the Arrows of the Bow the Shield the Sword and the Battel Psal 76.2.3 It is spoken of temporal Deliverance and may be applied to the Church there is a protecting Presence of God there But it is true in an higher sense concerning Christ Christ is the true Sanctuary from whence all our strength and help cometh Thou therefore my Son be strong in the Grace that is in Christ Jesus 2 Tim. 2.1 Nay in all these things we are more then conquerors through him that loved us Rom. 8.37 This is the reason you conquer not but Sin and Lust prevails and you are worsted by Corruption and Temptation from time to time There is a secret distance by unbelief from Jesus Christ did you come to the door of the Tabernacle the Lord would send you help from the Sanctuary and strengthen thee out of Sion but men are loth to leave their own home or loth to break through difficulties they faint and tire by the way before they get thither and so never come to receive those blessed influences those reviving Soul-strengthening Soul-refreshing influences See Psal 84.5 6 7. It is a description to the people in their journeys to the Temple They went through thick and thin as we use to say through drought and heat till they came before God in Sion and there they found what they went for They met with God there ver 10.11 better a day there than a thousand elsewhere for there the Lord will give Grace and Glory Instruct 3. Remember that there is a Church-worship As there was a moral Worship which they were to perform every where for it was personal and not meerly publick so they had their publick Church-worship viz. their Sacrifices and other Institutions which were limited to the Tabernacle as it was a Type of the Church As no Service is to be offered out of Christ so some Services are not to be offered out of the Church for the Tabernacle as you have heard was a Type of the Church And therefore as Gods end in this Institution was to lead out their thoughts and desires and expectations to Jesus Christ and so to prevent Idolatry and Unbelief in that respect so likewise to prevent Schism and to keep them in the unity of that Church which he had then instituted and appointed So now in Gospel-times look that you partake of the Ordidances in Gospel-Churches for these are the New Testament-Tabernacles wherein God dwells and vouchsafes his blessed Presence It is often noted as a great corruption of Worship among the Jews that they sacrificed in the high places yea though they did it to the Lord their God only So in Manasseh's time 2 Chron. 37.17 Nevertheless the people did sacrifice still in the high places after some beginnings and degrees of Reformation yet unto the Lord their God only And the reason they were not taken away is sometimes noted to be the perversness of the people so in Jehosaphats time 2 Chron. 20.33 howbeit the high places were not taken away for as yet the people had not prepared their hearts unto the God of their Fathers Yea there were some good people in those times who were unconvinced of this truth that they ought to sacrifice only at the Temple and Tabernacle though they were against the Worship of Baal yet they were not against the high places so we have some in our days that are against Popery but they are not against mixt Communions They are not convinced that they ought to present their Services and Sacrifices their publick Worship unto God in Gospel-Temples that is in pure Churches and not among profane people It is strange to see the supine carelesness and scepticism of some mens spirits in this particular they regard not they care not with whom they join whether it be a true Church or a false Church whether a pure or an impure Church whether a Church or no Church Search the Scriptures and you will find no instance that ever the Lords Supper was dispensed but in Churches Gospel-Churches pure Churches The first Institution of that Ordinance was in the first Gospel-Church sounded by Christ himself the chief Pastor who did dispense this Ordinance himself to the twelve Apostles who were the Foundation stones of the first Gospel-Church at Jerusalem then again Acts 2.42 they continued stedfastly in the Apostles Doctrine and Fellowship and in breaking of Bread and in Prayers Breaking of Bread is there mentioned amongst other Ordinances and therefore not to be understood of common but sacred Bread Acts. 20.7 it is said of the Church of Troas that they came together on the first day of the week to break Bread The same Ordinance also was observed in the Church of Corinth 1. Cor. 11. and whereas corruptions and corrupt members were crept in the Apostle spends a whole Chapter in exhorting them to purge out the old Leven 5. ch of 1. Epistle Professors that lie amongst the Pots never joyning themselves as fixed members in any particular Church though they have opportunity for it do live in the neglect of a duty a known duty yea such a neglect as doth infer and carry along with it the neglect of many other duties also For how can Church-Discipline be exercised but in the Societies of Gods People therefore tnis neglect it exposeth the Ordinances of Christ to contempt and prostitution It is as great a sin to receive the Lords Supper in an Assembly of ignorant and profane people as it was to offer Sacrifices in the high places yea it is indeed the very same thing For let thy Conscience speak Are such Assemblies the Temples of the Holy Ghost Are they the Tabernacles of the most High Doth God dwell there Is this to go to the door of the Tabernacle with thy Sacrifice when thou knowest thou goest into a dunghill of Profaneness into a dungeon of Ignorance into an Assembly of wicked and ungodly men Art thou a Soul that desirest communion with Christ Then take his own direction for the obtaining of it Cant. 1.7 8. Go forth by the footsteps of the flock this is Church society Feed thy Kids by the Shepherds Tents Make use of the Ministry and Ministers of the Word who are set in particular Churches Instr 4. Labour every one that his own Soul may be an habitation for the Lord a Temple of the Holy Ghost For the Temple signified not only the whole Church in general but every Saint in particular as hath been shewed Let not thy own Soul be as it is said of Rome Rev. 18.2 It is become the habitation of Devils and the hold of every foul Spirit and a Cage for every unclean and hateful Bird. But let the Spirit of God dwell there be restless in thy self give God in Heaven no rest nor thy own Heart within thee any rest till thy Soul be an habitation of the Holy Spirit Say as it is said of David Psal 132.4 5. I will not give sleep to mine eyes nor slumber to
here how glorious is the Messiah of whom all these were but weak and dark Umbrages He is indeed the chiefest of ten thousands Cant. 5. Vse 2. Look whatever Glory was in any of these Persons by way of Prefiguration of Jesus Christ it is and should be found in every Believer by way of Participation from Christ and Imitation of him Therefore in these Examples we see our own Duty in their Attainments we see what should be our Endeavours our Endeavours did I say I may say also through Grace our Attainments For tho it is true we are not yet perfect neither have we already attained yet there is a time coming when thou and I if we be true Believers shall be more holy than ever Elijah or Elisha were in the days of their pilgrimage here below when we shall serve God better than Zerubbabel and Jehoshuah did when they restored and rebuilt his Temple namely when we come to Heaven Then there is not the least Saint but is more holy than ever the most eminent Saint was here upon Earth For the best of them had a Body of Sin and Death in them but in Heaven there shall be no Sin at all For as these eminent Persons had a typical relation unto Christ so every true Believer hath a mystical Union and Communion with him and by virtue thereof they do partake of his Spirit and Glory So that as we have here a motive unto what we ought to do so we have also Encouragement and Comfort as to what we shall attain We shall attain it then when Jesus Christ shall present all his Members to his Father blameless and spotless and faultless Ephes 5.26 27. Jude 24. before the presence of his Glory with exceeding Joy Who is the Type or Figure of him that was to come Rom. 5.14 Sept. 26. 1667 THe personal Types of Christ have been referred unto two sorts 1. Individual Persons 2. Religious Orders or whole ranks and kinds of typical Persons The former have been spoken to we shall now proceed to the latter and so finish the Text. The difference between individual Types and religious Orders or kinds and ranks of typical Persons lies chiefly in this That no wicked man could be an individual Type of Christ but he may be involved in a religious Order of Types For the Order is holy though the Man be wicked And here it is not directly the Person but rather indeed the Order that is the Type and the Person as involved and invested in such an Order Quest What were these typical Orders and Ranks of Men Answ I shall instance only in these six 1. That whole Nation and People of Israel 2. The First-born of that Nation 3. Their Nazarites 4. Their Prophets 5. Their Priests 6. Their Kings 1. The whole Nation of the Jews they were a typical People their Church-state being very ceremonial and peculiar to those legal times and therefore now ceased and abolished and did adumbrate and shadow forth two things 1. Christ himself hence Christ is called Israel Isai 49.3 By Israel is meant Christ and all the Faithful as the Members of him their Head 2. They were a Type of the Church of God under the New Testament Hence the Church is called Israel Gal. 6.16 and Rev. 7. The twelve Tribes of Israel are numbred up by Name to shew forth the Lords particular Care of every one of his People in particular That place is not meant properly of old Israel because it relates to the times of the Antichristian Locusts Compare cap. 7. with cap. 9.4 the Analogy lies in this That they were a peculiar people to the Lord chosen and singled out by him from all the world So is Christ the Lords chosen Behold my Servant whom I have chosen mine elect in whom my Soul delighteth So are all the Saints 1 Pet. 2.9 A royal Nation a peculiar People gathered from among all Nations Rev. 5.9 Hence the Enemies of Israel were typical Enemies as Egypt and Babylon under the Old Testament Types of Antichristian Enemies under the New and the Providences of God towards that People of old Types and Shadows of his intended future Dispensations towards his People under the New as you will see further when we come to speak of typical Providences 2. The First-born of that Nation were also a typical sort of persons therefore Esau in despising his Birthright despised a spiritual Priviledge and therefore justly called a profane person Heb. 12.16 And they also typified Christ and the Church Christ For he is the First-born among many Brethren Rom. 8.29 The Church And thence the same Name and Title is given to all the Saints Heb. 12.23 The general Assembly and Church of the First-born The Analogy appears chiefly in two things 1. In regard of the Lords special Interest and Propriety in them 2. In regard of their Preheminence and Dignity above others 1. The Lords Propriety in them as his in a special and peculiar manner The First-born are mine Because he had redeemed them when the First-born of Egypt were destroyed Exod. 13.2 So Christ hath a special relation to God as his first begotten yea his only begotten Son his Son by Nature we are Sons only by Adoption and Grace Primogenitus ante quem nullus unigenitus post quem nullus Joh. 1.14 So the Saints The Lord hath a special relation and propriety in them all manner of ways by Creation by Redemption by Regeneration by his own choice of them by their consent and choice of him c. 2. In regard of their Dignity and Preheminence above others The First-born had many Priviledges above his Brethren he was as it were the second Father of the Family So Christ Isai 9.6 is called the everlasting Father He had the Honour and the Government the Priesthood was his and a double portion of the Estate Deut. 21.17 The First-born at first had the Priesthood Exod. 24.5 Young men sacrificed Afterward Levi was set apart instead of the First-born Numb 8. Therefore Reuben left the Government to Judah the Priesthood to Levi the double Portion to Joseph who was divided into two Tribes Ephrahim and Manasseh So Christ has the Honour above all Creatures Heb. 1.6 Let all the Angels of God worship him And the Saints which are the Lords First-born in a secondary way are honourable persons as being Members of Christ they are precious in his sight and honourable therefore he says I will give Nations and Princes for thy Life Isai 43.3 4. 3. Their Nazarites the Institution of their religious Order with all the Rules and Observations belonging to it you have in the 6th chapter of Numbers It was an Order of much esteem amongst the People of God in those times and is reckoned as a great Honour and Glory to that People Amos 2.11 I raised of your Sons for Prophets and of your Young men for Nazarites Her Nazarites Lam. 4.7 were whiter than Snow There were two degrees of it either for
nature so there is a remedy and purification by Jesus Christ And as there is an Ordinance of Ejection of scandalous Sinners and Lepers out of the house of Israel So there is for re-admission of healed Lepers into the Church again This confutes the Novatians The 13. Chapter of Leviticus reproves promiscuous Communions This 14. reproves that Novatian Error of them who would not re-admit and receive repenting Sinners into the Church again The Scripture is clear for both Binding and Loosing Binding Impenitent sinners and loosing and restoring the Penitent THE GOSPEL OF THE HOLY PLACES Deut. 12.5 6. October 11. 18. 1668. But unto the place which the Lord your God shall chuse out of all your Tribes to put his Name there even unto his habitation shall you seek and thither thou shalt come And thither ye shall bring your Burnt Offerings and your Sacrifices c. WE have been endeavouring beloved to take off the Veyl from Moses face and to unfold and open to you the Types and Shadows of the Ceremonial Law they are dark Shadows but there are glorious Mysteries adumbrated and shadowed forth by them They are hard Shells but there are sweet Kernels within if the Lord help us to break the shell and to understand the mystery and meaning of them You have seen divers of these Shells broken and what precious Kernels of Gospel-truths are contained in them You may remember we did refer this Law of Ceremonies to five general heads 1. The Initiating Seal of Circumcision 2. The Legal Sacrifices and Purifications 3. The Tabernacle and Temple and other Holy places 4. The Priesthood with all the rest of the legal Ministry 5. Their Festivals or holy Times and Seasons We have formerly spoken to the two first of these to wit the Initiating Seal of Circumcision and their Legal Sacrifices and Purifications We are now to proceed in the help of Christ unto the third namely 3. Their Tabernacle and Temple and other Holy places of which this Text gives you this Doctrinal Assertion Doctrine That God was pleased to chuse out certain places to stand in a special relation of Holiness unto himself under the Old Testament See again in this Chapter ver 11 14 18 Psal 68.35 Thou art terrible oh God out of thine holy places And ver 17. As in Sinai in the holy place But it is needless and would be easie to multiply quotations For this phrase holy place and holy places doth occur in the Scripture above threescore times Let me explain and open a little to you the nature of this holiness of places that was under the Law You all know there is a two fold Holiness Inherent and Relative Holiness Inherent Holiness is nothing else but those saving Graces of Sanctification in the Souls of men Now this is only in persons it is a thing which places are no way capable of But the Holiness that is in places is a Relative holiness and it doth consist in a separation or setting them apart for God to be peculiarly his That this is the Scripture notion of Holiness and that particularly in reference to Holy places you may see in Deut. 19.2 7. compared with Joshua 20.7 That which in the one place is called Separation in the other is called Sanctification Thou shalt separate three Cities for Cities of Refuge saith the Lord by Moses And they sanctified Kedesh and Sechem saith the Text in Joshuah The contrary to Holiness is that which is Common or Unclean Acts 10.14 God hath a special propriety in that which is holy it belongs to God as his peculiar Exod. 13.2 Sanctifie unto me all the first-born it is mine Hence the neerer to God any place or thing is the more of Separation to his use the more holy Thus you see the general notion of it Now to descend to some particulars This Holiness of places was twofold either transient and meerly for the present time or else more permanent and abiding 1. The transient Holiness of places was where the Lord gave visible appearances of himself in his glorious Majesty to the eyes of his Servants such places were holy during the time of such divine appearances So when the Lord appeared to Moses in the burning Bush Exod. 3.5 the place whereon thou standest is holy ground and he saith the like to Joshuah cap. 5.15 So Mount Sinai was holy and therefore might not be touched Exod. 19. Upon the same account the Mount where Christ was transfigured is called the Holy Mount 2 Pet. 1.18 I call this a transient kind of Holiness because it continued no longer but while that extraordinary Presence continued There is no more Holiness in Mount Sinai or Mount Tabor now than in any other place The Apostle calls it the holy Mount from what it was not that it is so still Therefore it is but a superstitious thing in the Papists to go on pilgrimage to Jerusalem and to visit the holy Sepulchre and the like there is no Holiness in them now 2. But secondly there was also a more permanent and abiding Holiness of places under the Law during that whole legal Dispensation Quest What were these Places Answ I shall instance chiefly in four particulars 1. The Land of Canaan was an holy Land so called Zach. 2.12 the Lord shall inherit Judah his portion in the holy Land It was a Type of Heaven Heb. 11.14 16. they sought another Country a better Country that is an heavenly thine eyes shall see the Land that is very far off Isai 32.17 glimpses of Heaven and Glory And some special places in the Land were holy as 2. The Cities of Refuge whereof there were six three on this side and three on the other side Jordan The Institution and Ordinance for it you have in Deut. 19. the performance in Josh 20. where these Cities are said to be sanctified And that there was a Gospel Mystery in this Ordinance and what it was the Apostle insinuates Heb. 6.18 who have fled for refuge to lay hold upon the hope set before us The Souls flying to Jesus Christ and finding safety and shelter there when pursued by the Law as the avenger of Blood is the Gospel mystery of that Ordinance 3. The Tabernacle the Temple the Ark and all the places where they came 2 Chron 8.11 The places are holy whereunto the Ark of the Lord hath come The Ark did as it were consecrate them and so there was a reverence due to them The Tabernacle you know was made in the Wilderness by Moses and so was the Ark it marched before them to seek rest for them till they came into the Land of Canaan The first place where it was pitched there was at Gilgal Josh cap. 4.19 there it continued about six or seven years till Joshuah had conquered the Land and then it was set up at Shilo Josh 18.1 there it continued as some compute 300 years from Joshuah's time to Eli's and then the people in a carnal confidence carrying the Ark
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
Heaven who are compared to Chariots and fiery Chariots Psal 68.17 the Chariots of God are twenty thousand even thousands of Angels which suits with that expression of the Chariot of the Cherubims in the Oracle 1 Chron. 28.18 and with that of the Apostle Peter who saith 1 Pet. 1.12 the Angels bow down their heads to pry into the mysteries of the Gospel alluding to the posture of the Cherubims over the Ark. 2. Kings and Magistrates are called Cherubims in Scripture so it is spoken of the King of Tyre Ezek. 28.14 Thou art the anointed Cherub that covereth and I have set thee so thou wast upon the holy Mountain of God It speaks forth both their Dignity and Duty The Magistrate is to protect the true Religion and the Worship of God as the Cherubims did cover the Ark. 3. Ministers are called Cherubims so in Revel 4. those four living Wights are nothing else but four Cherubims as you will clearly see if you compare that with Ezekiels Vision Ezek. 4. But these Cherubims or four living Wights in the Revelation cannot be interpreted concerning the Angels in Heaven because they are said to be redeemed by the Lambs Blood Rev. 5.8 9. which the Angels in Heaven were not And moreover the four living Wights are expresly distinguished from the Angels in Heaven ver 11. therefore it must needs be meant of a lower sort of Angels the Angels of the Churches that is the Officers and Ministers of the Church who should be men of Angelick Spirits for industry and zeal and vigilancy in the Lords work 6. The sixth and last part of the Ark here mentioned is the Mercy seat The Cherubims of Glory overshadowing the Mercy seat The Mercy-seat was the Cover of the Ark of which Exod. 25.17 The Hebrew word for it is Capporeth from Caphar to cover with pitch and in another Conjugation to expiate atone appease It implyeth a merciful covering of our sins The Septuagint call it sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a propitiatory covering and sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Lid or covering laid on The Apostle applies it to the Blood of Christ and the satisfaction made thereby to the Justice of God for our sins Rom. 3.25 1 Joh. 2.2 Vse 1. See the Glory of the visible Church and of the Presence of God there For all these glorious things are in the Temple in the Holy of holies there And therefore your should see God himself there and hear his voice though not visibly and audibly but spiritually yet really and powerfully and effectually speaking to the heart You should see these things by the eye of Faith When you come to a Meeting though the World revile and call them Conventicles you should see a guard of Angels and Cherubims round about you c. Vse 2. See the fulness of supply and spiritual relief that is in Jesus Christ in the Gospel for poor lost Souls Here is something to answer all their cases and necessities here is God appearing and speaking in Christ here is passive and active Obedience here is the Word the Ministry the Guard of Angels the workings of Providence for the Churches good There be two things which an enlightned Conscience needs and cries for 1. I cannot keep the Law I want a perfect legal Righteousness to appear before God in Therefore Christ hath done it Here is the Law kept in this blessed Ark of the Covenant He hath fulfilled all Righteousness c. 2. But I want a Propitiation for the sins that have been committed But therefore here is a Mercy-seat upon the Ark a propitiatory Covering in the passive Obedience of Jesus Christ whereby he hath not only kept the Law but satisfied for our breaking of it Draw neer to God in the faith and meditation of this mystery An Advertisement to the Reader THe observing Reader will remember that in the method proposed by the Author the Legal Ministry should have come in the next place to be treated of But the Author in his course of preaching handled this Head before that which alteration of his first designed method and thus transposing these two heads of the Legal Ministry and the Legal Festivals is by himself accounted for in the entrance on that of the Legal Ministry and therefore no more shall be said of it The Reader will also doubtless observe his Entrance on this subject of the Legal Festivals to be more abrupt then in the rest of which this account may be given That on this head the Authors Notes which he left behind him were less perfect then on any of the foregoing and thence as it cost more labour to bring them to what is here presented so the judicious Reader will perhaps discern a difference between his Discourses on this and on the other heads as not being spun with an even thred And we have therefore been necessitated to use a greater liberty here then we allowed our selves elsewhere to insert in their properest places as neer as we could sundry notions which we found noted down in the Authors broken Papers relating to this subject some whereof perhaps were not his own yea it may be not according to his Judgment though we do not know of any such inserted but only noted down by him as they came into his mind or as he met with them in reading to be better considered of at further leisure For it is certain it was his manner thus to do Moreover we do find many imperfect hints of Notions amongst his Papers which we could not find where to insert nor indeed as to some of them well tell what to make of them or how to express them as the Author designed and therefore they are lost with him Lastly we may advertise the Reader that we find the Author had thoughts of re-assuming and going over this whole head of the Legal Festivals again in somewhat another method the first rude lineaments whereof were thus drawn by himself viz. he designed first a brief delineation of the whole and when instituted namely their Feasts to wit the Passover Pentecost the Feast of Tabernacles the Feast of Trumpets and the great Day of Expiation their New Moons and their Sabbaths to wit the seventh day of the week the seventh year amd the fiftieth year Next he designed to go over them all again and shew how they made up a rude draught or a dark shadow of better things and here he would have made the first Institution to be his Text for the several Heads and for the Sabbath the 12 13 14 15. verses of the fifth of Deuteronomy because the typical Reason is there annexed to the Command And in the last place he intended to have spoken more fully to the unwarrantableness of Popish Holidays and Musick And indeed he had many years before written two brief Discourses on that Argument the main Materials whereof we suppose he would have brought in here perhaps with some considerable Additions and therefore we have for the affinity of
break Bread every Lords day And in the primitive times the Sacrament was the concluding Ordinance But Man did not eat of the Tree of Life for then he had been confirmed and lived for ever Gen. 3.22 therefore it is not likely that he stood in his integrity to the end of the Sabbath And as to the time of the day wherein he sinned it seems to have been about eating time at dinner about noon eating what they should not being the thing wherein they sinned And after his Fall it is said that God came and spake to them in the cool of the day Gen. 3. ver 8. This seems to have been about that time of the day which the Scripture calls the ninth hour which is after our reckoning about three a clock in the afternoon So long they were in darkness and under guilt of their Sin before the Promulgation of the Gospel to them Wherein some have observed a congruity in that Jesus Christ was under those his infinite Sufferings upon the Cross the same space of time from the sixth hour to the ninth Matth. 27.45 46. And it being thus Man in his first sin and fall did break all the Commandments at once as he brake all the rest so he sinned upon the Sabbath day This seems by all the circumstances of the Story to have been the time of his Fall But to think that he fell on Tuesday the tenth day from the Creation there is nothing in the History to evince it Others think this Fast on the day of the seventh month was appointed in remembrance of the great Sin the Idolatry of the Golden Calf Exod. 32. But we may rest in that the Text mentioneth as the occasion of this Ordinance viz. the Sin and Death of Nadab and Abihu And there is a threefold Instruction we are here to learn Obs 1. Here we are taught first That there must be holy fear and reverence in approaching to God in his Ordinances an holy fear and dread of sinning in the manner of his Worship and that it is a dangerous thing to worship God otherwise then he hath appointed Men should take heed of it that they die not as Nadab and Abihu did for this sin they incur the danger of Death both Death temporal and eternal Though God doth not usually smite men with visible Judgments but when they are first in any transgression yet there is a spiritual fire and wrath upon their spirits for it which is worse then outward Judgments Obs 2. The Lord takes hold of the saddest occasions to bring in Dispensations of the greatest good and mercy to his people Light out of Darkness Heaven out of Hell good out of evil to those that he hath set his Love upon Obs 3. When some are slain and die in and for their sins the Lord provides for the Salvation of others that they die not Now to come to the thing it self Moses is to charge Aaron that he come not into the Holy of holies at all times nor in any manner but at Gods appointed times and in such manner as he requireth This manner is here described at large It consists chiefly in three things 1. His washing himself 2. His holy Garments And 3. His propitiatory Offerings 1. That the Priest must wash before he put on his Garments and before he present his Offering is an intimation of his Purity and Cleanness Hence that expression of the Apostle Heb. 10.22 Having our hearts sprinkled from an evil Conscience and our Bodies washed with pure water This is the first thing he is to do So Christ Matth. 3.16 was baptized before he entred upon his Ministry and he was perfectly holy and pure not having the least defilement of sin upon him though he had taken on him our Nature and all the other Infirmities of it Vid. On the Priests Consecration Exod. 29. 2. As to his Attire here be two sorts of holy Garments mentioned in the Services of this day the holy Garments ver 4. and other holy and most costly Garments ver 23.24 Some call the former his White Garments and the other his Golden Garments 1. This Priestly Attire was an emblem of spiritual clothing Psal 132.9 Let thy Priests be clothed with Righteousness and let thy Saints shout for joy and ver 16. I will also clothe her Priests with Salvation Job 29.14 I put on Righteousness and it clothed me my Judgment was as a Robe and a Diadem This then speaks the Grace and Holiness that was in Jesus Christ and ought to be in Ministers such Garments Ministers should be clothed with 2. Those two sorts of Attire the White and the Golden Garments signified the different estate and condition of Jesus Christ when he performed the great work of our Redemption and made atonement for us he did it in much meanness and abasement Isai 52.14 his Visage was marred he was without external Pomp and worldly Glory in the form of a Servant made himself of no Reputation Phil. 2.7 though with Holiness and Purity and Innocency He had white Garments on though they were but plain But as there is a clothing of Grace so there is a clothing of Glory 2 Cor. 5.2 4. And after his Resurrection when he had been in Heaven and returned again and arose and appeared from the dead he did change his Raiment He wore the garments of Holiness here but when he entred into the holy place even into Heaven he did put on garments of Glory These were the holy Garments on this day of Expiation Now the third thing is the Offerings of Atonement and they were of two sorts for the Priest and for the People 1. For the Priest himself and for his own House ver 3 6. This teacheth us the insufficiency and imperfection of the legal Priesthood Heb. 5.1 2.3 we need a better High Priest and we have one Heb. 7.26 27 28. The Priest was first to make atonement for himself and for his own sins that so he might be fit as a figure of Christ the true High Priest to make atonement for the people They that lie under unpardoned guilt themselves are not fit to be Mediators and Intercessors for others The Priest had three things to do in reference to his own Sacrifice 1. He was to kill it and so to make atonement with it v. 11. This was a Type of the Death of Christ the true Sacrifice 2. He was to offer Incense in the Holy of holies v. 12. This is a Type of the Prayers and Intercessions of Jesus Christ in the virtue of his Satisfaction Here are four particulars observable 1. As the High Priest did this before he sprinkled the Blood in the Holiest of all so Christ prepared his own way into Heaven by his Prayers and Intercessions Joh. 17. 2. The Incense was beaten small to intimate the anguish and contrition and brokenness of heart wherewith Christ prayed and interceded for us those agonies of spirit in his Prayers before his Death which he offered
Candlesticks are the Churches the seven Stars or Lights in the tops of the Candlesticks are the Angels or Ministers of the Churches Rev. 1.20 yet the Ministry considered barely in it self doth not enlighten but as illuminated by the Spirit Rev. 4.5 4. The Priest was to burn sweet Incense upon the Golden Altar when he dressed the Lamps Exod. 30.7 8. this is Prayer and Intercession and this is Christs work he prays and he perfumes the Prayers of his people with the sweet Incense of his own Merits and Mediation and as they are daily praying so Christ is daily interceding for them Rev. 8.3 4. 5. The Priest was to set the Shew-bread upon the Golden Table before the Lord every Sabbath Lev. 24.8 Every Sabbath shall he set it in order before the Lord continually so doth Jesus Christ present and set the whole number of his Elect before the Lord continually as the Shew-bread upon the Table where his favourable Eye and Face is always upon them 6. The Priest was to bless the people in the name of the Lord and well he might for blessed indeed are such a people who have such an Altar and Sanctuary and such a Sacrifice offered for them amongst whom the Lamp of God shines whose Prayers ascend and come up before him as Incense upon the Golden Altar out of the hand of the true High Priest the Angel of the Covenant and who stand before the Face of God and under the Eye and Care of God continually Numb 6.23 and so on to the end and accordingly they did so when they had performed their other Ministrations Lev. 9.22 23. and God ratified it For the Glory of the Lord appeared unto all the people so 2 Chron. 30.27 Then the Priests the Levites arose and blessed the people and their voice was heard and their Prayer came up to his dwelling place even unto Heaven so doth Jesus Christ bless his people Luke 24.50 and that most really and effectually Acts 3.26 These were the Priestly Ministrations Objct. But now it may be demanded wherein then differed the High Priest from the other ordinary Priests these Ministrations belonging to them as well as him Answ There were three things peculiar to the High Priest wherein he was advanced by God above his Brethren 1. He had a superiority of spiritual Power and Jurisdiction over all the Ministers of the Sanctuary both the Priests and Levites Numb 4.19 also ver 27. see Deut. 17.12 and so Aaron was the Archbishop or Primate as it were to oversee and order all so is Jesus Christ in the Church of God He is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 5.4 And when the chief Shepherd shall appear ye shall receive a Crown of Glory that fadeth not away He only is the chief Shepherd 2. The High Priest was clothed with peculiar Garments of Glory and Beauty Exod 28. The inferior Priests the Sons of Aaron had but four Priestly Garments Linnen Drawers and Coats and Girdles and Bonnets Exod. 28.40 but Aaron the High Priest had a Brest-plate and an Ephod a Robe a broydered Coat a Mitre and a Girdle with the Urim and Thummim and precious Stones in his Brest-plate and on the shoulders of his Ephod and a Crown or Plate of Gold upon his Mitre Exod. 28. ver 4. and so is Jesus Christ fairer then the Sons of men more beautiful then any other Psal 45.2 3. The third Prerogative of the High Priest was in his glorious Ministration upon the great day of atonement when he went into the holiest of all to make atonement there before the Lord Lev. 16. which none but he might do Thus Jesus Christ is entred not into the holy places made with hands which are the Figures of the true but into Heaven it self now to appear in the presence of God for us Hebr. 9.24 Neither by the Blood of Goats and Calves but by his own Blood he entred in once into the holy place having obtained eternal Redemption for us ibid. ver 12. Here note as a Corollary the wickedness of the Bishop of Rome who calls himself the High Priest amongst Christians as Aaron was amongst the Jews His judaizing antichristian wickedness And all other such Archbishops and Primates and Prelates fall under the same condemnation who differ not specie but only grad◠not in kind but only in degree from the Usurpations of that Man of Sin I know no other High Priest no other Archbishop or chief Shepherd of our Souls under the Gospel but only Jesus Christ Some thus understand that of Paul Acts 23.5 I wist not that he was the High Priest I acknowledg not that there is an High Priest Vide Beza in 1 Pet. 5.4 Against this Primacy which the Pope usurps consider 1. The High Priest in this preeminence above his Brethren was an express Type of Jesus Christ of whom it is said that he was the first-born among many Brethren Rom. 8.29 2. This Ecclesiastical preeminence amongst Ministers is expresly forbidden under the Gospel How often doth Christ reprove his Disciples for it for striving who should be chiefest Matth. 18.1 2 3 4. and Matth. 23.8 10 11. and Matth. 20.25 and Luke 22.24 25 26. And it is the brand set upon Diotrephes 3 Joh. ver 9. that he did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he affected the Primacy 3. Thô the Priests Power was ecclesiastical yet the Pope exercises a temporal power and this not as a Commissioner from under the Civil Magistrate but distinct from the Civil Magistrate and without dependance on him yea indeed superior to him and so do the inferior Prelates too not only a Civil power derived from the King as other Barons of the Realm or Justices of the Peace or the like civil Dignities but they make the Clergy a Fountain of Power to themselves even of temporal Power wherein they intrench upon the Prerogative and just Rights of the Civil Magistrate as well as of Ecclesiastical Power having never received any such Primacy of Office from Jesus Christ but usurping it to themselves and so they do intrench both upon God and the King shewing themselves therein to be the true and natural Children of their Father the Pope the great Antichrist of Rome But you see how remote this is from the Spirit of the Gospel and that it is indeed a Judaizing for Ministers to assume a disparity superiority of Power and Ecclesiastical or Spiritual Jurisdiction over other Ministers So much of the Priests and of their Priestly Work and Ministrations 2. The second sort of Temple Officers were the Levites of whom four things are worthy to be considered 1. Who they were they were the whole Tribe of Levi excepting only Aarons Posterity who were preferred to an higher Office of Priesthood yet they were Levites but all Levites were not Priests The Priests were Levites in regard of their Birth and Extraction out of that Tibe but they were not Levites in regard of their Office nor were the Levites Priests
which you made to your selves contra ver 44 of Act. 7. the Tabernacle which Moses made as he had appointed And it seems by the sacred History that they had something of the notion of a Type in their heads in that Invention For they say Make us Gods that may go before us and they proclaim an Holy day to Jehovah therefore they intended the Calf to be an outward and visible Sign to them of his Presence Here ariseth a Question How may we know when a thing is a Type and that the Lord did ordain and design it to that end and use The Answer is We cannot safely judg of this but by the Scripture 1. When there is either express Scripture for it As Adam here in the Text is called a Type of him that was to come So the whole Ceremonial Law is said to have a Shadow of the good things to come under the Gospel Heb. 10.1 The Buildings and holy places of the earthly Temple are said to be Figures of the true even of Heaven it self Heb. 9.24 The Land of Canaan the Country that Abraham and the Fathers sought for it is said they desire a better Country that is an heavenly Heb. 11.16 2. When there is a permutation of Names between the Type and the Antitype this is a clear Indication of the Mind of God As for instance Christ is called David Ezek. 34.23 and 37.24 Hos 3.5 this shews that David was a Type of him and Christ was the true David So Christ is called Adam the second Adam 1 Cor. 15.45 So he is called Israel Isai 49.3 He is called that Lamb of God which taketh away the Sins of the World Joh. 1.29 and our Passover that is sacrificed for us 1 Cor. 5.7 this shews that the Paschal Lamb was a Type of him He is called the Bread of Life and the true Bread from Heaven Joh. 6.32 35. this shews that the Manna did relate to him So the Church of the New Testament is called Jerusalem Gal. 4.26 but Jerusalem which is above is free which is the Mother of us all Rev. 21.2 I saw the new Jerusalem coming down from God out of Heaven We may hence conclude that Jerusalem was a Type of the Church So it is said that the Odours or Incense are the Prayers of the Saints Rev. 5.8 Incense therefore was a Type of Prayer The Gospel-Church is called Israel Gal. 6.16 Peace be on them and Mercy and upon the Israel of God Therefore that People were a Type of the Church of God under the New Testament Gospel-Ministers are called the Sons of Levi Mal. 3.3 the Prophet there speaking of the coming of Christ he saith He shall purifie the Sons of Levi that is raise up a purer Ministry There is nothing more frequent in the Scripture than for the Antitype to be called by the name of the Type and sometimes on the other side the Type bears the Names and Titles belonging indeed and more properly to the Antitype So Moses is called a Mediator Gal. 3.19 So when a Sheep or a Goat is called a Sacrifice and said to make attonement or to expiate Sin there the Work of the Antitype is ascribed unto the Type For those things could not take away sins Heb. 10.4 it is not possible that the Blood of Bulls and Goats should take away sins they were but a shadow of a Sacrifice of Christ the true Sacrifice 3. When by comparing several Scriptures together there doth appear an evident and manifest analogy and parallel between things under the Law and things under the Gospel we may conclude that such legal Dispensations were intended as Types of those Gospel Mysteries whose Image they bear In such a case Res ipsa loquitur For the Type must be made like the Antitype as the Apostle speaks of that illustrious Type Melchisedec Hebr. 7.3 he was made like unto the Son of God As the Deliverance out of Egypt and Babylon if we read the History thereof in the Old Testament and compare it with the Prophesies in the New Testament concerning the Churches Deliverance from Antichristian Bondage we shall clearly see that it was a Type thereof there is such a resemblance the one answers the other so remarkably Hence Divines generally make Sampson a Type of Christ there is such a fair and full Analogy in sundry particulars of his Life and Death between him and Christ So likewise Joseph is generally lookt upon as a Type of Christ though there be no Scripture that doth expresly call him so but if the History of Joseph in Genesis be compared with the History of Jesus Christ in the four Evangelists the Analogy will be very clear and evident The Old Testament and the New should be compared together The Protasis or Proposition of these sacred similitudes is in the Books of Moses and in the Old Testament but the Apodosis the Reddition or Application is to be found chiefly in the New Sometimes the Types are not so explicitly taught but implyed and then a thing may be known to be a Type by diligent observing and comparing the Phrase of the Prophets in the Old Testament and of the Apostles in the New Men must not indulge their own Fancies as the Popish Writers use to do with their Allegorical Senses as they call them except we have some Scripture ground for it It is not safe to make any thing a Type meerly upon our own fansies and imaginations it is Gods Prerogative to make Types And so much for that first Rule Rule 2. The Types were not only Signs but Seals not only Signs to represent Gospel Mysteries unto them but also Seals to assure them of the certain and infallible exhibition thereof in Gods appointed time As we say of our Sacraments Sacramentum est verbum visibile the Sacrament is a visible Promise and holds forth the Covenant of Grace to the Eye and other Senses as the Word to the Ear so it was with the Types of old The Types were visible Promises and not only Signs but Pledges and Assurances of the good they represented They did represent those great Mysteries not only by way of resemblance to the understandings but by way of assurance to the Faith of Gods People Reasons to prove this that the Types were Seals 1. The Apostle saith it expresly concerning Circumcision Rom. 4.11 he received the Sign of Circumcision a Seal of the Righteousness of Faith And there is a parity of Reason in this respect between Circumcision and other Types 2. If they were Signs that did certainly foresignifie they were Seals But the Types were Signs that did certainly foresignifie therefore they were more than Signs even Seals also They did not shew what a one the Messiah might happen to be but what a one he should certainly be they were so many Divine Testimonies to the coming of Christ 3. If they were not Seals and Pledges to assure it will follow that it would have been no disappointment to Gods People and
other things of like nature that so we may distinguish and discern the things that differ I shall instance here only in four things that are partly of the same nature with the Types but yet not exactly the same 1. The difference between a Type and a Simile A Type doth belong indeed to that Argument or Notion in Logick but with this difference this distinction will shew you the difference between them that there is Typus arbitrarius and Typus fixus institutus An arbitrary Type is a similitude or comparison So Marriage is a similitude or comparison by which the Apostle sets out the mystical union between Christ and the Church Ephes 5. But yet Marriage is not a Type For then we shall make it a Sacrament as the Papists do you know it was instituted for another end before the Gospel came into the world It is a Sign but not a Sacrament For by that Argument we should have a thousand Sacraments So Riders on white Horses are resemblances used in Scripture to set out Christ and the Angels but yet not properly Types of them And the reason is this because they were never instituted and designed by God for that end to represent Christ and the Gospel they are only occasionally made use of There is a wide difference between the occasional use of a thing in the way of a similitude or comparison and the Designment or Institution of it for that end and use As if Christ be compared to a Feast of Bread and Wine as in the Parable of the Marriage-Supper This is a very true and fit comparison but for Bread and Wine to be designed and set apart by the Command of God to represent Christ and his Benefits this is a thing of an higher nature and puts them into a Sacramental nature and relation to him 2. The difference between a Type and a Parable A Parable is nothing else but a sacred Similitude We commonly take it as the Scripture doth for such a similitude wherein not only the Truth and Mind of God is the scope and matter of it but whereof God himself is the Author As in the four Evangelists we read of the Parables of Christ To call them Fables as Grotius doth haec Fabula indicat c. is a slight and an irreverent expression A Parable there is the same with a Similitude only hath God himself for its Author But in a Type the Lord doth not only occasionally use such or such a simile but sets such a thing apart sets a stamp of Institution upon it and so makes it an Ordinance to hold forth Christ and his Benefits 3. What is the difference between a Type and a Ceremony This is only that which is between the Genus and Species For all the Ceremonies were Types but all Types were not Ceremonies The Pillar of Cloud and Fire was a Type but not a Ceremony A Ceremony was some Law or external Observation prescribed unto them to teach and shadow forth some Gospel-Mystery so that a Type is more general a Ceremony is one particular kind of Types 4. What is the difference between a Type and a Sacrament I answer they differed in the number and multitude of them they had many Types we have but two Sacraments But there was no difference in the nature of them further than this that our Sacraments are Signs of Christ already come but their Types were Signs of Christ that was for to come our Sacraments are Signs Christi exhibiti their Types Christi exhibendi 4. As to the Words and Phrases by which it is expressed First we have this very word Type used in the Scripture not only in its native and proper Sgnification Joh. 20.25 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the print of the Nails But it is used also in this borrowed and spiritual sense whereof we are treating in the Text and 1 Cor. 10.6 these were Types for us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 1 Cor. 10.11 all these things happened unto them in Types So the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answers the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exemplar figura forma â 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aedificavit They are called Shadows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Col. 2.17 a Shadow of things to come Heb. 8.5 which serve unto the example and shadow of heavenly things Heb. 10.1 a Shadow of good things to come They are called Figures or Patterns 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebr. 8.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Example and Shadow Heb. 9.23 Patterns They are called Signs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 12.39 the Sign of the Prophet Jonas so is Circumcision Rom. 4.11 the Sign of Circumcision Figures or to render it more emphatically parabolical Figures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 9.9 a parabolical Figure for the time This answers to the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And some so understand Heb. 11.19 from whence also he received him in a Figure They are called Allegories Galat. 4.24 which things are an Allegory They are called Seals 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 4.11 the Seal of the Righteousness of Faith Also the Law 2 Cor. 3.6 the Letter that is the Law killeth but the Spirit that is the Gospel quickeneth And the Letter 2 Cor. 3.6 the Letter that is the Law killeth but the Spirit that is the Gospel quickeneth The Antitipe or the thing typed and figured is called in Scripture sometimes by this name the Antitype 1 Pet. 3.21 the Antitype whereunto even Baptism doth also now save us The Type being called a Shadow the Antitype is called the Body Col. 2.17 the Body is of Christ The Types are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Antytype 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 10.1 the very Image of the things themselves Future good things Heb. 10.1 a Shadow of good things to come Heavenly things Heb. 9.23 Patterns of things in the Heavens True Heb. 9.24 which are the Figures of the true Joh. 1.17 the Law was given by Moses But Grace and Truth came by Jesus Christ Lastly they are called Spirit and spiritual things 2 Cor. 3.6 the Letter killeth but the Spirit giveth life Revel 11.8 In the street of the great City which is spiritually called Sodom and Egypt There is literal and spiritual Egypt Vse We may receive encouragement from all that hath been said to look into the Types and to study this Subject For that they do adumbrate and shadow forth Jesus Christ and Gospel-Truths and Mysteries exhibited and revealed by him It is not good to despise any part of Scripture knowledg much less such parts as stand in such a direct relation to Jesus Christ Though there is something of difficulty through our own darkness and weakness yet the fruit will countervail the pains and labour though they be difficult yet they are useful to be known I have been desired by my Brethren of the Ministry to speak unto them and I hope to receive assistance from God through your Prayers and I do much desire the help
of Light the Light he gives diffuseth it self through the whole man and has an influence into all his conversation 6. There were many Rooms or Chambers in the Ark and so in the Temple yet all these made up but one Ark this signifies many particular Churches yet all the Churches in the world make up but one Church Catholick which is the mystical body of Christ 1 Cor. 12.12 as the Body is one and hath many Members and all the Members of that one Body being many are one Body so also is Christ see Cant. 6.9 My undefiled is but one 7. There were three Stories in the Ark it was three Stories high Gen. 6.16 and so Solomons Temple had three parts an outer Court an inner Court and an Holy of Holies This holds forth the three degrees of the Church There is 1. The visible Church 2. The mystical Church militant here on Earth 3. The Church triumphant in Heaven The Church in her lowest Story is her visible Members here on Earth among whom there be many Hypocrites yet even so she is more excellent than the Mountains of Prey Psal 76.4 Kingdoms are called Mountains of prey that saying being too often true that magna Regna are indeed magna Latrocinia But the Church is more glorious than they The invisible Church is the second Story against whom all the Gates and Powers of Hell shall not prevail Matth. 16.18 It is true in some sense in general concerning the visible Church Christ will always have some visible Societies of Christians in the world that shall make profession of his Name but it holds chiefly concerning the mystical Body of Christ True Believers cannot fall away The third Story is the Church triumphant which is higher than all these and more excellent than all the Kingdoms in the world than all the Churches upon earth 8. They in the Ark were safe and there was no safety but in the Ark so in the Church there is Salvation but no Salvation out of the Church Salvation is of the Jews Joh. 4. extra Ecclesiam nou est Salus It is always true of the mystical Church and it is ordinarily true concerning the visible Church Yea the Ark was safest when the Waters were highest Sea-man have an expression in a Storm they use to wish for Sea-room enough Or we may apply it higher to Christ himself and to his mystical Body Without Christ there is no Salvation but as they were safe in the Ark So whosoever is in Christ and a Member of that invisible Society he is safe and shall never perish 9. In the Ark there were both clean and unclean Beasts yet the Ravenousness of their Natures was restrained for the time Gen. 7.2 So in the Church there are both Saints and Hypocrites Hypocrites are unclean Beasts A Cham in the Ark a Judas a Devil in Christs own Family In the visible Church there be sometimes Wolves within and Sheep without though they are Wolves in Sheeps clothing For profane persons may and should be kept out but close Hypocrites cannot For as in the Ark though there were ravenous Beasts yet their Natures were restrained so in the Church such as are Beasts by nature yet the Corruption of their Natures is restrained there is restraining Grace upon Hypocrites in the Church as well as renewing Grace in the Saints Isai 11 6-9 They shall not hurt nor destroy in all my holy Mountain 10. There issued out of the Ark a Raven and a Dove whereof the Dove returned again but the Raven did not Gen. 8.7 8 9. the Raven is an unclean Bird Levit. 11.15 a Bird of prey and a Bird of darkness Isai 34.11 The Dove is a Bird of Light at the Baptism of Christ the Holy Ghost descended on him in the shape of a Dove Matth. 3. If a Dove go out from Christ and his Ordinances it shall find no rest till it returns again into the Ark and be taken in by the Hand of Noah by the Spirit of Christ But the Raven goes out of the Ark and returns no more and how many Ravens are there in the Church that depart and fall off and return no more 1 Joh. 2.19 they went out from us because they were not of us You Ravens that are going and coming and hovering to and fro Vide the old Geneva Note as the Raven she went and came Gen. 8.7 and might light on the outside of the Ark If you do not get into the Ark into Christ it shews what you are You that are Doves and gone out return again return to your Rest fly as Doves to the Windows Isai 60.9 The Dove is no ravenous Bird she cannot fight as the Raven and she is swift of Wing pray for the Wings of a Dove in this sense Psal 55.6 make haste to Christ Thus you see what a full and plentiful Analogy there is between the Ark and the Church in all these ten particulars 2. The Deluge was a Shadow of the Day of Judgment and the everlasting Salvation of some and Destruction of others at that day The Apostle Peter parallels them 2 Pet. 3.6 7. the World that then was being overflowed with Water perished But the Heavens and the Earth which are now are reserved for Fire against the day of Judgment It was indeed a lesser day of Judgment and magnum futuri Judicii praejudicium Hence Hell is called the place of the Gyants Prov. 21.16 The man that wandreth out of the way of understanding shall remain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in caetu Gigantum in the Congregation of the Gyants Prov. 9.17 18. but he knoweth not that the Gyants are there and that her Guests are in the depths of Hell The World will be in a like frame drowned again in deep security Matth. 24.37 38 39. though they see all the tokens appearing and all things fulfilled that have been foretold yet they will not be awakened But when they saw the Flood came indeed Oh the amazement that began to seize upon them when they saw the Cataracts of Heaven opened from above and the Fountains of the great Deep broke up from beneath So at the Day of Judgment every eye shall mourn Rev. 1.7 see Heb. 11.7 Noah prepared an Ark to the saving of his House by which he condemned the World some saved by Noah others condemned by him 3. The Waters that bore up the Ark are made by the Apostle a shadow of the Water of Baptism 1 Pet. 3.21 As that Water bore up the Ark and saved them from drowning so doth Baptism save us For though the Flood was a true and real History ye there be typical Histories as you will hear further when we come to the real Types Therefore that Water had a typical respect to the Water of Baptism 4. Noahs Sacrifice when he came out of the Ark was a manifest Type of the Sacrifice of Jesus Christ For so indeed were all their Sacrifices Gen. 8.20 21 22. Hence Christ is called a Sacrifice of
of that man is peace This is the difference between Christs Peace and Satans Peace for they both give Peace to their subjects But Satans Peace is a Peace of freedom from trouble and of sinful security in sin Christs Peace is a Peace after and out of trouble by War and Victory over Sin and spiritual Enemies Isai 9.3 His Servants rejoyce as those that divide the spoil after the Victory Quest But how may I know that Peace will be the end of all my present Conflicts Answ Dost thou get the Victory then the end will be Peace Are there any beginnings of Victory whatever thou dost do not lay down thy Weapons but fight still this is the beginning of Victory and the end will be Triumph and Peace and Joy Sept. 19. 1667. Who is the Type or Figure of him that was to come Rom. 5.14 THe third Conjunction or Conglebation of typical Persons under the Law is those three Prophets Elijah Elisha and Jonah whom I put together because Elijah was a Type of Christs Ascension into Heaven and Elisha of the Continuance of his Presence and Spirit in his Apostles and Messengers ever since and Jonah of his Death and Sufferings the procuring cause of all 1. For Elijah that great Prophet I confess he is omitted by many that have written of the Types and indeed by all that I have seen I know not well how it comes to pass But that he was a Type is certain because John the Baptist is called by his Name therefore he was a Type 1. Of John Yea 2. Of Christ himself 1. He was a Type of the Messiahs Harbinger and Forerunner John the Baptist For the Types as hath been often hinted are not to be restrained always only to the Person of Christ himself but all the things of Christ were typified to them of old There were Types of all New Testament Dispensations therefore John is called Elijah Mal. 4.2 last v. and Christ himself explains it Matth. 11.14 But why is John called Elias Not that he was Elijah personally but mystically he rose up in the Spirit and Power of Elijah So Elijah was John in a Type or Figure John was Elijah in Spirit and Power as Luk. 1.17 There was something of Analogy in his very outward Garb and Deportment an hairy man 2 King 1.8 that is in regard of his Habit or Clothing in a rough hairy Garment So John Matth. 3.4 a Girdle of Hair but chiefly in regard of his Spririt and inward Endowments and of his Work and Office to convert and recall a backsliden Generation 2. Elijah was a Type of Christ himself And that he was so will be very evident if you do consider how great a Person this Elijah was in three respects 1. His eminent and heroick Spirit of Holiness and invincible Courage and Activity for God His very Name signifies God the Lord Elijah or Elijahu in the Hebrew Elias in the Greek in the New Testament He abode with God when almost all the world forsook him 1 King 19.10 he reduced and brought back the people cap. 18.39 he was a man mighty in Prayer Jam. 5.17 18. a man of an invincible Courage who feared not to stand himself alone against four hundred Prophets and against Ahab the King and Jezabel the Queen whose Chaplains these false Prophets were He is brought forth in the sacred History not unlike Melchizedek without Father or Mother without either Birth or Death 1 King 17. 2. The great and wonderful Miracles wrought by him there be twelve recorded in the History of him in the first and second Books of Kings 1. His shutting up the Windows of Heaven that there should be no Rain for three years and an half 1 King 17. whence some have called him Fraenum Caeli the Bridle of Heaven 2. His being fed by a Raven morning and evening at the Brook Cherith beside Jordan This was the effect of his Faith and Prayer and may be reckoned amongst his Miracles English Annot. not that it is likely that he did eat raw Flesh but rather that God by his Providence directed the Ravens to the places where they might have it as to some rich mens Kitchens or the like 3. His miraculous Supply of the Widow of Zarephath called Sarepta in Luke 4.26 that her Barrel of Meal wasted not nor did the Cruise of Oyl fail 4. His raising of her Son from the dead by stretching himself upon the Child This was the first person we read of in Scripture that was raised from the dead and Elijahs fourth Miracle All these are recorded in 1 King 17. 5. In fetching down Fire from Heaven upon his Sacrifice to confound the Priests of Baal 6. His opening the Windows of Heaven and fetching down Rain after he had done justice upon the Priests of Baal these two are in cap. 18. he did this also by Prayer and by persevering in Prayer cap. 18. ver 43. 7. His fasting forty days and forty nights cap. 19.8 In Mount Horeb and in his Journey thither and back again the place where God appeared to Moses Exod. 3.1 2. and where he gave the Law to Israel Deut. 4.10 14. Never any man fasted forty days besides this Elijah and Moses Exod. 34.28 and Christ Matth. 4.2 Herein both Moses and Elijah were manifest Prefigurations of the Lord Jesus Christ This was Elijahs seventh Miracle 8. His calling the Prophet Elisha and causing him to follow him by casting his Mantle upon him which had such an influence that he left all and followed him therefore this may be put into the Catalogue of his Miracles cap. 19. And in the like miraculous influence of the Spirit did Christ call his Apostles to leave all and follow him His ninth and tenth Miracles were the Destruction of the two Captains and their Fifties when Ahaziah sent to take him 2 King 1.1 they both perished alike For like Sins pull down like Judgments The 11th was the dividing of Jordan by his Mantle that he and Elisha might pass over 2 King 2. And the 12. was his Ascension into Heaven in a Chariot of Fire 2 King 2.11 a Prerogative that never any man had but himself and Enoch before the Law and Moses who gave the Law but Moses died first and was translated afterwards as hath been formerly shewed They were all three eminent Types herein of Christ his Ascension into Heaven They that are faithful and zealous for God in times of general Apostacy the Lord is wont to own them in a special manner and to put special Honour upon them one way or other 3. His commissionating Successors after him to carry on the Work of God when he was gone 1 Kings 19.15 16. Elisha to be Prophet Hazael King of Syria Jehu King of Israel So Christ sends forth his Apostles and Ministers Matth. 28. some that are godly and sometimes he imploys others that are not godly but only gifted and makes some use of them as he did of Jehu and of Judas
and Demas for a time 2. Elisha called in the New Testament Elizeus Luk. 4. He was a Type of Christ in three respects 1. In that Elisha in respect of Elijah was as it were a Continuation of the same person For he rose up compleatly in the same Spirit The Prophets discerned it 2 Kings 2.15 the Spirit of Elijah did rest upon Elisha So when Christ departed and ascended up to Heaven he left the Comforter in his stead Joh. 16. and he left the Apostles and Ministers to carry on his Work and poured forth his Spirit upon them for that end Or we may accommodate this with respect to John the Baptist thus As Elisha succeeded Elijah so did Christ come after John the Baptist and so Elisha was in this respect a Type of Christ himself 2. In regard of the remarkable Vengeance and Destruction that came upon his wicked Enemies The Children that mocked him were devoured by two She-Bears 2 Kings 2.23 24. Gehazi his treacherous Servant smitten with Leprosie 2 Kings 5.27 So Despisers of Jesus Christ and the Gospel shall be punished with most remarkable and dreadful Destruction Hear ye Despisers and wonder and perish Acts 13.41 For I work a Work in your days a Work which you shall in no wise believe though a man declare it unto you incredible Plagues shall the Despisers and Rejecters of Christ and of the Gospel be punished with And Judas the Traytor his Servant you know what dreadful Destruction came upon him Acts 1.18 his Bowels gushed out through the horror of his Conscience and the Fury of the Almighty rending his very Body in pieces as well as his Soul from his Body 3. In regard of his Miracles He and his Predecessor Elijah were the greatest workers of Miracles except Moses that ever we read of in Scripture or that ever the Lord raised up in his Church For Moses was to be the Founder as it were of that Church-Estate and Worship that was in those days and Elijah and Elisha were the Preservers and Restorers of it in a most degenerate and corrupted Age. The Miracles of Elisha were very great and many they are recorded in the second Book of Kings in the 2 3 4 5 6 and 7th Chapters and one more in chap. 13. They were about one and twenty in all There be three recorded in the second chapter viz. his dividing Jordan with Elijahs Mantle his healing the Waters of Jericho the devouring two and forty scoffing Children of those idolatrous Parents the people at Bethel by two She-Bears In the third Chapter there is another viz. the overflowing of the Wilderness of Edom with Water crp. 3.20 see ver 8. to the Destruction of the Moabites In the fourth Chapter there be five more which are the Analysis and Contents of that Chapter viz. 1. His multiplying the Widows Oyl while she had any empty vessels to fill 2. His giving a Son to that great and good Woman the Shunamite 3. His raising her Son when dead unto life again and this is the second person that ever was raised from the dead 4. His healing the deadly Pottage which had poysoned the Students in the Colledge at Gilgal 5. His feeding of an hundred men with twenty Loaves In the fifth Chapter there be two more the curing of Naamans Leprosie and the smiting of Gehazi with that Disease In the sixth Chapter there be six more 1. His causing Iron to swim 2. His disclosing the secret Counsels of the King of Syria by the Spirit of Prophesie 3. An Army of Angels coming down from Heaven for his defence at Dothan 4. The opening of his Servants Eyes to see them 5. The smiting of the Syrians with Blindness And 6. The opening their Eyes again In the seventh Chapter are three more the hideous which noise was heard and caused such a pannick terror in the Camp of the Syrians that their whole Army fled and the incredible Plenty in Samaria with the Death of that unbelieving Nobleman who had questioned whether God could do it And then lastly cap. 13.21 a dead man is restored to life by touching his Bones And this is the third person that was raised from the dead All these Miracles in general were Presignifications of what the Messiah was to do in that kind and some of them were more particularly fulfilled and answered by the Antitype As that of feeding an hundred men with twenty Loaves You know Christ did that and more feeding five thousand with five Loaves and two Fishes Matth. 14.21 And at another time four thousand with seven Loaves and a few little Fishes Matth. 15.38 His raising the dead to life whereof we have three instances in the Old Testament the Widow of Sarepta her Son the Shunamites Son and the Man buried in Elisha's Grave These were Types and Pledges of what Christ should do in raising the dead As in raising Lazarus Jairus his Daughter the Widows Son of Naim and his own blessed Body out of the Grave and many Saints that arose with him And those which the Apostles raised by his Name And finally the raising all his Elect unto eternal Life and all the Sons of men unto Judgment at the great Day There might also be a spiritual application and accommodation of them as to the quickning of mens Souls the healing of the Diseases of the Soul feeding them with the Bread of Life pouring into empty Vessels empty Souls the Oyl of Gladness the Joys and Graces of his Spirit 3. Jonah him I connect with Elijah and Elisha to make the Type more compleat and full Some have conjectured that Jonah was the Widows Son of Zarephath whom Elijah raised from the dead 1 Kings 17.22 23. but this is but a conjecture without proof it is probable enough he might live about their time or perhaps somewhat after That he was a Type of Christ the Scripture is express Matth. 12.39 No Sign shall be given them but the Sign of the Prophet Jonah You may see how the Type fits the Antitype in four respects 1. In his Death he offered himself willingly unto Death to asswage the Storm Jon. 1. and so he is cast into the Sea and devoured by the Whale So did Christ to appease the Tempest of Gods Wrath. And as upon Jonahs being cast into the Sea the Sea ceased from its raging cap. 1.15 and the Seamen were saved from drowning So upon Christs Death Gods Wrath is pacified and Believers saved from the Wrath to come Jonah had sore conflicts and inward agonies of Spirit when he was under that shadow of death in the Whales Belly cap. 2. So had Christ when he cried My God my God why hast thou forsaken me there were unutterable anguishes in his Soul those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unknown unconceivable sufferings in his Soul 2. He was a Type of Christ in his Burial For look as Jonah was buried in the Belly of the Whale three days and three nights So was Christ in the Belly of the Earth the
and having the same precious Faith shall be all made partakers of the same common Salvation every Believer is compleat in Christ the weak as well as the strong Col. 2.10 4. Where did they get this Manna There were three things chiefly remarkable as to the place which seem to have something of Mystery in them 1. It was about the Camp of Israel and no where else to be found but there So is Christ the Bread of Life to be had in the Church but no where else Extra Ecclesiam non est Salus Where two or three are gathered in his name there is Christ Matth. 18. His Parents found him in the Temple Luke 2. If you would gather Manna go to the Camp of Israel If you would get Christ go to the Church and seek him there 2. It was hidden in the Dew lapt up as it were in two beds of Dew the one above it and the other under it Exod. 16.14 When the Dew was gone up the Manna appeared on the face of the Earth Numb 11.9 When the Dew fell upon the Camp in the night the Manna fell upon it So Christ is exhibited in the Word and Ordinances Dew is often mentioned as an expression of Gods favour I will be as the dew unto Israel Hos 14.5 And the Word is compared to Dew Deut. 32.2 And it is a hidden word to some 2. Cor. 4.3 4. Christ is therefore fitly called the hidden Manna Rev. 2.17 We should labour to see Christ to get Christ in the Word Christ in an Ordinance to gather Manna out of the Dew 3. They went and were to go out of their Tents to gather it Exod. 16.16 So we must go forth out of our selves out of Sin and self and the Creature to get Christ He that stays within in his own Tent cannot gather Manna yet it is but stepping out of doors Oh the sloth and negligence of such as perish for want of it When Manna falls round about our Tents in the Dispensation of the Gospel wherein Christ is offered from day to day 5. The time when they had this Manna There were many Circumstances in the time that are very significant and instructing to us 1. They were to gather it early in the morning Exod. 16.12 The Quails came at Evening for naturally they flew in the day time to the Sea and came to Land towards night Numb 11.31 But Manna came in the Morning because it sell with the Morning Dew Answorth in Exod. 16.12 And the Quails are not noted in the Scripture to be a spiritual meat as the Manna is we should seek after Christ betimes in the Morning of our Lives with our first endeavours Psal 90.14 Satisfie us in the Morning with thy loving kindness They that seek me early shall find me Prov. 8 This should be our first work Mat. 6.33 Seek first the Kingdom of God and the Righteousness thereof and then all other things shall be superadded and given as it were into the bargain 2. They were to gather it and feed upon it daily from day to day if they kept it it putrified and stank Exod. 16.19 20. It wormed Worms as the phrase is in that emphatical Language that is it bred them abundantly or crawled full of Worms A miraculous Judgment for their Unbelief and Curiosity and Disobedience whereby they were taught to depend upon a daily Providence for daily Bread as we pray in the Lords Prayer Give us this day our daily bread we should be content with the present Supplies that Providence casts in without inordinate cares and thoughts for to morrow Let your conversation be without Covetousness and to be content with such things as you have Heb. 13.5 Take no thought for to morrow Matth. 6.31 34. This passage may have a further reference and be applied unto Christ the Mystery of this Type thus that as Manna must be daily gathered daily fed upon so must Christ we must receive him and believe and feed upon him every day or else the sweetest Manna will become as rottenness and a favour of Death unto Death unto carnal and formal Professors who suffer Manna to lie by them un-eaten who suffer Christ to lie by them un-imployed and un-improved for spiritual supplies we must feed upon Christ and receive fresh supplies from Christ every day 3. They were to gather a double portion upon the sixth day and none upon the Sabbath Exod. 16.23 to 27. By this the Lord taught them to rest upon the Sabbath This is the second place where the Sabbath is expresly mentioned before the giving of the Law upon Mount Sinai The first mention of it is before the Fall of Man Gen. 2.1 2. which shews the Antiquity of the Sabbath For that was two thousand five hundred and thirteen years before this which would be a very vast and strange Prolepsis if it were so as the Anti-Sabbatarians weakly and foolishly pretend And here now we have a second mention of the Sabbath before that upon Mount Sinai And it doth not seem by any circumstance of the History to be here mentioned as a new thing unto them but rather as a Duty they formerly knew but the Observance of it now anew recommended to them by a very special Providence Moreover they might here learn That God dispenseth Christ the true Manna to Believers most plentifully towards their later end as he did to Simeon in his old age Luke 2. Christians when they grow near the Grave and near to their eternal Rest they should gather double Manna Yet further we may here learn and see That after this Life all endeavours are in vain If you have not gotten Christ before there is no Manna to be rained down then There be no offers of Grace nor means of Grace then you must pray no more hear Sermons no more but an end then of all your former opportunities They went out to gather but they found none ver 27. So the foolish Virgins asked the wise for Oil but it was too late their time was past It is the case of many a Soul The weekly Sabbath now is a day of spiritual gathering and getting Food for your Souls But there will a Sabbath come a time and state of Rest when you must live upon the Manna you have got and gathered in this Life or else you perish 4. It ceased when they came to Canaan they had it till then Exod. 16.35 but then they did eat of the Fruit of the Land of Canaan Josh 5.12 The Manna ceased on the morrow after they had eaten of the old Corn of the Land So shall all Means and Ordinances when we come to Heaven Word Sacraments offers of Grace shall be no more then means of Grace and opportunities shall be no more 5. Yet nevertheless there was a Golden Pot of it reserved and kept by them for ever being laid up before the Lord in the Holy of Holies Exod. 16.33 34. a Pot it is called in Heb. 9.4 a Golden Pot. So
greater sin then people do imagine the retaining of such legal Shadows being an implicite denyal of the Truth of the Gospel but men consider not the meaning of their own Actions 7. The last occasional Typical thing which the Lord gave to his People of old was those healing Waters of the Pool of Bethesda which indeed are not mentioned in the Old Testament but in the New John 5. It was a Miracle but yet it had also a symbolical use as many other Miracles had to lead them from the consideration of earthly things unto heavenly things Healing Waters are often spoken of in the Scriptvre with a reference to spiritual healing as Ezek. 47.1 8 9 11 Rev. 21.1 So Christ speaks of Rivers of Waters flowing out of the heart of a Believer Joh. 7.38 which cannot be meant of literal Water but is meant of Metaphorical and Spiritual Waters this in general But to unfold the Allegory a little more particularly that we may see more fully what instructions we may learn out of it 1. Those healing Waters of that Pool of Bethesda may fitly represent the Ordinances of Christ in the Church which is indeed Bethesda an house of mercy for so the word may be interpreted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beth chesda Domus misericordiae though others expound it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Domus effusionis The Church of Christ is indeed a spiritual Hospital an house of mercy to the Sick to poor diseased Souls where there be the choisest Waters the Waters of Life and all other Medicines of spiritual help and healing 2. The healing virtue of the Water may hold forth to us the spiritual good of Ordinances the healing of our Souls This is frequent in the Scripture as was said before for bodily healing to teach and represent spiritual 3. The motion of the Angel leads us to take notice of the effectual Operation of the Spirit of Christ in and by the Ordinances in the time of love It is not the Means it is not the Ordinances but the Angel of the Covenant by his Spirit moving and working in them that heals and doth good to souls the Ordinances are not effectual at all times but only when and as they are moved and influenced by the Spirit for it was a place much frequented as appears by the five Porches and its neerness to the Temple and the Text saith many sick lay there He could have healed all as well as some Verùm ut miracula suum habent finem ita modum habere debent Calvin in loc As when there were so many dead and but one raised 2 Kings 4.32 So many Widows and the Prophet sent but to one 1 Kings 17.9 Luk. 4.25 26. Who would have looked for help and healing from troubled Water We must follow God against our own reason the judgment of reason is often contrary to the mind of God 2 King 5.10 Naaman thought washing in Jordan an unlikely means to recover the Leper Elisha 2 King 2.20 healeth the Waters by casting in Salt an unlikely means for Salt is wont rather to cause barrenness The Water here did it not for then it would have healed all and at all times one as well as another He singles out one whose condition was most deplorable his disease inveterate incurable 38. years So he that was born blind and had been so till he grew up to mans estate Cap. 9.1 So Lazarus when dead buried four days Joh. 11.39 The Woman twelve years Mat. 9.20 Another eighteen years Luk. 13.11 4. These times were unknown and uncertain to the people they knew not when the Angel would come to move the Waters So is the day of grace and the opportunities of salvation to Souls because man knoweth not his time Therefore is he snared in an evil time when it falleth suddenly upon him Eccl. 9.12 Oh that thou hadst known Luk. 19.41 42. Therefore Eccl. 11.6 In the morning sow thy seed and in the evening withhold not thine hand for thou knowst not whether shall prosper either this or that or whether they both shall be alike good Lay hold upon all opportunities 5. These excellent Waters did not heal all but only him that was put first into them which was for our instruction that we might learn to lay hold betimes upon seasons and opportunities for our spiritual good They that seek me early shall find me Prov. 8.17 Be at work for God and your Souls betimes lest you come too late Christ asks him vers 6. Wilt thou be made whole He prevents him before he expressed any desire to Christ not as though Christ were ignorant of his desire but to excite and stirr up desire and expectation in him and to stirr up the attention of those who were providentially present at that time that they might mind and take notice of the Miracle Vers 8. Jesus saith to him rise take up thy bed and walk He could have said be whole but he chooses rather to express it by an infallible effect and fruit of it To the Maid arise Mark 5.42 To Lazarus come forth Joh. 11.43 and vers 44. Let him go To the Paralytick Mat. 9.6 Arise take up thy bed and go unto thine house On the Sabbaoth day that so it might be the more taken notice of the people would wonder to see a man carry his bed abroad and so inquire about it There were beside these we have now handled some other occasional typical things as Noahs Ark but that was spoken to in the History of Noah and some others may occur afterwards but these are all I shall speak unto here Let me conclude with a few words of use to help you to a practical improvement of all that hath been said upon these Typical things 1. We may here see the compleat and perfect fulness of our Lord Jesus Christ to all the necessities of our Souls That spiritual Ladder represents him as the Mediator and means of all the intercourse between Heaven and Earth between God and us The burning Bush shews his presence with and protection of his Church and People in the Fires of Persecution and Affliction The Pillar of Cloud and Fire holds forth that everlasting blessed Conduct and Guidance of his People by his Word and Spirit through the Wilderness of this World to their eternal Rest The Manna and Water out of the Rock holds him forth as our spiritual Food And now lastly the Brazen Serpent and the Pool of Bethesda teacheth us that here is healing also so that he is both Meat and Medicine The same thing is held forth also under other Metaphors Rev. 22.2 The Leaves of the Tree of life are for healing of the Nations so that Christ is all in all 2. Learn from hence not to despise these Truths concerning the Types how weakly soever they may be held forth by him that speaks unto you for you see they are full of Gospel marrow and mystery Any thing of Christ should be sweet and precious and it is so
Israel was thus Conducted safe in the morning Watch Exod. 14.24 27. So Christ in the morning Watch of his Resurrection and in the morning of the general Resurrection and last Judgment triumphs over all the Enemies of his people Psal 49.14 Then his Church is fully passed from death to life eternal life then may Israel sing the Song of Moses and of the Lamb and say the Lord shall reign for ever and ever Exod. 15.18 Much Teaching and many other Instructions might be learned from all the Circumstances of this Dispensation The Egyptians here met with a punishment suitable to their sin They had drowned the Children of Israel and now fourscore years after they themselves are drowned in the Red Sea and from the sore distress that Israel was in the Sea before them their Enemies behind them the Mountains on either side insomuch that they had no other choice in the eye of reason but either to be drowned or slain We may here observe that the most glorious Deliverances of the Church are in their greatest straits and most desperate distresses we may also observe the invincible safety of the Church of God in all Tryals under all troubles The Fire cannot burn them as you have seen before in the burning Bush which burnt and was not consumed the Sea cannot drown them you have formerly heard of Noah floating upon the Waves in an Ark of safety when all the World was Sea and now you see Israel safe in the bottom of the Sea Oh! Trust God and follow the Lord fully when he leads you into dangers and difficulties as deep as the bottom of the Sea 2 Chron. 20.12 We know not what to do but our eyes are unto thee It was by Faith that Israel did this Heb. 11.29 Some make the Red Sea a Type of the blood of Christ That through his blood we pass to the Land of Promise 3. Their marching through the Wilderness those Deserts of Arabia with their God in the head of them Psal 68.7 The Wilderness of an unregenerate Condition so Burroughs of holy Courage on Heb. 11.27 Cap. 25 and 26. Interprets and applies this their Passage out of Egypt unto Canaan Herein was an eminent Prefiguration of three things 1. Troubles difficulties temptations in the way to Heaven that through many tribulations we must enter into the Kingdom of God Act. 14.22 This World is but a Wilderness an howling Wilderness full of Lyons and Leopards sins and troubles Cant. 4.8 full of fiery Serpents and Scorpions and Drought as those Arabian Deserts were 2. We may here see as in a Glass the Corruptions of our own hearts That this was a great part of the meaning of this Type the Apostle shews at large in many Verses of the Context v. 5. to 10. Look what Israel did and how they carried it in the Wilderness we are apt to do the like we are apt to think they were a very murmuring froward People but if thou hadst been in their Circumstances thou wouldst have done as bad as they 3. The perishing and miscarrying of many Souls under some preparative and initial Works is also here plainly held forth For many of them perished in the Wilderness while they were in transitu between Egypt and Canaan So doth many a Soul after some beginnings and motions heavenwards The Apostle applies it thus Heb. 4.1 11. lest any man fall short after the same example of unbelief and here 1 Cor. 10.5 many of them were destroyed in the Wilderness 4. Their passing through Jordan under Joshua's Conduct the Priests bearing the Ark going in before them and standing in the midst thereof till all the people were gone over Joshua 3.13 17. and 4.10 18. The signification of this was as the Dispensation it self was much after the same nature with their Passage through the Red Sea but accompanied with differing Circumstances In general it represented and held forth Christ going before his people and himself bearing their sorrows that would have sunk them he wafteth them safely through all their sorrows and miseries and through death it self over unto their eternal Rest It was at this place Bethabara 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 domus transitus the house of Passage from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 domus and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 transire Chytraeus in Josh 3. 4. The place that Jesus Christ was baptized at when he entred upon his Ministry Joh. 1.28 And as Israel of old did pass over on the tenth day of the first Month Josh 4.19 Paulus Eber. Pref. in Calend Hist Encamping in Gilgal where they kept the Passover Josh 5.10 So it seems that on the same tenth day of the first Month Christ rode into Jerusalem where he not only kept the Passover but presented himself the true Paschal Lamb to be slain for us and encountring with the swellings of Jordan the whole Confluence of the Wrath of God and the sins and sorrows of all his Elect he hath opened a Passage for them through the midst of Jordan as it were into the Land of their eternal Rest 5. And so this brings me to the Fifth typical Dispensation of Providence to them of old viz. Their Entrance into Canaan under the leading and conduct of the same Joshua who had led them through Jordan The History whereof is the main Subject of the Book of Joshua The Mystery of this Dispensation is plain and obvious Canaan was a Type of Heaven it shadowed forth another and a better Country that is an heavenly Heb. 11.16 Their Rest in the Promised Land shadowed forth another Rest remaining for the people of God Heb. 4.8 9. These things were partly spoken to when we were upon the Personal Types where we spake of Joshua as a Type of Christ the true Jesus or Joshua 6. The last typical Deliverance that I shall mention is their deliverance out of their Captivity in Babylon Their Bondage in Babylon was a Type of spiritual bondage their Deliverance a Type of spiritual deliverance by Christ and of his raising up his spiritual Kingdom Hence it is observable that the Prophets when speaking of that Recovery from Babylon they pass from that to Christ and our spiritual Restoration through him and they spake more magnificently of that than was fulfilled in the Letter and History and they often intermix Passages that are plainly and undeniably meant of Christ and of his spiritual Grace and Kingdom of which that temporal Deliverance was but a taste and Type See Jer. 32.36 37 40 41. also Jer. 33.15 16. and in very many other places See Calvin in loc the Prophets still lead the people from that to Christ in whom all the Promises and Prophecies are fully and perfectly accomplisht Moreover Babylon was a Type of Rome and consequently their deliverance out of Babylon a Type of the Churches deliverance in the New Testament from under the Yoke of Antichrist and the Circumstances also agree 1. That it was a gradual work for some came back with
shall first give you a short description of them and then annex some additional Rules for the further enlightning and illustration of them And first you may see the nature of them in this short description these propitiatory Sacrifices were Holy of Holinesses or Offerings most holy to the Lord for attonement or for the appeasing of his Wrath by the destruction of the Sacrifice to shadow forth the true atonement and expiation of sin by the death of Jesus and our Reconciliation to and Communion with God through him 1. That they were Holy of Holinesses or Offerings most Holy to the Lord it is the Phrase which the Scripture useth concerning them Lev. 2.3 10. So are called in the Law those sacred things which ought not to be touched and those Meats whereof none were to eat but only the consecrated Priests in the holy Place near the Altar Deodat in loc quodesh quodeshim only there is some limitation about the Peace-Offering of which afterward It is a distinction that doth occur in Lev. 21.22 He shall eat the bread of his God both of the most holy and of the holy The old Note is this the most Holy as of the Sacrifice for sin the Holy as of the Tenths and First Fruits Deodat thus most Holy as were the Shew-Bread the Meat-Offerings the parts of Sin-Offerings and Trespass Offerings Holy such as were the First Fruits Tithes and Offerings of Thanksgiving By Holy of Holinesses is meant most Holy that Language elegantly expressing the superlative Degree by such a reduplication as King of Kings Song of Songs Heaven of Heavens that is the most excellent in their kind so Holy of Holies that is most Holy The other sort are but Holy or holiness of Praises quodesh hillulim as the Phrase is in Lev. 19.24 Ye shall count the Fruit thereof as uncircumcised three years but in the fourth year all the Fruit thereof shall be Holiness of Praises to the Lord. The ground of this double degree of Holiness seems to be chiefly this the more immediat and direct Relation they had to the Person Actions and Sufferings of the Messiah the more holy these legal things of old were therefore these Sacrifices of Expiation relating directly to the great work of our Redemption and Reconciliation unto God by the death of his Son they were Holy of Holinesses unto the Lord. 2. The end of them was attonement of their sins or appeasing the offended Justice of God hence they are said to have a sweet smell Lev. 1.9 Gen. 8.21 This is the Phrase Lev. 1.4 Lecapper to make atonement applyed to Christ Rom. 3.25 1 Joh. 2.2 and it is a Phrase often used Hence ariseth the distinction of Sacrifices from their ends and uses some being for Atonement as these whereof we now speak and others for Thanksgiving of which something may be spoken hereafter if the Lord will God is angry with Sinners Justice is provoked and burns like Fire therefore some satisfaction must be made that Justice may be satisfied and God atoned and reconciled to the Sinner 3. This atonement was made by the death or destruction of the Sacrifice this is the nature of all propitiatory Sacrifices nothing can atone God nothing can appease offended Justice but Death and Destruction The Sacrifice must be destroyed either in whole or in part and this was done by Fire Hence they are called Fire-Offerings or Offerings made by Fire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ignitiones Fireings Oblatio ignita And if they were living Creatures they must be slain and killed hence called Zebachim in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as much as to say a slaughtered Offering in which sense Zebach is contradistinguished unto Mincha the former being of living Creatures the latter of Meat and Drink but in both there was a destruction of the thing sacrificed either by Fire if it were of Inanimate things or if it were a living Creature both by Blood and Fire 4. The end and design of all this was to prefigure and represent the death of Jesus Christ and our Reconciliation unto God thereby for the Law had threatned Death for Sin and the blood of Bulls and Goats could not take away sin Heb. 10. Some of the very Pagans have had so much glimmerings of Light as to subscribe to the Truth of this and thence Satan triumphing over the fallen Sons of men and abusing and perverting their convictions seduced them in the distress and horror of their Consciences even to Sacrifice men to appease their angry gods wherein the acted upon this Principle Quod pro vita hominis nisi vita hominis reddatur non posse aliter Deorum immortalium numen placari arbitrantur as Caesar de Bell. Gal. lib. 6. reports of the ancient Druids they thought that unless the life of man were sacrificed for his life the Deity of the immortal Gods could not otherwise be appeased Vid Lee Temple pag. 332. Homer also ibid. wherein the old Pagans had more Light than the Apostate Jews have at this day Christ therefore is called a Sacrifice Ephes 5.2 1 Cor. 5.7 Christ our Paschal Lamb is sacrificed for us And as they refer directly unto Christ himself so the Scripture teacheth us to apply them in a lower way to the Saints also whose souls and bodies and services are living Sacrifices acceptable unto God through Jesus Christ Rom. 12.1 Heb. 13. with such Sacrifices God is well pleased The Sacrifice of Christ doth placare Deum appease an incensed God our Sacrifices do but placere Deo please an appeased God Thus you see the Description made good in these Four things put together wherein you see the nature of these Legal Offerings and Sacrifices that they were Holy of Holinesses or Offerings most Holy to the Lord for atonement or for the appeasing of his Wrath by the destruction of the Sacrifice to shadow forth the true atonement and expiation of sin by the death of Jesus Christ and so much for the nature of them which was the first Enquiry For further Rules of illustration which was the second take these Propositions Prop. 1 That the Institution of them was presently after the Sin and Fall of man but the renewed Institution and further Direction and Regulation of them was by Moses unto Israel I say the first Institution of them was presently after the Sin and Fall of man for there neither was nor could be any use of them before The first Intimation though somewhat obscure that we have of them is in Gen. 3.21 the Lord made them Coats of Skins and cloathed them but they could not wear the Skins until the Beasts were slain and slain they were it is like for Sacrifice there being no need of them for Food at that time nor any mention of the use of such Food till Noahs time after the Flood Gen. 9. But we read of Sacrifices more plainly Gen. 4.4 where Abel is said to have brought an Offering to the Lord of the firstlings of his Flock and of
of the people It would better become private persons to reflect upon themselves and upon their own sins and their own unworthiness then to work out in discontent against those that God hath set over them 3. The third Law of the Sin-Offering is concerning the blood thereof There is a threefold disposal of it appointed by the Rule in this Chapter vers 5 6 7. 1. The Priest is to dip his finger in the blood and to sprinkle it seven times before the Lord. 2. He is to put part of it upon the four Horns of the golden Altar of Incense 3. He is to pour out the rest of it at the bottom of the Brazen Altar of Burnt-Offering Of these three Ceremonies a few words 1. The Priest is to dip his finger in the blood and to sprinkle it seven times before the Lord that is before the Vail of the Sanctuary towards the Holy of Holies Upon the great day of Expiation he was to sprinkle it within the Vail but because he was not to enter into that Holy place every day but only once a year therefore at other times he did but sprinkle it towards the holy place upon or towards the Vail see Lev. 16.14 But the signification was the same in both It teacheth us three things 1. That there is no entrance into Heaven but by the blood of Christ shed and poured forth and sprinkled and applied effectually For the place within the Vail the Holy of Holies was a Type of Heaven and the Priest entred there not without blood Heb. 9.11 12 24 25 26. Heaven is a Possession purchased by the blood of Christ Eph. 1.14 Heb. 10.19 20. We enter into the Holiest by the blood of Jesus We had never come there had not the blood of the Sin Offering been sprinkled there for us 2. There is a full and perfect cleansing in the blood of Christ for he is to sprinkle it seven times Seven is a number of perfection because in seven days the Creation of the world was finished and God rested from his works Hence seven is a mystical number often used in Mysteries throughout the Scripture both in typical and in prophetical places Vid. Aynsw in loc As seven times sprinkling the Leper and seven days for his cleansing Lev. 14.7 9. Seven days for consecrating the Priests Lev. 8.35 For purifying the unclean Lev. 12.2 Numb 19.19 Seven Priests with seven Trumpets blew seven days to the overthrowing of the Walls ef Jericho Josh 6. Every seventh day was a Sabbaoth Every seventh year a year of Rest And seven times seven years brought the Jubilee Lev. 25.3 4 8. In the Book of the Revelation the Lamb that was stain which is Jesus Christ is represented with seven Horns to signify the perfection of his Power and with seven Eyes to shew the perfection of his Wisdom and the seven Spirits of God the Holy Ghost in the perfection of all gifts and graces Rev. 5.6 There be also seven Candlesticks seven Churches And indeed the whole Book doth analyse and divide it self into three sevens seven Seals seven Trumpets and seven Vials The seven Seals holding forth the state of the Church under heathenish persecution with the issue thereof in the three first Centuries The seven Trumpets under Antichrist and other intestine troubles And then finally seven Vials of Wrath for the ruine of Anti-christ and other enemies for the Churches prosperity From all which you see that there is something of mystery in the number of seven And in this Ceremony it teacheth us the full and perfect cleansing and atonement we have in the blood of Christ and that our sins need much cleansing much purgation Heb. 9.13 14. Heb. 10.14 For by one Offering he hath perfected for ever them that are sanctified 3. We may learn further that sprinkling is significative enough of the spiritual cleansing and perfect virtue that is in the blood of Jesus Christ For the Priest was not to pour out the blood upon the Vail nor to wash the Vail in the blood but only to dip his finger and so to sprinkle the Vail with it Isai 52.15 1 Pet. 1.2 Heb. 12.24 2. Another part of the blood was to be put upon the Horns of the Golden Altar of Incense vers 7. And again vers 18. So in the Sin-Offering upon the great day of Expiation Lev 17.18 19. this was used only in the Sin Offering of Bullocks but in the Sin-Offering of Kids or Lambs it was only poured and sprinkled upon the Brazen-Altar vers 25 30 34. The mystery of this Ceremony was this That Christs Intercession is founded in his own blood and satisfaction For the Incense Altar was a Type of Prayer he prays in the virtue of his own blood and sufferings and by the merit thereof he prevails with God for us And it is upon the same account that our prayers also do prevail and find acceptance with the Lord it is because the Incense Altar is sprinkled with blood We pray in his Name and we desire nothing in our prayers but what he hath deserved and procured by his merits See Rev. 8.3 There was given him much Incense that he should offer it with the prayers of all Saints upon the Golden Altar And 9.13 I heard a voice from the four Horns of the Golden Altar The Golden Altar is the Altar of Incense a voice is heard from thence as in answer to prayer But did ever any Christian pray for the coming in of the Turks upon the Christian world No but God answers the prayers of his people oftentimes by wonderful and terrible things in Righteousness as Psal 65.5 The most dreadful Revolutions of Providence are in answer to prayer and that which makes prayer so powerful is because the Altar of Incense is sprinkled with the blood of the Sin Offering 3. The rest of the blood was to be poured forth at the bottom of the Altar of Burnt-Offering vers 7 18 25 30 34. This instructs us that Christ was consecrated and dedicated unto God in his own blood The effusion of the blood of Christ as a Sin-Offering to the Justice of God for us for our Salvation for the purchase of the pardon of our sins and the relation of that blood to the Altar of his Deity are here taught But this was opened before when we were upon the Burnt-Offering Cap. 1.5 But consider this as in conjunction with the former the blood was sprinkled both upon the holiest of all and upon the Altar of Incense and now the rest poured forth by the Altar of Burnt-Offering It teacheth us That the blood of Christ hath an influence into all the concernments of our Salvation from first to last Exercise Faith in that blood upon all occasions and for all the concernments of your Souls Would you see your sins forgiven and atonement made See and take notice of that blood in the effusion of it as poured forth at the bottom of the Altar Would you see your prayers accepted
and answered See the blood upon the Horns of the Incense-Altar Would you see Heaven Gates opened and way made for you into the Holy of Holies an abundant entrance opened for you into Heaven See the blood sprinkled before the Vail See the blood of Jesus Christ influencing all the concernments of your Souls 4. The fourth Law of the Sin-Offering is concerning the burning of it vers 8 9 10 11 12. And again vers 19 20 21. The inward parts of it were to be burnt upon the Altar as in the Ordinance of the Peace-Offering All the rest the whole Bullock was to be burnt in a clean place without the Camp This Law is peculiar to the Sin-Offering of a Bullock whether for the Priest or for the whole Church But in the Sin-Offering of Goats or Sheep for the Ruler and for any individual of the common people this Ceremony of burning without the Camp was not required There is this reason given for burning the whole Sin Offering if it were a Bullock and not allowing any of it to be eaten namely because the blood of it was brought into the Tabernacle of the Congregation to reconcile withal in the holy place Lev. 6.30 You may see the practice of this Ceremony in the Sin Offering at the Consecration of the Priests Exod. 29.14 And as it was burnt without the Camp in their present unfixed posture so when the Temple was fixed at Jerusalem it was burnt without the Gates of the City The Apostle explains it at large Heb. 13.10 11 12 13 14. and educeth three great Gospel Truths and Mysteries out of it 1. That they which serve the Tabernacle have no right to eat of our Altar under the Gospel vers 10. Our New Testament Altar is Christ To eat of the Altar is to partake of the Offerings offered upon it They that serve the Tabernacle that is the old worldly Tabernacle such as serve that that is such as adhere still to legal ways and Observations have no right to Christ the Altar and to the Sacrifice he hath offered and to Salvation by him Such as cleave to their own Righteousness and to their own Wisdom in the things of God they deprive themselves of Communion with Christ 2. As the Sin Offering was burnt without the Camp where they did cast forth the Ashes so Christ suffered without the Gates of the City They carried him out of Jerusalem to Golgotha to the place of dead mens Sculls Mat. 27.33 And when they were come unto a place called Golgotha that is to say a place of a Skull which is called Luk. 23.33 Calvary That as it is said of the Sin-Offering in the place where they pour out the Ashes there shall it be burnt Lev. 4.12 So Christ suffered without the Gate Heb 13.12 3. This Ceremony teacheth also the mystery of our Communion with Christ in bearing his Reproach Heb. 13.13 For it was because sin was upon the Offering which carries shame along with it that it was carried forth Malefactors were to be put to death without the Camp so the Blasphemer Lev. 24.14 so the presumptuous Profaner of the Sabbaoth Numb 15.35 If you cannot be content to bear the disgraces and reproaches of the world to be accounted a simple Heretick a Fanatick no true Son of the Church but a Schismatick against the Church and a Rebel against the King an enemy to Caesar for so they said of Christ you refuse to go forth with him out of the Camp bearing his reproach The Apostles were accounted the very filth of the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 4.9 to 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as by sweeping is gathered together saith the marginal Note 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod detergere significat Beza Wo unto you when all men shall speak well of you for so did their Fathers to the false Prophets Luk. 6.26 To these add 4. Whereas he that did perform this Ministration about the Sin-Offering was to be unclean until the Even so in the Sin-Offering of the yearly Feast of Expiation Lev. 16.27 28. The same Law we find concerning the red Heifer whereof they made the water of separation Numb 18.9 And he that burneth her shall wash his Cloaths in water and bath his Flesh in water and shall be unclean until the Even Hereby was shadowed forth not only the imperfection of the legal Priesthood and Ministrations in that the Priests themselves which prepared the Means of Sanctification for the Church were themselves polluted in the preparing and doing of them so Ainsw in Numb 19.8 9. But it may instruct us also in a more general Truth concerning the Iniquity of our holy Offerings our best duties and services There is something of secret spiritual defilement cleaving to them even when we are making our Peace with God when we are atoneing or receiving the Atonement and acting about it Lava lachrymas meas Domine Lord wash even my tears 5. The last Law of the Sin-Offering is concerning the eating of it of this see Cap. 6. vers 24 to the end This did not concern those Sin Offerings whose blood was brought into the holy place and whose flesh was burnt without the Camp but only the Sin-Offerings of the Ruler and private persons as Lev. 6.30 There be three Ceremonial Laws and Ordinances about this 1. The Priests are to eat it in the holy place vers 26. Moses expostulates with Aaron for the neglect of this Lev. 10.19 20. And he there hinteth at some part of the mystery of it vers 17. The Priest by eating the Sinners Offering did typically bear the iniquity of the Sinner and so abolish it as in a figure It holds forth our Communion with Christ our Sin-Offering as the Food of our Souls whom by Faith we eat and feed upon Joh. 6.56 2. Whatsoever shall touch the flesh thereof shall be holy vers 27. This Rite was peculiar to the Sin-Offering and seeing the Sin-Offering was a Type of Christ who was made sin for us This teacheth us the holiness that should be in them who have any thing to do with Christ God reproves the Priests as Hos 4.8 they eat up the sin or the Sin Offering Chattaah of my people The old Note is this the Priests seek to eat the peoples Offerings and flatter them in their sins Every one of us should know how to possess our Vessels in holiness and honour 1 Thess 4.4 3. The Vessel wherein it is boyled must be cleansed by rinsing with Water or by breaking it in pieces Vers 27 28. The like Levit. 11.32 33. and 15.12 The earthen Vessels were to be broken in regard of the cheapness of them the loss would not be great the more costly to be scoured and rinsed The Apostle speaks of those Heb. 9.10 divers Washings and carnal Ordinances imposed on them till the time of Reformation The Pharisees in such Observations as these went beyond the Rule as Superstition is apt to do but Christ severely rebukes them for
the Mountains of delights of Holiness as Dan. 11.45 No account can be given hereof but the good Pleasure of his Will 4. The Materials and Preparations of them there were the choicest Materials and the most plentiful Preparations for them the people contributed to the Tabernacle very liberally Exod. 35.21 29. Exod. 36.5 6 7. So that Proclamation was made for them to cease And for the Temple was prepared Gold Silver Brass Iron Wood Stone all in great abundance and vast Sums by David and Solomon 1. These rich and choice Materials instruct us that we must give God the best we have and give it plentifully and liberally 2. There must be a preparing time and work for the building of the Temple which to do is Gods free Gift therefore we must acknowledge and admire him for it as David did 1 Chron. 29.14 who or what am I or my people that we should offer so willingly And the way to continue this frame is to beg it of God as there David also doth ver 18. keep it for ever in the hearts of thy people 5. The Parts which I shall mention now but deferring the interpretation of them to another time they were three the House the Courts and the Vessels all these were parts of the Temple take it in the largest sense for all the holy Buildings and appertainances thereof 1. The House or Building the covered Temple Of this there are the common parts that belong to every House namely the Foundation the Walls the Doors the Windows the Floor the Roof The peculiar parts of this house as it was the house of the Lord were the Porch the Sanctuary and the Oracle with the side-chambers belonging to them These are the parts of the House it self or the covered Temple 2. The second general part of the Temple is the Courts about it for they were holy ground as well as the covered Building and they were two the outward and the inward Court or the Court of the People and the Court of the Priests 3. The Vessels they were many I shall instance only the chief and such as were significant of Gospel-mysteries and they are either belonging to the Sanctuary or to the Oracle 1. To the Sanctuary and that either sub dio or sub tecto without or within doors There were four without doors and three within without the Brazen Altar of Burnt-offering the molten Sea the Lavers and the Pillars of Brass within the Altar of Incense the Table of Shew-bread and the Candlesticks 2. To the Oracle wherein was the Ark and the appertainances thereof Heb. 9.1 to 5. Vse Exhortation unto Temple-work It is prophesied that even the Gentiles Zech. 6. ult they that are far off shall come and build in the Temple of the Lord. We are all by nature far off Ephes 2. but brought nigh by the Blood of Christ and built up into an holy Temple to the Lord as it there follows ver 13 17 19 c. to the end Take these Rules about Temple-work 1. Be sure you build according to the Pattern shown in the Mount to Moses Exod. 25.9 Heb. 8.5 It is eighteen times repeated in the two last Chapters of Exodus as the Lord commanded Moses so did he as the Lord commanded Moses And in like manner David and Solomon See the Geneva Note upon it 1 Chron. 28.11 12 19. they had both the Word and Spirit of God to direct them If you ask how may we know the Pattern These are the means of knowing it the Word and the Spirit Hag. 2.5 and they give light in this matter in the way of effectual Humiliation and Repentance especially repent and be humbled for Temple-sins Temple-defilements for your Church-sins Church-defilements sins against the Worship of God see Ezek. 43.10 11. so Rev. 11.1 a Reed is given at the restoring of the Churches and Worship of God from the Antichristian Apostacy to measure the Temple the Altar and the Worshippers Get this measuring Reed into your hands the Word of God Revel 21.15 2. Leave out the outer Court Rev 11.2 that is nominal Christians Look to the matter of the Church else it will be like rotten timber in the foundation of a Building Not that I do exhort you to rigour and severity I know there may be an extream on both hands but take heed of extreams and of admitting persons visibly unfit These two Directions are of that weight that I have thought they are enough as to Communion of Churches If they own the Scripture for their Rule of Worship and Discipline if they build by the golden Reed and if they leave out the outer Court if there be care taken to keep off promiscuous Administrations But if they slight the Scripture as the rule of their Walking or of their Worship and Administrations Or if they be not in a capacity to keep the Ordinances pure I do not see how we can have comfortable communion with them 3. Let there be no noise of Axes and Hammers in building the Temple It was built entirely of hewed and squared stones whereof every one was perfectly fitted for its place the length of the stones some say being the thickness of the Wall 1 Kin. 6.7 It is not to be too rigorously understood but the meaning is is as some express it no sound that was obstreperous to a publick disturbance no laborious sound from the hewing or squaring of timber but only a more cheerful yea melodious harmony from the conjunction and compacting of matter aforeâ—â—â—d fitted and prepared Doubtless this was not without a mystery it may be divers ways applied as that the matter of the Church should be well prepared before their admission as members and that the Saints are aforehand fitted and prepared unto Glory so that when they come to dye they have nothing else to do but to dye for the Temple was a Type of Heaven and of the Church triumphant But the Application that I would make of it is this There should be no noise of strife no contention no collision of mens spirits in Church-society And the means to avoid this is the well preparing of the matter when the Soul is well prepared by an humbling work in its first conversion when hewed and squared it will lye even in the building else not For by Pride only comes Contention 4 Build the House of the Lord before your own Houses so Solomon did The Lords House was finished in seven years but his own was not finished till thirteen years 1 Kings 6. ult with cap. 7. 1. not that he regarded his own House more but less and therefore finished the Lords House before his own And the Jews after their return from the Captivity are greatly reproved for this neglect Hag. 1.4 and 2.19 It is indeed the general scope of the whole book of Haggai It brings a Blessing upon all your concernments Matth. 6.33 Seek first the Kingdom of God and all other things shall be added But if this be
and amongst the rest they had one great Idol called the Rood which if it was as some now think the Picture of an old Man from thence the poor ignorant people came to conceive of God the Father as an old Man sitting in Heaven though it seems rather to be a Wooden Image of Christ hanging on the Cross See Acts and Monuments vol. 2. pag. 302. or a Wooden Cross only without any Image hanging on it From whence is the term Roodmas used still in some parts of England by which they mean the first or third of May the Pope having made that an holy day and called it Inventio Crucis because forsooth on that day the Cross on which Christ was crucified was found if you will believe the Fable Masse or Messe signifying in the old Saxon a Feast or a set time of holy rejoycing and Rood as it seems a Cross But this is to be observed that in all the Ceremonial Worship the Lord took special care to keep his people at a distance from the heathenish Idolatries of those times he would not suffer them to conform at all to those false Worships nor to comply with them in the least And it is a good spirit to be zealous against such things but where there is a slight loose indifferent sceptical frame of spirit in the matters of Gods House and Worship this spirit is not of God this spirit is not of him that calleth you So much for the House it self 2. Now secondly for the Courts of the Temple there were two of them the Scripture mentioneth so many and no more 2 Chron. 33.5 and he Manasseh built Altars for all the Host of Heaven in the two Courts of the House of the Lord. About the Tabernacle we read but of one Court Exod. 27.9 for the whole Camp of Israel was the outer Court But about the Temple there two called the outward and the inner Court The outward Court being the larger is called the great Court 2 Chron. 4.9 and the Court of the people because here the people came together to be taught Ezra 10.9 But though the people came into it yet it was part of the Temple and an holy place For none might enter that were unclean in any thing for it was the Office of the Porters to keep them back 2 Chron. 23.19 And hence it was that the Jews took so much offence at Paul when they thought he had brought Greeks into the Temple and so polluted that holy place Actt 21.28 There was also another Court called the inner Court 2 Kings 6.36 and the higher Court Jer. 36.10 and the Court of the Priests Vid. plura on Rev. 11.12 This Reference in the Authors Notes shews he had written a Discourse on that Text and indeed so he had which may be published in time if God will 2 Chron. 4.9 Both these Courts as it seemeth did compass the Temple on all sides round about and they were four square The length of each side of the outer Court was a furlong as the Jewish Witers report and the whole about half an English mile in compass There were also as they report some other Courts added unto these in after times but because the Scripture takes no norice of them I shall not do it neither Neither shall I say any thing of the Walls about the Courts and the Gates and other Buildings belonging to them as Chambers Porches and Treasuries to lay the Vessels and other things in and for the Priests and Levites to lodge in For there is mention 1 Chron. 28.11 of the Porch and of the Houses therof and the Treasuries thereof c. and ver 12. of the Courts of the House of the Lord and of all the Chambers round about of the Treasuries of the House of God and of the Treasuries of the dedicate things Neither need I speak particularly to the mystical significations of the House and the Courts The whole as considered together may be divided into three parts 1. The outer Court 2. The inner Court with the Sanctuary 3. The Oracle or the Holy of holies Some apply these three parts of the Temple to the three parts of a Christian mentioned by the Apostle 1 Thess 5.23 the Spirit Soul and Body The Body say they is signified by the open Court where all may see what is done The Soul say they may be compared to the Sanctuary which as it was more holy than the outward Court so is the Soul of man an higher and more divine part than the Body where by the Lamp of Gods Spirit the Reason and Understanding is enlightened The Spirit say they is as the most holy place where God dwelleth in secret by Faith which saith the Apostle is of things not seen nor comprehended by Reason Others apply it to the three parts of the World thus The outward Court to this inferiour World where all things lye open to the view and use of man The Sanctuary to the starry Heaven which is full of Lights and Stars as the Sanctuary had the seven Golden Candlesticks and Gems and Jewels shining in it The Holy of holies to the third Heaven wherein God dwelleth and indeed the Apostle himself makes it a Type of Heaven Heb. 9.24 There is something of analogy in the thing as to all these But the best accommodation of a Type is from Scripture and from the hints and intimations which the Scripture gives which as hath been formerly shewed makes the Temple a Type of Christ and of the Church Let us consider then what Instructions these parts of the Temple do afford as to both these 1. As to Christ himself The Temple was a Type of Christ especially in regard of that chief part of it the Holy of holies wherein there was a figure or weak representation both of his divine and humane Nature Therefore Christ is called the Holy of holies Dan. 9.24 seventy weeks are determined to anoint the most holy or the Holy of holies that is to initiate and inaugurate the Lord Jesus Christ into his Mediatorial office The Veil of the Holy of holies typified his humane nature Heb. 10.20 through the Veil that is to say his Flesh We may draw forth the analogy more at large in these particulars 1. The Humane nature did veil the Glory of his Deity as the Veil of the Temple did conceal the Holy of holies from the eyes of men 2. There was curious Embroidery of Cherubims and other Ornaments upon the Veil Exod. 26.31 thou shalt make a Veil of blue and purple and scarlet and fine twined Linnen of cunning work with Cherubims shall it be made So Chron. 3.16 This is not unfitly applied to those excellent Graces of the Spirit wherewith the Humane nature of Jesus Christ was filled and adorned 3. The Veil shutting up the Sanctuary from the sight and entrance of the people signified the shutting up the mysteries of the Gospel while the old Temple stood Heb. 9.8 the holy Ghost this signifying that
the way into the holiest of all was not yet made manifest while as the first Tabernacle was yet standing There were dark shadows then of the mysteries of the Gospel 4. The rending of the Veil when Christ died represents his Sufferings in the Flesh or humane nature Matth. 27.51 the Veil of the Temple was rent in twain from the top to the bottom If the Veil be the Flesh or the Humane nature of Christ then the rending of the Veil must needs be the breaking of his Body and the sufferings of his Humane nature 5. As by this the Holy of holies was open to the view of all that came to the Temple so under the Gospel the mysteries of Salvation are made manifest Rev. 11.19 and the Temple of God was opened in Heaven and there was seen in his Temple the Ark of his Testament Clear discoveries of God in Christ 6. As the Priest entred into the holy place through the Veil so hath Christ into Heaven and made way for us all to enter after him and with him through his Sufferings Heb. 9.12 neither by the Blood of Bulls and Goats but by his own Blood he entred in once into the holy place having obtained eternal Redemption for us and Heb. 6.2 last which hope we have as an anchor of the Soul both sure and stedfast and which entred into that within the Veil that is into the Holy of holies whither the fore-runner is for us entred even Jesus This is the first accomodation of this Type even unto Jesus Christ himself 2. The Temple signified also the Church and the several parts of the Temple may be considered here also 1. We learn here that there is a threefold distinction of the Church into visible militant and triumphant The outer Court signified the visible Church into which all the people came that were clean according to the Law so into the visible Church come all that make a fair outward profession though they are not all sincere as all were not Israel that were of Israel The Sanctuary and the inner Court signified the Church militant of true Believers who are indeed spiritual Priests unto God And lastly the holiest of all was a Type of Heaven and of the Church triumphant there so the Apostle often Heb. 9.24 for Christ is not entred into the holy places made with hands which are the figures of the true but into Heaven it self 2. Whereas there was a Wall about the great Court to keep out the Gentiles for none but Jews were admitted the Apostle shews that Christ hath broken down the middle wall of partition between us Ephes 2.14 which he hath done by converting the Gentiles and repealing the Ceremonial Law 3. The outer Court must be left out in Church-reformation Rev. 11.1 2. that is when the matter of the visible Church is wholly corrupted these Gentiles must be cast out or left out 4. Whereas the Materials of the Sanctuary and of the Oracle were the same Cedar-boards and Gold and garnished with precious Stones c. as was shewed before when we spake of the Walls of the Temple hence we may learn this Instruction that Grace and Glory differ not in kind but only in degree Grace is Glory begun Glory is Grace perfected Heb. 12.23 the Spirits of just men made perfect A Believer hath eternal life begun in him in this world 1 Joh. 3.15 5. The side-chambers and all the buildings about the Chambers wherein the Priests and Levites had their several Lodgings and stations appointed them may instruct and mind us of those Mansions that are prepared for us in Heaven Joh. 14.2 in my Fathers House are many Mansions if it were not so I would have told you I go to prepare a place for you 6. Whereas in these Chambers were kept and laid up the Standards of all Weights and Measures for so some understand that place 1 Chron. 23.29 speaking of the Levites work in their several places and stations it is said their Office was to wait on the Sons of Aaron as for other things so for all manner of Measure and Size that is as some expound it that unto their Trust were committed the Standard measures of things and here laid up under their custody as in a most safe and sacred Repository and these were called the Measures of the Sanctuary as with us the Standards and Measures are laid up in the Tower We may here learn that God regards Justice amongst men next to his own Worship To unjust persons he saith as Isai 1.11 to what purpose is the multitude of your Sacrifices unto me who hath required this at your hands to tread my Courts v. 12. The reason is given v. 15. your hands are full of Blood And would you know that there are Mansions prepared in Heaven for you you may take this as one evidence of it Psal 15.1 Lord who shall abide in thy Tabernacle who shall dwell in thy holy hill He answers in the second verse He that walketh uprightly and worketh Righteousness and speaketh the truth in his heart And let me add this further do not judge of your spiritual estate by your getting into the outer Court for hypocrites may get in there if they be but outwardly clean But art thou admitted as a spiritual Priest into the Sanctuary to enjoy true communion with God in his Ordinances and to worship God in the Spirit art thou a member of the Church militant as well as of the visible Church The Church militant shall be at last triumphant they shall pass from and through the Sanctuary into the Holy of holies even into Heaven it self whither Jesus our fore-runner is entred for us THE GOSPEL of the TWO BRAZEN PILLARS in the TEMPLE 1 Kings 7.21 22. Novemb. 8. 1668. And he set up the Pillars in the Porch of the Temple and he set up the right Pillar and called the name thereof Jachin and he set up the left Pillar and called the name thereof Boaz. And upon the top of the Pillars was Lillie-work so was the work of the Pillars finished SO much of the House and the Courts Now follows the Vessels or Utensils of the Temple the sacred Houshold stuff or Furniture of this House of God they were many We read in Ezra 1.11 all the Vessels of Gold and Silver were five thousand and four hundred We may distinguish the Vessels of the Temple into two sorts 1. Such as were of natural necessity and conveniency for the Worship that was there to be performed as Knives Pots Flesh-hooks c. which had not their particular mystical significations But yet thus much we may observe from them that the meanest instrument in the Church of God is of some use and therefore not to be despised And of this sort there were some larger Vessels as the Kings Scaffold 2 Chron. 6.13 on which he stood when he came into the Priests Court to present his Sacrifices before the Lord or upon any other occasion For you
is no Gospel-mystery therefore no need it should be typified by so great a Type If there be any thing of old that may any way relate to it it must be some small circumstance of some Tye but not such a great and principal a Type as the Altar 2. The Altar is greater than the Gist Matth. 23.19 but the wooden Cross is not greater or more excellent than the Body of our Lord Jesus Christ which he gave for us nor doth it sanctifie or make Jesus Christ accepted Therefore the wooden Cross is not the Altar There hath been also another weak and impertinent application of it which is to be found in some books of Devotion viz. the Altar of our Hearts But wherein the Heart is like an Altar I cannot tell The same argument confutes this also It is not thy Heart that sanctifies thee or thy Services But then what is the Altar The Answer is that the Altar is Christ himself so the Holy Ghost himself expounds it Heb. 13.10 Quest But how doth the Altar represent Christ Answer In two respects in regard of his Deity and Priestly Office 1. It is Christ in regard of his Divine nature Reas 1. Because his Humane nature was the Sacrifice therefore his Deity is the Altar for in offering Sacrifice there must be both a Sacrifice and an Altar And so in Christ there are two natures his Deity and Humanity whereof the Humane nature being the Sacrifice that was slain and offered for us it remains that his other nature was the Altar Reas 2. Because it is the Altar that sanctifies the Gift Matth. 23.19 Exod. 29.37 But it was the Deity of Christ that gave that infinite vertue and value to his sufferings It was his Deity that sanctified his Humane nature to be such an acceptable Sacrifice to the Lord. Reas 3. Because the Altar did support and bear up the Sacrifice But it was his Divine nature that did support his Humane nature in those unutterable Sufferings Heb. 9.14 through the eternal Spirit he offered up himself unto God What did that piece of Wood do It did but cruciate and torture his blessed Body it did not bear up his Spirit It is true that Tree did lift up his Body from the earth but it was another manner of support that was necessary to our Salvation 2. The Altar typifies Christ in regard of his Priestly Office You know he hath a threefold Office he is a Prophet Priest and King The Altar looks chiefly at his Priestly Office and the concernments of that for as a Priest he offered Sacrifice and it is the Altar that doth support and sanctifie the Sacrifice Both the Natures of Christ have an influence into all his Offices and so into his Priestly by which he made satisfaction for our sins To open it a little more particularly all the concernments of the Altar are full of mystery and teaching I shall instance in seven particulars about it wherein you may see something of Christ and of the Gospel 1. There was but one Altar the Lord forbad all others though intended to himself 2 Kings 18.22 so there is but one Mediator between God and men the Man Christ Jesus 1 Tim. 2.5 The Papists have other Mediators Saints and Angels c. this is to have many Altars whereas the Lord accepts none but this nor no Sacrifice but what is offered upon this Altar 2. The Altar had four Horns upon the four corners of it they are called Horns because they were made like Horns upwards but bending towards the top Ezek. 43.15 upward shall be the four Horns The use of them was not only for Ornament but to keep things from falling off the Altar and to bind the Sacrifice to them when they were to slay it as Psal 118.27 Horns is an emblem of power Jer. 48.25 the Horn of Moab is cut off that is his strength and power saith your Marginal note Lam. 2.3 he hath cut off in his fierce anger all the Horn of Israel 1 Sam. 2.1 Mine Horn is exalted in the Lord it is applied to God Hab. 3.4 he had Horns coming out of his hand and there was the hiding of his power These four Horns of the Altar signified the Power and Glory of Christs Priesthood for the Salvation of his Church gathered together from the four corners of the earth Ainsw in Exod. 27.1 If the Altar be his Deity the Horns of this Altar is the Power of his Deity the Horns of an almighty Power Fly for refuge thither and thou art safe enough Joab fled to the Horns of the Altar but he was pluckt from thence and slain 1 Kings 2.31 according to the Law Exod. 21.14 But he that flies to Christ and hangs upon the Horns of this Altar shall never be pluckt thence he that comes to me I will in no wise cast out Joh. 6.37 3. The Altar was anointed and so sanctified unto its Office Numb 7.1 Exod. 40.9 this is the Sanctification or Inauguration of our Lord Jesus Christ into his Office he was anointed with the Spirit above measure not only the Graces thereof in his Humane nature but that glorious Person himself goes forth by commission from the Father and the Son as the Son by commission from the Father to reconcile and save sinners 4. There were divers Vessels of the Altar belonging to it for the use and service of it Numb 4.14 of Brass 1 Kings 7.47 of Gold 1 Chron. 28.17 also pure Gold for the Flesh-hooks Of which they being necessary instruments for the work of sacrificing we need not seek a particular mystery and signification in every Vessel only in general some apply them to the Ordinances of the Gospel the means of Grace which do attend upon the Altar upon the Service of Jesus Christ in his Church As we have an Altar under the Gospel so we have Vessels belonging to this Ordinance Gospel-Ordinances whereof there is great use As the Priests could not sacrifice and officiate about the Altar without Knives and Flesh-hooks and Shovels c. so we cannot have communion with Christ without means and Ordinances 5. The Altar was furnished with Fire from Heaven which was to be kept always burning Now what is the mystery of this sacred Fire 1. The Wrath of God against Sin He is a consuming Fire an everlasting burning against sin and sinners Heb. 12. ult Isai 33.16 2. The Spirit of God is compared to Fire Matth. 3.11 He shall baptize you with the holy Ghost and with Fire Isai 4.4 When he shall have purged the Blood of Jerusalem from the midst thereof by the spirit of Judgment and by the spirit of burning And it is a sacred Fire that never goes out We should be careful to keep this Fire burning take heed of grieving of quenching the Spirit 1 Thess 5.19 3. The Word and Ordinances are like unto Fire Jer. 23.29 they will burn up and consume what opposeth them Rev 11.5 it s said of the two Witnesses that Fire goes
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
It is called the Feast of Weeks because they were to reckon seven weeks from the morrow after the Passover and then they were to offer to the Lord their two Wave-loaves Lev. 23.17 there was a threefold mystery in this Feast 1. To testifie their Gratitude and Thankfulness unto God for the Land of Canaan and for the Harvest of the Fruits of the earth therefore they were to present the first Fruits thereof to him at this Feast Hence it is called the Feast of Harvest Exod. 23.16 and the Feast of First Fruits Numb 28.26 and the Feast of Weeks of the first Fruits of the Wheat-harvest Exod. 34.22 As in the former the first Fruits of their Barley-harvest so in this the first Fruits of their Wheat-harvest must be offered to God This was as it were the compleating of that There are four Instructions to be learned from hence 1. That God must be acknowledged in outward mercies in the Fruits of the Earth we must pay him the Rent of Thankfulness as our great Landlord and that is all the Rent that he requires He is in giving so liberal that he gives us all things richly to enjoy but in taking so sparing that he requires but a Sheaf for the whole Harvest For Act. 14.17 it is he that giveth us Rain and fruitful seasons filling our hearts with food and gladness and would it not be strange ingratitude to receive from God whole harvests of his Benefits and return nothing not not so much as one Sheaf to him 2. The second Instruction is this this Feast instructs when it is that the Soul becomes truly fruitful and thankful to acknowledg God indeed namely when the Blood of Ghrist hath been sprinkled upon the Soul when his Death hath been applied and not before For they were first to eat the Passover and so to begin that Feast and then upon the morrow after the Passover they were to offer the first Fruits of Barley and from thence to reckon fifty days to the Feast of Weeks so that their first expression of their thankfulness to God for the Fruits of the earth was immediately after they had killed and eaten the Passover It is that which many complain of a carnal dead insensible unthankful frame of heart but you see here both the cause of it and the cure and remedy against it The Soul will come to own God to dedicate it self and all it hath unto God when first sprinkled with the Blood of Jesus Christ the Lamb of God but not till then 3. They were to begin these their acknowledgments of God on the sixteenth day of the first month Lev. 16.10 11. for then Barley was ripe in those climates at another season then in these Northern Countries Then they were to begin their acknowledgments of God they were not to delay their thankfulness till they had gotten in their whole Harvest but they must bring the first unto God It is a lovely thing to see men acquaint themselves with God betimes to give him the first ripe Fruits and it is but equal reddere illi prima qui nobis dedit omnia that we should render the first unto him who giveth all unto us 4. As they begun betimes so they were to proceed as in their Harvest so in their Thankfulness for they offered first but a Wave-sheaf of Barly Exod. 16. but now two Wave-loaves of Wheat then but one Lamb now seven Lambs Lev. 23.18 far greater Offerings then the former To teach us that a Christians Thankfulness and Fruitfulness should be increasing till at last he be made perfect We should not sit down in some imperfect beginnings but go forward and make continual progress in the ways of God as their time goes on so should their thankfulness The greater Gods Blessings are to us the greater must our Thankfulness be to him as he doth increase his Benefits so should we augment and increase our Obedience A good Note saith one writing upon this Feast for all them to think of to whom God hath extended a more liberal hand then to their brethren Many rise up early go to bed late and part from their beloved sleep yet fare hardly eat brown Bread as we say and drink the Water of Affliction Is thy condition better then theirs art thou fed with the finest of the Wheat instead of their Barly Remember then that to whom much is given of him shall be required much Luk. 12.48 seven Lambs for their one and for their one Sheaf two Loaves 2. A second end and mystery of this Feast of Pentecost was in reference to the giving of the Law upon Mount Sinai That this was one part of the mystery of this Feast of Pentecost the time it self speaks with other circumstances For they came out of Egypt to serve the Lord and to keep a Feast to him in the Wilderness Exod 5.1 3. And they had the Law first given to them at this time of the year for it was in the third month after they came out of Egypt Exod. 19.1 2 3. Now they came out at the Passover which was on the fourteenth day of the first month from whence if you reckon fifty days from the sixteenth day of the first month it will bring you to the sixth day of the third month in which they received the Law at Mount Sinai the memorial whereof was celebrated by this Feast For God to give his Law and Ordinances to a people and to reveal his Mind and make known his Will to them it is an inestimable mercy to be kept always in precious remembrance and to be celebrated with everlasting thankfulness especially for them who before were tyed to the cruel Laws of Egyptian Tyrants and Taskmasters now to receive not only a Law of their own but a Law from Heaven a Law from God was an ineffable mercy 3. A third mystery of Pentecost was the pouring forth of the Spirit at this time Acts 2.1 2 3 4. as at this time God gave the Law under the Old Testament so it pointed us to the time when he would give the first fruits of his Spirit under the New which he poured forth upon the Apostles who thereupon went forth to preach the Gospel and to gather that which the Prophets before had sown reaping fruit unto eternal life and bring Wheat of God into his Garner As at this Feast he gave the Law by Moses so at the same time he gave his Spirit by Jesus Christ To teach us that under the Gospel we receive the Spirit of Christ to enable us to 〈◊〉 fulfil the Law and do the Will of Christ Vnto this Feast there was added another Precept of leaving for the poor Lev. 23.22 teaching them that with their Sacrifices to God they should joyn love to their brethren and that as Gods hand opened to them so their hands should be opened to the poor and needy But this was a general rule in all the yearly Feasts not to appear before the Lord empty-handed as
Prefiguration of the Rest of the Body of Jesus Christ in the Grave that whole day which was indeed the only whole day of his resting or cessation from the actions of a bodily life For he was in the Grave only some small part of the sixth day and of the first day but he rested the whole Jewish Sabbath So then as they had other legal days and times that pointed them to other things about the Messiah so the Sabbath points to his resting in the Grave And he did not only rest in the humbling of himself under the guilt of our Sins but in his Resurrection from the dead The day of his Resurrection was the day of his entring into his state of rest from his Sufferings but on the Sabbath he rested from the actions of his bodily life therefore the seventh day Sabbath is abrogated and the Lord hath substituted the first day of the week for the Sabbath is moral And there is a ground too for the changing of the day that there should be one day in seven to attend on the Worship of God this is moral and perpetual that it should be the last day in seven this is by Gods Institution made legal and typical Christ entred into his rest of Glory into the state thereof at his Resurrection and into the place thereof when he ascended into Heaven but his resting in the grave was on the seventh day From all which you may see the morality of the Sabbath considered as in general together with the shadowy nature of the Jewish Sabbath of the seventh day having these typical respects relations annexed to it and so therein you see the grounds of the abrogation of it and of the substitution of the Christian Sabbath instead therereof And so much may serve for the typical respects and use of the Jewish Sabbath Now as for the Rites and Observations thereof 1. There were more Sacrifices that day then upon other days Numb 28.9 10. The reason was because there were more Mercies given and commemorated that day as the Creation their Deliverance out of Egypt and their Sanctification by the Spirit It shall be a sign between me and them that they might know that I Jehovah do sanctifie them Exod. 31.13 Ezek. 20.12 20. Here learn that the more Blessings God gives to any people the greater thankfulness he expects again It reacheth also that special Holiness that should be upon the Sabbath more exercise of Grace and duties of Worship to be performed upon that day then ordinarily upon any other day there should be that among us on the Christian Sabbath that should answer their double Sacrifice upon their Jewish Sabbath But in Ezek. 46.45 there is appointed for the Sabbath six Lambs for one under the Law to teach us that there should be more Holiness now under the Gospel then there was under the Law 2. They might not kindle a fire on that day Exod. 35.3 as some think to put them in mind of their absolute freedom from their Egyptian Bondage and the fiery Brick-works there or from the fire of Gods Wrath in the world to come when entred into that none of these fires should ever be kindled upon them or hurt them though others think that restraint respected only kindling a fire for the building of the Tabernacle nor is it unlikely 3. They were to abstain from building the Tabernacle that day Exod. 31.12 13 14 15 16 17. and 35.2 to teach them that the six days that is the time of this life is the only time wherein God will build the Tabernacle of his Church this life is the only day of Grace and opportunity of Salvation 4. They might not gather Manna on that day Exod. 16. In this life Christ is offered but in the Sabbath of eternity no Manna no means of Grace no offers of Christ then none could have Manna upon the Sabbath but they that had stored it up upon the week day so none can have Christ in Heaven but they that have stored him up in their hearts on earth These things shew the rigor of the Law as to Sabbath-rest but the Pharisees being deeply possest with the spirit of the Law did strain it a peg or two higher that to do a miraculous work of mercy or works of necessity was unlawful 2. They had also a Sabbatical year viz. every seventh year a Sabbath of the seventh year every seventh year was a Sabbatical year as every seventh day was a Sabbatical day Exod. 23.10 Deut. 15.9 This was celebrated by letting the Land rest from its usual culture and husbandry Levit. 25.4 5. Some alledge a political and philosophical reason for this that the Land by resting one year might be the more fruitful the other six quod caret alternâ requie durabile non est This Sabbatical year was celebrated by giving rest unto the Land from tillage and manuring the hungry ground This was a shadow of things to come this signifies something of Christ and Gospel mystery in which observe four things There was a fourfold Instruction in this Sabbatical year 1. This Sabbatical year told them plainly that both they and their Land was the Lords Lev. 25.23 For the Land is mine 2. This taught them to depend upon Providence without worldly care and trusting to the Creature for supply and support For they must not now sow nor till the Land this year for the sixth year was to bring forth the Fruit of three years both for the seventh year and for the eighth and for the ninth till the Harvest time See Lev. 25.20 21 22. and ver 6. the Sabbath of the Land shall be meat for thee The Land of its own accord that year was to produce sustenance enough both for man and beast It is not enough for us to depend on the ordinary course of means God can over-rule them and over-work them as he doth here 3. The Lord hereby teacheth them and us that great Gospel-lesson and duty of mercy and bounty to the poor Exod. 23.10 11. the Land must rest that the poor may eat and Deut. 15.1 2. Creditors must release their Debtors every seventh year Lev. 25.5 6. there is an Equity a Chancery a bountiful condescension to the necessities of the poor that men exact not their own right in all things but rather remit and abate something thereof Not but that men may take their course and use means to get it especially when persons are able and wilful but in case of poverty there should be mercy shewed in such a case 4. This Sabbatical year was a special season and time of instruction in the Law of God Deut. 31.10 11 12. the Lord would have them instructed and taught to know his Mind and the true Religion and the ways of his Worship Therefore he appointed so many times and seasons for it weekly and monthly and yearly and moreover one year in seven as you see Beside the mystery of spiritual rest by Christ of which further in
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
Amoinus and also because of Aquinas his Judgment of Instrumental Musick in Gods Worship Secund. secundae Quaest 91. by whom it sufficiently appears they were not then in general use and Durandus Ration Div. Off. l. 4. c. 34. who lived and wrote for them about the same time or a little before saith that in his time Organs used to creak in some Churches in quibusdam Ecclesiis Organa concrepare solita which he pleads for from the Practice of David and Solomon to which Reason of Durandus Aquinas answers as the most learned Dr. Reynolds judgeth Cens lib. Apocr tom 2. prael 187. And moreover the Romish Synagogue it self in the presence of the Pope useth not Organs as Voetius ubi supra informs us from Navarrus Molanus and Cardinal Cajetan he forsooth being in this tenacious of the primitive simplicity So far do those among us vary from the Pope who have introduced them not into Cathedrals only but into their Parish Churches though they have neither Injunction from the Kings Majesty nor Statute of Parliament nor Canon of their own Convocations or Synods nor any countenance thereto from any Rubrick or syllable in their own Books that I can call to mind But these men who glory in their own Conformity to the publick Establishment can thus notoriously transgress it themselves and their Lordships the Bishops can connive thereat in such an instance as this When any of the Conforming Clergy shall be as forward to swerve from the publick Establishment on the other hand in a way of departure from the Popish manner of Worship as they are in this to transgress against it in a way of approach to the Papists mode we shall see whether their Lordships the Bishops will be as indulgent towards them or not In the mean time we may take it for granted that the King and Parliament never intended the Act of Uniformity should be violated in compliance with the Papists manner of Worship and serve as an Engine to bring affliction upon great numbers of other loyal peaceable and useful Subjects who from Conscience though supposedly weak and mistaking dare not conform to it in those things wherein it injoyns Conformity with the Papists And what wonder is it if many be strengthened in their Non-conformity when the zealous Pleaders for Conformity shall give instances neither few nor small of their little regard to their own avowed Rule THE GOSPEL OF THE LEGAL PRIESTHOOD Hebr. 4.14 Jan. 31. 1668. Seeing then that we have a great High Priest that is passed into the Heavens let us hold fast our Profession THe perpetual Statutes of the Ceremonial Law we referred to five Heads 1. The initiating Seal of Circumcision 2. The Legal Sacrifices and Purifications 3. The Temple with all the Vessels and Utensils thereunto belonging 4. The Legal Administration Lastly The Legal Festivals or legal times and seasons Four of these five Heads we have spoken to The last was that of the Festivals or Jewish Holy days which we spake to before this of the Priesthood because of these superstitious times yet continued amongst us which we borrow from the Jews all whose Ceremonial holy times are abolished and ceased The fifth thing remaining to be spoken to is the Priesthood or the whole Legal Ministry Of the Priesthood and Legal Ministry we may consider 1. The several sorts or kinds of them 2. Their Maintenance 1. As to the first there were three sorts and degrees of Temple-Officers 1. The Priests the chief of which was the High Priest 2. The Levites 3. The Nethinims Now first of the Priesthood Three Doctrines are obvious before us in the words Doct. 1. That Jesus Christ the Son of God is the great High Priest of whom the Priests under the Law were but types and shadows Doctr. 2. That he is passed into the Heavens as the High Priest of old did into the holy places made with hands so Christ into Heaven it self Doctr. 3. That our having such an High Priest under the Gospel should be an effectual motive to Believers to hold fast their Profession As times of Prosperity to the Church use to produce many Hycrites so times of Persecution commonly produce many Apostates as it was formerly so it is now in this regard Therefore a great part of the scope of this Epistle is to perswade them to hold fast their Profession It is the first of these we are to speak unto That Jesus Christ the Son of God is the great High Priest of whom the Priests under the Law were but types and shadows We shall endeavour to open this a little and give you the meaning of this Type the Priesthood under the Law and that under two heads 1. What of Christ was typified by the Priests and especially by the High Priest of old 2. How or wherein did the High Priest typifie and shadow forth these things Quest 1. What of Christ was typified by the Priests and especially the High Priests under the Law Answ Take it in three things the legal Priesthod was a Type 1. Of Christ himself in his own Person 2. In his Ministers 3. In his Members All which I shall endeavour to make out unto you with what evidence of Scripture-light the Lord shall enable me when we come to the particulars wherin the High Priest did typifie and shadow forth Christ there will be occasion to accommodate them all these ways both to Christ to himself and his Ministers and his Members 1. The Priest was a Type of Christ himself in his own person therefore Christ is so often called a Priest and an High Priest especially in the Epistle to the Hebrews And he doth appear and is presented unto John as officiating in the Office of a Priest Rev. 8.3 and another Angel came and stood at the Altar having a Golden Censer and there was given him much Incense This Angel is Jesus Christ the great High Priest of his Church who stands with the Golden Censer having much Incense given him that he should offer it up before the Throne Here is Jesus Christ doing that great part of his Priestly Office namely making Intercession for us For the Incense was a Type of the Prayers and Intercession of Jesus Christ as we have heard This is the first thing typified by the High Priest the Priest was a Type of Christ himself 2. The Priests were Types of Gospel-Ministers we read Mal. 3.3 He shall fit as a Refiner and Purifier of Silver and he shall purifie the Sons of Levi c. It is spoken concerning Jesus Christ when he should come what he should do and the meaning is he shall set up a pure Gospel-Ministry In the last Chapters of Ezekiel as the holy City there is the Church of God under the Gospel so the Priests and Levites are the Ministers and Officers of the Church And in that famous Prophesie of the Conversion of the Gentiles Isai 66.19 20 21. as the converted Gentiles are here called a Meat-offering to
3. The Priest must be free from gross deformities and blemishes though he was subject to common humane infirmities Lev. 21 17. Say unto Aaron whosoever it is that hath any blemish let him not approach to offer Sacrifice for whatsoever man it is that hath any blemish he shall not approach a blind or lame or broken-footed or broken-handed c. he shall not come to offer the Offering of the Lord made by fire he hath a blemish he shall not come nigh to offer the Bread of his God These natural infirmities which the Priests under the Law must be free from taught us the absolute freedom of Jesus Christ from moral infirmities there is no blemish no spot found in him He wants no parts no gifts or sufficiency to discharge his whole Office and Function For such an High Priest becomes us who is holy harmless undefiled separate from sinners and made higher then the Heavens Heb. 7.26 as they were to be free from those natural blemishes and defects so is Jesus Christ free from all sinful defects and blemishes That is a third Rule as to the qualifications of the Priests 4. They must be called unto this Office and must not intrude and thrust themselves into it The Lord said unto Moses take Aaron and his Sons with him from among the people that they may minister unto me in the Priests Office Exod. 28.1 The Apostle applies this also to Jesus Christ Heb. 5.4 5. he doth not take this honour to himself as no man should take the honour of the Priesthood to himself but he that was called as was Aaron so Jesus Christ was called of God the Father to this Office as the Priests were by Moses to their Levitical Ministry Christ glorified not himself to be made High Priest but he that said unto him Thou art my Son 5. The Priest must abstain from the use of Wine and Strong Drink when he is to do the Service of God in the Sanctuary and to minister before the Lord Lev. 10.9 And the Lord spake unto Aaron saying do not drink Wine nor Strong Drink thou nor thy Sons with thee when ye go into the Tabernacle of the Congregation lest he die c. so it is said in Ezek. 44.21 neither shall any Priest drink Wine when they enter into the inner Court The end of this was that they might be sure to administer and execute their Office aright lest they drink and forget the Law Prov. 31.5 lest they should err through Wine and be out of the way through Strong drink and stumble in Judgment Isai 28.7 Whoredom and Wine and new Wine take away the heart Hos 4.11 Thus they were to abstain from the use of Wine and Strong drink This represents that undisturbed Sobriety and Wisdom of Jesus Christ in the whole execution of his Office as the great High Priest of his Church He was never forgetful of or unready for any part of his Office but he had clearness of Judgment and Wisdom at all times So the Ministers of the Gospel there is a secondary application of these things to them though first and chiefly it is applied to Jesus Christ himself Whatsoever is set forth concerning Jesus Christ doth secondarily point at Ministers and Christians in whom the Graces and Excellencies of Jesus Christ appear The Ministers of the Gospell must be sober and not men given to Wine 1 Tim. 3.3 A Bishop must not be given to Wine no striker or given to filthy lucre c. and the Apostle requires it also in other places that they should take heed of that sin they must be sober and watchful in all things 2 Tim. 4.5 But watch thou in all things endure afflictions do the work of an Evangelist make full proof of thy Ministry So all Believers likewise for it belongs likewise to them they should be sober and watch to the discharge of their Christian duty Be ye therefore sober 1 Tim. 4.7 and watch unto Prayer 1 Pet. 5.8 be sober be vigilant because your adversary the Devil as a roaring Lion walketh about seeking whom he may devour It is a woful thing and a shameful thing when Ministers are given to Wine and Strong drink these are not Gods Ministers these are such as do not correspond with the Type And it is the fruit of the Wrath of God upon a people when he sets up such Ministers among them Mich. 2.11 If any man shall prophesie of Wine or of Strong drink he shall be the Prophet to this people Isai 56.10 11 12. his Watchmen are blind they are ignorant c. come say they we will fetch Wine and fill our selves with Strong drink and to morrow shall be as this day and much more abundantly It is usually the prologue and introduction to great Desolations or Land-devouring Judgments when they have Priests that love Wine and Strong drink it brings Land-devouring Judgments And that is a fifth Rule concerning these Levitical Priests that they must abstain from Wine and Strong drink when they were to minister before the Lord. 6. The Priest might not marry a Widow or a divorced Woman or a Harlot but a Virgin of his people This is another peculiar observation required of men in that Order under the Law Lev. 21.13 14. And he shall take a Wife in her Virginity a Widow or a divorced Woman or profane or an Harlot these shall he not take but he shall take a Virgin of his own people to Wife c. The same thing is spoken also in Ezek. 44.22 neither shall they take to wife a Widow c. What is the meaning of this it cannot be a moral precept It is not unlawful for a Minister to marry a Widow Therefore look at the High Priest herein The Spouse of Jesus Christ ought to be a Virgin chaste and undefiled whose first and best Love is to be bestowed on him 2 Cor. 11.2 I am jealous over you with godly Jealousie for I have espoused you to one Husband that I may present you as a chaste Virgin to Christ And in Matth. 25. we find that Professors in some respects they are all Virgins though there be foolish Virgins as well as wife but it is especially applied to the sincere to the wise Virgins Rev. 14.4 These are they that are not defiled with Women for they are Virgins these follow the Lamb whithersoever he goeth Purity and Holiness is the property of true Believers an entire dedication of themselves to Jesus Christ alone The Virgins love thee Cant. 1.3 7. The seventh Rule and Observation about the Priesthood was this that he was not to mourn for the dead no not for his Father and Mother nor to attend their Funeral or to go out of the Sanctuary to intermit his Ministry Lev. 21.10 11 12. And he that is the High Priest among his Brethren he shall not uncover his head nor rent his clothes neither shall he go in to any dead body nor defile himself for his Father or for his
and Thummim therefore that way of Oracular Consultation was ceased Reas 3. If there was any mystery in the Vrim and Thummim they must needs be Materials for we must not separate and take away the outward sign from the thing signified in the Types no more then in the Sacraments This is the sin and error of the Papists in the Lords Supper whereby they do destroy the true nature of the Sacrament But those that seem to scruple whether the Urim and Thummim were any new Materials added to the Brest-plate do yet inquire and seek after the mystery and meaning of them therefore there was an outward part in this as in all other Types a visible and external sign as well as a spiritual mystery signified and shadowed forth thereby Quest 2. What kind of Materials they were Ans The Vrim and Thummim were not things prepared by the Workmen as the rest of the holy Garments were but some choise and secret Monuments given immediately unto Moses by God himself This appears by this consideration that there is no direction given for the making of them in Exod. 28.30 where all the other Garments are treated of but of these it is only said thou shalt put them in ver 30. and accordingly there is no mention of these in that other Chapter Exod. 39. ver 21 c. where the History of the making all the other Garments is recorded Therefore we may concur with those who say this Ornament was non humano artificio factum sed Divinitus Mosi datum As to any further inquiry we can no more determine the matter of them then we can define what kind of Stones those were on which the Law was written by the Finger of God or what substance the Manna was which was melted by the Sun and hardened by the Fire or of what substance the holy Fire was that came down from Heaven and consumed the Sacrifices Therefore we can go no further in determining the nature of the Vrim and Thummim but that it was some glorious thing given by God to Moses and put into the Pectoral Quest 3. What was the end and use of it Answ To consult with God by it and to receive answers from him about the affairs and concernments of his people Numb 27.21 Joshua must stand before Eleazar the Priest who must ask counsel for him after the Judgment of Vrim before the Lord. Magistrates and Rulers should depend on Christ for teaching and seek direction at his Mouth so David did 1 King 23.9 and again 1 King 30.6 And that this was no unusual thing but frequent and ordinary with him appears 1 King 22.15 where Ahimelechs Apology for himself is Did I now begin to ask of God for him implying that he was formerly wont to do it Quest But how was God wont to answer by it Answ It seems to have been sometimes by audible voice 1 Sam. 23.11 12. Will Saul come down and the Lord said he will will the men of Keilah deliver me into his hand and the Lord said they will Numb 7.89 God spake to Moses by an audible voice and it seems that this was the way that God was ordinarily wont to use with Moses Exod. 33.11 Numb 12.7 8. and Deut. 34.10 Some think Gods speaking by Vrim and Thummim was by the shining of the Stones which did appear bright if God would have them do the thing of which they inquired but did appear dark if the answer were negative But as there is nothing of this in the Scripture neither could this way answer all kinds of Questions that might be put so it is more probable that God answered by such ways and manners as the Scripture makes mention of either by speaking from off the Mercy-seat with an audible voice to the Priest appearing with Vrim and Thummim before him or else by immediate inspirations and irradiations upon his Spirit the Lord giving an inward revelation of his Will to the Mind of the High Priest thus inquiring of him Quest 4. Now if you ask what did this Oracular dispensation by the Vrim and Thummim signifie and represent Answ The words Vrim and Thummim signifie Lights and Perfections The mystery and meaning of them you may see in four particulars 1. Some interpret them thus Vrim or Lights that is clearness of Apprehension and Thummim Perfections that is exact and perfect Judgment Those two great parts of the Wisdom of God in the frame of Reason where there is a conjunction of both these excellencies in the height of them this is the highest degree of Reason This is Angelical and Seraphick Understanding Some men are slow and dull of Apprehension a man cannot beat things into them Luke 24.25 O slow and dull of heart to understand Some that have Wit enough and are apprehensive enough yet they cannot judge of what they see of what their mind sees and so they call Darkness Light and Light Darkness they call Error Truth and Truth Error Thus some apply it to the two parts of Reason and I would not exclude this as being partly intended because the Scripture speaks of Christ under these notions as quick in discerning and accurate in judging of things Isai 11.3 and Solomon speaks it of his own Sermons that he both sought out here is ready Invention or quick Apprehension and he took heed here is accurate and careful Judgement the other part of Solomons Logick and he set in order many Proverbs here is Method which is the issue and result of both the former as the Cream of the Milk Eccles 12.9 And he took some pains in the Rhetorick too as well as in the Logick in the Oratory as well as in the Reason of things ver 10. the Preacher sought to find out words of delight 2. It may be applied to the two faculties of the Soul in regard of the virtues belonging to the faculties as well as to the two parts of Reason thus That Vrim Lights imports a sound Faith and Thummim Perfections a perfect heart and life For as clear Apprehension and exact Judgment are the two parts of true Reason so Faith and Holiness are the two parts of true Religion You know Light is the excellency of the Mind of a Christian Holiness is the Perfection of his Will Of the former Paul speaks Ephes 1.17 18. that the God of our Lord Jesus Christ the Father of Glory may give unto you the spirit of Wisdom and Revelation in the knowledge of him the eyes of your understanding being enlightened c. Of the other Hezekiah speaks Isai 38.3 I have walked before thee in truth and with a perfect heart c. so when Moses prays for the Tribe of Levi and in them for all godly Ministers Deut. 33. Let thy Vrim and thy Thummim be with thy holy ones that is give sound Minds and holy Hearts sound Minds in a quick discerning and exact judging of things and holy Hearts appearing in a holy and good life and conversation 3.
All this pointed them to and was most eminently fulfilled in Jesus Christ the only true High Priest in and by whom alone God speaks his mind and works his Image in us In him are hid all the treasures of wisdom and knowledge Col. 2.3 and he is holy and harmless and separate from sinners Heb. 7.26 For such an High Priest became us who is holy harmless undefiled separate from sinners He wears the true Vrim and Thummim always upon his heart Illuminations and Perfections Lights and Graces in the highest And we have nothing of either but what we have from him Our Lights are from him 2 Cor. 4.6 Matth. 11.27 our Graces are from him Joh. 1.16 of his fulness have we all received Grace for Grace For the Law was given by Moses ver 17. these legal shadows of terror and darkness but Grace and Truth came by Jesus Christ Grace instead of legal terror and rigour Truth that is accomplishments and performances instead of shadows and promises came by Jesus Christ It follows ver 18. no man hath seen God at any time that is by any Light or Grace or Power of his own but the only begotten Son which is in the bosom of the Father he hath declared him The true Vrim and Thummim is in the Pectoral of Jesus Christ all our Illuminations and Perfections are in him 4. Whereas this Vrim and Thummim were lost in the Captivity in Babylon and wanting in the second Temple Ezra 2.63 Nehem 7.65 They wanted this as they did some other vessels and monuments as the Golden Pot of Manna Aarons Rod that budded some think also the Ark and the two Tables of Stone were wanting in the second Temple but as to the Vrim and Thummim those Texts seem clear for it nor had they the Cloud of Glory as in the Tabernacle and in the first Temple or Fire from Heaven The end of all this Dispensation was to teach them to look and long the more earnestly after Jesus Christ the true spiritual Glory of the Temple and Church of God whose coming was now approaching and drawing on apace These abatements of that former outward Glory were preparations for more spiritual Dispensations under the Gospel wherein those outward Glories were not to be expected and in the mean time they had the Law of Moses and the written Word of God in the Old Testament which they were to cleave and stick close unto Mal. 4.4 But when Christ came he restored to his Church in a more glorious manner the true Vrim and Thummim Light and Grace was poured forth abundantly even upon such who by reason of the long intermission of those extraordinary Operations of the Holy Ghost had not so much as heard whether there was an Holy Ghost or no. Acts 19.2 6. The Jewish Writers have a saying and a tradition amongst them that after the latter Prophets Haggai Zechariah and Malachy the Holy Ghost went up and departed from Israel They mean in those extraordinary operations of it and they reckon Vrim and Thummim as one of the degrees of the Holy Ghost inferior to the Spirit of Prophesie but superior to that Bath-qol as they call it the Daughter of a Voice or an Eccho from Heaven which was heard sometimes in the second Temple and which they say took place in the second Temple when Prophesie and Urim ceased We read of such Voices from Heaven to Jesus Christ Matth. 3.17 Joh 12.28 29. 2 Pet. 1.17 18. and he adds in the next verse we have a more sure Word of Prophesie This Bath-qol or Voice from Heaven it was a Prologue and a Preface and Type as it were of that true Voice of the Father the eternal Word of God Jesus Christ who came down from Heaven by whom God hath in these last days spoken to us who at sundry times and in divers manners spake in former times unto the Fathers but now only by his Son Heb. 1.1 2. 8. The eighth piece of the holy Pontifical attire was the Mitre of which the Text saith And he put the Mitre upon his head And it is said Exod. 28.39 thou shalt make the Mitre of fine Linnen This was one of the last Garments that was put on therefore Zechariah desires this in the clothing of Jehoshuah as the perfecting of the Mercy Zech. 3.5 and I said let them set a fair Mitre upon his head so they set a fair Mitre upon his head As to the shape and fashion of this Garment it was not unlike that which the other Priests wore and is called a Bonnet It was made of Linnen-cloth wrapped about the head in a round and high-crowned fashion after the manner of the East Some compare it to the Turkish Turbants or Tullibants some translate it a Hat As to the outward form and inward mystery of it there is little difficulty For a Mitre or a Hat upon the Head was an Ornament of Authority and Superiority over others Ezek. 21.26 Remove the Diadem Job 29.14 My Judgment was as a Diadem in which places is radically the same word as here in Exod. 28. The Mitre therefore was an Ornament and Ensign of illustrious sacred Eminency and Superiority in the High Priest over others It pointeth us to the Princely Dignity and Kingly Office of Jesus Christ He is the great High Priest and indeed both Priest and King of his Church the true Archbishop the chief Shepherd as Peter calls him 1 Pet. 5.4 Believers are called a royal Priesthood 1 Pet. 2.9 but Christ is so much more He is not only a Priest but a Prince and a Prevailer with the Lord on our behalf 9. The ninth and last piece of the holy Priestly attire is the Golden Plate of which the Text saith Also upon the Mitre even upon his forefront did he put the Golden Plate the holy Crown It is called Exod. 39.30 the Plate of the holy Crown so called for that it was made say some somewhat like a Crown Compare Exod. 29.6 The use and nature of it is described fully in Exod. 28.36 37 38. The Inscription Quodesh la Jehovah may be rendred more emphatically the Holiness of Jehovah It speaks three things 1. The Royal yea the Divine Holiness of Jesus Christ that absolute Holiness whereby he sanctifies both himself and us Joh. 17.19 wherein he doth that really which Aaron did typically He is indeed the Holines of Jehovah Jehovah tsidkenu the Lord our Righteousness is his Name Jer. 23.6 Hence he often appears with a Crown of Gold upon his Head as Rev. 14.14 2. His bearing our iniquities and taking away our sins which are found even in our holy things Exod. 28.38 There is a mixture in the best we do Many Believers are apt to be discouraged about it My Prayers are so full of unbelief and deadness and wandrings they deserve abhorrence and not acceptance Well but the High Priest here bears the iniquities of all the holy things of the Children of Israel 3. His causing us to be accepted
THE FIGURES OR TYPES OF THE OLD TESTAMENT By which CHRIST and the Heavenly things of the GOSPEL were preached and shadowed to the People of God of old Explained and improved in sundry SERMONS BY Mr. Samuel Mather sometime Pastor of a Church in Dublin Printed in the Year M.DC.LXXXIII TO THE READER ESPECIALLY Those of that CHURCH to which this AUTHOR was sometime PASTOR EVery Church is by the Ordinance of Christ a Pillar of saving truth holding it forth to be seen and read of all men the Teachings and Ordinances administred in Churches being amongst the chief of the ways whereby the blessed God instructs and enlightens a dark world in the way of eternal Life These following Discourses are part and but part of those many precious Truths and Teachings held forth by this Servant of Christ in the course of about fifteen years Ministry in that Candlestick in which the Lord made him a shining Light The Prophets do not live for ever but their Words and Fruit should yea will live and remain after they are gone to their everlasting Rest Not long after this Author had gone through this Subject God took him to Heaven when he wanted above six months of being six and forty years old by an Imposthume in his Liver which as some that were conversant with him judged hung upon him when he studied and preached these Sermons which perhaps was the reason that from the beginning to the finishing of them so long a space ran out Having no more time to review them and make any additions unto the Notes that he prepared for Preaching they are less perfect then otherwise they would and it is not unlike but that many things studied by him beforehand and delivered in preaching especially in the applicatory part wherein he had an excellency are lost because not written down by himself Had he lived to have reviewed and prepared these Discourses for the Press it is like he would have spoken to and cleared up some things more fully and perhaps on second thoughts have in some passages delivered himself somewhat otherwise It is not expected that every one much less critical and captious heads will subscribe to every thing which they may here meet with In so diffuse and vast and withall so obscure a Subject and so untrodden a path it is no wonder if every one will not tread in just the same steps with him for there are some things wherein he departs from the Sentiments of some other learned and judicious persons His making some of the old legal Ordinances Types of the instituted Church and Ordinances under the New Testament and our Ordinances the Antitypes of theirs it may be some may not assent unto following therein Ames Prol. in Ps 2. and Mr. Jeans who Exam. Exam. p. 241. cites Chamier tom 4. l. 9. c. 11. Sect. 13 15. pag. 515. Tilenus Syntag. Part. ult Disp 63. Sect. 12. Ames Bellarm. Enerv. tom 3. l. 4. c. 7. to which he might have added those words of his tom 3. lib. 1. cap. 4. thes 13. and lib. 2. cap. 4. thes 4. But others there are who go with this our Author See Beza on 1 Cor. 10.6 and on 1 Pet. 3.21 and Mr. Cotton Holiness of Church Members chap. 2. sect 12 and 13. Not to mention any of the Schoolmen or the elder Writers among Christians who are very frequent and very express to this purpose Nor can it be denied that there is a common Nature wherein their Institutions and ours agree the one being a shadow or darker adumbration the other a more lightsome and lively image of the same things And it is beyond all contradiction that the Holy Ghost himself doth frequently instruct us in our Duty with reference to our Institutions from theirs under the old Testament with relation to their typical Ordinances As for his calling our Institutions the Antitypes to theirs though there should be a truth in that observation Theologi Graeci Typum Antitypum promiscuè usurpant pro iisdem pro re significatâ nunquam Jodoc Laren apud Twiss Animadv in Corv. Def. Armin. cont Tilen pag. 280. yet there is a strict and proper acceptation of the word wherein it may be said that our Institutions are the Antitypes of theirs vid. Jun. Animadv in Bell. Contr. 3. lib. 1. cap. 9. not 25. and in that sense the Holy Ghost useth it 1 Pet. 3.21 Nor needs any one stumble at our Authors using it in somewhat a different signification for usage is the Master and Rule of Language Loquendum cum vulgo sentiendum cum doctis But it is not for the sake of such passages that these Discourses are published but at the instant desires of many and for the sake of that Gospel-light which shines throughout the whole and which is therein cast upon so great a part of holy Scripture which was written not for their use only who had the worldly Sanctuary and were to observe those carnal Ordinances but for ours also who live in these better times of the New Testament And though every thing be not so clearly and convincingly made out as some perhaps will desire yet that the work is singularly useful will be manifest of it self nor is any humane Writing without its defects and those which come out after the Authors death and were not by their own hand finished for the Press which in the fate of this must have allowances beyond others Besides that this is a Subject which none or almost none hath waded through before him How he was indowed for it and what he had attained in it is not for so obscure and incompetent a Pen as writes this to say If this work find incouraging acceptance others of his labours may possibly be published hereafter For besides this and those three other small Tracts viz. his Defense of the Protestant Religion against the impotent assaults of a Popish Priest his Irenicum or Essay for Union among the reforming Parties in these Nations and his Two Sermons against the Ceremonies on 2 King 18.4 which are already printed there are some other works of his not unfit to see the publick Light As to you who were sometime his Charge and used to sit under his Ministry this Providence should be looked on by you as that which adds greatly unto your account If you be not judicious and established Christians if you be not living thriving Souls you will be most inexcusable God hath made you as a City on an hill not only by the eminency of place where you sojourn but also by the lustre of those Stars in his right hand whom he hath formerly set among you Those hoary heads zealous and lively Dr. Winter that mighty man in Prayer grave and judicious Mr. Timothy Taylor and those of fewer days in whom yet was the Inspiration of the Almighty to give them understanding holy humble Mr. Murcot and this Author the clearness and weightiness of whose Preaching some of you have a precious remembrance of
must all of them be accounted for unto God one day by you that sat under their Ministry Dr. Winter thought the Joy and Glory of Saints in Heaven receives some addition there as their Works while they were on earth do bring forth fruit here below grounding this his Judgment on Jer. 32.19 and the like Scriptures see his Epistle before Mr. Murcots Sermons And there are that think godly Ministers shall at the day of Christ have the presenting unto him those that have been converted and savingly wrought upon by their Ministry The Apostle Paul seems to have an expectation that he should present the Corinthians unto Christ as a chast Virgin espoused unto the Lord by him 2 Cor. 11.2 and he look'd on the Thessalonians as his Joy and Crown of glorying before God not only in this world 1 Thess 3.9 but also hereafter in the presence of our Lord Jesus Christ at his coming 1 Thess 2.19 20. If the affectionate remembrance of your former Teachers which still lives in your hearts and ought so to do shall stir you up to make a fruitful improvement of such monuments of their labours as are yet with you whatever advantage shall accrue to them who are now above a thankless world and cloudy sky certainly you will be gainers unspeakably Those Exhortations of the Apostle do speak unto you Remember those that have had the Rule over you and have spoken to you the Word of God whose Faith follow considering the end of their conversation Jesus Christ is the same yesterday to day and for ever He will be the same to you that he hath been to them You have not yet resisted unto blood but how soon you may be called forth unto it is with him in whose hand are all our times The Churches of the Hebrews in Judaea had stood when the Apostle so wrote to them much what about the same time that you have been in the fellowship and order of the Gospel And as they then might and did see a day of National Calamity approaching Heb. 10.25 so may you discern black threatning Prognosticks Wherefore forsake not the assembling of your selves together as the manner of some is but exhort incourage one another to it and that so much the more as you see the day approaching lift up the Hands that hang down let the feeble Knees be strengthened and make streight paths for your feet lest that which is lame be turned out of the way but let it rather be healed Follow Peace with all men and Holiness without which no man shall see the Lord looking diligently lest any man fail of the Grace of God lest any root of bitterness springing up trouble you and thereby many be defiled c. For ye are not come unto the Mount that might be touched ye are not under the old dark legal Dispensation which was full of terror but you are come to Mount Sion and to the City of the living God you are under a far more glorious Gospel Dispensation and have in these Discourses the Gospel and spiritual Glory of that old Dispensation shining out upon you the veil being taken off from it by the Ministry of this Servant of Christ for your sakes For what your Ministers are they are for you Epaphras was a faithful Minister of Christ for the Church at Coloss This Author was inlightned by Christ for you The influences that the Ministers are the Subjects of are for their people If their Consolation abound thrô Christ it is that they may be able to comfort others with the Comforts wherewith they themselves are comforted of God 2 Cor. 1.4 6. If they be enabled to walk exemplarily in Gospel-simplicity holiness justness and unblamableness through variety of singular and sore tryals it is for your sakes 1 Thess 1.5 with chap. 2.2 3 4 5 6 7 9 10. their Light and Gifts are yours and for you 1 Cor. 3.22 These Sermons in the preaching of them were in a peculiar manner for you so are they now in this making of them yet more publick So are those that now labour among you in the Word and Doctrine your Servants for Christs sake The Blessing of Heaven go along with both this Book and their Labours Amen And let every one also that reads say Amen ERRATA BEsides some literal and lesser faults mispointing omission or redundancy or transposing of a small word using the Italick letter for the Roman a great for a small or vice versa which the Reader who observes will not be stumbled by and therefore it would be needless exactness to give a catalogue of there are these which the Reader may do himself a kindness to correct Two pages misnumbred page 327 is printed 307 and pag. 511 is printed 411. pag. 9. the two last lines instead of Objection that read Objection viz. that p. 32. blot out the last line p. 39. l. 2. of mind r. of his mind p. 43. l. 19 20. Hebr. 5.10 r. 12. p. 120. l. 18. Soul of r. Soul out of p. 201. l. 15. unto r. under p. 280. l. antep Wheat Quemach r. Wheat but Quemach ibid. blot out but ibid. l. ult r. bread-corn p. 308. blot out viz. in l. 10. and put it in l. 11. p. 384. Hamans r. Hemans p. 421 l. penult ye in r. ye do in p. 422. l. 23. to the r. of the p. 432. l. 5. aforesaid r. aforehand p. 433 l. 30. yenury r. penury p. 434. l. 17 blot out in the foundation p. 445. l. 10. inner cap. 8. r. inner Court cap. 8. p. 460. l. 13. perfect r. perfecting p. 479. l. 26. thou shalt r. thou shalt not p. 511. l. 26. ark in which r. ark on which p. 532. l. 21 22. bring Wheat r. bringing the Wheat ibid. blot out ing the p. 445. l. 7. God to get r. God get p. 447. l. 7. indeed that this was r. that this was indeed p. 557. l. 22. saith it r. saith of it p. 566. l. antep on the day r. on the tenth day l. penult the great r. that great p. 572. l. 7. have r. having p. 625. the r. our p. 639. l. 14. Saints are that r. Saints that are ibid. l. 21. indeed r. indowed p. 668. l. antep blot out any Pag. 204. read lin 17. before l. 15. p. 573. read the fifth and sixth lines before the third and fourth The Date of the Sermons omitted in the former part of the Book may be thus supplyed pag. 1. March 23. 1666. p. 27. June 27. 1667. p. 43. July 4. p. 56. July 11. p. 65. July 18 p. 79. July 25. p. 90. Aug. 8. p. 115. Aug. 32 and Septemb. 5. p 123. Sept. 5. THE TYPES OR FIGURES OF THE OLD-TESTAMENT BY WHICH Christ and the Heavenly things of the Gospel were preached and shadowed to the People of God of old Hebrews 4.2 For unto us was the Gospel preached as well as unto them but the word preached did not profit them not being mixed with faith in
shall Christ remain and all the Dispensations of him in this life they shall remain in precious remembrance with the Saints in Heaven before the Lord to all eternity Christ shall be laid up as it were in the Golden memories of the Saints like Manna in the Golden Pot for a memorial before the Lord the Love of Christ and all the Dispensations of himself They had likewise Aarons Rod blossoming laid up to the same end and purpose The Saints shall remember in Heaven how the Rod of Aaron budded how the Ministry was blessed and made fruitful to them when they were in this World So much as to the Manna or Bread from Heaven You see how full it was of Christ and Gospel Mysteries A Fifth Typical thing of old was the Rock that followed them with Water issuing forth out of the Rock The History of this Type is in the 17th Chap. Exod. see verse 6. That it was a Type is expressed by the Apostle a little before the Text 1 Cor. 10.4 which Rock was Christ This Rock and the Water issuing out of it was a Type of Christ and of His Spirit It was a Dispensation often Celebrated by His people to the praise of God in after times But wherein did the Rock represent Christ I shall but instance in four Respects 1. As to strength and firmness and stability He is indeed the Rock of Ages Isai 26.4 The Rock of eternity Everlasting strength as it is not unfitly interpreted by our Translators Isai 33.16 His defence is the Munitions of Rocks Impregnable safety to his people Their bread shall be given them Their waters shall not fail 1 Pet. 2.6 Behold I lay in Sion a chief Corner stone elect precious and he that believeth in him shall not be confounded The Church is built upon this Rock Mat. 16.18 Hence a wise Hearer is said to build his house upon a Rock Mat. 7. 2. As to shadow and refreshment Isa 32.2 As the shadow of a great Rock in a weary Land this World is a weary Land Psal 121.6.5 The Sun shall not scorch by day nor the Moon by night Those that dwell under the shadow of this Rock those that are in Christ 3. He is fitly resembled to a Rock for offence and scandal accidentally not in himself but only accidentally through the prejudices and lusts of Men. Hence he is called a Rock of offence and a stone of stumbling 1 Pet. 2.8 Rom. 9.33 As it is writen Isa 8.14 and 28.16 Behold I lay in Sion a stumbling stone and Rock of offence and whosoever believeth on him shall not be ashamed 4. He is a Rock as to meanness and unlikelihood of that supply of Water Who would expect or look for water out of a Rock Therefore it is so often remembred with admiration Psal 78.20 The Rock was of no great pomp to see to but only a rude thing standing in a vast Desert So in Christ to outward view there is no beauty that we should desire him Isa 53. Neither is there any likelihood of salvation to be had in Christ if men behold him only in his meanness and look only at his abasement with an eye of sense and carnal reason as the Jews of old did And as the Rock represented Christ unto them So 2. the water out of it represented the Spirit of Christ Joh. 7.37 38 39 Out of his belly shall flow Rivers of living water This spake he of the Spirit There is nothing more frequent in Scripture then to express the Spirit by water Isa 44.3 and that most fitly because of the cleansing and refreshing vertue of it But let us here consider it in reference to the Rock from whence it came and in this there is a four-fold Analogy observable 1. As the water issued out of the Rock So the Spirit proceeds and comes from Christ The Comforter whom I will send unto you from the Father Joh. 15.26 To refresh the weary soul when ready to faint away 2. The water came forth out of the Rock when smitten with the Rod of Moses Exod. 17.6 So the Spirit proceeds from Christ being smitten as it were with Moses his Rod with the curse of the Law for our sins Isa 53 he was smitten of God and afflicted Had not Christ dyed and suffered we had never had any refreshing water never any Rivers of Joy and Consolations from his Spirit 3. The next time the Rock must be spoken to Numb 20.8 It seemeth that God in his unsearchable Wisdom and Providence did so order it That the Waters did cease at this time which had followed them Thirty eight Years Hereupon the people murmur and their murmuring causes Moses himself to stagger at the Promise through unbelief Though in this Moses did miss it too for that he smote the Rock in stead of speaking to it But this we may learn from it Christ must be preached as well as suffer for us and in and by the speaking and preaching of the Gospel he doth communicate his Spirit Gal. 3.2 Received ye the Spirit by the Works of the Law or by the hearing of Faith As Christ smitten is the procuring cause of sending the Spirit so Christ preached is the instrumental cause 4. There is yet a fourth Analogy in this that the Rock followed them either the Rock it self or as others the Rock in regard of the rivers and streams of water issuing from it So doth the Spirit of Christ follow his people in all their changes and travels up and down in the wilderness of this world when we run from Christ he follows us This Water of the Rock the Spirit of God pursues and follows them up and down from place to place and from one condition to another I shall close with a threefold Improvement of this Truth Vse 1. We may here see that they had the Gospel preached unto them as well as we For this spiritual Bread was Christ and the Rock that followed them was Christ If they had not all that I have preached to day and ever since I begun upon the Types it is all false Doctrine for you know the scope of all hath been to let you see what of Christ and what of Gospel Grace and Truth was held forth under those legal Types and Shadows Vse 2. This should render Jesus Christ precious exceeding precious to us for that he is every way suitable to our necessities He is a Rock for support He is the Bread of Life and the Water of Life for Food and Nourishment Vse 3. Here is Comfort and Direction to poor weak hungry thirsty Souls whither to go and to whom to repair for help and for supply here is a Rock and sure Foundation for thy weak and weary Soul to rest upon here is spiritual Bread and spiritual Drink Therefore feed upon Christ by Faith and this will fill thy Hunger and quench thy Thirst and stay and support thy weary Soul But thou hast been rebellious and murmuring and questioning the Truth
mine eye-lids until I find out a place for the Lord a habitation for the mighty God of Jacob. THE GOSPEL of SOLOMONS TEMPLE Octob. 25. 1668. 2 Sam. 7.13 He shall build an House for my Name and I will establish the throne of his Kingdom for ever OF their holy places under the Law the chief was the Tabernacle and the Temple The difference between which two was not in their typical use and signification wherein they were the same but only that the one was movable the other fixed The Tabernacle was a movable Temple the Temple was a fixed Tabernacle and accordingly they differed in their quantity and dimensions the Temple being double the quantity of the Tabernacle suitable to its fixed state but the Tabernacle was lesser and lighter because it was to be portable and fit for the shoulders of the Levites who were to carry it from place to place The Temple being the greater and more glorious of the two I have chosen to speak to that and in so doing shall speak of the Tabernacle also so far as is requisite to this end of opening the typical significations of these legal shadows The Text speaks of two things the Temple and the Kingdom it is the former of which I am to speak The Doctrinal Proposition in the words is this Doctr. That God appointed Solomon to build him a Temple or an House unto his Name A Temple is an House inhabited by a Deity As a man dwells in his House so God dwelt in the Temple or as Satan dwells in the Temples of Idols and in false Churches which are therefore called Synagogues of Satan and habitations of Devils so God dwells in the Temple and in the true Gospel-Churches I give these opposite instances because contraries put together do illustrate one another To dwell there is to vouchsafe his Presence there The Temple was a very great and glorious Type both the Temple and all the concernments of it were mystical and significant of Gospel-truths The general significations of the Temple were Christ and the Church and every individual Saint See the Sermon on Deut. 12.5 6. p. 409. where this is proved at large this in general But besides these significations of the Temple in general almost all the particulars about the Temple had their particular mysteries and instructions They may be referred to five heads 1. the Builders 2. the time 3. the Place 4. the Materials and Preparations for it 5. the Parts of the Temple 1. The Builders 1. of the Tabernacle 2. of the first Temple 3. of the second Temple 1. Of the Tabernacle Moses Bezaliel Aholiab The people contributed Exod 35. and every Princes Offering at the Dedication of it is set down particularly Numb 6.7 to shew that the Lord takes special notice of the Bounty and Liberality of his people to Work 2. Of the first Temple David and Solomon David made vast preparations for it appointed the place and gave the pattern of it in writing to his Son 2 Sam. 8.11 12 1 Chron. 29.2 3 4 5. and 1 Chron. 28.11 12 13 14 15 16 17 18 19. Solomon had an Army of Workmen that were employed about it 1 Kings 5.23 to the end One hundred and fifty thousand Bearers of burdens thirty thousand Israelites for plain work three thousand and three hundred Officers besides Hirams men 3. The second Temple Cyrus Isai 44. and 45. Ezra 1. Jehoshua and Zerubbabel Take these Instructions from this 1. The chief Builders were Types of Christ whose work and office it is to build the Temple of the Lord. Moses Solomon Zerubbabel were so and some think Cyrus also was a good man and a Type of Christ but concerning the other there is no controversie 2. Obs That all hands should help to carry on Church-work 3. Obs The Freedom and Soveraignty of God in the choice and use of Instruments to do his work He chose Cyrus who was by birth a Persian he singles out and chuses whom he will He chose Paul a Persecuter to be an instrument to plant and gather Churches Strangers of Tyre and Sidon Kings of Persia Gentiles as well as Jews shall be added to the Church Those that were once strangers to the Common-wealth of Israel they that are far off shall come and build in the Temple of the Lord Zech. 6. ult 2. The time the Tabernacle was built about the year of the World two thousand five hundred and thirteen the Temple about four hundred eighty seven years after 1 Kings 6.1 ult which fell upon the year of the World three thousand according to that account The Temple stood from the Dedication of it by Solomon to the last Destruction of it by the Romans about a thousand years For to the Captivity in Babylon was about four hundred years the Captivity lasted seventy years From thence to the Death of the Messiah four hundred and ninety years which is Daniels seventy weeks cap. 9. After Christs Death it was destroyed by Vespasian about forty years after So that it was finished and dedicated about the year of the World three thousand and finally destroyed about the year of the World four thousand so it stood from first to last about a thousand years viz. the fourth millenary from the Creation of the World excepting the intercision of the Captivity in Babylon It lay wast about fifty years a whole Jubile some think seventy but the least is fifty supposing their bondage under the yoke of Babylon to begin about 20 years before the burning of the Temple In all this we see the vicissitudes and various revolutions that do befall the Church of God whereof the Temple was a Type and that the ingratitude and unprofitableness of a people may bring Desolation upon all their pleasant things The greatest glory of external Ordinances may by sin be laid in the dust as this Temple was twice And moreover the use of it was ended Christ the substance being come 3. The Place Mount Moriah was the place of the Temple there was a double designation of the place to this use 1. By Isaacs being offered there Gen. 22. get thee to the Land of Moriah c. 2. By the Angels staying there and commanding an Altar to be built there in Davids time and Gods answering David from Heaven by fire on that Altar 1 Chron. 21. with cap. 22.1 We may here learn the Soveraignty and unsearchable freedom of the Will and Grace of God in choosing one place to be the Seat of his Temple of his Church and Ordinances rather than another For it was said Psal 87.2 He loveth the Gates of Sion more then all the dwellings of Jacob. Why he chose this I know no reason can be given but the good Pleasure of his own Will So that the Lord should chuse England to have Gospel-Temples here to plant his Churches and Ordinances here rather than in Spain or Italy he hath reprobated them to be the seat of Antichrist but hath chosen these to be