neglected and postponed God will blast and curse all the other works of your hands as he did theirs 5. Labour to see the Beauty of the Lord in his Temple This was Davids earnest desire Psal 27.4 One thing I have desired of the Lord that will I seek after that I may dwell in the House of the Lord all the days of my life to behold the Beauty of the Lord Psal 84.7 to appear before God in Sion Psal 63.2 to see thy Power and thy Glory in thy Sanctuary What do you come there for if you do not meet with God there Be in the purest way of Worship but rest not in it without God Get real visions and fruitions of God in his Ordinances to see the pleasant Beauty of the Lord in his Temple Quest But when is God real to the Soul in his Ordinances Answer When God is as real to the Soul to the eye of Faith as the external part of an Ordinance is to the eye of sense When you see Christ crucified in the Sacrament when you see his Body broken his Blood poured out as really as you see the Bread broken and the Wine poured out And if there be a real sight of Christ it will have real effects to subdue thy Lusts to keep the heart in ways of Holiness Quest But what of God are we to see in his Temple Answ All his Glory shines forth there especially his Power and his Grace 1. His Power Psal 63.2 To see thy Power and thy Glory 2. Especially the Glory of his Grace Zech. 4.7 Cry Grace Grace unto it from the foundation to the top-stone 2. Sam. 7.13 He shall build an House for my Name Nov. 1. 1668. and I will establish the Throne of his Kingdom for ever NOw of the parts of the Temple Taking the word in the largest sense for all the holy Buildings and the appertainances thereof so the parts of it were three 1. The House 2. The Courts and 3. The Vessels of the Temple I call them all parts for want of a fitter term to express it by for there is a penury of words from whence there is a necessity sometimes of tropes and figures and improprieties of speech 1. The House it self that is the covered Building called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to inhabit as all the holy ground is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the whole place and all the Courts were holy As to this I mean the House it self we may consider 1. The common parts of it which belong to every House and so to this amongst the rest And here the Scripture takes notice of the Foundation the Walls the Doors the Windows the Floor and the Roof of the Temple Not that we should seek a mystery in every thing but only so far as we see the Scripture going before us we may safely follow when we find the Scripture allegorizing any thing and alluding to it in a spiritual sense we should mind and heedfully take out such lessons and instructions I must speak first to the Letter and History of them as parts of the material Temple and then consider what mystical application the Scripture makes of them This method I shall observe under every head 1. The Foundation of the House of the Lord it was of great costly hewn stone 1 Kings 5.17 But what is the Foundation in the Foundation in the spiritual Temple The Scripture often applies this to Jesus Christ Isai 28.16 behold I lay in Sion for a foundation a stone a tryed stone c. 1. Pet. 2 4-6 to whom coming as to a living stone disallowed indeed of men c. refused of the Builders Psal 118.22 the stone which the Builders refused is become the head of the corner A Scripture often interpreted in the New Testament concerning Christ other foundations can no man lay 1 Cor. 3.9 11. The Scripture often speaks of Christ under this notion as a Stone and a Rock and a Corner-stone Gen. 49.24 from thence is the Shepherd the Stone of Israel Dan. 2.25 a Stone cut out of the Mountain without hand Isai 26.4 Trust ye in the Lord for ever for in the Lord Jehovah is everlasting strength The word is the Rock of ages in which Rock Moses was hid Exod. 33.22 while my Glory passeth by I will put thee in a clift of the Rock And Elijah 1 Kings 19.9 13. He is that Stone Zech. 3.9 ingraven with seven eyes upon 〈◊〉 it And as Christ is the foundation-stone of the Church so the Apostles in regard of their Doctrine are also called the Foundations of it Rev. 21.14 Eph. 2.20.21 Look to it that you be built upon this foundation that you be not built upon the Sand but upon this Rock Matthew 7.24 For hence it is that the Church stands so safe because built upon this Rock therefore the Gates of Hell shall not prevail against it Matthew 26.18 The Papists make the Pope the Corner-stone of their Church but it is not the Pope it is not Peter himself as personally considered that the Church is built upon Many build upon the sandy foundation of their own Righteousness and their own strength and moral endeavours These are false foundations But if you be upon this foundation fear not whosoever believeth in him shall not be confounded 2. The Walls of the Temple they were of Stone the inside was Cedar adorned with carved Cherubims Palm trees Flowers and overlaid with Gold and yet further adorned with precious Stones fixed and sparkling like Stars in fit places in the Wall 1 Kings 6.18 29 2 Chron. 3.6 The outside of the Wall was either white polished Marble as some think or overlaid with Silver as others conceive from 1 Chron. 29.4 For within it was overlaid with Gold Therefore this Silver as it seems was for the outside which could not but yield a very bright and glorious shew to the eyes of all spectators especially when the beams of the Sun did shine and sparkle upon it The thickness of the Wall of the Temple is not expressed in the Scripture but the least that can be allowed at the foundation is four cubits because there was a rebatement of three cubits in the thickness of the Wall for the side-chambers 1 Kings 6.6 and for the Wall in the highest story we may well allow one cubit and so there will be four at the bottom The Scripture appies this mystically to the new Jerusalem Rev. 21.12 it had a Wall great and high and again v. 17. and often the Walls are mentioned 1. The Walls of an House or City are the defence and safety of it so Isai 60.18 thou shalt call thy Walls Salvation And God is said to be a Wall of Fire Zech. 2.5 for I saith the Lord will be unto her a Wall of Fire round about and will be the Glory in the midst of her the Lord is for Walls and Bulwarks to his people Isai 26.1 2. The Stones in this sacred Building
Prophetick stile Luk. 3.23 he began his Ministry the thirtieth year of his age And there be four Passovers mentioned in the Gospel of John in the sacred Story of his Life and Death Or we may apply this circumstance more literally in reference to his Resurrection from the dead which is the 3. Third thing wherein Isaac was a Type of Christ thus that they were both delivered from Death the third day Look as Isaac was reputed among the dead in his Fathers thoughts and purpose for three days who had given him up unto the Lord but he received him again as from the dead after three days So Christ was in the state of Death three days but then rose again to dye no more so that as Isaac in three days was both alive and dead and revived in a figure Christ was so in truth In this respect the Apostle clearly makes him a Type of Christ Heb. 11.19 accounting that God was able to raise him up even from the dead from whence also he received him in a Figure For Isaac's Death and Resurrection was not a real Death and Resurrection but a figurative Death and a figurative Resurrection The truth of which Figure is in Christ who both dyed and rose again really and indeed I am he that liveth and was dead and behold I am alive for evermore Amen and have the Keys of Hell and of Death Revel 1.18 3. Jacob he also was a Type of Christ and is intimated in the Scripture so to be in that Christ is called by his Name Isai 49.3 Thou art my Servant O Israel in whom I will be glorified they are the words of God the Father unto Jesus Christ Jacob was a Type of Christ 1. In his Sojourning 2. In his Wrestling 1. In his sojourning and travelling to and fro in an afflicted condition almost all his days For he seems to have been the most afflicted Saint that we read of in Scripture except Job He leaves his Fathers House and goes to Haran and lives there as a Servant for his two Wives Rachel and Leah Gen. 28.10 and 29.18 27. So Christ left the Bosom of his Father descended from the highest Heavens and sojourned here upon earth in the form of a Servant to purchase to himself a Spouse a Church of Jews and Gentiles Jacob also went down into Egypt by Gods direction and there Joseph fed him Gen. 46.3 So Christ was carried into Egypt by Joseph the Son of another Jacob being warned so to do by the Lord in a Dream and was there fed and provided for by Joseph his reputed Father Matth. 2.13 And as the Lord brought Jacob back again in his Posterity who carried his Bones with them Gen. 46.4 I will surely bring thee up again So he brought Christ out of Egypt in his own person And that this History had a typical respect to Christ you may see in Matth. 2.15 Hos 11.1 when Israel was a Child then I loved him and called my Son out of Egypt It is spoken there historically but not only so but prophetically also For that History of Israels going into Egypt and returning again was a typical History and did represent what was to be done in Christ the true Israel 2. Jacob was also a Type of Christ in regard of his wrestling and prevailing with the Lord When he was to meet Esau he betakes himself to Prayer that night and prevailed from whence he got the name of Israel Gen. 32.28 and he said thy Name shall be called no more Jacob but Israel For as a Prince thou hast power with God and with men and hast prevailed Hos 12.4 Yea he wept and made supplication unto him So Christ often and particularly the night before his Sufferings Heb. 5.7 who in the days of his Flesh when he had offered up Prayers and Supplications with strong crying and tears unto him that was able to save him from Death and was heard in that he feared for he had that which was equivalent You know his Agonies in Prayer that night when he said Father if it be possible let this Cup pass from me nevertheless not my Will but thy Will be done Yea he lives for ever to intercede Heb. 7.25 4. The fourth and last personal Type that is now to be spoken to is Joseph The History of Joseph in the latter end of Genesis is a very admirable and an affecting History In Poems and Romances to please and affect the Mind men take liberty to feign yet they come far short of this which was a real History It is true Joseph is not so expresly mentioned in the New Testament as a Type of Christ as Abraham Isaac and Jacob are but the analogy is so clear and full that we cannot well omit him Joseph multis modis Figuram Christi gestavit vel potius viva fuit ejus Imago saith Calvin in Matth. 2. ult The Analogy is marvellous clear in sundry particulars I shall but instance in four things wherein he was as the Apostle speaks of another eminent Type made like unto the Son of God 1. In his personal qualifications and endowments of Wisdom and Holiness 2. In his Sufferings 3. In his Advancement 4. In his Carriage towards his Brethen 1. In regard of his personal Qualifications and endowments Joseph may be fitly numbred amongst the Types of Christ for he was very eminent both as to Wisdom and Holiness As for Wisdom he had a Prophetical Light shining in him from whence Pharaoh gave him that honourable name Zaphnath payaneah a clear Revealer of Secrets Gen. 41.45 the Egyptian Language though not the same with the Hebrew yet had some affinity with it The first word Tsopnath Secretum comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 recondidit The other payaneach is thought to be a compound of two words from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 claruit and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 duxit placide Joseph was eminent for leading by the hand into secret hidden mysteries It was said of him by Pharaoh Can we find such a man as this is in whom the Spirit of God is Gen. 41.38 and forasmuch as God hath shewed thee all this there is none so discreet and wise as thou art So in Christ are hid all the Treasures of Wisdom and Knowledge Col. 2.3 He received the Spirit without measure Joh. 3.34 He is the wonderful Counsellor Isai 9.6 the wonderful Numberer Dan. 8.13 the true Palmoni or numberer of Secrets And as for Holiness Joseph was tempted by his Mistress to bodily Adultery but he resisted and overcame the temptation So Christ was tempted to Idolatry which is spiritual Adultery but overcame the Tempter Matth. 4. And Believers also are victorious through him Thanks be to God who giveth us the victory through our Lord Jesus Christ 1 Cor. 15.57 2. In regard of his Sufferings both from his Brethren and from Strangers also his Mistress and other Egyptians His Sufferings were very grievous the Archers sorely grieved him and shot at him and hated
sin and that the sins and errors of an anointed Priest are of the worst and greatest guilt This is here taught and held forth both by the Matter of the Sin-Offering and by the Rites belonging to it As to the Matter the Priest must have as great a Sacrifice for a Sin Offering as the whole body of the people collectively considered A young Bullock is the Sin-Offering for the Priest and it is no more but a young Bullock for the whole Congregation And there is a difference as to the Rites for the several sorts of sinners for the Sin-Offering for the Priest and for the body of the people was to be sprinkled before the Vail and upon the Altar of Incense But that for the Ruler and for private persons were not sprinkled before the Vail nor upon the Incense Altar but only upon the Altar of Burnt-Offering vers 25 30 34. For the sins of the Priest and of the whole Congregation as being more hainous required a more solemn manner of atonement so our Annotators on Lev. 4.25 It was an error of the Stoick Philosophers of old that peccata sunt aequalia all sins are equal It is true sin is a privation but there are degrees in Privations there be total and partial privations As in the Twilight and dim sightedness every sin deviates and swerves from the rule of Righteousness But there are degrees of rectitude and curvity some crooked lines depart further off from the strait line and some come nearer to it so it is in sins The sins of a Minister do receive peculiar aggravations and are greater in many respects then the sins of other men For them to be covetous and greedy after the world for them to be of an unbrotherly imposing spirit that is ambitious and contentious it is worse then in other men and that especially in two respects which are both hinted in the Text. 1. Because of their anointing or separation unto Office whereby they stand nearer to God than others do being to minister to him in his holy things 2. Because their sins and errors have usually a very pernicious influence upon the people either to seduce or scandalize them Many will be ready to follow their pernicious ways Hence some read and understand the words vers 3. If he sin to cause the people to err or to bring publick Judgments upon them Hence many are so apt to plead such a Minister thinks it lawful and such a one does it and why may not I See 1. Sam. 2.17 24. how the sins of Ministers do scandalize the people causing them to transgress some of them in like manner and others to abhor and despise the Ordinances of the Lord and this makes Ministers sins great before the Lord. But people should consider that an anointed Priest may sin and err and their Errors oftentimes do much hurt This is a second Instruction 3. The whole Church may err vers 13. This is another Assertion of the Papists That their Church cannot err a strange and wonderful Assertion Did not the whole Church err when they crucified Christ And they did err fundamentally yet the Jews were then the only true Church and people of God in the world Therefore it is very unsafe to pin your Faith upon the Churches Sleeve or upon the Ministers Sleeve either for both Church and Minister may err It is not safe to be led meerly by multitude or by example Exod. 23.2 Thou shalt not follow a multitude to do evil neither shalt thou speak in a Cause to decline after many to wrest Judgment Yea a true Church may in time err so farr and degenerate so deeply as that they may cease to be a Church As the Church of the Jews for Instance The Lord hath said unto the house of Israel as he threatned by the Prophet Hosea Lo-ruhamah and Lo-ammi I will not have mercy on you and you are not my people Hos 1.6 9. And Cap. 2.2 Plead with your Mother plead for she is not my Wife neither am I her Husband The Church of the two Tribes also are now in the same condition with the other ten Zech. 11.10 And I took my Staff even Beauty and cut it asunder that I might break my Covenant which I had made with all the people The meaning is that he would discovenant and unchurch them but yet he will at last restore them But would you see an Instance of a Church which God hath rejected and unchurched and which shall never be restored any more Behold the Church of Rome it was once a true Church and the Pastor thereof a true Minister when Paul wrote his Epistle to the Romanes sixteen hundred years ago but now so far declined from their first estate and from the primitive and Scripture Pattern That the Church of Rome is become the Whore of Babylon and the Bishop of Rome the Head of that Church is Antichrist See Rev. 13. They are set forth under the notion of two wild and venemous Beasts the first Beast in that Chapter which hath ten Horns c. is the Church of Rome the second Beast with two Horns is the Pope of Rome the first is Babylon and the second Antichrist The truth is they have erred so farr that except the Church of the Jews when they crucified Jesus Christ I think there was never any Church that erred so much as this Church that pretends they cannot err 4. Instruction That the Elders and publick persons act and are to act for the people For the Elders are to lay their hands upon the peoples Offering Vers 15. That is as their Agents and Representatives The people are not to think themselves meerly passive in what their Elders and Rulers do no believe it you are more concerned then so Their act involves the people which gives a just account of Gods sending publick Calamities upon the people for the sins of their Rulers for what the Parliament do the people do The method of Providence is often thus First the people they sin and provoke God to anger then he leaves their Rulers to sin for their sakes and then comes Wrath. For while there is a Phinehas a Josiah they stand in the gap and stave off publick Judgments it may be all their days but when they are gone or if they sin too this opens a gap for publick Judgments to break in upon the people See 2 Sam. 24.1 And again the anger of the Lord was kindled against Israel and he moved David against them to say go number Israel and Judah Observe the method first God is angry with Israel for their sins then he moved David their King to sin and then comes the Plague People are very apt when things go amiss and the publick affairs do not prosper they are very apt to be discontent with their Rulers and Magistrates and to say that it is their fault But if they do amiss you should consider why God leaves them to it it is often for the sins
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
of Gospel-worship Now for that other Objection from Experience If none but Bellarmine had told us that they excite Devotion and make the Worship of God less tedious we might altogether pass it by as being but the experience of a Jesuite but seeing a better man affirms the same thing and pleadeth that they are an help partly natural and partly artificial to the exhilerating of the Spirits for the the Praise of God we must briefly consider this Objection also Now the Answer to it is in two words If it be meant as it seems to be of true spiritual Delight and Devotion the Assumption is false viz. that Organs in the Worship of God have any such virtue But if it be meant of meer natural Delight the Consequence is false and feeble viz. that therefore they may be used in the Worship of God 1. The truth of this Assumption viz. the efficacy of Organs in the Worship of God to excite Delight or Devotion may justly be denyed Chrastovius questions it Vtrum autem promoveant vel taedium minuant nescio Chrastov Prax. de Cerem Can. Miss thes 42. apud Didocl pag. 493. But Zuinglius thunders against it Ecclesiasticum illum Cantum Templorum Boatus ab ipsis quoque Sacerdotibus non intellectos abusum stultum inanem imo pietatis verae remoram perniciosissimam esse constat It is most apparent saith he that that same Church-chaunting and those bellowings in our Temples which also the very Priests themselves do not understand is a most foolish and vain abuse and a most pernicious let and hindrance to true Piety Zuing. Act. disp 2. pag. 106. apud Ames Fresh Suit p. 406. So that he accounted it not an help and furtherance of Devotion but a most pernicious hindrance Aquinas observes which is also quoted and approved by the judicous Ames Aquin. ubi supra Ames ubi supra Magis animum movent ad delectationem quam ut per ea formetur interius bona dispositio they do rather stir up the mind to delight then frame it to a right disposition they raise natural rather then true spiritual joy And so that intelligent and learned Gentleman Sir Edwin Sandys observes concerning the Popish Worship that being not understood by the people it is not able to hold them with any spiritual content their Service being no other then as a Lamp put out which bringeth no Light at all to the understanding can neither bring any due warmth to the affections the one being inseparable from the other And were it not that their Musick Perfumes and rich Sights did hold the outward Senses with their natural delight surely it could not be but either abandoned for the fruitlesness or only upon fear and constraint frequented Sir E. S. of the State of Religion in the Western parts pag. 7 8. We see then that in the Judgments of all these learned men Musical instruments in the Worship of God tend rather to affect the Senses and tickle the Ear with natural and sensual delight then to edifie the Soul and raise the Heart unto any true spiritual delight and rejoycing in the Lord. And whether their witness be not true let the Scriptures of Truth judge For Experience must be brought to the Scripture as the Example to the Rule and if it swerve from that Rule it is but the corrupt experience of a deceived heart But that experience that Bellarmine alledgeth of Devotion raised by Musical instruments in the Worship of God is conrary to the Scriptures For it is an everlasting Scripture-truth and a Rule as sure as Mount Sion that the Inventions of men are sit for nothing but to deaden the heart and quench the affections but they will never raise them nor kindle one spark of any true spiritual affection in the Soul The graven Image is profitable for nothing Isai 44.10 In vain do they worship me teaching for Doctrines the Commandments of men Matth. 15.9 Hence when a blind Papist weeps over the Crucifix and his heart is melted into Tears he doth but bedabble it with carnal tears as some have well expressed it For what God hath not appointed he doth not he will not own and bless But this instrumental Musick in the Worship of God is an Invention of Man it is such an help to Devotion as God hath not appointed therefore it cannot raise the heart nor kindle one spark of true devotion and spiritual affection in the Soul So that the Assumption is utterly false 2. The Consequence also is false and vain For although there be a civil use of Musick for lawful delight to exhilerate and refresh the Spirits about which there is no controversie for I know none that questions it and that this use of it and refreshment by it ought to be improved to the Glory and Praise of God is a thing beyond all dispute yet this is no sufficient ground for the use of it in the Worship of God For all the lawful Enjoyments and Comforts and Contentments of this life are in this sense helps for the exhilarating of the Spirits to the Glory and Praise of God whatever ye do whether ye eat or drink do all to the Glory and Praise of God 1 Cor. 10.31 so when we rest and sleep a gracious Heart knows how to do every thing for this great end but doth it therefore follow that men may sleep at Church I hope not To see Boys and Girls playing in the streets of Jerusalem will doubtless much exhilerate and awaken the spirits of their godly Parents to praise God when that Promise shall be fulfilled Zech. 8.5 but doth it therefore follow that Boys may play at Church So here the application is easie And therefore Pareus having shewed that the end of Musical instruments is vel delectare vel excitare animum he thus preoccupates this Objection But it is a simple thing saith he for any man to think from this to defend the use of Organs in the Worship of God For the Soul is to be raised up to God and spiritual rejoycing in the Church and publick Assemblies not by Pipes Trumpets which God indulged of old to that stiff-necked people but by the preaching of the Word the singing of Psalms c. Hinc vero Organorum usum in Templis velle defendere ineptum est In Ecclesia enim excitandus est animus ad Deum laetitiam spiritualem non Tibiis Tubis Tympanis qaod veteri durae cervicis stupidae mentis populo Deus olim indulsit sed sacris Concionibus Psalmodiis Hymnis Those solemn Caveats therefore before-mentioned against the abuse of this Cathedral Musick are to as much purpose as the washing of a Blackamore to change his colour For who can bring a clean thing out of that which is unclean The thing it self being sinful and unlawful it is not capable of any Regulation but requires an utter Extirpation and rooting out Such Counsels as these against abuse of that