Christ Revealed, Scriptural typology · Chapter 14

Christ Revealed · Scriptural typology · Chapter 14

p. 100CHAP. XIV.

Priests: Types in the deputation to their office.

OF the rankes and orders of holy persons some were sanctified and seperated to the Lord by office or function,Priests, types of Christ, wherein. As the Priests and high Priests, who of all other were most expresse types of Jesus Christ. Heb. 4. 14. We have a great high Priest, which is entred into heaven, even Iesus the Son of God.

The Priest a type of Christ

1. In deputatiō to his office, wherein

1. his choice

1. for his tribe

2. for his perfections.

2. his consecration.

3. his apparrell.

2. In execution of it. Actions

1. Common.

2. Ministeriall.

Sect. I.

I. The Choise had respect 1. To the tribe. He must come of one onelyonly tribe of Levi,The choice respected, 1 Tribe. which was by God of all the tribes seperated, and appointed by God to exercise the Priesthood in the Tabernacle, and to performe whatsoever belonged to the holy Ministery. This signified Christ our Mediator who must bee a speciall and singular man, taken from among men, Heb. 5. 1. as they, true man as they. For he must be true man in nature and affection that must mediate and negotiate mans cause with God, and so taken from men to stand in the midst betweene God and man. True it is, our Lord came not of Levi, but out of Iudah, Heb. 7. 14. with the reason, for he was not to be after the manner of Aaron, but of p. 101Melchizedek, verse 15: and because hee was to change the Priesthood, and would doe it in the tribe, and was to bee a Priest not after the carnall commandement, but after the power of endlesse life, verse 16. But yet he was expressely typed by those Priests. Neither was it without a spirituall signification, that Aaron the first of those high Priests should bee Moses brother. For what more brotherly league then of Christ to Moses, of grace to the Law,2. The perfections. and of the new Testament to the Old? 2. To the perfections. For in the choice of the Priest were requisite many externall perfections. Levit. 21. 17. Whosoever of thy seed hath any blemishes, shall not prease to offer the bread of his God. Hee must not be blind, lame, nor mishapen. Wherein the Lord would not onelyonly provide for the dignity of that calling in that infancy of the Church; which otherwise (if the Priesthood had beene in outward shew contemptible) many might have drawen not their persons onelyonly into contempt, but even all such holy things as they handled: But especially to signifie Jesus Christ our high Priest to bee without all blemish, the onelyonly immaculate Lambe that takes away the sinnes of the world. For although no other mortall man could be without some blemish of sinne or other; yet it became us to have such an high Priest as is holy, harmelesse, undefiled, separate from sinners, Hebr. 7. 26. And as our Lord was spotlesse, and without all blemish; so also perfect in all parts and perfections. He wanted no part, no gift, no sufficiency to discharge that function too weighty for men and Angels.

I. In this our unblemished high Priest wee have a sufficient cover for all our blemishes both of soule and body.Note. 1. A cover for all deformities of soule and body 1. If never so blemished in soule by sinne, by infirmity, if wee have a thousand wants and eye-sores; if we bewaile and resist them, here is helpe and remedy in our high Priest against them all. For as those persons that had such blemishes might not stand at the Altar to p. 102doe duties there, yet they were allowed in the Congregation, and to eate from the Altar of the sacrifices as the Preists did, Levit. 21. 22: So all defects and weaknesses, which the Saints carry as a burthen, shall not hinder them from participating in the good things purchased by Christs sacrifice, nor cast them out of place of the elect, neither here nor for ever. 2. Be thou never so blemished, and deformed, or maimed in body, now (the truth being come) God respects not according to the outward appearance. And although the honour of the Ministery must bee respected, and the choisest of our children are not too good for Gods service; yet now it is farre better, a good Minister without an eye, or a hand, or foot; then a Congregation without a good Minister.

II. All these outward perfections of the body in all the Priests high and low,Note. 2. Qualities requisite in Ministers. point us to such endowments and gifts of minde which the Lord expects in Ministers, before they attempt this high calling. 1. He of all men must not bee blind or ignorant. Hos. 4. 6. Because thou hast refused knowledge, thou art rejected from being a Priest to me. How should he be a light to others that himselfe is in darknesse? If the eye bee darke so is all the body. 2. Hee must not have either a blind or a blemished eye, an eye filled with envie at another mans gifts and prosperity: Nor a squint eye, looking indirectly upon every thing; not aiming at Gods glory, or the building of Christs Kingdome, but his owne glory, wrath, lusts, ends. 3. He must not be lame or cripled in his feet, but make right steps to his feet, Heb. 12. 13. Upright in his way; not right doctrine onelyonly, but right life also. 4. Hee must not have a flat nose, that is, without discretion, or judgement to discerne truth and falsehood, good and evill, things fit and unfit. As the nose discernes smells; so to discerne companies and courses. 5. Hee must not have a crooked backe, bended p. 103downwards and almost broken with earthly cares; hindering his eye from looking towards heaven, and interrupting heavenly contemplations and studye. And so in the rest. Would God such care were had in the choice and permission of Evangelicall Ministers, as in the Old. We should not see the Churches pestered with so many unworthy illiterate men fitter for any trade then this so holy calling.

Sect. II.

II. His consecration set downe,In the consecration three things. Exo. 29. 1. wherein were three thi…gs. 1. Washing. 2. Anointing. 3. … Sacrificing and purifying with blood. And this consecration to continue seven dayes together. Which in generall shadowed the surpassing sanctity and purity of Christ above all other men and Angels: Whom the devills themselves call that holy One of God, Mark. 1. 24. In speciall,1. Washing. verse 4. the washing did not onelyonly admonish them to cleanse and purge themselves from the inward defilement of their sinnes before they undertooke that holy calling; but plainly pointed at the washing and Baptisme of Christ; who undertaking his Ministery went into the water and was baptized, Mat. 3.

The anointing by the holy Oyle,2. Anointing: When. verse 7. signified the anointing of Christ with the holy Spirit without measure. Isai. 61. 1. The Spirit of the Lord hath anointed me to preach. Psal. 45. 7. God, even thy God hath anointed thee with the oile of gladnesse above all thy fellowes. In which regard Christ was called by eminency,Vnctus Dei. Nolite tangere unctos meos. the anointed of God; and the Priests as types, touch not mine anointed. Matter.In this anointing. 1. The matter, holy Oile; signifying the Spirit of God and his gifts, for much similitude and agreement betweene them. 1. That was made of the most precious things in all the world, Exod. 30. 25: So the holy graces of the Spirit are the best things in the world, Luk. 11. 13. there is no gift to p. 104this. Oile swimmes aloft: So the Spirit and graces are highest. 2. No stranger had that Oile, but onelyonly persons and things sanctified: So none but Gods Elect have these precious and saving mercies. Ioh. 14. 17. The world cannot receive it, that is gifts not common, but of sanctification. 3. That perfumd all the place where it was: It is the Spirit of God that sweetens and perfumes all our actions and natures, otherwise most corrupt and loathsome to God. 4. That sanctified the thing to which it was applied, and set it aside to an holy use. Without this Oile the sacrifice of the Jew was as if hee had killed a dog. It is the Spirit that sets us apart, and sanctifieth to the Lord us, our persons, our actions, 2. Tim. 2. 21. The service that wants the spirit is hatefull to God. 5. Oile is cleare and shining, and makes other things anointed to shine: The holy Ghost within, enlightneth the mind, and brings in the true light and knowledge of God. 1. Ioh. 2. 27. the anointing shall teach you all things. 6. Oile hath the force of fire in penetrating and subtly pearcing, and is the fuell and feeder of fire and flames: So the Spirit of God is a pearcing fire in the heart, and kindles and maintaines in it the ardent flames of the love of God. Holy thoughts as sparkes flie upward. 7. Oile suppleth, cherisheth, comforteth: So the Spirit of consolation anoints with oile of gladnesse, Psal. 45. 7. It is he that brings peace and tranquillity into consciences. 2. The measure, powred in abundance upon Aarons head.Measure. Not dropped but powred, signifying the abundance of gifts and graces most plentifully conferred upon Christ our head. For as it was proper to the high Priest to bee anointed on the head, whereas the common Priests were anointed but in their hands, not on their heads: So was Christ as the head anointed with oile above all his fellowes, and received the spirit beyond measure,Communication. signified by powring on the head. 3. The communication of this oile. It p. 105stayed not on Aarons head, but ranne downe his beard even to the skirts of his garments: signifying that the Spirit of grace distills from the head unto all the members of his mysticall body the Catholike Church. First the Spirit descends and sits on Christs head, then on the Apostles, in likenesse of fiery tongues, running downe as it were by Aarons beard; and from them upon other inferiour persons beleeving their word,Psal. 133. 2.Ps 133:2 as unto the skirts of his garment.

Now a threefold Application hereof.

I. In the anointing of the high Priest,Note. 1. Eminency of Christ above all creatures. the eminency of Jesus Christ above all creatures; whose very Name carrieth in it a note of principality, being called the high Priest of our profession. Heb. 3. 1.Heb 3:1And in that this whole consecration of the high Priest, in most solemne and stately manner was but a darke shadow of his solemne inauguration into his Office. And by this anointing Christ is differenced from the most excellent Priests and Prophets that ever were, Aaron, Moses, Elias. Some of them had a most glorious vocation, as Moses, and in the entry of their callings, graced with most divine and powerfull miracles: but never any had the spirit sitting on his head but hee. None of them by their anointing had all graces, nor any grace in perfection, but onelyonly begunne and in small degree. Moses a beleever wanted faith sometime, as when he smote the Rocke which he should have spoken to; and the meekest man in the world was sometimes to seeke of his meeknesse. Aaron, though the oyle was powred on his head, was weake; as in murmuring against Moses, and in making the calfe: But in our high Priest all graces and vertues were not inchoate onelyonly, but perfect. In him knowledge of God was most perfect, holinesse most perfect, and all kinde of graces in highest degrees. Grace sits in his lips, not only to move the mind, but to change it. None of them by anointing could receive graces for others, but for p. 106themselves onelyonly: but hee receives such a measure as runnes over to the sanctifying of the lowest and meanest of his members. Hence, 1. Ioh. 2. 27. the anointing which wee have of him, dwells in you, and teacheth you all things. And 2. Cor. 1. 21, 22. It is God that anointeth us in Christ; and sealeth, and giveth us the earnest of the Spirit. Thus our Lord Jesus is advanced above all, his oile shines brightest, and swims aloft above all others.

II. In Aarons and Christs anointing and furnishing to their Office:Note. 2. Ministers must increase their gifts. Ministers must labour for a greater measure of this ointment then others, to runne downe from them to their skirts. They must pray by the Spirit, watch by the Spirit, walke by the Spirit. An unconverted Minister may doe another good, but hee hath no promise of blessing, nor doth any good to himselfe. As the holy ointment was kept in the Sanctuary: So Christ is the Sanctuary whence this oile comes. The pipes are the word preached, Sacraments, prayer, societies of the Saints and Gods people. And such Ministers as contemptuously contemne the conduit-pipes through which this oile drops and flowes, scorne to come to Sermons, and joyne in holy exercises; how doth their oile drie away? Instead of this oyle that should fall from them, a deale of pitch and slime, froth and filthinesse falls on their skirts.

III. In the communication of this ointment unto us the skirts,Note. 3. Duties of private beleevers. we learne that Christ is not for himselfe, but for us. And therefore, 1. Examine if thou beest anointed. This is to bee a Christian, to bee anointed as Christ was. Scornest thou this holy oile in thy selfe or others? Know thou shalt one day wish the mountaines to fall on thee, on whom this oile falls not. 2. Hence draw strength in temptation. Remember, If sollicited to sinne, Oh I have the anointing; I am taken up, and set apart to Gods use; I am for God and his glory, Neh. 6. 11. 3. Use meanes to attaine a farther measure, and p. 107be liker Christ. Thou missest a Sermon, or the Sacrament; thou knowest not what drops of oile thou hast missed. 4. Have a care to walke as such as are anointed, smelling sweet every where in holy lives, speaches, prayers; in all things edifying thy selfe and others. Leave a sweet smell every where behinde thee. Let it drop downe from us to others round about us.

The third thing in the high Priests consecration was sacrificing,3. Sacrificing. Three sorts of sacrifices. Exod. 29. 1, 2. In which, 1. Observe in generall, that the Priests must be consecrated by offering all sorts of sacrifices for them; and therefore they must take a calfe, two rammes, unleavened bread, cakes and oile, vers. 1, 2. 1. Because of the speciall holinesse and honour of their calling who are to come so neere unto God, who will bee specially sanctified in all that come neere him. 2. Because sinne in them is more hatefull then in any other, and in expiating their sinnes, as much is required as for the sinnes of all the Congregation. 3. Because they were to offer unto God all the gifts and sacrifices of all the people of all sorts; and therefore for them must be offered all sorts, to sanctifie them not onelyonly in generall, but to their speciall services betweene God and his people.1. A sinne offering: Particulars 6. 2. In particular: The first of these sacrifices must be a sinne offering, verse 10. For which they must; 1. Take a calfe and offer him for the expiation of sinne, verse 14. This yong calfe was a type of Christ, who onelyonly by his owne oblation expiated our sinne, which otherwise made our selves and duties most hatefull. 2. This calfe must be presented before the Lord and his Congregation: signifying the willingnesse of Christ to offer up himselfe for the sinnes of men, Iohn. 19. 11. 3. Aaron and his sonnes must put their hands on the head of the calfe, verse 10: not onelyonly to confesse they were worthy to die for their own sinnes, but to professe also that the death which they deserved, was by the death of the Messiah (the high p. 108Priest of the new Testament) removed off them, and transferred upon the beast. And not onelyonly the imputation of our sinnes upon Christ; but also is signified that wee must lay our hand by a true faith upon Christ our head, if we expect any comfort from his death and passion. 4. The calfe must be killed before the Lord, at the doore of the Tabernacle, ver. 11: signifying both the death and crucifying of Christ, as also the fruit of it by the place. That by his death, as by a doore, an entry is made for us into the Church, both militant and triumphant, Heb. 10. 20. 5. The blood of that sinne-offering for the Priest must be put on the hornes of the Altar, and the rest powred at the foot of the Altar, vers 12: signifying; 1. The sufficiency of Christs death to purge and reconcile us to God. 2. The plenty of grace and merit in it for many more then are saved by it. For being sufficient for all, it is not helpfull to all, nor to any that tread under foot this precious blood; the extent of the benefit is to all the elect. 3. The large spreading and preaching of the Gospel of salvation by Christs blood, through all the coasts and corners of the earth (as the blood sprinckled on the foure corners) and that by the finger, hand, and ministery of men. 6. The fat must bee offered unto God; but the flesh, skinne, and dung must be burnt with fire without the host: signifying: 1. That Christ offered himselfe, and the best parts he had, suffering in soule and body. 2. That hee must suffer without the host, without the gate of Jerusalem, Heb. 13. 12. and carried out our sinnes out of Gods sight. 3. That nothing but blood comes on the Altar: For onelyonly the blood of Christ his Sonne cleanseth us from all sinne.

Note hence,Note. No perfection, but onelyonly in Christ. that the Priests in the Law must bee put in mind that they were sinners, and needed a sacrifice for themselves. By which they were to take notice of a difference betweene themselves and our high Priest. p. 1091. There was no perfection in their persons; for they must offer, and lay their hands on the head of the sacrifice, confessing guiltinesse. 2. Nor in their Ministery, in which the high Priest need offer for his owne sins. 3. Nor in all their Consecration; they could offer no sacrifice to wash away any sinne, their owne nor others; onelyonly they did point at the sacrifice of Christ: but by his consecration he could offer himselfe a meritorious and sufficient sacrifice for the sinnes of his elect. Thus is our high Priest advanced above them all.

The second of these sacrifices in the Consecration of the high Priest was to be a burnt offering or Holocaust.2. A burnt off…ing, or Holocaust. The use of which was to signifie the dedication of himselfe and all that he had,Particulars 4. to be purified by the Spirit (as by fire) to the use of God in his service, as that Holocaust was, ver. 15, and 19. Most things in this were common with the former. 1. The blood must be sprinkled on the Altar round about: signifying the full remission of sinnes purchased by the blood of Christ, and the communication of all his benefits, and the vertue of his whole passion to be applyed to the whole Church; for sprinkling still betokens application. 2. The inwards and legs must be washed in water, ver. 17. signifying that Christ should bring no uncleane thing in his offering, but he should be absolutely pure within and without; in his minde, thoughts, affections, signified by the inwards; and in his conversation, motions and walkings, signified by the legs. 3. The burning of the offering wholly, ver. 18. signified 1. the ardent love of Iesus Christ; who was all consumed as it were with the fire of love and zeale towards mankinde upon the Crosse. 2. The bitternesse of his passion in his whole man, who was as it were consumed wholly with the fire of his fathers wrath due to the sinnes of man. 4. As the burnt offering ascended up to heaven in fire: So Iesus Christ having offered himselfe a whole burnt offering ascended p. 110up into heaven, & so obtained an everlasting redemption for his Church. From whence also he sends the fire of his Spirit, as on the Apostles, so on all beleevers in their measure. Iohn 14.

Note from this sacrifice for the high Priest;Note. Sin unpardoned, all service is abominable. that first he must offer the sinne-offering, and then the other sacrifices for consecration. This burnt offering nor the others following could never have been acceptable, if the sinne-offering had not gone before, and sinne by it expiated. Learne hence, that so long as we are in our sinnes, all our sacrifices and service are abominable. Sinne unremoved lyes in the way of thy prayer. The blinde man could say, God heares not sinners. Iohn 9. 31.John 9:31And David, If I have delight to sinne, Psal. 66. 18.Ps 66:18God will not heare my prayer. Sinne unrepented and unpardoned makes thee hatefull in the house of God; thy hearing doth but more harden thee, the sacraments become poyson unto thee, for thou by thy sinne castest poyson into the Lords Cup, and so eatest and drinkest thy owne damnation.

Let this be our wisdome,Vse. first to offer our sinne-offering. It is the Lords owne counsell. Isa. 1. Wash you, cleanse you, and then come and let us reason. And as our Lord advised us in case of reconciliation with man, wee must much more practice in case of our recōciliation with God. If thou hast brought thy gift to the Altar, and thou remembrest that God hath ought against thee; first reconcile thy selfe to God and then to man, and so bring thy gift. There be two graces which we must bring before God in all our services in which we would finde acceptance. The former of preparation; that is, repentance which prepareth aright to the performance of good duties. The latter of disposition; and that is faith which disposeth the party aright in the whole cariage of them, for this purifieth the heart, exciteth the will, sees the weaknesse, seekes a cover, and findes acceptance.

The third sacrifice in the consecration of the high p. 111Priest was the peace-offering,3. A peace offring, or sacrifice Eucharisticall. or the Eucharisticall sacrifice; the use of which was, both that Aaron should shew his thankfulnesse to God who had advanced him to so high an office,Particulars 4. as also to obtaine of God by prayer such high and excellent gifts as were needfull for the execution of the same: and this pointeth directly at Jesus Christ. 1. The blood of this Lambe was to be put on the lap of Aarons eare, upon the thumbe of his right hand, and on the great toe of his right foot. Signifying 1. That all the actions of Christ, his hands, feet and parts were red with his passion. Psal. 22. 16. they pierced my hands and feet. 2. The whole obedience of Jesus Christ to his father even to the death,Ps…l 40. 6.Ps 50:40Ps 50:6 called a piercing or boaring of the eare. 3. That it is Christ who sanctifieth the eares, hands, and feet of the Priest and people. The eare to heare divine Oracles, the Priests must first learne then teach. The hands to worke the actions of grace and holinesse. The feet to direct and lead into all holy motions and conversation, all must be washed by the blood of Christ that we may be wholly cleane. As both our Saviour teacheth by the washing of the disciples feet, Iohn 13. 5, 6. As also in Peters request, Lord not my feet onelyonly, but my hands and head, Iohn 13. 9. 2. A part of this sacrifice went to the Priest, part to the offerer, signifying that both Priest and people have part and interest in the death of Christ; as also that Christ did not onelyonly deliver himselfe to death for us, as this Ram, but also giveth himselfe to feed us to eternall life. Iohn 6. 55. My flesh is meate indeed. 3. It must be heaved up before the Lord, aud shaken too and fro every way. ver. 26. Signifying 1. The lifting up and heaving of Christ upon the Crosse. 2. The heaving up of our hearts in thankfulnesse to God for so great benefits. 3. That the merits of Christ our true sacrifice, and benefits of his death should, by the preaching and publication of the Gospell, be spred abroad into all corners of the world, as that sacrifice was shaken p. 112every way, East, West, North, and South. 4. This sacrifice must alwayes be offered up with cakes of unleavened bread tempred with oyle, ver. 23. Signifying, 1. the most perfect purity of Christs life and doctrine without all leaven of sinne. 2. That Priest and people must in service to God lay aside all leaven of maliciousnesse. 3. The oyle notes the soft and loving kindnesse of God and Iesus Christ, chearing and suppling the conscience by the sweet meditation of it; as also how joyfully and gladly we ought to serve the Lord, and with cheerefulnesse present before him all the parts of his worship.

Note hence,Note. Wash and purge all with the blood of Christ. as the eare, hands, and feete of the high Priest must be touched with blood before he attempt any part of his office: so our care must be that all our parts all our actions and affections bee touched and purged with the blood of Christ. So David, Psal. 51. 2. Wash me throughly. Reason. 2. Because sinne hath defiled the whole man; all his parts, all his actions, all within him, all without him. 2. This foulenesse sticks so fast, as it is no easie matter to bee cleansed. Nothing in the world can fetch out this soile but the blood of Christ. Not all the water in the sea, nor all the holy water in the Sea of Rome can wash away one sinne. 3. All thou doest or performest depends upon the merit of this blood, and dignity of this person and passion for acceptance. The knowledge of thy duty must be sprinkled with this blood, for that is signified by the eare. The undertaking of duty, by the hand. The progresse and perseverance in it by the foot. All must bee presented in him and by him, and finde grace and acceptance. If I wash thee not, thou hast no part in me.

Qu. How may I know that the blood of Christ hath touched and purged me?Notes of it.

Ans. 1. It is not enough that Christs blood be shed, but it must also be sprinkled. If thou contentest not thy p. 113selfe that Christ hath died for all, but seest how necessary it is to apply it to thy self. 2: If thou hast an hand to lay hold on Christs blood and besprinkle thy selfe with it. A man washeth his face with his hand. This hand is faith, which takes up the blood of Christ, and applyes it to ones selfe, as did Paul, who dyed for me. 3. If it wash the whole man within and without, which no other blood could do. The blood of sacrifices under the Law could not sanctifie the conscience, but onelyonly the outside, Heb. 9. 9. but this can and must purge the conscience from dead workes, ver. 14. And under conscience is contained the whole innerman,Merito …anguinis satisfaction. Spiritu naturam nostrā regenerāte. purged by the merit of his satisfying blood, and by his spirit renewing our nature. And for the outward man, 1. If thy right eare bee touched, thou hast the hearing eare rightly to heare the word of God. Thou hearest to learne; for to hearken is better then the fat of Rammes. 2. If thy right hand be touched, that thou art an active Christian, not an hearer onelyonly of the word but a doer, and unto knowledge of the doctrine of faith joynest obedience of faith, thou keepest the faith working, as knowing that obedience is better then sacrifice, thou darest not doe what seemes good to thy selfe, or is right in thy owne eyes, but what is rightly ruled by Gods word, for that is the right hand touched. 3. If thy right foot be touched, that thou walkest in the right way with a right foot, not making crooked pathes to thy feet, but ordering thy conversation aright. And all this with right ends and affections, the feet of the soule laying aside all sinister ends and intentions in all thy obedience, and directing all to the honour of the true Aaron and high Priest Jesus Christ. 4. If thou findest the effects of Christs blood sprinckled.Effects two. 1. Pacification of conscience, for this blood speakes better things then Abels for us, and in us; for us, to God by intercession: in us, by perswasion that the Lord looking on the blood of Christ, rests wholly p. 114on it as a full satisfaction for all our sinnes; for this is the end of shedding, remission of sinnes, Mat. 26. 28; therefore of sprinkling. 2. Daily sanctification through this sprinckling. 1 Pet. 1. 2. For out of the side of Christ issues water as wel as blood; the one redeeming from condemnation, the other frō vaine conversation, the one purgeth frō the death of works,Heb. 9. 14.Heb 9:14 the other from dead works themselves, The sprinkling of this blood admits not security, or idlenesse, and carelesnesse; nor suffers a man to sinne against this blood by impenitency, unbeleefe, despising of grace, horrible swearing, and foule lusts. But makes the Christian truely noble, as one now descended of the blood of Christ; scorning the base and foule courses he formerly affected. Find these markes, and comfort thy selfe, thou art sprinkled with Christs blood. Thy whole course is sanctified; all thy hearing, all thy obedience, be it never so weake in it selfe, bee thy unworthinesse never so great, it shall bee no barre to thine acceptance with God, for every thing sprinkled with this precious blood is sweetned and accepted.

Sect. III.

III. The third thing in the deputation of the Priest to his office, is his apparrell, appointed by God, and called holy garments, glorious and beautifull; farre differing from all other mens. And they signified, 1. The function to be glorious and excellent. 2. The fitnesse of their persons to that office. 3. The glory of the true high Priest Jesus Christ, of whom Aaron was but a figure. For all the glistering shew of these Priestly garments set forth the more the Angelicall brightnesse of all the vertues which should shine in Jesus Christ.The Priests garments in number tenne, whereof foure belonged to inferiour Priests. The Priestly garments appointed by God were tenne in number; of which …oure belonged to the inferiour Priests, Exod. 28. 40. 42. 1. A linnen garment: Which signified the white garment of CHRISTS righteousnesse and innocency;1. A linnen garment. which they were to appeare p. 115in before the Lord if they would be acceptable in their persons or duties. Noting to us by the way, that every godly Minister weares a white linnen garment, not woven and made by men, but by God; not without him, but within him; not a shadow or ceremony, but the substance and truth, to which all shadowes give place. Nay there is no private man that is godly but he must weare this white linnen garment, having put it on in the laver of regeneration: as Gal. 3. 27. whosoever are baptized into Christ, 2. A girdle.have put on Christ. 2. A girdle vers. 40. which signifies constancy and stability in the truth, both in our high Priest Jesus Christ, who was not a reed shaken but a firme rocke: as also in his members, who are commanded to stand fast, their lines girt with verity, Eph. 6. 14. Hence followes, That the Ministers word must not be yea and nay; his course must be constantly gracious and watchfull. And for private Christians, Heb. 13. 9. Be not carried about with divers and strange doctrines; for it is a good thing that the heart bee stablished with grace. 3. A bonnet,3. A bonnet. vers. 40. A symbole and signe to them of Gods protection still covering them in their faithfull service: signifying to us the Lords cover and faithfull protection both over our head, and over his members for his sake. So as, every faithfull Minister hath a bonnet, Christ carries him as a starre in his right hand, and covers him from the rage of Satan and the world, else should he not stand a minute. And every faithfull member of Christ is so covered as an haire cannot fal (much lesse the head) without the will of his heavenly father.4. Breeches. 4. The breeches, ver. 42. putting more comelinesse upon the uncomely parts. Signifying to them and us 1. What reverence we ought to use in the service of God; farre remooving thence every uncomely thing. 2. Shadowing out the true and perfect holinesse, with which Christs humanity was cloathed; and not onelyonly with that but with the Majesty of his deity, which highly graced p. 116and honoured the despised and fraile humanity, which had no forme nor beauty, Isa. 53. 2. 3. Not darkely representing that care and respect which our Lord and Saviour Christ hath of his inferiour, base, and despised both Ministers and members through the world. Isa. 41. 14: feare not worme Iacob; I will helpe thee.

To the high Priest belonged sixe peculiar garments,To the high Priest sixe. First the Ephod, ver. 4. In which 1. The matter, it was not wooll or silke,1. The Ephod: where Matter. but linnen which riseth out of the earth, Ezech. 44. 17. Signifying that holy flesh of Christ which vayled his deity as a garment; and that it was taken not from heaven but from his mother on earth, as the matter of that garment grew immediately out of earth.Forme. 2. The forme, it was a long white garment: signifying the long white garment of Christs absolute righteousnesse; white, innocent and unspotted; and long, to cover all our nakednesse, without eeking or patching of merits.Ornament. 3. The ornament of it. In it were set two Onyx stones, and in them the names of the twelve tribes of Israel ingraven, which Aaron carryed upon his shoulders: signifying 1. That the names of the godly are not lightly written but fast ingraven in the love and memory of Christ, as those names were ingraven in very hard stones. 2. That Christ doth still carry his Church on his shoulders; lifting them up out of dust and misery, and bearing them upon the shoulders of his power and providence as on Eagles wings, Deut. 32. 11. Or as the good shepheard brings home the sheepe on his shoulders, Luke 15. 5. According to his gracious promise, Isa. 46. 4, I have made you; I will also beare you, and I will carry you and deliver you. Vse.4. The use of it. The high Priest in this garment carryed on his shoulders the names of Israel into the Sanctuary before God: so our high Priest in the garment of his righteousnesse presents his Church (shadowed by the twelve tribes) without spot or wrinckle or any such thing; and carries into p. 117heaven on his shoulders, even into the true Sanctuary not made with hands, those whose names are written in the booke of life.Distinction. 5. Distinction. As the high Priest carryed the names in severall precious stones, and severally ingraven: so our high Priest takes speciall notice of every particular member of the Church, neglects not the meanest, but knowes them by name, as the head can name every member of the body, and contemnes not the meanest. Rev. 3. 4, the Church of Sardi had a few names, that is, godly persons so well knowne to Christ as men by their names.Propriety. 6. The propriety of it. It was not lawfull for any but Aaron and the high Priest to use this garment, nor might any imitate it, for it was the fall of Gideons house, Iudg. 8. 26, 27, for making an Ephod like that of the Sanctuary. It is true there were ordinary Ephods holy garments common to inferiour Priests, as Saul put to the sword foure score and five Priests that wore an Ephod, 1 Sam. 22. 18. And used by the Levits, as Samuel very young ministred in an Ephod, 1 Sam. 2. 18. And it may be there were some garments called Ephods which great men did weare, and no holy garment, as 2 Sam. 6. 14. David danced before the Arke girt with a linnen Ephod. But this Ephod was peculiar to the high Priest, and in no garment else might he present the names of the twelve tribes: signifying that no garment of righteousnesse may be expected or imitated, in which God can behold his Church, but this of Jesus Christ. And whosoever seeke elsewhere, are abolished from Christ to their destruction, Gal. 5. 2. 4. Oh the fearefull case of Papists that seeke to have their names written in another Ephod of their owne weaving and making!

The second garment peculiar to the high Priest,2. The breastplate of judgement. was called the brestplate of judgement, ver. 15: the most precious part of all his garments.

I. In respect of the twelve costly and glistering p. 118stones which were set in foure rowes according to the number of the tribes,Precious stones Shining. ver. 17. to the 22. In which 1. The shining of these stones signified the shining purity and innocency of Jesus Christ both in himselfe, and in his members. If they be pure as the sun, faire as the Moone, what is he?Worth. 2. Their price, of great value and worth: signifying what a price the Lord Jesus valued his Church at. He accounteth not beleevers as common and base stones, but more precious then his owne life. How vile and despicable soever they seeme to men, and troden under foot heere below as common pebles; yet Jesus Christ sets another price on them. 3. Their place or situation.Place. They are set in the pectorall, and Aaron must carry them on his heart: signifying that Christ hath as much care of his Church as if it were inclosed in his heart; lets out his blood to make roome in his heart for them.Number. 4. Their number, Twelve, according to all the tribes: noting that there is a roome in the heart of Christ for every one of the elect. None can anticipate or prevent other. With him is plentifull redemption. The former without the latter shall not be perfected,Order. Heb. 11. 40. 5. Their order. They stand in foure rowes in a comely quadrangle: signifying the comely order that Christ hath stablished in the Church: some in higher place, some in lower, some of one ranke and vertues, some of another, as those stones, but all stand seemely and fitly▪ And this order wee must maintaine, keepe our rankes as they did.Figure. 6. The figure. The foure square, ver. 16: signifying the stability and firmenesse of the Church, as a foure square turne it any way is firme. Satan and all deceivers shall not pick one stone out of Christs Pectorall. The gates of hell shall not prevaile against him that is fixed in that rocke and stone of Israel.Vse. 7. Their use. That Aaron, who before bare the names of Israel on his shoulders before the Lord, might now beare them on his heart continually for a p. 119remembrance before the Lord, when he goeth into the holy place, ver. 29: signifying 1. The ardent love of Jesus Christ towards his Church, who beares it not onelyonly on his shoulders as a shepheard, nor onelyonly in his armes as a nurse: but upon his heart, and in his heart never to forget our good. If Aaron may forget the names he carries upon his shoulders, he cannot the names upon his breast or heart, so cannot Christ forget the Church he hath taken into his heart. Isa. 49. 15, Can a woman forget her child, and not have compassion on the sonne of her wombe? though they should forget, yet will not I forget thee. 2. Bearing of the names continually before the Lord on his heart, signifieth the continuall mindfulnesse and intercession of Jesus Christ for his Church in that heavenly sanctuary, Heb. 7. 25. By vertue of which all our prayers get audience and acceptance.Quantity. 8. The quantity. As all the names of Israell were gathered into a narrow compasse: so Jesus Christ our Mediator shall gather together into one, all the despersed sonnes of God: and present them before God as the most beautifull and precious parts of the world, Ioh. 11. 52. He shall make a short account in the earth, in comparison of the wicked who will take up more roome.

II. In respect of the Urim and Thummim which were put in the brestplate of Judgement,Vrim and Thummim. Non est manifestū apud nos quid haec significent. Rab. Da. ver. 30. Of which Rabbi David a Jew saith: It is unknowne to us what these signifie. And what this precious monument was (put by Gods appointment into the fold of the Pectorall) no man living can tell. I take it to be no workemanship of man, but a sacred monument immediately received from God. But expresly they signified Jesus Christ 1, in their names, 2, in their use.

1. Their names,Names. Urim and Thummim. Urim signifieth lights in the plurall number. Note that there were not lights and shining before in the Pectorall by the many precious stones: but here is a glorious light shining p. 120above them all, to which their light is obscurity. Plainly signifying Jesus Christ in whom are hid treasures of wisdome and knowledge, Col. 2. 3. He is the light of the world, Ioh. 9. 5. Which enlighteneth every one that commeth into the world, Ioh. 1. 9. There are many lights, as stones and stars, in the world: but he is the sun, nay he is lights. With him is many-folded wisdome. foreign.And without him is nothing but darkenesse, sinne, death, inner darkenesse and utter, Ioh. 8. 12. Thummim signifieth perfections. And to whom can this point us but unto Christ; in whom alone are all perfections of holinesse and graces. There is illumination in the twelve stones the Church, but not any perfection; there is some purity in the stones, but farre from perfection of it. In Christ is perfection in all parts; and from him alone wee must expect our perfection.

II. The use of them was to receive by them answer from God when the high Priest consulted with him,Vse of them. vers. 30. For when the Priest asked counsell of God, God is said to answer by Urim, that is, not by the colour of the stones, nor the changing of colour by brightnesse, blacknesse, or bloodinesse of them (as some Jews) but the Lord answered by voyce. Numb 7. 89. And therefore it is called the Urim of Judgement, not because it selfe gave judgement or decided causes; but because the Lord answered when the Priest applyed the Urim and Thummim. This directly looked at Christ, as to whom 1. all secrets and Mysteries are perfectly knowne. He is the Lamb with seven eyes, which are the seven spirits of God, Rev. 5. 6. OnelyOnly worthy to open the booke, ver. 9. because of his abundant grace and wisdome, signified by the seven spirits. 2. Who makes knowne and continually reveales to his Church and members, as their need requires, whatsoever is meete for them to know, by such meanes as himselfe hath sanctified.

Now although this was a great priviledge of the p. 121first Temple; and the second did want it, that they might not be kept from desire & expectation of the true Urim and Thummim: yet we in the new Testament are farre beyond them. For as the Oracle by Urim was certaine for direction: so Christ is the most perfect rule and direction shadowed by that. As the Urim answered by voice: so Christ by his word preached. As God spake then by Urim to the Priest: So now by his owne sonne. Heb. 1. 2. Wouldst thou have God answer thee? goe to the Urim. 1. Frequent his ordinance. God then answered, when the Priest consulted. 2. Pray for wisedome. If any want wisedome, let him aske of God and it shall be given him, Iam. 1. 5. 3. Feare God. Psal. 25. 14. The secret of the Lord is with them that feare him. 4. Follow and obey the voice. Iohn 14. 21. If any love me and obey my commandements, I will love him, and reveale my selfe unto him. Iohn 7. 17. If any man doe the will of God, he shall know the doctrine whether it be of God.

The third peculiar garment of the high Priest was the robe of the Ephod,3. The Robe: Particulars. 4. Exod. 28. 5, 31: On the skirts of which were fastened, 1. The Pomegranats of blue silke, and purple, and skarlet round about. This fruit hath a most pleasant smell, sweet in it selfe, and sweetning other things round about it; and is full of precious iuyce and liquor: 2. Bells of gold between them round about, a golden Bell and a Pomegranat; the use of which was that his sound might be heard round about when hee went into the Sanctuary and holy of Holies. The whole garment signified the righteousnesse of Christs humane nature, which is, 1. Most sweet it selfe, having a most pleasant savour as the Pomegranate. 2. Full of most precious iuyce and vertue, to qualifie and abate the raging heat of Gods displeasure, as the iuyce of Pomegranats doth allay the burning heat of an ague that would shake the body to pieces: 3. Casts upon us a sweet savour being wrapped in it: For wee p. 122by nature, stinking in our sinnes and rottennesse, are loathsome to the Lord; but once covered with this mantle, wee are a sweet savour to God; who now speaks of us as Isaac of Iacob covered in his elder brothers garments: My sonne is as the savour of a field which the Lord hath blessed, Gen. 27. 27. 3. This garment hath a sweet sound, as of golden Bells, which to heare were most delectable: because the garment of Christs righteousnesse brings grace to us no otherwise then by the sound of the Gospel. For faith, by which wee put on Christ, is wrought by hearing the sweet sound and golden Bell of the Gospel. Whence some have thought, that by this part of the Priests Attire, is shadowed the Propheticall Office of Christ. Sweet is the Proclamation of the Gospel of peace. 4. The use. That by these Bells the Priests must bee heard when hee goeth into the Sanctuary: signifying the power of Christ our high Priests perpetuall intercession (being entred into the Sanctuary of heaven) for his elect and chosen.

The fourth peculiar garment was the Miter or bonnet upon his head,4. The Miter: Particulars. 3. verse 36. 1. Made of blue silke and fine linnen, verse 39. like (as it seemes) to an halfe coronet. 2. Beautified with a golden plate, on which was written: Holinesse to the Lord. 3. The use. Aaron must ever have it on his forehead while he beares the iniquity of their offerings, to make the people acceptable before the Lord, verse 38. 1. The miter and crowne on the Priests head signified, 1. The Deity of Christ our head, which as a crowne or circle wants beginning and end: 2. The Kingly Office of Christ, with all that honour and crowne of glory set on the head of our Redeemer, to whom all power is given in heaven and in earth. And according to his power is his name; for God hath exalted him, and given him a Name above all names, Phil. 2. 9. His stile is not onelyonly King of Saints, Revel. 15. 3: But King of kings, and p. 123Lord of lords, Chap. 19. 16. 2. The golden plate in which was written, Holinesse to the Lord, did not onelyonly distinguish it from the miters of the ordinary Priests, which wanted such a plate: but specially typified Iesus Christ our head, in whom was most conspicuous (as in a mans forehead) a most divine and perfect holinesse, purer then the gold of that plate. Who was not holy onelyonly, as other sanctified persons, but holinesse it selfe. Holinesse in his person, holinesse in his nature, holinesse in all his actions and passions; holinesse in the fountaine and originall, whence all streames of holinesse issue forth to his elect members. So Ioh. 17. 19. I sanctifie my selfe, that they may be sanctified. Never was there so pure a plate, such shining holinesse, so deeply ingraved as nothing can raze it out for ever. 3. The use was significant; that as the high Priest, having on this plate with this inscription, got the iniquities of the people pardoned, which he bare before the Lord: So our high Priest Jesus Christ, presenting before his Father, his most absolute holinesse, gets a pardon for all our sinnes, which he beares upon himselfe. And as their sinnes were pardoned in respect of the high Priest, who represented Christ:Propter summum Sacerdotem. So both theirs and ours are indeed and truth pardoned, for the true and eternall high Priest, who is Christ himselfe.

The fifth peculiar garment was the embroydered Coate of fine linnen,5. The embroydered Coate. verse 39. which was a beautifull, costly and large garment, reaching downe to his feet, covering most of his body; curiously wrought with most precious matter and cunning workmanship: which noted the dignity of the person, and office of the high Priest. For in old time long white garments appertained to men of high place, and excellent in wisedome: As in Iosephs advancement, Gen. 41. 42. hee was clothed with white fine linnen, when he was to bee Vice-roy, and next in authority to the King. See Ester 6. 8. how Merdecai p. 124was apparalled by the Kings command. This garment was most proper to our high Priest of the new Testament Jesus Christ; who is by it described, Revel. 1. 13. clothed with a robe downe to his feet. Noting, 1. The excellencie of his person; who is Prince of peace, Three things in Christ noted hereby.Isai. 9. 6: For so, long white garments ever betokened peace both within the Church and without. 2. That hee excelled in wisedome and counsell, being the great Counseller, and the spirit of counsell and understanding resting in his brest, Isai. 11. 2: For to such also these garments belonged, Dan. 5. 7, 16. 3. The lovely and beautifull connexion and conjunction of his Propheticall, Priestly, and Princely Offices; sincerely and perfectly fulfilling them, and appearing before God in them as in a most costly embroydered garment consisting of many pieces, and many colours fitly couched and laid together. And this garment hee ware not onelyonly in earth (as the Priests did) but now after his ascension he continues to performe the Offices of the high Priest for his Church: in the same embroydered garment presenting before God the merit of his onelyonly sacrifice, and making intercession to the Father for it.

The sixth garment is the girdle of needle worke,6. The girdle. verse 39. Of diverse matter, linnen, blue silke, purple, and scarlet, and of diverse colours, Chap. 39. 29. The use of it was to fasten the Priests garments unto him, that they might not hang loose upon him in his Ministration; And specially points out unto us our high Priest Jesus Christ described after his ascension, Revel. 1. 13. to bee girded about the paps with a golden girdle. Noting in Christ foure things.Foure things in Christ noted thereby. 1. The truth and constancy in accomplishing all the gracious promises of the Gospel; seeing our high Priest is girt about with the girdle of verity. 2. His justice, integrity, pure and uncorrupt judgement as gold. Isai. 11. 5. Iustice shall be the girdle of his loynes, and faithfulnesse the girdle of his p. 125reines. 3. His readinesse to doe the office of a Mediatour. Girding of the attire hath ever beene a signe of readinesse, and diligence in businesse undertaken. So Luke 12. 35. Let your loines be girded about. 4. His mindfulnesse and care in performing his office. For as not girding is a signe of carelessenesse and negligence: So girding, of care and industry. So our Lord and high Priest never carelessely cast off any poore and penitent sinner: But in the dayes of his flesh minded their misery; and now in heaven keeps on his girdle, casts not off the care of his Church, but perpetually accomplisheth whatsoever is needfull for her salvation.

Sect. IIII.

I. In these garments,Seven uses for the Ministers. No basenesse in a Minister. some things necessary for Ministers, 1some things for the people. 1. All about the Priest must bee gold, silver, precious stones, curious colours; signifying that no vile or base thing must be in the Ministers cariage or behaviour. But as the Priests costly garments covered the frailty of their bodies, and graced them in their office: so the graces of their mindes must not onelyonly hide their weaknesse, but adorne and beautifie them for the honour and prosperity of their function. And the rather, because this corrupt age is bent to disgrace this holy profession, care should be had both of keeping out, and thrusting out vile persons. And those who are in this calling should labour to shine in godlinesse and vertue; which is the onelyonly apparell that will draw the eyes of good men to reverence them.

II. As the Priests had variety of holy garments: so 2every minister must be clothed and adorned with many graces.Variety of gifts. If every sheep of Christs fold must adde to his graces, much more the Pastor of the flock. If every child of God,foreign. much more the father in the faith begetting others to God. He is not onelyonly a disciple of Christ, but an instructer of others. Hee must therefore bee stored, p. 1261. With variety of knowledge to bring forth things new and old. 2. Variety of Ministeriall gift to instruct, exhort, reprove, correct. 2 Tim. 3. 16. 3. Variety of saving graces, to be an example in word, conversation, in love, in spirit, in faith, in purenesse. 2 Tim. 4. 12. 4. Variety of externall and civill vertues. 1 Tim. 3. 2. to the 8. and Tit. 1. 7. More gifts are expected in the builders of the house then in any stone of it.

3III. As the Priest must cary on his breast Urim and Thummim: so must every Christian and Evangelicall minister;foreign. Ministerii. Personae. in whom are required graces ministeriall and personall. The former, that he may shine before the congregation in the light and purity of wholesome doctrine. The latter, that he may shine in integrity and perfection of maners and conversation,foreign. so farre as humane frailety will suffer. The Urim must enable him to divide aright, and furnish him with wholesome precepts. The Thummim must fit him to walke aright, and to goe forward in holy practise. The lights of the world must give light both wayes. Deut. 33. 8. Let thy Vrim and Thummim be on the man of thy mercy. Mal. 2. 6. The Law of truth was in his mouth, Typus fidelium in doctrina & integritate morum.and he walked in truth and equity. And 1 Tim. 4. 12. the Apostles Canon is, that every Timothy should be a type of beleevers in doctrine and upright conversation. I would all ours might be found such types. Then should not so many parishes have lampes without light, Ministers without the light of saving knowledge, and integrity of conversation.

4IV. As the high Priest must cary on his forehead the plate of gold in which was written, Holinesse to the Lord:Speciall holinesse. so the Ministers of the new Testament must labour for speciall holinesse. If every meane servant in the house must be holy, much more the steward of the houshold. And if every private Christian must follow holinesse, without which no man shall see God, Heb. 12. 14. much more the ministers. They that cary the vessels of the p. 127Lord must be holy. Alas, how afraid are many of this Plate, for spoiling of their preferment? It was a chiefe grace of the chiefe Minister of the old Testament: with us a chief disgrace; and too much purity to cary holinesse in our foreheads in our profession. Wee can put on this plate in the Pulpit, and suppose it fit for the Temple, but in our private houses cast it aside.

V. As the Priests must have in their skirts both bells 5and Pomegranats: so must every Evangelicall Minister.They must bee good preachers and good livers 1. The bells allow them not to be dumbe dogs, Isa. 56. 10. but the sound of the Law and Gospell must clearely sound in their mouthes to be heard afarre off. 2. These bells must be of gold, to put Ministers in minde that their doctrine be pure; not corrupt, not savouring of Popery, liberty, or selfe-respect. 3. They must never come into the congregation without these bells; for Ministers must still be furnished with some sound matter of instruction and edification. How is it then that many come into the Congregation and never bring bells? Many are afraid lest the sound of their bells should bee heard too much, and that it would disgrace them to be counted diligent preachers? And many scorne others that their bells sound so often? 2. To the bells ministers must joyne Pomegranates: With the wholesome word joyne good workes and holy life. He caries the bell, a minister whose life is agreable with holy doctrine. Mat. 5. 19. He that keepeth the commandements, and teacheth others so to doe, shall be great in the kingdome of God. Iohn Baptist had, both bells (being a burning light in himselfe) and Pomegranates; being a shining light unto others. And as the Pomegranates smelled sweet: so must ministers labour to leave a sweet smell behinde them every where. Their conversation must not savour of lightnesse, pride, ambition, covetousnesse, contention, prophanenesse, &c.

VI.Love the flock dearely. As the Priest must have the tribes be graven on p. 128his breast: so must the minister his flock committed to him; who must be deare to him,Illud quod Christiani sumus, propter nos est; quod autem praepositi sumus, propter vos est. Aug. de Pastor. cap. 1. Illud quod mundani sumus (potius quam Christiani) propter nos est. and taken up into his heart. And hearty love would force them to feed the flock, in season, out of season, and set forward their salvation and instruction; and seeke them, not theirs. In that we Ministers are Christians, we are so for our selves; but in that we are Ministers of Christ, we are so for you. Some wholly forget the second, and I wish not the first too. Who may rather say: In that wee are worldlings (rather then Christians) we are so for our selves. Their flockes are slightly engraven in their hearts.

7VII. As the Priests had these garments girded unto them: so must ministers gird fast unto them these garments;Still keep on these holy garments. for these garments differ some what from theirs. They might put off their garments when they came out of the holy place: but ministers of the Gospell may not put off theirs when they come out of the Church; no nor when they goe to bed, nor about any businesse; they must never come off. Many are so dissolute and ungirt, and these garments are so loose on them, as they give just occasion to the people to say; that they be good only in the Pulpit; and so their people learne of them to be good only in the Church. Wee must girt our graces fast to us. This is the onelyonly ministeriall apparell appointed by God.

Sect. V.

Now for the people of God:

1I. These garments were never changed. Though the high Priest dyed,Three uses for the people. yet his apparell remained and was put upon the next. This teacheth us that we all have but one high Priest,Two fold instruction. whose robes we must put on, which are lasting and never worne out. For 1. there was but one Mediator betweene God and man while Aaron lived; a type of that our onelyonly Mediator betweene God and p. 129man Jesus Christ. 2. There were garments but for one, although they passed from one to another as that Priesthood did: So no other robe save of this one and onelyonly true and high Priest must be presented before God; no robe of our owne workes or merits; no robe made or woven by men or creatures; not by Popes, Saints living or dead, or Angels. We must never change this garment; nor abide to see any challenge it but the high Priest our Lord Jesus. And hence for ever detest the wicked and abominable Masse, with those sacrilegious Priests, who usurpe these garments of Iesus Christ and tell us they offer propitiatory sacrifices for the sinnes of the quick and dead. The theeves that spoiled Christ of his garments, and divided them among themselves, did him no such despite as these theeves doe, who rob him and disrobe him of all his glory.

II. Every Christian is made a priest unto God by participation,Vse. 2. As a Priest, offer spirituall sacrifices. Rev. 5. 10. But not legall and externall; for they were dated by the priesthood of Christ: but Evangelicall, improper, and spirituall. Neither to offer reall, and externall sensible sacrifices, which all had end by Christs onelyonly sacrifice upon the Crosse: but spirituall sacrifices; such as, Calves of the lips, Heb. 13. 15. The sacrifice of a broken heart. Psal. 51. 17. Of almes, with which God is well pleased. Heb. 13. 16. Of mortification. Rom. 12. 1. and of good works and duties of all sorts. Of prayer, Psal. 141. 2. Now before any of these sacrifices can finde acceptance we must all put on holy and spirituall garments. Never was any priest or performance pleasing without his garments; the use of which was to cover and adorne.

Quest. What garments must we put on?

Answ. Iacob before he could get his fathers blessing must put on his elder brothers garment,In our priestly garments. Gen. 27. 15. so must we put on the Lord Iesus Christ. Rom. 13. 14.

Quest. How?

p. 130Answ. Put on whole Christ,How put on. as the Priest all his garments. 1. By making him our owne; we must weare our owne garments. Speciall faith unites to Christ, and marieth us to him, that he is ours, and we his. 2. Cover thy selfe with the sacrifice of his death. Adam having sinned covered his nakednesse with skins of dead beasts: signifying that all his sinfull posterity must cover themselves with the sacrifice of Christ dead; the righteousnesse and perfection of which, is the linnen Ephod in which thou being wrapped, must offer up thy sacrifice. 3. Array thy selfe with his vertues, to adorne and decke thee. This is the broidered coat which thou must weare, of manifold vertues and graces; which as jewels and ornaments must shine in thy life, as the many glistering stones did in the breastplate. So the Apostle, Ephes. 4. 24. Put on the new man created after God in righteousnesse and holinesse. 4. Put on Christ by Christian profession. Our apparell is seene, and makes us knowne to others. Servants make themselves knowne by their cloth they weare, whose they are. The Priest must put on the Plate on his forehead, and we are commanded to cary the name of God and the Lambe in our foreheads, Rev. 14. 1. that men may never see our faces, but therein reade the holinesse and innocency of our conversation. 5. Put on the girdle, Have thy loines girded. Luke 12. 35. Stand in a readinesse, 1. To all duties of Christianity. 2. To all acceptable sacrifices of faith, repentance, prayer, praises, obedience. 3. To offer up our selves by life or death to the glory and praise of God. We had need bee thus begitt that we may stand to the confession and profession of the truth, not knowing when or what tryalls will come; besides that the world, nor pleasure, nor lusts seldome finde us unprepared. And can he be a good subject who is alwayes unprepared for his Princes service; but ever ready to serve his enemy.Vse. 3. Comfort to the godly.

III. From the being arrayed with these garments, p. 131the poore members of the Church have a ground of much comfort; in respect 1. of their head so arrayed. 2. of themselves, and in respect of themselves considering those garments. 1. in the generall. 2. in the particulars.

First,1. In Christ so arrayed. in respect of our high Priest Jesus Christ thus gloriously arrayed. 1. In the Ephod we see his mighty power, who caries his Church upon his shoulders of power and protection. Alas I where should wee lie if our Lord did not lift us up, and beare us up! But now we never need to discourage our selves, by casting what shall become of the Church or religion, if such and such projects prevaile, for so long as we are on Christs shoulders we are safe. 2. In the Pectorall behold the ardent and surpassing love of Jesus Christ to his Church. For as he caries us on his shoulders by his power: so he caries our names on his heart by his love. This our true high Priest cannot forget his Saints when he seemes to turne his backe on them, but still hath their names before his eye. And this is the happinesse of the Church, in which she may well rest her selfe; that (according to her prayer Cant. 8. 6.) Christ setteth her as a seale on his heart, and as a signet on his arme. How is it possible to forget that which is sealed on the heart? How can the eye look off the signet on the arme? For a signet, because it is most precious, is most carefully kept; and being upon the arm of Christ, what arme can pull us off from him?

Object. Oh that I might know my happinesse to bee set on Christs heart!

Sol. If thou wouldst be set as a signet on the Lords arme, become the Lords servant, and be faithfull in this service. See Hag. 2. 23. O Zerubbabel my servant, I will set thee as a signet. 3. In his Miter wee see our high Priest crowned with honour and glory above all men and Angels. And all the Church must say (as Psal. 132. 18.) On him let his Crowne flourish. And if the dignity of the p. 132head be the honour of the members, and the power of the head the safety of the members: then from hence we have no small consolation. 4. In his Plate wee see holinesse ingraven on his forehead, that all our senses and thoughts must be fixed in the forehead of our onelyonly high Priest, from whom all holinesse floweth to his Church, Oh what matter of joy is it to see, that we (in our selves so foule every way, in our nature, in our course, & shut out of heaven where no unclean thing commeth) have in him a fountaine of holinesse set open for us! For he is made to us of God wisdome, sanctification, &c.

Secondly,2. In respect of themselves. In generall. in respect of themselves (by meanes of Jesus Christ) the members of the Church thus arrayed enjoy sure and stable consolation. For 1. In generall they all afford us this comfort, that through Christ our high Priest we are beautifull and glorious, yea our beauty is made perfect through his beauty. Psal. 45. 9. The Queen stands in most royall and costly garments. Never had Solomons Queen in all her royalty such sweet perfumed and precious garmēts,Psa. 45. 9.Ps 45:9 as hath the spouse of our true Solomon. For 1. Those were provided by Solomon: Kings daughters in thy precious garments: but these provided by Christ out of his wardrobe; and will not endure any other garment or ornament brought or procured elsewhere. 2. Those were materiall, gold, silver, and precious stuffe out of earth: but ours are spirituall and heavenly. What the glorious robes of the Church are, see Isa. 61. 10. I will greatly rejoyce in the Lord; for he hath clothed me with garments of salvation, and covered me with a robe of righteousnesse, and decked me as a bride with Iewels. What is gold, silver, silke, pearles; to righteousnesse, holinesse, life, immortality and glory? 3. Those were corruptible and soone cast off: but these never weare not teare. For all the sonnes and daughters of God are clad with incorruption and immortality, and are heires of eternity. Now it were no small comfort that we, being so naked and foule, wallowing p. 133in our blood and filthinesse, Ezek. 16.Ezek 16or covered with filthy clouts and raggs of sinne, and the apparell of death, should have these taken away, Zach. 3. 4. But to be thus arrayed and covered, yea decked and adorned with such beautie and glory, is more cause of joy and comfort.

II. In their parts they assure our happinesse,In the particulars. and seale up our comfort:

I. The Pectorall shews how God esteemes of beleevers; 1that they are the precious parts of the earth,Beleevers highly esteemed, as precious stones. signified by the twelve precious stones. 1. For price. A great summe of money will not buy one of these precious stones. For wee are not redeemed with gold, silver, or corruptible things; but with precious blood. Hee must bee some great King that must buy an Vnion; but hee must bee the great God that can purchase one of these precious stones, Act. 20. 2. For shining and beauty. If a man were clothed with the Sunne, he must needs shine gloriously. The meanest beleever is clothed with the Sunne, Revel. 12. 1; and shineth in the firmament of the Church with the beames of Christs righteousnesse as the Sunne in his strength. 3. For hidden vertues and secret operation. The godly have not a shine and shew, but the true substance of many vertues and graces secretly laid up in their hearts, and working mightily in them: the stones out of common Quarry, that is, common men have not such things. 4. For rarenesse. It is an hard thing to find a godly man, these are rarer then most precious stones. Elias could not see one in the world besides himselfe, though there were many. 5. For their estimation, and the reckoning of them with God and good men. Although the world out of ignorance and malice scorne this pearle, and as swine tread them under foot; yet the Jeweller knows them; our high Priest placeth them upon his breast. And a wise Merchant knowes that a pearle troden under foot is a pearle: and in it selfe, a pearle lying in the quarry p. 134or sands unknowen, or trampled in the dirt or myr…, is as good at when it is taken out. Thou that art an enemy to good men:Sin to slight them. 1. See how farre thou art from Gods judgement. 2. If thou knewest their worth, where now thou tramplest them, thou wouldest take them into thy heart. 3. One day thou shalt desire their glory, but too late.

2II. The robe of the Ephod hath comfort for the poore despised members of Christ, whose estate is figured by the Pomegranats.As Pomegranats. Which, 1. In themselves have no great beauty without, or on the outside. 2. Their place is below, and they hang in the skirt of the garment: But within, 1. They carry the colour of blood, are washed in the blood of Christ. 2. They are full of excellent juyce and liquor, of grace and pietie. 3. They cast a sweet smell from them, and leave a pleasant savour behind them: And therefore Christ fastens them to himselfe inseparably, as the Pomegranats were fastened to the high Priests garment. Be thou a fruitfull Christian, no matter what place thou art in, or in what account among men: Our high Priest hath use of thee, and must not goe into the Sanctuary of heaven without thee, though thou hangest in the skirt of his garment.

3III. The Miter or crowne of our high Priest assureth us, that we by his anointing shall attaine the like crowne.As heires of the crowne of righteousnesse. For hee hath troden all our enemies not onelyonly under his feet, but under ours also, Rom. 16. 20. Let us not cast downe our hopes and hearts; our high Priest is stronger then all the enemies that can rise up against the Church. And we may couragiously combat against sinne, errours, hereticks, being sure of victory through the Crowne and Miter of Jesus Christ. This Miter of Christ shall fetch downe the Miter of Antichrist for us. This Crowne of our high Priest shall shake downe his tripple Crowne, and hath already blasted him. And though p. 135these Babylonians begin to wriggle, as a snake deadly wounded, with hope to raigne in these Churches as sometime they did; and for the sinnes of the land, they may recover power by their craftinesse to surprize some ignorant, silly, and unstable persons: yet shall they prevaile against none whose names are written in the booke of life; but by the power of our Captaine wee shall tread downe both Satans and Antichrists kingdome, and prevaile against all that riseth up against the power of Christ.

Sect. VI.

Priests, types in the execution of their Office.

Having declared how the high Priest, and priests of the old Testament resembled our high Priest of the new Testament Jesus Christ in respect of his solemne inauguration and investiture into his Office: Now wee are to shew how he farther typified our Lord, in respect of his administration and execution of i…. Many are the speciall Lawes which the Lord gave to the Priests concerning their carefull cariage of themselves above others, and these may be reduced to two heads. 1. As concerning their common actions. 2. As concerning their actions ministeriall.

Concerninig his common actions,Common actions of the Priests: 3. hee was prohibited diverse things which were lawfull in other men. I will mention three.

I. The Priests must keepe an holy abstinence from 1wine and strong drinke, for the time they entred into the Tabernacle,Abstinence from wine and strong drinke. Levit. 10. 9. a Law was made for all the Priests, upon occasion of Nadabs and Abihues punishment; who being (as it seeme) drunke, offered strange fire, and were burnt by fire before the Lord. And the Lord gives a reason of this law: lest their mindes or sences might be distracted or disturbed, so as they could not rightly discerne or execute, the things pertaining to p. 136God, foreign.and things pertaining to men, Heb. 5. The use of the Law was: 1. Typicall, shadowing out the most holy and sober course of our high Priest Jesus Christ,The use of this law. who was never unready or unfit for any part of his Office, but in all perfection of judgement and understanding faithfully performed and fulfilled all righteousnesse. 2. Perpetuall, carrying in it a perpetuall equity for all Christian Pastors, and Ministers, who must use such creatures and liberties sparingly, as they helpe their naturall infirmities by them, and helpe themselves forward in the exercise of prayer, study, preaching, and other Ministeriall duties; but not to dull, or to make themselves grosse or distempered by them. And hence is the same law repeated in the new Testament, Tit. 1. 7. A Minister must not bee a lover of wine: Not inhibiting all use of wine and strong drinke in case of necessity; as in griefe of heart, Prou. 31. 6.Prov 31:6or for healths sake, Timothy may drinke a little, 1. Tim. 5. 23; yea and for honest delight at Feasts and Mariages may bee a more liberall use of wine, as Iohn 2. where Christ himselfe was present. But hee may not be a quaffer, or wine-bibber, one that sits at the wine or pot, swilling in wine or strong drinke; because this is as great an hindrance to the faithfull performance of Ministeriall duties,Intemperance in Ministers very hurtfull. as may bee. For, 1. It troubles the understanding, Hos. 4. 11. wine takes away the heart: It disturbs the memory;Prov. 31. 5.Prov 31:5 lest he drinke and forget the decree, and change the judgement, not being able to discerne betweene cleane and uncleane. 2. It disables and withdrawes a Minister from all his duties. While hee sits at the wine or strong drinke, how can hee sit at his study? How can he attend to reading, meditation, to exhortation, or doctrine? How can hee but bee disturbed from ardency of prayer? Or how dare he (if he could) pray? How can hee keepe watch with God, or over his people, or over himselfe? 3. It disables the duties themselves, suppose them done never so well; seeing by this p. 137vice he hath made himselfe and his calling so contemptible. What authority can an Oracle have in a drunken mans mouth,Prov. 23. 33.Prov 23:33 which cannot but use to speake leud things? 4. How can such a mans course but wage open warre with holy doctrine? He must needs shake hands with as base and wicked company, as a countrey yeelds; and give his hand to scorners. Hos. 7. 5.Hos 7:5Wine is a mocker, and acquaints a man with mockers of God, and of all good things, and all good men. He must needs be an enemy to all that are not of his owne straine; to all that call men to sobriety and temperate courses, and scorne them as too pure and precise. Hence shall a godly carefull preacher have all such Ministers in a countrey at warre with him. A man being once warmed with strong drinke, how many things breake from him in his speaches, in his actions, unseemely, unsavoury, and disgracefull to his profession? These things being so, wee cannot but lament that this sinne is so much crept into the Ministery, even in all parts of the Christian world. Alas that the stewards of Gods house should sit with drunkards, and drinke, and bee drunken, Luke 12. 45! Drunkennesse was wont to fly the light, they use to bee drunke in the night; and should the lights themselves be drunkards or associats with them, and in the light?

II. A second Law for the common actions of the Priests concerneth their mariage. God doth not forbid 2any Priest in the old Testament mariage,Ministers marriage, how ordered. but onelyonly orders it for the holy, modest, and grave cariage of it in this sort of men above all other. And therefore the Law of God forbids his mariage with three sorts of women, Levit. 21, 14.Whom they may not mary. 1. Hee must not mary a widow, lest 1. Shee might prove with childe, and bring in a strange seed into the Priesthood, provided against, verse 15. 2. Lest setled stoutnesse, or evill disposition should hinder her fitnesse for him, who must not be disgraced in one so neere him. 2. Hee must not mary a divorced woman, that p. 138hath beene put away from her husband, because it may be presumed she was put away for her misbehaviour, or badd cariage towards her former husband. 3. Hee must not mary one defiled neither voluntarily or violently; such a blot must not lie on his wife, lest his function be disgraced. But the law allowes him onelyonly two sorts of women to mary,And whom they may. 1. A maid, or virgin, vers. 13; because shee may bee more easily guided and ruled, and wonne to frame her selfe to duty and obedience; and she must bee of his owne tribe or stocke, both for the credit of her parentage, and for the certaine knowledge of her education and manners before hee tooke her to himselfe. 2. The widow of a Priest, Ezech. 44. 22. For it is presumed that such a one hath beene already trained to modesty, to sobriety, to a chast and sweet behaviour beseeming the wife of a Priest.

This Law is both ceremoniall and significative,Typicall use of this ordinance. as also hath in it a perpetuall trueth and equity. In the former use it hath an eye unto Christs mariage with his wife the Church. Our high Priest marieth not any harlot, or polluted Synagogue, defiled with Idolatry, which is spirituall fornication, and going an whoring from God, doting upon idols, merits, other Mediators: Neither with a divorced woman, such as is the Synagogue of the Jewes, as now they are in the East; and the Synagogues of Satan and Antichrist, as now they are in the West, since their Tridentin… apostasie and Anathematizing the doctrine of Christ; to both whom God hath given a bill of divorce. Christ our high Priest is not married to either, howsoever the Church of Rome pretend a marriage with him, and shew us their Baptisme, and Lords Supper as the ring and confirmation of their marriage. But wee know it will neither make her an honest woman, nor prove her now a lawfull wife to shew her marriage ring, who having plaid false with her husband, is now long since divorced from him. Jesus Christ marrieth p. 139a virgin chasi and undefiled, that is, holy and unspotted by imputation of his owne righteousnesse,2 Cor. 11. 2.2 Cor 11:2 and washed by water through the word, Eph. 5. 26. He marrieth her of his owne tribe: For as the first Adam must not marry a wife but of his owne flesh, and out of his owne side: so the second Adam marryeth a wife issuing out of his owne side, flesh o… his owne flesh, and bone of his bone. And he will take to himselfe againe the high Priests widdow, the people of the Jews, and marry them into one body with the Gentiles. So much for the signification.

Now the perpetuall equity of this Law bindes the Ministers of the new Testament;Perpetuall. who are not prohibited marriage by the Scripture, no more then the Priests of the old Testament:Ministers marriage, lawfull. But for the honour and credit of this office and function care must be had, that their wives especially be honest, sober, free from scandall, and framed to the rules of the Apostle for Ministers wives, 1 Tim. 3. 11. and for the preventing a number of scandals that else may arise within, and lye upon his family. This care being had, they being married shall be as holy and honourable in their function as the Priests of the old Testament: who being marryed, were said to have the Crowne of God upon their heads, and to offer the bread of God, and to be after a speciall manner,Against the practise of Romanists. holy. But how detestable is that filthy whore of Rome, whose filthy virgin priests hate marriage but not lust; refuse Gods owne ordinance, and honest wives of their owne, and like fed horses neigh after their neighbours wives, and cover the countrey with a bastardly broode; and hold in their doctrine, better they should have an hundred Concubines then one married wife, and in their practise adjudge married ministers to death, but adulterous priests to a light penance, and that bought out with a trifle or word of a friend.Bale. De actis Romanorum Pontificum. One story is memorable out of the booke of the Acts of the Romane Bishops: when the p. 140Kings visiters in England, in the yeare 1538, visited the Abbyes, they found in some of their styes rather then religious houses, five, in some ten, in some twenty Sodomits and adulterers, of which some kept five, some seven, some twenty harlots. So Gregory the first, enjoyning single life to the Clergy, sent for fish to his ponds, and had sixe thousand heads; wherupon (sighing) he said, It is better to marry, then to burne. Bede denyes the story, although of Huldericus Bishop of August… to pope Nicholas.

III. A third Law for common actions.Mourning for the dead. He must be very moderate in mourning for the dead. Lev. 21. 2. 3. the ordinary priest must mourne, onelyonly for his mother, father, sonne, daughter, brother or his sister (if a maid) because she was yet in the house and family; but without the family he might not lament for any, no not for the prince, ver. 4.

Quest. Might he not mourne for his wife?Whether for the Wife. For some thinke not, because she is not named, neither in that Law, nor in the repetition of it, Ezech. 44. 25.

Answ. I thinke he might: But the wife is not named, because 1. she is one with himselfe, 2. if for daughter and sister, much more for wife which is nearer, 3. the Prophet Ezechiel was charged not to mourne for his wife, being a Prophet and priest, Ezech. 24. 16; which seemes an exception from the ordinary manner. But for the high Priest, Levit. 21. 12.Lev 21:12he might not mourne for any of them named, neither (in likelyhood) for his wife; nor uncover his head; nor rent his clothes, nor goe to any dead body, nor go out of the Sanctuary, for the crowne of the anoynting oyle of his God is upon his head.

This Law had in it both ceremony,Ceremoniall use hereof. and perpetuity in substance of it. In the ceremony, the Priest might not mourne for the dead, 1. Because mourning for the dead was counted a Legall uncleannesse, ver. 11. 2. The oyle of holy oyntment was upon his head, being oyle p. 141of gladnesse. 3. They must bee contrary to the foolish manner and fashion of the Priests and people of the Gentiles, who were so passionate and excessive in their affected and sometimes forced mourning, as they fell into indecent and unlimited behaviours. 4. The Priest, and especially the high Priest, was to be a type of eternity, and therefore must show no such signe of weaknesse and corruption, as weeping is. Hence it is, that wee read not of the death of an high Priest, but ever before his death another was appointed and installed. So before Aaron dyed, Eleazer was installed; and before his death was Phinehas, Numb. 25. 3.Num 25:3Numb. 20. 28, Hence it is, that wee read not of their raignes and times, how long or short any of them lived, as of the Judges and Kings; which closely noteth and implyeth unto us, that they were types of eternity and immortality. 5. In the ceremony this Law hath a speciall ayme and respect to Jesus Christ our high Priest, in whom was no blot, no spot, or morall pollution, as that high Priest most carefully was restrained from every Legall pollution. He wept indeed sundry times for the dead, as for Lazarus &c. because he was to abolish the Legall ceremonies, and this among other. It being in him sufficient that most perfectly he preserved himselfe from morall pollution: In which sence he never uncovered his head, that is, was never so weake or inglorious by passion, but that he ever maintained union with his father, and abode the powerfull head of his Church. Neither did he rent his garments, that is, his holy flesh baked as it were in the oven of afflictions, extended and rent on the crosse, cast aside in the grave, was never rent off from his divinity, but was ever from the first moment of Hypostaticall union, present with it, and shall be for all eternity. He never goes out of the Sanctuary to mourne for the dead, for the crowne and oyle of God is upon him. For as in his life he (being most holy) was not subject to be quite subdued p. 142in the house of death: so now after his resurrection he hath attained all excellency of glory and happinesse, free from all misery and sorrow, never to be interrupted any more by any griefe or adversary power.Revel. 4. 9, 10.Rev 4:9Rev 4:10 The Crowne of God is set upon his head for ever.

The perpetuity and substance of this Law concernes both Ministers and people.Perpetuall. 1. To teach both the one and the other not to grow into excesse of sorrow or passion, but to be examples of gravity, moderatiō, & wel weilding of affections; & to be patternes of patience and holy obedience in suffering extreame adversities, as well as in the actions and exercise of practick vertues. 2. To give testimony of their hope and assurance of the happy resurrection of their friends,1 Thes. 4. 13.1 Thess 4:13 for whom they must not sorrow as men without hope. 3. To shew that no occasion or naturall affection, no not the nearest and greatest change befalling their outward estate might distract them from their charge and duty; or so disquiet the peaceable tranquillity of their minds, as any part of their duty might be hindred for matter or manner. And therefore in this case our Saviour (confirming the perpetuall equity of this Law) saith,Mat. 8. 22.Matt 8:22 Let the dead bury their dead, follow thou me. And the Lord is so strict in this case (Lev. 10. 6) that when Aarons sonnes were so strangely slaine before his face, he must not mourne nor stir a foote out of his Ministery, lest he dye, and therefore the text saith: Aaron held his peace, ver. 3. So no outward respect of duty to friends must call us from duty to God.

Ob. If the Priest must not weepe, how could they seriously repent of their sins?

Answ. The Priest must not weepe for any temporal losses, nor for personall losses; and in naturall regards he must be impassionate:Ierem 9. 1.Jer 9:1 but for his sinnes he might. Ieremy a Prophet and Priest wisheth his head a fountaine of teares, The high priest must weepe for his owne and the peoples sinnes in the day of expiation, and if he p. 143weepe not, he must dye. So Ioel 2. 17. all the priests must howle, and cry, and weepe between the porch and the Altar. Christ wept often,Sin, the proper cause of mourning. and all for sinne: as, for Lazarus, on the Crosse, over Ierusalem. Whence we note: 1. That the proper cause of mourning, is sinne. He that must not shed a teare for any other cause in the world, must shed teares for his sin upon pain of death. Oh that they would thinke of this that glory in their sinne! 2. Let us so order our affections, as that our principall mourning may be for our sinnes; and binde up our affections for outward and naturall losses and crosses, so as wee may have them loosed in spirituall. This law tells us, that sorow for our onelyonly sonne or brother, or the deare wife that lieth in our bosome,Mischiefes of sinne. ought to be no sorow in comparison of sorow for sinne. Which, 1. separates from God: 2. makes Christ absent, and stand aloofe: 3. grieves the Spirit, and makes him heavy towards us: 4. seperates soule from body, yea (without repentance) soule and body from heaven and happinesse. Let us, who have beene excessive in worldly sorow, turne the streame against our sinnes; and in all crosses set our heavinesse rather upon some sinne in our selves, which might cause the crosse, then on the crosse it selfe.

Sect. VII.

Now it followeth that we shew how the Priests figured 2Christ in their ministeriall actions. Of these kinde of actions some were common to inferiour Priests,Ministeriall actions of the Priests. some proper to the high Priest.

I. Common actions were six.Common actions of all Priests: 6. 1. The Priest must kill the sacrifices and none but he: signifying Jesus Christ his voluntary action in laying downe his life for beleevers; none could take away his life from him. And hee was to be aswell the Priest as the sacrifice; Iohn 10. 18. I have power to lay downe my life. 2. The priests offred the blood of the sacrifices to God, and sprinkled it on p. 144the Altar; for they were ordained for men in things of God, to offer gifts and sacrifices for sinnes. Heb. 5. 1.Heb 5:1No man might offer his owne sacrifice,Levit. 7. 4.Lev 7:4 but hee must bring it to the Priest: there was no comming to God, but by the priest: Figuring out Iesus Christ who offers up himselfe a sacrifice for the sinnes of the world, upon the Altar of his Deity, which gives both vertue and merit unto it. No other can offer to God bloody or unbloody sacrifice upon this Altar, but himselfe. Iohn 17. 19. I sanctifie my selfe for them: even as the Altar sanctifieth the gift. 3. The Priests prepared the body of the sacrifice (Lev. 1. 6.) flayed it, divided it into severall parts, washed the intrailes, put fire unto the burnt offering, consumed the fat, cast the filth and dung into the place of ashes: Signifying, that Christ himselfe alone did the whole worke of redemption. He suffered the heate of Gods wrath and justice; he puts away all our filth, and covers it in his owne ashes; he burnes up our fat, that is, the senselessenesse of our sin, and all that savoureth of the flesh, by the fire of his Spirit; and inwardly purgeth and wholly washeth us in the fountaine of his owne blood. 4. The Priest must teach the people;Mal. 2. 7.Mal 2:7 His lippes must preserve knowledge: and the people must depend on his mouth: signifying the action of this great teacher of the Church, who brought to us from the bosome of his father the whole counsell of God concerning the redemption of mankinde; which could never have entred into the heart of man, but by the teaching of this great Prophet, Isa. 52. 4.Isa 52:4Deut. 18. 15. He hath the learned tongue, Psal. 45. 2.Ps 45:2and Grace is poured into his lippes. Hee therefore having the words of eternall life, we must depend on him, and heare him. 5. The Priest must pray for the people,Numb. 6. 23.Num 6:23 and blesse them. A forme of blessing is prescribed for Aaron and his sonnes, laying their hands on the children of Israel: signifying the strong prayers and intercessions of Iesus Christ for his Church, who was heard in all things, Heb. 5. 7.Heb 5:7as himselfe witnesseth, Iohn 11. 42. p. 145Father I know… thou hearest me alwaies: Iohn 17.John 17And accomplished not only in his holy intercession upon earth, and now in heaven: but manifestly in that blessing of his disciples by laying his hands upon them, which was his last action upon earth, Luke 24. 50. 6. The Priests were to preserve the Oyle for lights and the incense, and for the daily meat offering, and the anointing oyle. And the oversight of the whole Tabernacle, and all in the Sanctuary, and all the instruments belonged to their care for the safety in moving, carying, standing, &c. signifying Iesus Christ the preserver of all grace in his Church. He onelyonly watcheth for the safety of his Church, for the upholding of his holy ministery, and all holy constitutions which else would quickly be broken up. He plants the Ministery, and he removes it at his pleasure. He hath the seven stars in his right hand. Hee is the great Archbishop of soules to the whole Church, and no other in this kinde but hee: So much of common actions ministeriall.

II. Actions more peculiar to the high priest were,Actions proper to the high Priest. 1. daily. 2. weekely. 3. yearely. 4. continually.

I. Hee must daily,Daily. 1. dresse the holy lamps and lights morning and evening before the Lord, Lev. 24. 2, 3. to preserve the lights from going out. Shadowing Christ, the true light, by whom the light of true doctrine must ever shine in the Church, and never goe out; by which the true beleevers shall bee delivered from darkenesse and death. This was formerly figured by Goshen, there was light when three dayes darknesse was over all Aegypt. And this was figured by the pillar of fire that never failed till they came to Canaan. 2. he must daily burne incense before the Lord upon the Altar of sweet perfume:Exod. 32. 7, 8.Exod 32:7Exod 32:8 signifying Christ our high Priest daily offering up, 1. our duties and services done by his appointment, and which through him smell as a sweete incense acceptable to God. 2. our prayers, called odours of the Saints, Revel. 5. 8.Rev 5:8and a sweet incense. And as no incense pleased p. 146God but that which was offered upon that golden Altar:Psal. 141. 2.Ps 141:2 so no duty or prayer of ours is farther accepted then offered up by him and from him, whose golden purity gives merit and worth unto them.Revel. 8. 3.Rev 8:3 And as the incense must be offered up by the high Priest morning and evening: so the continuall vertue of Christs merit ascendeth daily before God, and perfumeth all the Sanctuary, neither is there any other way to the father but by him.

II. He must weekly make the shewbread,Weekely. and set it before the Lord continually. Exod. 25. 30. And more expresly, Levit. 24. 5, 6. Every Sabbath he must set on the table twelve loaves according to the twelve tribes, and take the old away, to the maintaining of his family; for which use they might well suffice, every loafe weighing about seven or eight pounds. Here was a figure of Christ the true bread of life, who sets himselfe (in the preaching of the Gospell, and administration of the Sacraments) before the face of God (that is, in the assemblies gathered together every Sabbath,) the most sufficient food and refreshing of the Church, to continue it in life, strength, and good estate from Sabbath to Sabbath till that eternall Sabbath come.

III. He must yearely once (and that in the day of expiation) goe into the Holy of Holies, Yearely.Exod. 30. 10. and Lev. 16. 2. and 34. to make an attonement for himselfe, for all his house, and for all the people, but not without blood. Signifying, that Christ by one alone sacrifice of himselfe hath opened the Sanctuary of heaven, and by his ascension hath made entrance into it on our behalfe, and there appeares before God once for all to make intercession for us. See Heb. 10. 12, 19. And as he must goe alone without all attendants: so Christ must tread the winepresse alone. Isay 63. 3.Isa 63:3No friend, no disciple, stands with him; no fellow, no companion goes with him to make attonement; but all feare and flye, that we might cast our p. 147eye on no other Mediatour but him, 1 Tim. 2. 5.

IV. He must continually decide the highest controversies;Continually. he must judge betweene the cleane and unclean; he must excommunicate the one out of the congregation, and receive in the other when he was legally cleansed. Signifying Christ, who in the Church and Scriptures is the supreame Judge of all controversies. It is his word alone can binde or loose, justifie or condemne. According to his direction obstinate persons are to be cast out, and penitent offendors received in. As Pharaoh to Ioseph, so God to Christ: Without thee shall no man lift up his hand or foot in all the land of Aegypt. Gen 41. 44.

I. Ministers of the new Testament must learne hence to attend diligently on their charges;Vse for ministers. and know, that the substance of all these duties lyeth as heavy on their shoulders, as upon those Priests of the old Testament. Every conscionable Minister is bound. 1. To prepare sacrifices to the Lord. In the old Law the Priest presented dead sacrifices: but we must offer living ones. They dead beasts: but we living men, quickened by faith, alive by the Spirit of God, holy and acceptable. They externall and unreasonable:Rom. 12. 1.Rom 12:1 we reasonable and spirituall, such as God (who is a Spirit) may accept and delight in. They must first kill and then sacrifice: so we can never present any man an acceptable sacrifice, without killing his sin. As the poore beast must be killed, and cut in pieces, and then offered: so we must by the sharpe knife of the Law (urging repentance and mortification) cut asunder the heart-strings of sinne, mangle the body of sinne, and let out the life-blood of mans lusts and corruptions. And as they having slaine the beast must wash the entraile, burne the fat, cast the filth and dung into the place of ashes: so the Minister after his labour in mortifying sinne, must bring men to the lavour of sanctification, separate them from their foulenesse, and bring them to full holinesse in the feare of God. 2. The Priest must preserve knowledge, p. 148his lips must feed many, hee must stand in the counsell of God, and bee as his mouth: And as Jesus Christ brought the whole will and counsell of God from the bosome of his Father: So must his Minister declare that whole counsell to the Church, and keepe nothing backe.Act. 20. 27.Acts 20:27 3. The Minister must daily dresse the holy lampes and lights morning and evening, and preserve the light from going out; he must prouide oile for the continuall feeding of the lights, that is, by painefull and diligent study of the Scriptures and meditation hee must furnish himselfe to the worke of the Ministery, that the light of holy doctrine may shine by him on all occasions; that having the tongue of the learned he may be alwayes ready to speake a word to him that is weary, and never want words of comfort which may bee as oile to the distressed soule. 4. He must daily burne incense before the Lord upon the Altar of sweete perfume, that is, offer daily prayers as sweet odours in the Name of Christ, who is the Altar of sweet perfume both for himselfe and his people. He must pray also for the people and blesse them; as Samuel, God forbid I should sinne against God, and not pray for you. For his office is to stand betweene God and his people. Every man must bee his owne mouth to God; but hee must bee the mouth of every man. 5. He must weekly set the Shew-bread before the Lord, that is, propound Jesus Christ the true bread of life, the Manna that came downe from heaven, the continuall strength and nourishment of the Church of God, both in the ministery of the Word and Sacraments, which the ancient Church did weekely celebrate, as the Priest did weekly set these loaves. Nay hee must not onelyonly set them before others, but himselfe must feed on them, as the Priests did on the Shew bread, all the weeke and yeare long, lest it befall him as that Prince, 2. King. 7. 20. that saw plenty of food with his eyes, but tasted not of it; for being troden under foot, he died.

p. 149II. Every Christian as a Priest unto God must 1.Vse: For the people. Daily labour in his owne mortification: Every day kill some beast or other, some lust or other that as wilde beasts are untamed, and dangerous to the soule. 2. Morning and evening dresse his lights, and looke to the clearing of his lamps; setting himselfe a taske of daily reading the Scriptures for the clearing of his judgement, and the informing of his minde, and for the reforming of his heart and life, that hee may shine every day more clearly then other in holy conversation. 3. Every day burne incense before the Lord, upon the Altar of sweet perfume both morning and evening. Every Christian, morning and evening must offer up dayly prayers and praises as a sweet smell unto God. That as the smoke of sweet incense goeth upward and disperseth it selfe abroad in the aire: so the incense of prayer ascending may disperse it selfe abroad for the benefit of the person, family, Church, at home and abroad. What else calls the Apostle for,1. Thess. 5.1 Thess 5 saying: Pray continually, in all things give thanks, but that the Lord should smell the sweet odours of our morning and evening prayer, especially when wee rise and goe to rest? How this duty is neglected, and with manifest contempt and losse, every mans conscience can tell him. Now in offering this incense, 1. See no strange incense be offered, that is, no prayer without faith. 2. None but upon the Altar of incense, none but in the Name of Christ. 4. Every weeke on the Sabbath day (as the Priests in the Law) provide himselfe of shew-bread, to serve for his provision all the weeke, that is, make such conscionable use of the holy Ministery, as hee may preserve life of grace, and strength of grace, which falls to consumption in the soule except it be continually repayred, even as the body wasteth without naturall food. 5. Every yeare set apart a day of expiation, to make an atonement for himselfe, for his house, and all the people. This proportion p. 150shewes it not amisse once a yeare to set apart a day of humiliation in serious fasting and prayer, to make atonement for our owne and others sinnes. The equity of which seemes not onelyonly grounded in that Law, Levit. 16. 29. which enjoines the Jew a yearly standing fast, wherein once a yeare every soule should humble it selfe with fasting before the Lord in one of the great assemblies; and Chap. 23. 27. bindes all unto it: But also in good reason,Reasons for a yearely fast. seeing a yeares space might bring about many just occasions, 1. Many sinnes might bee committed to provoke the Lord, 2. Many judgements let in, or to bee let in for those sinnes, 3. Many mercies wanting, which by ours and others sinnes wee are worthily deprived of. And although we ought continually to humble our selves for our sinnes; yet to helpe our infirmities, and to doe it throughly, it shall availe us much, to set a speciall time apart for it, as such who out of sound judgement esteeme we have sufficient cause once a yeare thus deepely to humble our selves. For howsoever the Jews had daily expiatory sacrifices, yet the Lord held it not superfluous to appoint them besides one set and solemne day of expiation. So is it no lesse needfull for any Christian (notwithstanding his daily humiliation) to helpe himselfe in his repentance by one day in a yeare at lest, of more solemne expiation.