 and for this cause he is the Mediator of the New Testament But he hath the preheminence above Moses Heb. 8.6 but now hath he obtained a more excellent Ministry by how much also he is the Mediator of a better Covenant God was pleased to redeem his people Israel out of their Bondage in Egypt by Moses his Ministry God sent him and he left his
this last question is because that all the Ordinances and Institutions of those times they did all relate to the same Covenant Every Ordinance did but with some peculiarity with some special respect and in a peculiar manner Now Circumcision hath this peculiar respect it was the Sign of Initiation The Scripture useth all those words and they are fitly used Rom. 4.11 it is called a Sign and Seal of the Righteousness of Faith and all the fixed Signs of the Covenant of Grace are Seals also there are no nuda Signa As they are Signs to represent so they are Seals to ratify and confirm the Covenant of Grace and the blessings of it and also means to exhibit them as you know the nature of Sacraments is so So then Circumcision it was a Seal and a Sacrament in the way of a Type it was a typical Sacrament We have Sacraments now but ours are not typical are not shadows of good things to come and of the Gospel and Messias yet to be exhibited but it is past and done in our times but Circumcision was such a Sacrament as was to be a Type of the future exhibition of the Covenant and blessings of it and it was the Type or Sign or Seal and Sacrament of Initiation or of entrance or solemn admission into the Covenant for it was to be the first preceeding the Passover as you know it was appointed and ordained in Exod. 12. Circumcision was first to be administred not that persons were admitted by Circumcision into the Covenant or Church of God no they were in the Covenant before else they were not to be admited to Circumcision they have no right to the Seals of the Covenant that are not first in the Covenant It is a common mistake in our times that many think that Baptism doth make a person a Member of the Church of God it doth seal membership or else they have no ground to have it administred to them this is the first 2. As holding forth the suffering of Jesus Christ he is the principal Seed whereof the Covenant speaks Circumcision was a bloody Sacrament and the first blood that Jesus Christ shed was in Circumcision you know he was circumcised the eighth day and so it had a respect to that to shadow forth that and the whole state of his humiliation and so it was some part of that attonement and expiation that Christ made for our sins It is not only the last act and the last suffering the separation of his Soul and Body but all his sorrow he underwent from the Cradle to his Grave all these were parts of the price paid to Gods Justice for us Now Circumcision did foreshew this for it was a Sacrament very painful to the flesh and a Sacrament wherein some blood was shed in the circumcised part 3. It did in a special manner shadow forth the great and glorious Righteousness that we do receive by Faith the Righteousness of Jesus Christ for our Justification The Apostle is express in Rom. 4. He received the Sign of Circumcision a Seal of the Righteousness of Faith Circumcision was not a Seal to Abraham before he did believe that were a strange thing indeed but in the true nature of the thing and in the design and intendment of the Ordinance it was a Sign and Seal of the Righteousness of Faith We are justified by Christs Righteousness and that Righteousness we believe in is imputed to us for our Justification therefore the Apostle disputes very clearly and strongly That Abraham did receive Circumcision after that he did first believe unto Righteousness and so Circumcision was a Seal of that Righteousness which he was possest of before his Circumcision Rom. 4. for they were all to look to Christ by Faith by virtue of their Circumcision and if they did not it was their great sin and folly and error as indeed the carnal Jews did not that is the third 4. Circumcision had a special respect to another great blessing of the Covenant and that is Mortification or the cutting off the superfluity of Naughtiness and Corruption therefore the Lord promises to Circumcise their hearts or to cut off the Foreskin of their hearts Deut. 30.6 therefore he often blames them that they were not circumcised in heart That shews that Circumcision did look at the work of Mortification in the heart and not only at Mortification but also at Holiness or Regeneration of the heart life and whole man it looks at the cutting off of the superfluity of sinful Corruption therefore Corruption is exprest in that way of Uncircumcision the unsanctifiedness of any part is in Scripture exprest by the uncircumcisedness of it I am a man of uncircumcised lips you know his complaint that is corrupt not so mortified as I should be Act. 7.51 Ye stiff-necked and uncircumcised in heart and ears This is called the Circumcision made without hands Col. 2.11 In whom also ye are circumcised with the Circumcision made without hands What doth he mean by this but putting off the body of the sins of the flesh through the Circumcision of Christ this is the fourth 5. It had a special respect to shew and shadow forth the New Testament Ordinance of Circumcision And what is the Ordinance in stead of Circumcision under the New Testament It is Baptism therefore the Apostle makes an express parallel between Circumcision and Baptism Col. 2.12 he makes them to be the same Buried with him in Baptism and circumcised with spiritual Circumcision For look as Circumcision was the initiating Seal then so Baptism is now As in Circumcision there was cutting off the superfluity of the flesh so in Baptism there is a washing away of the filth of the body they both respect Mortification Thus you see in what particular ways and manners Circumcision doth respect the Covenant and so you have seen both what the outward part is what the inward part is what the Covenant is and in what particular manner it doth respect the Covenant He gave him the Covenant of Circumcision And now all that I shall add shall be this Look as there was a gross abuse of the Ordinances under the Old Testament of this Ordinance of Circumcision so there is of our Gospel-Circumcision look as this Ordinance of Circumcision might be made of none effect and might be turned into a nullity their Circumcision might become Uncircumcision so it is with many in their Baptism their Baptism is no Baptism It is the Apostles complaint in Rom. 2. If thou art Circumcised it profits thee if thou be a keeper of the Law but if thou be a breaker of it thy Circumcision is become Vncircumcision Rom. 2.28 29. For he is not a Jew which is one outwardly neither is that Circumcision which is outward in the flesh but he is a Jew which is one inwardly and Circumcision is that of the heart in the spirit and not in the letter whose praise is not of men but of God The same holds
here the Lords Instruments of Musick And indeed had there not been such a Stamp of God upon them they had been abominable and those words of God by the Prophet Amos 5.23 might justly have been applied unto them Take away from me the noise of thy Songs for I will not hear the melody of thy Viols or of thy Organs as some translate that word vid. Tarnov in loc For the Lord rejects with loathing whatever he hath not commanded respuit quicquid non praecepit as Calvin observes upon that text A text which condemns the mutterings of the Mass-Priests and the bellowings of the Friars and Nuns wherwith the Churches and Chappels in the Papacy eccho to use the words of the learned Lutheran Tarnovius upon that place But there is not one word of Institution for them under the Gospel neither expresly nor by Consequence but on the contrary they are clearly cashiered and excluded out of the Gospel-worship by that general Rule which the Apostle lays down concerning all the parts of Gods Worship 1 Cor. 14 26. let all things be done unto edifying with ver 15. I will sing with the Spirit and I will sing with Vnderstanding also and vers 11. If I know not the meaning of the Voice he that speaketh shall be a Barbarian to me From all which the Rule is evident that no Voice is now to be heard in the Church of Christ but such as is significant and edifying by signification which the voice of Instruments is not Mr. Cott. of Singing Psalms cap. 1. pag. 6. The Chaunters and Choristers are to use the Apostles phrase Barbarians to all the people for they play and sing no body knows what the understanding cannot edifie by it being not an articulate voice And therefore those Comparisons of Mr. B. when he parallels the use of Organs in Gods Worship with a Cup of Wine and with the Tune and Meter and Melody in Singing are most incongruous and unmeet comparisons For what communion hath Light with darkness and what agreement hath the Temple of God with Idols So when Bellarmine de Bonis Operib partic lib. 1. cap. 1.7 mingles the Question of Organs with that of Singing Psalms handling them both together in one It is too much boldness thus to confound and parallel the Inventions of men with the Institutions of Jesus Christ We know there is an Institution of Chist for the use of Bread and Wine in his Worship in the Sacrament of the Lords Supper as also for the singing of Psalms to which the Tune and Meter are as necessary as Cups and Vessels for the Bread and Wine But where hath Christ appointed Organs and Cathedral Musick who required these things at your hands The time when this Corruption was first invented and introduced into the Church is not certainly known neither is it much material to dispute Certain it is that they are a very late Invention They were not used in Justin Martyrs time who lived in the second Century and it is generally thought by learned men and not without ground that that Book though it bear his Name was indeed much later then his time where they are thus witnessed against the Testimony is very plain and punctual and therefore let us hear it in English Singing saith he in it self is not a childish thing but to sing with instruments of Musick and with Dancing and Timbrels And therefore in the Churches the use of such Musical instruments and other things fit for Children is laid aside in their Songs and Praises and nothing left but only singing with the Voice Justin Mart. Quaest Resp 107. Neither were they used in Chrysostoms time who lived in the fourth Century for he saith Judaeis fuerat permissum propter infirmitatem cordis sui It was permitted to the Jews because of their weakness Chrys in Psal 150. Platina refers the original of them to Pope Vitalianus about 690 years after Christ or as others 770 others about 820. Zepper Pol. Eccles lib. 1. cap. 13. pag. 106. But that they are much later then any of these Aquinas his Determination against them is a sufficient evidence Aqu. secund secundae Qu. 91. art 2. ad 4. who durst never have condemned them as Jewish and typical and carnal if they had been generally received in the Church of Rome in his time who lived about 400 years ago And it is Cajetans observation upon him Nota quod tempore Divi Thomae Ecclesia non utebatur Organis Cajet in Thom. And Bellarmine himself de Bon. Oper. in partic l. 1. c. 17. confesseth in Ecclesiâ sero admitti caepisse the primitive and purest times knew them not so that they are a very late invented Superstition And this is the first Consideration against them There was a clear word of Institution for them under the Law but not so but the contrary under the Gospel 2. We do not find that these Musical instruments amongst the Jews were a part of their Synagogue-worship which was moral and perpetual but rather of their Temple-worship which was ceremonial and is now vanished away We find in the Scripture that they had in their Synagogues the publick moral Worship of God as reading and expounding the Law c. every Sabbath day Luke 4.16 20 21. Acts 13.15 and 15.21 Some think they used Trumpets there also to call the people together but if they did this was a moral use of them for which we use the ringing of a Bell. But the Scripture is clear and express that their instruments of Musick were appointed to be used in their extraordinary solemn Feasts as in the year of Jubile in the day of Atonement Levit. 25.9 and continually before the Ark 1 Chron. 16.4 5 6. And the Singers and Trumpeters stood at the East end of the Altar at the Dedication of the Temple in Solomons time 2 Chron. 5.12 And in Hezekiahs time when the Burnt-offering began the Song of the Lord began also with the Trumpets and with the instruments of Musik ordained by David King of Israel 2 Chron. 29.27 28. But therefore seeing Christ is come and hath caused the Sacrifice and the Oblation to cease and the City and the Sanctuary being both destroyed as Dan. 9.26 27. All the Appendices thereof all the Worship that was affixed thereto is ceased with it Are the Sacrifices of the Temple the Priests of the Temple the Altars of the Temple and all the other parts of Temple-worship ceased and doth the Musick of the Temple continue 3. There was a typical signification in them And upon this account they are not only rejected and condemned by the whole Army of Protestant Divines as for instance by Zuinglius Calvin Peter Martyr Zepperus Paraeus Willet Ainsworth Ames Calderwood and Cotton Zuingl Act. disp 2. pag. 106. Calvin in Psal 33. Pet. Mart. in 1 Cor. 14.7 8. Zepper de leg Mos lib. 4 c. 9. p. 346. de Pol. Eccles lib. 1. cap. 13. p. 106. Paraeus in 1 Cor. 14.7 Willet Synops Papis