unclean and corrupt Lives are unclean as to spiritual Communion but men of sound Judgments and good Lives are persons fit to converse with Under the Law they had unclean and clean Meats and they contracted uncleanness or not by touching or not touching 2. The second sort of Uncleanness was the unclean Issues 3. There was also the unclean Disease of Leprosy as in Lev. 13. and the cleansing of it Cap 14. See the Advertisement to the Reader before the next following Text. This indeed of the Leprosy was the worst of all the Ceremonial uncleannesses anâ—… hath been spoken to from Lev. 13. concerning the Leper and the signs of a leprous Soul All that we shall do now is to conclude with some general Uses by way of Inference from all that hath been said referring the further explication and prosecution thereof until the next opportunity and now for the Improvement of these things Vse 1. Here is a further discovery of some of the popish Superstitions you may here observe both the Rise and the evil of them Three things there be that are still retained amongst them and other superstitious Christians that retain some remnants of Baal popish Superstitions in the worship of God 1. The difference of Meats not to eat such and such Meats at least not at such or such times They borrowed this from the Ceremonial Law some things might be eaten some not 2. They have their Holy Water and this they had from the Water of Separation spoken of here the ashes of an Heifer sprinkling the Unclean mentioned Numb 19. which Water was a Water of separation made of the ashes of an Heifer and with this they sprinkled the Unclean which sanctified them when they had eaten or touched any unclean thing which the Scripture calls Holy Water Numb 5.17 Now this device of Holy Water they had from thence a foolish and ridiculous device it is in them being wholly without any warrant from the word of God in New Testament times 3. The third is the Purification or Churching of Women after Child birth An apish Imitation of that old legal Ordinance of God in Lev. 12. for the Purification of Women In the Book of Common Prayer they have omitted some gross things but retain the Title Churching of Women and order the Woman to speak in the Church and say the 116 or 127. Psalm wherein too they leave the good and sound Translation which we have in our Bibles and follow a corrupt one wherein they make the Woman talk of giving a reward unto the Lord and moreover they appoint absurd broken Responds and tossings of their Prayers like Tennis Balls as is common with them also in other of their Offices The Rise of these Superstitions is they are borrowed from those things which were once Ordinances but now are Superstitions because the Stamp of God is taken from them That Command is not now in force but is abrogated by sending the Substance Jesus Christ which is now come And as you see the Rise of them so also the abolishment of them under the Gospel For if they were Types and Shadows of spiritual uncleanness and spiritual cleansing by the blood of Christ as you see the Apostle here interprets them they must needs be ceased now that Christ is come therefore our Saviour saith that which entreth into a man cannot defile a man Mat. 15.11 17 18 19 20. Whatsoever entreth in at the mouth goeth into the belly and is cast out unto the draught but those things which proceed out of the mouth come forth from the heart and they defile the man How contrary are such words to the retaining of this difference of Meats Every Creature of God is good if it be received with thanksgiving for it is sanctified by the word of God and Prayer 1 Tim. 4.4 It is good that the heart be established with Grace and not with Meats which have not profited them that have been occupied therein Heb. 13.9 A man may eat any thing that is wholesome if it be not upon the account that there is some hurtfulness in it But these Popish Superstitions are borrowed from Moses and in the practice of them men implicitely deny that Christ is come and hath cleansed our Consciences by his own blood from dead works Vse 2. See here the miserable pollution of our hearts by nature This was the thing intended and aimed at in aâ— these legal Uncleannesses If the water of separation sprinkling the unclean sanctify to the purifying of the flesh how much more shall the blood of Christ purge your Consciences from dead works There is a spiritual defilement on the hearts of sinners by nature and this was exhibited and shown by these legal Shadows Take notice then what unclean Creatures you are by nature There is a threefold degree of spiritual uncleanness upon us in an unregenerate estate 1. There is external infection and defilement from without every thing we touch defiles and is defiled by us in our natural condition the very ploughing of the wicked is sin his prayer is abomination to the Lord. If carnal men touch any Ordinance they defile it if they come into the house of God they pollute his Sanctuary There is a fearful defilement on the Souls and Consciences of men in this respect Every thing that a wicked man hath to do withal it defiles him and he defiles it To the pure everything is pure saith the Apostle but to the unclean every thing is unclean That is a wicked man every thing infects and hurts him he receives a secret spiritual impression as it were of hurt and defilement from it and doth also defile whatever he meddles with especially the persons they converse with A wicked man leaves a defilement on those he converses with and he is defiled by them One wicked man corrupts and infects another we see it in bad Company how they infect and are infected by one another mutually Therefore take heed lest there be any Fornicator or any profane person among you any root of bitterness springing up and so many be defiled Heb. 12. 2. There be unclean Issues running Sores Isaia 1.5 6. putrifying Sores no sound part And what is this but the out-breaking of Corruption in actual sins Original sin is like a corrupt Fountain and actual sins are unclean and evil and bitter streams that issue from it 3. There is an unclean Leprosie in the heart of every carnal man which Solomon speaks of and deplores in 1 Kings 8. Knowing every one the plague of his own heart or the leprosie of his own heart The same word that is vsed in Levit. 13. And hence it follows 4. that they are unworthy and uncapable to converse in holy things and to draw near to God in his Ordinances For the unclean person was to be separated during the time of his uncleanness till purified and made clean again Vse 3. See Christ in the Gospel in the Law of Moses labor to see Jesus
Now to unfold the Mystery of the Incense The Incense that was offered upon this Golden Altar was a Type of Prayer the Prayers both of Christ and of his Saints Both the Prayers which Christ offers up for the Saints and which the Saints offer up for themselves in his Name and Mediation See Rev. 5.8 Psal 141.2 Let my Prayer be set forth before thee as Incense You may see the fulness of the analogy more at large in seven particulars 1. It was made up of many choise Ingredients Exod. 30.34 so is the Spirit of Prayer as it were a compound of many excellent Graces There must be Faith Humility Fervency c. and indeed all the Graces of Gods Spirit are drawn forth and exercised in Prayer 2. They are strictly forbidden to make another Persume of their own heads like unto it Exod. 30.37 38. so we are not to make use of any other Intercessors or Mediators but Christ only And in like manner for men to make Prayers in the way of stinted Liturgies though there be many of the same Ingredients in the Mass-book that is good expressions for the matter of them and words and notions that are found in the Scripture yet this being not the Incense that is instituted it is not it cannot be accepted 3. These Ingredients whereof the Incense was made were to be beaten very small into fine Powder Exod. 30.36 This teacheth us that Contrition of heart that ought to be in Prayer how the Soul is to be contrite and broken as it were all to pieces by humbling meditations of its own unworthiness when it appears before the Lord in Prayer These are the Prayers that God regards Psal 51.17 The Sacrifices of God are a broken Spirit a broken and a contrite heart O God thou wilt not despise Isai 57.15 I dwell in the high and holy place with him also that is of a contrite and humble Spirit to revive the Spirit of the humble and to revive the heart of the contrite ones If a man come with his heart whole and not broken this is to offer the Incense unbeaten unpounded 4. The Incense was to be set on fire and so the smoke went up before the Throne Exod. 30.7 8. This speaks that holy Fervency in Prayer There should be ardent affections inflamed by the Fire of the Holy Ghost Jam. 5 16. the effectual fervent Prayer of a righteous man availeth much We should not come with a dead cold heart before the Lord in Prayer 5. This burning of Incense was a Service performed every day morning and evening Exod. 30.7.8 This teacheth us that Prayer should be a daily work morning and evening David tells us of his praying in the morning Psal 5.3 My Voice shalt thou hear in the morning O Lord in the morning will I direct my Prayer unto thee and will look up And also in the evening Psal 141.2 The lifting up of my hands as the evening Sacrifice Yea both he and Daniel used to pray thrice a day Psal 55.17 Dan. 6.10 Anna departed not from the Temple but served God with Fastings and Prayers night and day Luk. 2.37 and we are commanded to pray continually 1 Thess 5.17 Praying always with all Prayer Ephes 6.18 that is every day in the seasons of Prayer And Paul mentions his praying day and night 1 Thess 3.10 2 Tim. 1.3 which may well be understood of evening and morning See also 1 Tim. 5.5 and Act. 26.7 6. The time of burning the Incense was when they dressed and lighted the Lamps of the Sanctuary Exod. 30.7 8. This teacheth us the conjunction of the Word and Prayer in the Church Deut. 33.10 Acts 6.4 But we will give our selves continually to Prayer and to the Ministry of the Word 7. The Smoke of the Incense ascended with a sweet and fragrant smell into the Holy of holies before the Mercy seat as Rev. 8.4 and the Smoke of the Incense which came with the Prayers of the Saints ascended up before God out of the Angels hand It went up out of the Angels hand This speaks that our Prayers come up before the Lord into his holy place even into Heaven before the Throne of Grace with acceptance through the Merits and Mediation of Jesus Christ Acts 4.10 thy Prayers are come up for a memorial before God Hence that expression 1 Kings 8. hear thou in Heaven thy dwelling place For the Holy of holies was a Type of Heaven and the Mercy-seat is that Throne of Grace where the Lord is said to dwell between the Cherubims Psal 80.1 It speaks also that God returns gracious answers to them as it is Zech. 1.13 the Lord answered the Angel that talked with me with good and comfortable words Sometimes there is a gracious terribleness in them I mean a mixture of Mercy and Terror in the Lords answers and returns of Prayer Psal 65. ver 5. by terrible things in righteousness wilt thou answer us O God of our Salvation Thus Rev. 8.5 when the Angel cast down the Censer upon the earth there were voices and thunderings and lightenings and an earthquake The Lord uttering his voice as it were from the Holy of holies in dreadful dispensations of Providence in the seven Trumpets it is from the Prayers of Saints that those dreadful Trumpets were sounded But one of the strangest instances of the Lords answering Prayer by strange and seemingly contrary Providences is that of the Turks Rev. 9. It is agreed by all Interpreters that the sixth Trumpet is the Turk But did ever any Christian pray for the coming of the Turk into Christendom No but yet they came and the Voice from the four Horns of this Golden Altar of Incense usher'd them in Rev. 9.13 The meaning is this the strange Power of God did answer the Prayers of his people this way it is the Prayers of Gods people that turns the wheel of Providence as it were and brings about all the great and mighty revolutions in the course thereof Vse 1. Of Comfort in five or six particulars This Doctrine of Christs Intercession which is the mystery of this Golden Censer and Altar of Incense is full of Comfort to poor praying Souls thou hast an High Priest which offereth up thy Prayers and they are made acceptable through his Intercession This affords Comfort let thy condition be what it will 1. If thou find thy self unskilful in making application of that part of Christs Priestly Office which consisteth in his Death yet thou maist look up to him to speak a good word for thy Soul this work is doing still though the former be done 2. In case of new sins committed after Grace received here is this Comfort that as Satan puts in new Accusations against thy Soul so Christ puts in new Answers 1 Joh. 2.1 2. if any man sin we have an Advocate c. 3. Many an one is much troubled with fears of future backslidings but Christ prays that thy Faith fail not he prays not only that we should come
up unto God with strong crying and tears Matth. 26.37 he began to be sorrowful and very heavy and ver 38. then saith he unto them my Soul is exceeding sorrowful even unto death and ver 39. he fell on his face and prayed saying Oh my Father if it be possible let this Cup pass from me Luk. 22.44 And being in an agony he prayed more earnestly and his Sweat was as it were great drops of Blood falling down to the ground Hebr. 5.7 It speaks also the Contrition and brokenness of heart that is in the Prayers of the Saints 3. He took a censer full of burning coals of fire from off the altar to kindle the Incense It is the fire of the Altar the Spirit of God that inflames the Affections in Prayer that sets the heart on fire and makes the Incense flame sets Grace on work and as the Spices whereof the Incense was made are the Graces of Gods Spirit and the beating of them small is the Contrition of the heart so the Incense must be set on fire with sacred fire the Spirit of God inflaming the heart with earnest desires and ardent affections after God 4. The Cloud of Incense must cover the Mercy-seat that the Cloud of Incense that is the Smoke thereof may cover the Mercy-seat that he die not ver 13. There is much Instruction in this If we think to behold the Mercy-seat without the Cloud of Incense we die It is the death of many a Soul that in the day of Atonement when they are afflicting their Souls for sin they think that God is merciful and they cry to God for Mercy But they do not behold the Mercy of God in the Son of his Love they do not look up to the Mercy-seat as covered and clouded with the Incense of the Merits and Mediation of Jesus Christ and therefore they die and perish even in the day of Atonement when they come before the Mercy-seat 3. The Blood must be sprinkled upon the Mercy-seat Eastward that is upon the forepart of it ver 14. It teacheth us that as the High Priest went into the holy place not without Blood so Christ with his own Blood Heb. 9.7 11 12. hath entred into Heaven for us to make way for us to come thither also by the merit and virtue of his own Blood and Satisfaction Heaven therefore is called the purchased possession Ephes 1.14 because purchased by the Blood of Christ We have boldness to enter into the holiest by the Blood of Jesus Hebr. 10.19 20. 4. The Blood must be sprinkled upon the Mercy-seat seven times A mystical number often used in the legal Services and hath been formerly explained It is a number of perfection God having created the World in six days and resting upon the seventh It therefore notes a full and perfect cleansing and applying of the Blood of Christ for that end And it presupposeth a copious and liberal effusion but it implies directly a plenteous and effectual application of the Blood of Christ Get the Blood of Christ effectually applied unto thy Soul or else thou canst never look God in the face with any comfort or acceptance take this Blood of Christ apply it by Faith see how it atones God It is true the Blood of Christ doth not make God merciful but it makes way for the exercise of his Mercy it doth not cause the attribute of Mercy to be in God but it makes way for the putting of it forth Now then let us put both these together The Mercy-seat must be both clouded with Incense and sprinkled with Blood or else there is no approaching for Sinners into the presence of God none but through the Prayers and Intercessions and through the Blood and Satisfaction of Jesus Christ Non solum periculosum sed horribile est de Deo extra Christum cogitare It is not only dangerous saith Luther but it is an horrible thing to think of God out of Christ Do not think to make use of Gods Attributes in an immediate way but by the Intercession of a Mediator there is no Mercy in God for Sinners out of Christ Thus much of the Priests Offerings for himself 2. The second sort of Offerings upon this great day of Atonement were for the People and these are two Goats for a Sin-offering and a Ram for a Burnt-offering ver 5. The Rites and Ceremonies of these two Goats are full of the Gospel It is pity that choise portions of Scripture which have so much in them are commonly so little understood by us Let us in the help of Christ inquire a little into the mystery of these things Of the Burnt-offering there is something said but it is not much the common rules of the Burnt-offering being here to be observed But the Sin-offering of the two Goats there be many very significant Rites and Ceremonies about them This Sin-offering is first generally and then severally and more particularly spoken to and the several actions about them more particularly opened 1. In general ver 7 8 9 10. The first thing that they had to do which was peculiar to it was that these two Goats they were to cast lots upon them Now a Lot is a referring of a thing by an appeal to the determination of Providence Prov. 16.33 the Lot is cast into the lap but the whole disposing thereof is of the Lord. There is a special hand of Providence in a Lot so it is said of Christ Acts 2.23 Him being delivered by the determinate Counsel and foreknowledge of God ye having taken and by wicked hands have crucified and slain The Lot in this business was to determine which of the Goats should be slain and which was to escape But why were there two Goats one to die and the other to escape The reason was plainly this Because that one alone was not sufficient to represent the Mystery intended and aimed at For Christ was both God and Man he both died and rose again but the same Sacrifice could not both die and live again without a miracle Therefore these two Goats were appointed to represent more compleatly the whole mystery of our Redemption in all the concernments of it to shadow forth Jesus Christ in both his Natures and in both the states he passed through both in his Divinity and in his Humanity both in his Humiliation and Exaltation As in like manner there were two Birds appointed in the Purification of the Leper See of the cleansing of the Leper Lev. 14. pag. 398. So here two Goats a flain Goat and a scape Goat the one to shadow forth Christ as dying and slain for our offences the other as rising again for our Justification The slain Goat represented Christ as he was put to death in the Flesh that is in his Humane nature the scape Goat represented him as quickened by the Spirit that is by his Deity raising him up again from death to life This in general Now 2. In particular the sacred Rites and
is said of those that might not be eaten Whosoever toucheth the Carcase of them shall be unclean Vers 24. And this was a thing of so great weight that the Lord uses those vehement expressions about it Ye shall not make your selves abominable with any of those unclean things and creeping things c. 43. verse of that Chapter For I am the Lord your God you shall therefore sanctify your selves It did make the person abominable who did defile himself with those things We read of two kinds of uncleanness of Beasts under the Law 1. There was an Uncleanness of Beasts for Sacrifice and an Uncleanness of Beasts for Food That distinction of Clean and Unclean referred to Sacrifices that was from the first entrance of Sin into the World Therefore in Noah's time there were so many Clean and so many Unclean Beasts with him in the Ark. 2. The uncleanness of the Beasts for Meat seems now to be appointed by God there having been a more general liberty in the time of Noah and ever since to eat of any wholesom living Creature God now laid a restraint upon it by Moses Quest But why such a difference Is not every Creature of God good Answ They are good in themselves It is not any natural Uncleanness but an instituted Uncleanness that Uncleanness that is in them by virtue of the Ceremonial Law And the Reason is The absolute supream authority and dominion of God over all his Creatures He would have all men know That whatsoever they eat it is by his allowance and they must forbear so far as he restrains them And this further account may be given of it That it did make up and strengthen that Partition Wall between Jew and Gentile which the Lord thought good to set up in those times The Gentiles being unconvinced of any such things and the Jews being strictly trained up to it Quest What Creatures be they that were Clean and what were Unclean Answ They be set down at large in Levit. 11. And there be three Rules observable about the Beasts which were Clean and which were Unclean which might be eaten and touched and which might not and they were known thus 1. By the parting the Hoof. 2. By chewing the Cud. 3. By the properties and dispositions of them 1. Such as parted the Hoof were Clean. Levit. 11.3 Whatsoever parteth the Hoof and is cloven footed among the Beasts that shall ye eat And they that did not were Unclean This plainly notes a right distinguishment of things that God requires of his people That we should walk in them with a right foot distinguishing of things that differ Phil. 1.9 10. And this I pray that your love may abound more and more in knowledge and in all judgment that ye may approve things that are excellent The Margin renders it thus That you may discern of things that differ For many things there are of a different nature which a Christian should distinguish as the difference between the Law and the Gospel between our general and particular Callings that there be not an intrenching of the one upon the other This is one property the parting of the Hoof. 2. The second is the chewing of the Cud which intimates Meditation ruminating on the things of God digesting Spiritual Food for the Word is compared to Food Amos 8.12 I will send a Famin in the Land not a Famin of Bread nor a thirst for Water but of hearing the Words of the Lord. The Word of God is Spiritual and it must be chewed and ruminated upon by deep and serious Meditation Psal 1. Blessed is the Man that meditateth in Gods Law day and night Luk. 2.19 It is spoken in the praise of Mary that she pondered on those things and laid them up in her heart It is the misery of Sinners and unclean Creatures that they cannot ponder the path of Life Prov. 5.6 Her feet go down to death her steps take hold on hell lest thou shouldst ponder the path of life The want of a meditating considering frame of heart undoes poor sinners they cannot consider what they do they are not serious in meditating and ruminating on the word of God 3. There is a third difference and character between the Clean and the Unclean and that is in the properties of each Some had good properties and some bad As the Swine which wicked men are compared unto for that fowl and dirty disposition and property of wallowing in the Mire 2 Pet. 2.22 The Dog is turned to his vomit and the Sow that is washed to her wallowing in the mire So that as the Dog licks up his vomit again so many a poor Sinner that hath been washed and made clean and hath confessed his sins and vomited up his filthiness he licks it up again and returns to the same sin he had vomited up by confession like the Dog and Swine This uncleanness of the Beasts did intimate two things 1. A distinction of persons 2. The necessity of forbearing Communion with some kind of persons 1. That there is a difference of persons clean and unclean Men which is intimated by clean and unclean Beasts It is common in Scripture to speak of men under such resemblances and especially wicked men to compare them to unclean Beasts We see it in Peters Vision Acts 10. He saw all manner of four-footed Beasts and creeping things c. vers 15. What God hath cleansed call not thou common nor unclean And so hereupon when Peter was meditating on this Vision the Spirit said unto him go down with these men doubting nothing for I have sent thee And he had incouragement to go and preach to the Gentiles by that Vision This Sheet let down with unclean Beasts signifies the Gentile people There is a great distinction in the Godly themselves and much more in Wicked and Ungodly Men. Daniel represented the four Monarchies by four Beasts The Lyon of Babylon the Bear of Persia the Leopard of Greece and the Roman Monster This speaks thus much That some persons are clean and some are unclean godly and ungodly clean and unclean 2. It bespeaks a restraint of Communion with wicked men Eating is an action of Communion and not eating implies a restraint of Communion Therefore when it is said to Peter kill and eat the meaning is go and communicate with the Gentiles Our Communion with Christ is set forth by eating and drinking eating his flesh and drinking his blood having inward Communion with him thereby So to eat or not to eat of such and such Beasts is to have Communion or not to have Communion with such or such Persons Some men must be abstained from as unclean that is wicked and ungodly men the neglect whereof God often reproves Ezek. 44.7 He reproves them that they had let in strangers into his Sanctuary And vers 23. They shall teach my people the difference between the Holy and Profane and cause them to discern between the unclean and the clean Men of
yet it was a perpetual Light in the fit time and season for it They had therefore two sorts of sacred and perpetual Fire belonging to the Temple the Fire of the Altar and this was never to go out at all of which you have formerly heard and the Fire of the Golden Lamps which was perpetual at least in the season of it that is every night and they were lighted probably from the Fire that was upon the Altar And so it is with the Spirit of God in the hearts of his people This is a Lamp that never goes out The foolish Virgins indeed their Lamps were gone out Matth. 25. but in the wise it was not so There is no falling from Grace The true Believer cannot fall away totally and finally 4. The dressing and trimming of the Lamps signifyed those revivings of the work of the Spirit in the hearts of his people when it begins or is in danger to decay and decline for the Priests were to light the Lamps c. see Lev. 24.2 3 4. the same thing also in Exod. 27.20 Hence is that expression 1 Sam. 3.3 Before the Lamp of God went out in the Temple of the Lord he had that appearance of God towards break of day The Priests were wont if they found any Lamps out or burning dimly to light them again they did not leave it to be always dark This teacheth us both the Lords Goodness and our Duty For Christ Matth. 12.20 he will not quench the smoaking flax and so we should 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 2 Tim. 1 6 stir up like a fire that is going out the Gifts that are in us Also Church-discipline and mortification are taught us hereby Matth. 25.7 then all those Virgins arose and trimmed their Lamps Thus you see something of the mystery of these Golden Candlesticks in the Sanctuary how the Church the Ministry the Word and the Spirit was shadowed forth thereby As to the Use you see here the rise and withal the evil of the Popish Superstition of Lights and Candles in their Churches This is an Old Testament Ordinance it is to dig Moses out of his Grave and to deny Jesus Christ Yet their having Wax-candles is a swerving from the Mosaical Law which they pretend and seem to imitate For Hony as it was forbidden in their Sacrifices and Offerings made by Fire Lev. 2.11 and consequently Wax which belongeth to it So we do not find that ever they did use Wax-candles to burn in the Sanctuary but only Lights and Lamps of Oil. But as to the pressing and improving these things in a more practical way It is a copious and fruitful Subject let me only repeat and re-inculcate the four general heads of things before-mentioned 1. Learn to prize and see the worth and excellency of Church-society It is no vile thing which the Lord was pleased to represent and teach by so many glorious Types of old As by Noahs Ark by the Temple by the Golden Candlestick c. And in Church-estate look well to the matter of the Church that they be Golden-Candlesticks And when in it look to the exercise of Discipline a Church without the vigorous exercise of Discipline is a Candlestick without Snuffers let not the Golden Snuffers be lost or laid aside which by divine Institution belong to the Golden Candlestick 2. Prize the Ministry They are Lights they are the Stars that shine in the tops of these Candlesticks A dark Ministry was the Evening Star that ushered in the night of Popery and Antichrist into the world Rev. 8. ult compared with Rev. 9.1 3. Much more prize the Word This is the Sun in the Church the great Light shining in a dark place If thy Lamp be not lighted here all the Light that is in thee is but Darkness 4. Above all labour to find the Spirit burning and working in your hearts that you may experience the whole mystery of this Type The Spirit in the Word and in the Ministry of it in the Church the Spirit enlightening and like Oil mollifying and healing the Soul abiding there and reviving his own work there and remember your own Duty also in this thing look to the trimming of your Lamps Matth. 25.7 1. Get fresh supplies of Oil Exod. 30.7 8. this is to dress your Lamps This was Davids Faith Psal 92.10 I shall be anointed with fresh Oil. Jesus Christ is the Fountain and the Holy Ghost the immediate Dispenser of it Zech. 4.12 and thence you are to fetch your fresh supplies 2. Stir up that which you have as well as take in new supplies 2 Tim. 1.6 Stir up the Gift that is in thee Revelat. 3.2 strengthen the things that remain and are ready to dye stir up thy self to lay hold on God 3. Snuff the Wick Exod. 25.38 mortifie corruption cut off that superfluity of naughtiness James 1.23 this must be your frequent and daily work 2. The Golden Table of Shew-bread this was another of the holy Vessels in the Sanctuary The History of it you have in Exod. 25. and in Lev. 24. Moses made but one but Solomon made ten Tables and placed them in the Temple five on the right side and five on the left 2 Chron. 4.8 The matter of Moses his Table was Shittim-wood the dimensions two cubits in length a cubit the breadth thereof and a cubit and an half the height thereof Exod. 25.23 A cubit is about a foot and an half of our measure It was overlaid with pure Gold and a Crown of Gold was made round about v. 24. There was also a Border round about with a Golden Crown and four Rings of Gold in the four corners of it to put in the Staves to carry it Moreover there were several other Vessels belonging to it viz. Dishes Spoons Covers and Bowls all of pure Gold v. 29. The use was of it was to set the Bread thereon v. 30. And thou shalt set upon the Table Shew-bread before me alway Which is explained more fully in Lev. 24. v. 5. to the 10. Thou shalt take fine Flower and bake twelve Cakes or Loaves thereof Two tenth Deals shall be in one Cake or two Omers Exod. 16.16 that is about two Quarts of our measure And thou shalt set them in two rows six on a row upon the pure Table before the Lord ver 6. of Levit. 24. and a dish of Incense upon each row ver 7. This is the sum of the History of this Ordinance In the Explication whereof the use of the Table being to set the Bread and the Incense thereon and there being several mystical and significant actions ordained about the Bread and the Incense we must inquire into them all and not consider the Table alone but with reference to its use and to the Bread and Incense and the sacred actions about them There was a threefold mystery in this Type 1. The Shew-bread was a Type of the Churh which was typified before in other respects by the Golden Candlestick in regard
home and be converted but also that we be preserved unto his heavenly Kingdom Joh. 17.15 He prays that we should be kept from the evil Hence sometimes Believers are kept from being tempted But if they be tempted they are either kept from falling by temptations or if they fall from lying in their falls 4. Suppose you meet with troubles oppositions and persecutions from the world Let the world speak evil of us yet Christ speaks well of us or rather for us to his Father and then what need we fear See Isai 51.7 8. 5. Thy Prayers are full of weaknesses and imperfections but the Prayers of Jesus Christ have no weakness and imperfection going along with them Quest But how may I know that Christ prays for me Answ Thou maist know it by two things 1. If thou hast a heart to pray for thy self thy Prayers are the eccho of his Intercession if Christ hath taught thee to pray for thy self Christ intercedes and prays in Heaven for thee Rom. 8.27 2. Hath the Lord taught thee to prize the Prayer and Intercession of Jesus Christ for thee if so it is a sign he is interceding for thee Heb. 7.25 Vse 2. This also makes against the Papists who plead for Mediators of Intercession though not of Satisfaction beside Christ This cannot be for his Intercession is founded in his Satisfaction the Scripture makes him the only Mediator of Intercession Rev. 8.3 It is true the Saints do pray or intercede for one another but yet they are not Mediators because it is not their own Incense nor their own Blood but it is his Incense it is his Blood that makes their Prayers effectual They do not pray in their own name but in his but he prays in his own name by the merit of his own Blood THE GOSPEL of the ARK and its Appertainances in the HOLY of HOLIES Jan. 3. 1668. Hebr. 9.4 5. THe Ark with its appertainances was another of the holy vessels belonging to the Holy of holies and it was the chief of all their holy things as appears in sundry respects as for instance 1. It had many glorious appertainances that related to it many other vessels belonging to this as the Cherubims c. 2. The place of it was the Holy of holies 3. Solomon though he made all other things new in the Temple yet he did not make a new Ark but only introduced the same which Moses had made with great solemnity into the Oracle the place which he had prepared for it 2 Chron. 5.7 Whatever changes and varieties there may be in other things whereby God dispenseth himself unto and amongst mankind other utensils may be made new there may be new Ordinances new Administrations but there is no new Christ Never look for any new or further Administration in this respect as there is no new God so there is no new Christ but Jesus Christ the same yesterday and to day and for ever Heb. 13. It is a blind and blasphemous delusion to speak of Christ as an Administration that is to pass away when the Saints have passed under it for a while 4. In that the Providences about it were very great and glorious and full of teaching and instruction The Ark of God led them through the Wilderness We are to follow the Guidance of Christ through the world It was carried with Bars so is Christ upon the Ministry of the Gospel from one place to another As the Levites did carry the Ark so Preachers may be said to carry Christ to bear his Name among the Gentiles so Paul Act. 9.15 Many great things were done by it Jordan was divided by it so by Christ all obstacles are removed out of the way The Walls of Jericho fell by it so by Christs coming the strong holds of Satans Kingdom are cast down It was the downfall of Dagon So is Christ of Satan and Idolatry While the Ark was amongst the Philistines they were plagued but Obed-Edom was blessed while it was at his House so Christ in the Gospel to some brings wrath being refused to others Salvation Eli and his Daughter died when the Ark was taken and the Bethshemites rejoyced exceedingly when they saw it so the presence of Christ brings comfort but his absence grief and sorrow The Bethshemites were punished for prying into the Ark. It is a dangerous thing to search into inscrutable Mysteries Be wise unto sobriety The Ark after many travels was brought at last to a place of rest in Solomons Temple so Christ after many wearisome journies on Earth was at length taken up into Heaven a place of rest where he sits at the right hand of God But as to this glorious Utensil it self we may observe these things 1. The Ark was the Throne of God on which he did appear sitting on his Throne of Grace and Glory and from whence he spake and gave forth Answers and Oracles Hence we read of a Throne of Grace Heh 4. ult This Throne of Grace is that Mercy-seat that covered the Ark on which God sate and where he is said to dwell between the Cherubims Psal 80.1 1. Here he gave upon special occasions visible appearances of his Glory This is that Shechinah which the Jewish Rabbins speak of And they have it from the Scriptures and the Prophets Ezek. 1. last and cap. 9. and 10. The Glory of the Lord is said to appear and to remove and depart away by little and little There was still less and less of God among them till he was quite gone So Isai 6.1 Rev. 4.2.3 2. Hence the Lord spake with audible voice and gave forth his answers so he promised to Moses Exod. 25.22 so Numb 7. ult The mystery of all which is this that God is to be seen in Christ and that he speaks and reveals his mind to us only in and through Jesus Christ 2. The Mercy-seat which was upon the Ark was a Type of the passive Obedience and Satisfaction of Jesus Christ for our sins whom God hath set forth to be Rom. 3.25 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a propitiation 1 Joh. 2.2 he is the propitiation for our sins 3. The Law which was within the Ark is the active Obedience of Christ Psal 40.8 thy Law is within my heart 4. The Golden Pot of Manna is Christ in the Word Exod. 16. Joh. 6.48 49 50 51. He is the true Manna the true Bread of life 5. Aarons Rod that budded is the Ministry blessed with success for the good of Souls Numb 17.10 this was reserved before the Testimony for a token against the Rebels 6. The Cherubims upon the Ark are the Angels ministring to the Lord Ezek. 1. they are there described Is 6.2 they look towards the Ark they pry into the mysteries of the Gospel 1 Pet. 1.12 held forth by the Church Eph. 3.10 The mystery of the Incarnation of the Son of God being above their comprehension and their Subjection to Christ as Mediator being not included originally within the Law
of their Creation therefore they learn this mystery from the Church 7. The Chariot of the Cherubims 1 Chron. 28.16 is the motions of Providence The Throne of God is described with Wheels Dan. 7.9 Ezek. 1.16 the Throne hath Wheels and 10.9 Some think the other two Cherubims that were beside the Ark stood not upon the Golden Pavement of the Oracle but upon a Chariot and Wheels from whence that expression the Chariot of the Cherubims However they are so represented in Ezekiels Vision cap. 1. there be not only living creatures that is Angels but Wheels that is motions turnings revolutions of Providence Now to open these things a little more particularly in the method and order wherein they lie before us in the Text we must observe that there are six particulars here enumerated as parts or appertainances to the Ark. 1. The Ark of the Covenant was overlaid round about with Gold that is this sacred Chest it self for the Cover is mentioned afterwards The first Institution of this holy Vessel was in Exod. 25.10 c. An Ark or a sacred Chest v. 10. A Cubit is about a Foot and an half of our measure so that it was between three and four Foot long the height and breadth equal a Cubit and an half V. 11. Overlaid with Gold for the matter was Shittim Wood. This was an intimation of the spiritual excellency and preciousness of the Mystery hereby adumbrated V. 11. A Crown of Gold round about for Ornament and Glory V. 13. It had Staves of Gold also for carrying it in the Wilderness These were also put with it in the Temple 1 Kings 8.8 to teach this people that if they did provoke the Lord he might yet remove the Ark of his Presence from them It is called the Ark of the Covenant because the two Tables of the Covenant which God made with Israel were put therein Exod. 25.16 And thou shalt put into the Ark the Testimony which I shall give thee Of which further afterward It was a Type of Christ in regard of his active Obedience fulfilling the Covenant for us Thy Law is within my heart Psal 40. 2. In it was the Golden Pot that had Manna of which Exod. 16. Of this we spake among the Occasional Types Wherein There be several interpretations of this word Some refer it to the more remote antecedent the Tabernacle some to the Ark conceiving it was in the Ark till Solomons time for then there was nothing in it but the Tables of the Covenant 2 King 8.9 Or in which may be interpreted in a larger signification as if he had said About which or belonging to which For these things were appertainances to the Ark and did belong to it as being laid up by it or before it as Exod. 16.34 Numb 17.10 3. Aarons Rod that budded of which Numb 17. A Type of the Gospel-Ministry blessed with success for the good of Sou s as also a pledge of Gods Presence with it and the Levitical Ministry during that Administration 1. This Rod brought forth fruit v. 8. And the Almond tree is a fruitful tree The Ministry is and should be fruitful for Conversion and therefore it is lawful to preach any where to any body Go and preach the Gospel to every creature and for Edification and building up such as are converted and brought home 2. The Almond tree is very early in its Fruit. Some Naturalists write that it is the first of all Trees that buds Ministers should be fruitful to God betimes as Jerem. 1.5 and ver 11. he sees an Almond tree the soonest ripe John the Baptist Luk. 1.15 was filled with the Holy Ghost even from his Mothers Womb. And Timothy 2 Tim. 3.15 from a Child knew the holy Scriptures 3. The Fruit remains the Buds and Blossoms miraculously continued upon the Rod of Aaron Joh. 15.16 that you should bring forth fruit and that your fruit should remain The Fruit of the Ministry is never lost it doth remain in the hearts of Gods people and shall remain for ever 4. This Rod of Aaron is a Rod of Government so the Scripture often speaks of a Rod for a Rod of Authority and Government Psal 110.2 he will send the Rod of his Strength out of Sion shall I come unto you with a Rod saith the Apostle There is a Rod of Government and Discipline For a Minister to lay this aside is the way to be popular and to get applause amongst the largest sort of Professors for a time But if he make conscience to exercise the Discipline of Christ in his Congregation he shall be hated and laden with reproaches and revilings he shall hear the defaming of many on every side that will say Report and we will report it But the Lord will be with him as a mighty terrible one Jer. 20.10 11. If thou distinguish between the precious and the vile thou shalt be as my month Jer. 15.19 c. 5. This Rod of Aaron is laid up before the Ark in the Holy of holies An emblem of the neerness of faithful Ministers unto God which is both their Duty and their Priviledge They should be much in Heaven the holiest of all they should converse much with God and Christ and the holy Angels The Rod of Aaron should be before the Ark. 4. The Tables of the Covenant so called Deut. 9.9 11 15. and Tables of Testimony Exod. 31.18 Hence the Ark is called the Ark of the Covenant as in the Text so Numb 10.33 and the Ark of the Covenant of the Lord went before them These were in the Ark to teach us that the Law is in Christs heart he hath kept the Covenant 5. And over it the Cherubims of Glory The first mention of Cherubims is in Gen. 3.14 and he placed at the East of the Garden of Eden Cherubims and a flaming Sword to keep the way of the tree of Life Some derive the word Cherub from Rechub a Chariot because God is said to ride upon the Cherubims Psal 18.11 He rode upon a Cherub and did fly Though others have other derivations of the word as may be seen by the English Reader in Aynsworth and Lee. The shape of them may be gathered from the Visions of the Prophet Ezekiel and Isaiah Ezek 1. and Isai 6. They were pictures of young men though with four Faces the Face of a Man of a Lyon of an Ox and of a flying Eagle They had also Wings in Isai 6. six Wings For with two they covered their Faces with two they covered their Feet those parts of the body which are the feat of shame and with two they did fly There were two of them over the Ark and Solomon made two more which stood with their Feet upon the ground or upon the Chariot of the Cherubims as some suppose 1 Chron. 28.18 the Text calleth them Cherubims of Glory or glorious Cherubims As to the Mystery of them I find in Scripture phrase three things signified thereby 1. The Angels of
former Rest being disturbed and spoiled by the Fall and Sin of Man is our Christian Sabbath But these Popish Holy days are not the Lords resting days nor is any such thing pretended 4. They commonly put it upon the Church and say the Church hath set apart these times but this is not enough to make them holy for all that the Church can do towards the sanctifying of any time or thing is only to present it and offer it to the Lord but if the Lord do not accept them but refuse such Presents and cast them down as dung in their faces they are not Holiness to the Lord but an abomination to him As suppose the Church of the Jews had offered Swines flesh unto God would this have made Swines Flesh holy no verily because the Lord not did not accept it So here the Church dedicates these days to the Lord but there must be some Word of God to evidence his acceptance of them or else they are not indeed holy times but superstitious times of which the Lord will say at the great day who required these things at your hands whatsoever is not of Faith is sin Isai 1.12 Rom. 14.23 Reason 2. There is not only no warrant in the Scripture for them but clear and sharp reproofs and testimonies against them It was one part of the Superstition of the Pharisees in our Saviours time to fast twice a week Luke 18.12 Those old Papists the Pharisees and our new Pharisees the Papists being men of the same Spirit and acted by the same Principle and walking in the same ways of Superstition And it was the brand set upon Jeroboam 1 Kings 12.33 that he ordained a Feast unto the Children of Israel upon the fifteenth day of the eighth month even the month which he had devised of his own heart which he had lyed or feigned as the word signifies asher bada millibbo quem mentitus est de corde suo And though it was like unto the Feast that was in Judah v. 32. and though he pretended the Glory and Worship of that God that brought them up out of the Land of Egypt as well as the ease and accommodation of the People v. 28. yet all this would not excuse him And what is Christmas and Easter and all the rest of them but days which the Jeroboam of Rome hath devised of his own heart And the Pope had them from the Jews and from the Pagans for what is Christmas but the old heathenish Bacchanalia It is kept at the same time of the year and after the same profane manner only the Pope hath varnished it with a new name But how ill it becomes a Christian to keep the Pagan Festivals hear what Tertullian de Idol cap. 14. saith Nobis saith he quibus Sabbata extranea sunt neomenia feriae aliquando à Deo dilectae Saturnalia Januariae Brumae matronales frequentantur munera commeant strenae consonant lusus convivia constrepunt and is not this as lively a description of Christmas as if it had been purposely intended for it but thus he inveighs against them O melior fides nationum in suam sectam quae nullam solennitatem Christianorum sibi vendicat non Dominicum diem non Pentecosten etiam si nossent nobiscum non communicâssent timerent enim ne Christiani viderentur nos ne Ethnici pronunciemur non veremur We that do not own nor observe the New Moons and other Jewish Festivals appointed of old by God himself do we keep the Heathenish Bacchanalia and other Winter and Summer Feasts of theirs feasting and revelling and making merry as the Heathens do O how much more true are they to their Religion then we to ours For they do not observe any day that Christians observe as Pentecost or the Lords day for they would be afraid lest they should seem to bee Christians in so doing but we are not afraid lest we be pronounced to be Heathens Thus he It is true he alloweth Pentecost as a Feast observed by Christians in those times but how this can be defended and all the rest of the Jewish Feasts cashiered let the Christian Reader judge The Apostle makes no difference but condemns the observation of all the Jewish Festivals alike one as much another Col. 2.16 Let no man judge you in meat or drink or in respect of an holy day or of the New Moon or of the Sabbaths which are a shadow of things to come Judicare hic significat culpae reum facere vel Religionem injicere ita ut amplius liberi non simus saith Calvin in Col. 2.16 Such weak and rudimentary Instructions were fit for those darker and weaker times of the Churches nonage when under the Tutorage and Pedagogy of Moses before the coming of Christ But now after that ye have known God or rather are known of God how turn ye back to the weak and beggarly elements whereunto ye desire again to be in bondage ye observe days and months and times and years I am afraid of you lest I have bestowed upon you labour in vain Gal. 4.9 10 11. It is a sign the preaching of the Gospel hath had but small success in such a place and in the hearts of such a people And whereas it is objected both by Papists and Prelates that the Apostle speaks here only against the Jewish Festivals loqui ibi Apostolorum de Judaeorum tantum festis so Bellarmine de Cultu Sanct. c. 10. the Rhemists Annot. in Gal. 4.10 and Bishop Lindsey Perth Ass part 3. pag. 43. This will not take off the force of these Texts For 1. The Armory of Christians against Heresies and Errors should be quickly empty i◠the Weapons which are hung up in the Scriptures should serve only for the persons places and times wherein and against which they were used of the Prophets and Apostles and therefore your shift that the Apostle speaks only against the Jewish Feasts and Fasts is vain saith Mr. Cartwright in Col. 2.16 2. Some of the Popish Feasts are originally Jewish yea which is worse Paganish 3. These Texts do condemn the Popish Feasts as much and in some respects more then the Jewish as Hospinian observes against Bellarmine and Mr. Cartwright in Gal. 4.10 and in Rom. 14.5 gives the same answer to the Rhemists If Paul saith he condemn the Galatians for observing the Feasts which God himself instituted and that for his own Honour only and not for the Honour of any Creature the Papists are much more laid open to this Condemnation which press the Observation of Feasts of Mens devising and to the Honour of Men. For do you think it likely that God should by Christ discharge his people of the yoke of the Law of Moses to bring in another yoke of Mans Ordinances and is there any likelihood that he should abrogate the Festival days consecrated to himself and to his own Majesty to bring in those that are consecrated and set apart to
p. 593. Ainsworth on Psalms p. ult of Musick in Temple Ames Fresh Suit against Ceremonies part 2. cap. 4. sect 6. pag. 405 406. Didoclav Altar Damasc cap. 8 p. 490 491 c. Cotton of Singing of Psal c. 3. p. 12. who do with one mouth testifie against them most of them expresly affirming that they are a part of the abrogated legal Pedagogy so that we might as well recall the Incense Tapers Sacrifices New Moons Circumcision and all the other shadows of the Law into use again But Aquinas himself also though a Popish Schoolman pleads against them upon the same account quia aliquid figurabant and saith the Church in his time did not use them ne videatur judaizare lest they should seem to judaise Aquin. secund secundae Qest 91. Art 2.4 Yea Tilenus himself before his Apostacy for what his Judgment was afterwards in this particular I do not know but in his first which were his best times he saith Instrumenta inanimata sive ea sint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quicunque in Ecclesiam revocant Synagogam pridem sepultam hac in parte refâ—diunt operosum illud machinamentum quod Antonomastice vocant Organon Vitaliani Papae inventum ac donum illis arrideat qui magnae meretrici supparasitari quam Christianae simplicitati studere malunt non absimiles Ethnicis quos Lactantius ad Templa ventitare ait non tam Religionis gratia quam ut videant audiant quod oblectet lib. 2. cap. 7. quibus publicorum Conventuum finis non est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syntag. part 2. disp 49. thes 49 50. What it was that was the thing intended and signified by these dark shadows is not without some obscurity and difficulty to determine But yet it may be found out as in other Types so in this by considering the nature of the thing it self and by diligent observing the hints and intimations that are given by the Spirit of God in the Scripture For the meaning of the Types is seldom fully and explicitly declared and held forth but for the most part briefly and obscurely hinted and so left by God to be collected by the Christian Wisdom and Industry of his people The Silver Trumpets then are conceived to hold forth the Promulgation of the Gospel the preaching of the pure Word of God by his Messengers See Ainsworth on Numb 10. For which as there is a clear and fair analogy and proportion in the things themselves so there be some hints of Scripture that seem evidently to look this way As when Solomon saith the Tongue of the just is as choice Silver Prov. 10.20 so the Messengers of God are said to lift up their voice as a Trumpet Isai 58.1 set the Trumpet to thy mouth Hos 8.1 And in Ezek. 33 3-6 the faithful discharge and execution of their Office is expressed by blowing the Trumpet So when it is said in that great Prophesie concerning the Restauration of the Jews Isai 27.13 that in that day the great Trumpet shall be blown it is understood by Interpreters concerning the sounding of the Silver Trumpet of the Gospel throughout the world So Calvin in Isai 27.13 of whose Renown for a spiritual and solid Interpreter we need not speak Tubae spiritualis nempe Evangelii clangor c. So the Dutch Annotators in Isai 27.13 understand by this great Trumpet in a spiritual way the Trumpet of the Gospel whereby God hath called and gathered unto himself a Church out of all People and Nations of the World So Mr. Davenport of the true Messiah p. 21. The sounding of Trumpets to give notice of the Jubile typed out the preaching of the Gospel which began in Johns Ministry and Christ seconded it Luk. 4.18.22 And both these and all the rest of their Musical instruments were expressions and signs of Joy Psal 89.15 and 98.6 Blessed is the people that know the joyful sound with Harp with Trumpets with sound of Cornet make a joyful noise before the Lord the King They were therefore fit Resemblances to shadow out that heavenly Musick and inward Melody of the Joys and Graces of Gods Spirit in the Hearts of his people The Apostle therefore exhorts us to sing unto the Lord but instead of calling upon us for Musical instruments he requires the Spirit of Grace in the Heart and Melody in the Heart Ephes 5.18 19. Colos 3.16 The making a joyful noise with Instruments continueth not saith Mr. Cotton of the singing of Psalms cap. 3. p. 12. save only so far as it is kept alive in the Antitype the affections of our Hearts our praecordia making melody with the songs and professions of our Lips and with the gracious and peaceable conversations of our Lives Yea so clear and obvious are these significations of the Jewish Musick notwithstanding some some little obscurity that Tilenus himself though dark enough in other things could not but see it such is the evidence of the thing it self Festum clangoris saith he continuam spiritualem laetitiam Evangelici praeconii tuba excitandam denotabat the Feast of Trumpets denotes those continual spiritual rejoicings raised in the heart by the pleasant sound of the Trumpet of the Gospel Syntag. par 1. disp 52. thes 61. 4. But suppose the signification of the Jewish Musick could not be found out as indeed it is an hard thing to find out the meaning all their Types and Ceremonies Yet nevertheless we are delivered by Jesus Christ not only from their Types and Ceremonies but also from all their yokes and burthens and from all such Ordinances and Observations as did befit them and belong unto them as in that estate of infancy and childhood Junius therefore upon the History of Miriams praising the Lord with Timbrels and with Dances distinguisheth thus Eorum quae lege imperata sunt alia ad rei futurae praesignificationem pertinuerunt alia singularem illius Ecclesiae habuerunt significationem Quaecunque res futuras praesignificaverunt ea post Complementum in Christo usurpare est impium quae Ecclesiae illius fuerunt propria vel singularia eadem nunc usurpare est ridiculum Jun. in Exod. 15.20 which overthrows that deceitful Rule of Bellarmine which he repeats and makes use over again and again when he saith Ceremoniae Judaeorum propriae sunt illae quae ad aliud futurum significandum erant institutae At Ceremoniae quae fundantur in Ratione naturali ut genua flectere similes non sunt propriae Judaeorum atque ad hoc genus pertinent instrumenta musica porro talem esse Templorum Dedicationem apparet c. Bell. tom 2. de Cultu Sanct. lib. 3. c. 5. tom 3. de Missa l. 2. c. 15. tom 4. de Bon. Oper. in partic l. 1. c. 16. where besides the impropriety of expression for kneeling in Prayer is not so fitly called a Ceremony being an outward gesture which both the
of Gospel-worship Now for that other Objection from Experience If none but Bellarmine had told us that they excite Devotion and make the Worship of God less tedious we might altogether pass it by as being but the experience of a Jesuite but seeing a better man affirms the same thing and pleadeth that they are an help partly natural and partly artificial to the exhilerating of the Spirits for the the Praise of God we must briefly consider this Objection also Now the Answer to it is in two words If it be meant as it seems to be of true spiritual Delight and Devotion the Assumption is false viz. that Organs in the Worship of God have any such virtue But if it be meant of meer natural Delight the Consequence is false and feeble viz. that therefore they may be used in the Worship of God 1. The truth of this Assumption viz. the efficacy of Organs in the Worship of God to excite Delight or Devotion may justly be denyed Chrastovius questions it Vtrum autem promoveant vel taedium minuant nescio Chrastov Prax. de Cerem Can. Miss thes 42. apud Didocl pag. 493. But Zuinglius thunders against it Ecclesiasticum illum Cantum Templorum Boatus ab ipsis quoque Sacerdotibus non intellectos abusum stultum inanem imo pietatis verae remoram perniciosissimam esse constat It is most apparent saith he that that same Church-chaunting and those bellowings in our Temples which also the very Priests themselves do not understand is a most foolish and vain abuse and a most pernicious let and hindrance to true Piety Zuing. Act. disp 2. pag. 106. apud Ames Fresh Suit p. 406. So that he accounted it not an help and furtherance of Devotion but a most pernicious hindrance Aquinas observes which is also quoted and approved by the judicous Ames Aquin. ubi supra Ames ubi supra Magis animum movent ad delectationem quam ut per ea formetur interius bona dispositio they do rather stir up the mind to delight then frame it to a right disposition they raise natural rather then true spiritual joy And so that intelligent and learned Gentleman Sir Edwin Sandys observes concerning the Popish Worship that being not understood by the people it is not able to hold them with any spiritual content their Service being no other then as a Lamp put out which bringeth no Light at all to the understanding can neither bring any due warmth to the affections the one being inseparable from the other And were it not that their Musick Perfumes and rich Sights did hold the outward Senses with their natural delight surely it could not be but either abandoned for the fruitlesness or only upon fear and constraint frequented Sir E. S. of the State of Religion in the Western parts pag. 7 8. We see then that in the Judgments of all these learned men Musical instruments in the Worship of God tend rather to affect the Senses and tickle the Ear with natural and sensual delight then to edifie the Soul and raise the Heart unto any true spiritual delight and rejoycing in the Lord. And whether their witness be not true let the Scriptures of Truth judge For Experience must be brought to the Scripture as the Example to the Rule and if it swerve from that Rule it is but the corrupt experience of a deceived heart But that experience that Bellarmine alledgeth of Devotion raised by Musical instruments in the Worship of God is conrary to the Scriptures For it is an everlasting Scripture-truth and a Rule as sure as Mount Sion that the Inventions of men are sit for nothing but to deaden the heart and quench the affections but they will never raise them nor kindle one spark of any true spiritual affection in the Soul The graven Image is profitable for nothing Isai 44.10 In vain do they worship me teaching for Doctrines the Commandments of men Matth. 15.9 Hence when a blind Papist weeps over the Crucifix and his heart is melted into Tears he doth but bedabble it with carnal tears as some have well expressed it For what God hath not appointed he doth not he will not own and bless But this instrumental Musick in the Worship of God is an Invention of Man it is such an help to Devotion as God hath not appointed therefore it cannot raise the heart nor kindle one spark of true devotion and spiritual affection in the Soul So that the Assumption is utterly false 2. The Consequence also is false and vain For although there be a civil use of Musick for lawful delight to exhilerate and refresh the Spirits about which there is no controversie for I know none that questions it and that this use of it and refreshment by it ought to be improved to the Glory and Praise of God is a thing beyond all dispute yet this is no sufficient ground for the use of it in the Worship of God For all the lawful Enjoyments and Comforts and Contentments of this life are in this sense helps for the exhilarating of the Spirits to the Glory and Praise of God whatever ye do whether ye eat or drink do all to the Glory and Praise of God 1 Cor. 10.31 so when we rest and sleep a gracious Heart knows how to do every thing for this great end but doth it therefore follow that men may sleep at Church I hope not To see Boys and Girls playing in the streets of Jerusalem will doubtless much exhilerate and awaken the spirits of their godly Parents to praise God when that Promise shall be fulfilled Zech. 8.5 but doth it therefore follow that Boys may play at Church So here the application is easie And therefore Pareus having shewed that the end of Musical instruments is vel delectare vel excitare animum he thus preoccupates this Objection But it is a simple thing saith he for any man to think from this to defend the use of Organs in the Worship of God For the Soul is to be raised up to God and spiritual rejoycing in the Church and publick Assemblies not by Pipes Trumpets which God indulged of old to that stiff-necked people but by the preaching of the Word the singing of Psalms c. Hinc vero Organorum usum in Templis velle defendere ineptum est In Ecclesia enim excitandus est animus ad Deum laetitiam spiritualem non Tibiis Tubis Tympanis qaod veteri durae cervicis stupidae mentis populo Deus olim indulsit sed sacris Concionibus Psalmodiis Hymnis Those solemn Caveats therefore before-mentioned against the abuse of this Cathedral Musick are to as much purpose as the washing of a Blackamore to change his colour For who can bring a clean thing out of that which is unclean The thing it self being sinful and unlawful it is not capable of any Regulation but requires an utter Extirpation and rooting out Such Counsels as these against abuse of that
Exod. 28.4.30 So Joh. 9.39 For Judgment am I come into this world that they that see not might see this is no act of Punishment but of Mercy yet called Judgment so it is prophesied of Christ Isai 42.3 4. that he shall bring forth Judgment unto truth and shall not fail nor be discouraged till he have set Judgment in the earth that is he shall not faint nor be discouraged till he hath gone through with the work of their Salvation and set in order all the concernments of it that wise and prudent and judicious administration of things by Jesus Christ whereby he rectifies repairs and sets in good order the confused and collapsed estate of his Church and people insomuch that all the concernments of their eternal good are set strait brought to their best constitution and carried on in a most exact and regular manner with admirable and infinite Wisdom That as they Mark 7. ult were beyond measure astonished and they said he hath done all things well so shall all the Saints say when they understand and review the ways that Christ hath walked in for their Salvation Aaron did here represent this typically in this Pectorale Judicii this Brest-plate of Judgment But Christ hath performed and done it really and indeed To unfold the mystery of these things a little more particularly 1. The Precious Stones with the Names of the Children of Israel signifie all the Saints the whole Church and people of God Israel was a typical people therefore the whole Church of God is called Israel Gal. 6.16 As many as walk according to this rule peace be on them and mercy and upon or even upon the Israel of God Hence the same Apostle distinguisheth of outward Jews and inward Jews Rom. 2. two last And Christ calls Nathaniel an Israelite indeed Joh. 1.47 And the Saints are fitly represented by Precious Stones because they are indeed precious and excellent with a spiritual excellency and that in the sight of God though despised of the world Isai 43.4 Since thou wast precious in my fight thou hast been honourable and I have loved thee therefore will I give men for thee and people for thy life Psal 16.3 the Saints 〈◊〉 that are on earth the excellent in whom is all my delight Lam. 4.7 Her Nazarites and that religious Order was typical as you have formerly heard were purer then Snow they were whiter then Milk they were more ruddy in body then Rubies their polishing was of Saphire As these precious Stones in the Brest-plate were divers and various there were twelve of them yet all of them precious and excellent and useful so the Saints are indoed with varieties of Gifts and Graces yet all useful and excellent And as these Stones were set in exact and comely order in the Brest-plate of Aaron so there is an insition of the Saints into Christ and a comely order amongst themselves 2. Look as the High Priest did bear the names of the twelve Tribes of Israel in his Brest-plate for a memorial before the Lord so doth Jesus Christ bear the names and the concernments of his people upon his heart before the Lord that is in dearest Love and heart-Heart-affection See Exod. 28.29 As he bore them upon the shoulders of his Power in the two Onyx-stones upon the shoulder-pieces of the Ephod of which before so now here he bears them upon his heart in dearest Love and Favour See Isai 49.15 16. Therefore the Church prays Cant. 8.6 set me as a Seal upon thine Heart as a Seal upon thine Arm. These Stones were engraven like the ingravings of a Seal or of a Signer 3. The fastening of this Brest-plate of Love to the shoulder-pieces of the Ephod speaks the inseparable Conjunction of the Love and Power and Righteousness of Christ in the great work of our Salvation For the Ephod being an holy and glorious Garment signifies as the rest do the glorious Righteousness of Christ the true High Priest as hath been formerly shewed The shoulders are strong to support the Pectoral betokens Love therefore that the Pectoral is fastened to the shoulders speaks that Love and Power are united together in Jesus Christ for our Salvation and all this upon the Ephod the Garments of his glorious Righteousness wherein he appears for us and bears our Names for a memorial before the Lord continually How should Faith triumph in this Is not our High Priest in the Sanctuary Is he not clothed with Garments of Salvation and Righteousness and doth he not bear the Names of his people upon his shoulders and upon his Brest before the Lord Thy particular concernments if thou art a Believer are written upon his heart with the Pen of a Diamond in such lasting Letters of loving kindness as shall never be blotted out 7. The seventh piece of these Sacerdotal Vestments was the Vrim and Thummim of which the Text saith Also he put in the Brest-plate the Vrim and Thummim and Exod. 28.30 and thou shalt put in the Brest-plate of Judgement the Vrim and the Thummim and they shall be upon Aarons heart c. There is more of Difficulty and Controversie upon this then upon any other piece of all the Pontifical attire I shall speak but briefly to it in these four heads 1. Whether they were any new Materials in the holy Garments 2. What kind of Materials they were 3. What was the end and use of them 4. What Gospel-mysteries were aimed at therein 1. Whether the Vrim and Thummim were visible and external materials in the holy Garments yea or no. For some think they are only an expression of the end and use of the Brest-plate and not another distinct piece of attire But there are these Reasons against this Reas 1. Because the Text seems to speak of them as Materials for it speaks of them in the same course and tenor of speech as it doth of other things As here in the Text for instance all the rest of these three verses are only enumerations of the holy Vestments He put on the Coat girded him with the Girdle put on him the Brest-plate all this is external material things therefore why not also the next clause and he put in the Brest-plate the Urim and Thummim Reas 2. Because we have an intimation of the loss of them in the Captivity of Babylon Ezra 2.63 Nehem. 7.65 If the Vrim and Thummim had been no other material but the Brest-plate it self with the Precious Stones therein as some think they might have consulted with God and received answers from God by it as formerly For the Ordinances of God are blest of God to such as use them sincerely for those ends for which they are appointed Therefore so would the Brest-plate have been for Counsel and Answers to them if that had been the Ordinance appointed for that end For they did not want the Brest-plate for they might and ought to make that according to the Rule in Exod. 28. but they having not the Vrim