The Figures or Types of Christ, Typological category 18

The Figures or Types of Christ · Typological category 18

p. 458THE GOSPEL of the BRAZEN ALTAR.

2 Chron. 4.1.

Moreover he made an Altar of Braſs, twenty cubits the length thereof, and twenty cubits the breadth thereof, and ten cubits the height thereof.

THe Veſſels of the Temple (beloved) we are upon. They may be referred to two ſorts, either ſub dio, or ſub tecto; either without doors or within, either in the Courts, or in the Temple: thoſe without doors were of Braſs, thoſe within were of Gold.

Of the former ſort, there was the Altar of Burnt-offering, the molten Sea, and the ten Lavers; as alſo the two Pillars Jachin and Boyas, which were of Braſs, and placed either in or by the Porch.

We are now to ſpeak (as the Lord ſhall enable us) concerning the Altar of Burnt-offering: concerning which we may obſerve this doctrinal Propoſition out of the Text, as the foundation of our Diſcourſe, viz.

Doctr. That Solomon by Gods appointment made in the Temple a Brazen Altar for Burnt-offering.

The firſt expreſs mention we have of Altars in the Scripture is in Noahs time, after the Flood, Gen. 8.20. and Noah builded an Altar unto the Lord, and took of every clean Beaſt, and of every clean Fowl, and offered Burnt-offerings on that Altar. Concerning Offerings, we read before in Gen. 4.3, 4, how Cain and Abel brought their Offerings unto the Lord. Whether Altars were as antient as Sacrifices, or whether the Lord afterwards added them as a p. 459further improvement of his Worſhip, and a further help to the Faith of his people, I ſhall not here diſpute.

The name in Hebrew is Mizbeach, quaſi Sacrificatorium, from Zebach Sacrificium, from the Sacrifices offered thereupon: and ſo in Greek, foreign, from foreign Sacrificium. There is another Hebrew word for it, Bamah excelſum, from their aſcending up to it, from whence the Greek foreign: ſo the Latin altare is derived ab alto; becauſe their Altars were built on high above the earth, but the Hebrew Bamah is more, uſually applied to the idolatrous Altars: Ara Idolorum Buxtorf. we commonly tranſlate it high places.

And here I muſt obſerve the ſame method as in other things, firſt to open the Type and then the Anti-type, firſt the Hiſtory of the Altar, and then the Myſtery of it: for the right underſtanding of the Type, makes way for the better underſtanding of the thing typified.

Now then as to this great Type, the Altar of Burnt-offering, we may conſider four things.

1. The Materials of it, they made Altars of Earth upon preſent occaſions; Moſes his Altar was of Shittim-wood, but overlaid with Braſs, Exod. 27.1, 2. This was to continue for the conſtant uſe and ſervice of the Tabernacle.

But how then came it to paſs that the Wood was not burnt and ſet on fire, by the continual fire that was upon the Altar?

It is anſwered unto this by ſome, That the Fire might be kept in the Grate at a due diſtance from the Wood. And ſome anſwer further, that there was an eſpecial Providence in it. God as he ſent down Fire from Heaven upon the Altar: ſo he did limit and over-rule the operation of it at his pleaſure. Solomons Altar was of Braſs, within either of Earth or Stone, but not of hewen Stones, that being expreſly forbidden, Exod. 20.24, 25.

In that it was of Braſs.

This was for ſtrength and durablenſs, to bear the Fire that was continually burning upon it, and ſo to repreſent the ſtrength of Chriſt to endure the Wrath of God, without being burnt up and conſumed, and overcome by it. For Braſs is often mentioned p. 460to ſignifie ſtrength, Job 40.18. His Bones are as ſtrong pieces of Braſs. Is my Strength of Stones, or my Fleſh of Braſs? Job 6.12. Am I not a poor, weak, frail creature? So Zach. 6.1. the mountains of Braſs ſignifie Gods irreſiſtible Purpoſe and Decree: ſo likewiſe Chriſt is repreſented under that appearance, Ezek. 40.3. a man whoſe appearance was as the appearance of Braſs: and Rev. 1.15. his Feet like unto fine Braſs, as if they burned in a furnace.

Theſe Repreſentations have the like myſtery of ſtrength and invincibleneſs.

[That it was of unhewed Stones:] This inſtructs us, that humane poliſhments do not perfect, but corrupt the Worſhip of God; that which carnal Wiſdom thinks doth adorn, doth indeed pollute; there be no perfect additions. We muſt obſerve the plainneſs and ſimplicity of Inſtitution.

2. As to the figure and dimenſions of it; it was four ſquare, with four Horns upon the four corners of it.

Moſes his Altar was five cubits in length, and five in breadth, and three cubits high: But Solomons was twenty cubits in length, and twenty cubits in breadth, and ten cubits high; compare Exod. 27.1, 2. with the Text, 2 Chron. 4.1.

The four-ſquare form (ſaith Ainſworth on Exod. 27.1.) ſignifies firmneſs and ſtability: therefore the heavenly Jeruſalem is four-ſquare, Rev. 21.16. ſo was the figure of it, Ezek. 48.20. ſo was the Oracle, or moſt holy place in the Temple and Tabernacle too, 2 Chron. 3.8.

The height of Solomons Altar was too high for any Prieſt to reach; yet they might not go up by ſteps to it, Exod. 20.26. therefore it is thought there was an eaſie aſcent by a declivity on the South ſide, the ground riſing by little and little.

The largeneſs of Solomons Altar beyond that of the Tabernacle might intimate the inlargement of the Church, and great increaſe of the Worſhippers and Worſhip of God under the Goſpel, which is the myſtery of thoſe great inlargements in Ezekiels viſionary Temple beyond Solomons, as Solomons went beyond Moſes his Tabernacle.

3. The ſituation of the Altar was ſub dio, in the open air, that p. 461ſo the nidor and fuligo, the ſcent and ſmoak of the Sacrifices might be the leſs offenſive.

Moreover it ſtood in the Prieſts Court, before the Porch of the Temple, 2 Chron. 8.12. the Altar of the Lord which he had built before the Porch— Joel. 2.17. Let the Prieſts, the Miniſters of the Lord weep between the Porch and the Altar.

4. The uſe of it was to offer Sacrifice upon, Exod. 20 24. An Altar of Earth ſhalt thou make unto me, and ſhalt ſacrifice thereon thy Burnt-offerings and thy Peace-offerings— 2 Chron. 8.12. then Solomon offered Burnt-offerings unto the Lord, on the Altar of the Lord which he had built before the Porch.

The Altar did two things.

1. It ſupported the Sacrifice; for the Sacrifice was laid upon it.

2. It ſanctified the Sacrifice, and made it holy and acceptable to the Lord. The Altar it ſelf was firſt conſecrated with holy Oyl, Numb. 7.1. and then it did conſecrate and ſanctifie other things, Exod. 29.37. whatſoever toucheth the Altar ſhall be holy: Therefore it is ſaid, the Altar ſhall be holineſs of holineſſes, or moſt holy, Exod. 40.10.

But now here comes in a Queſtion; How it came that the Fire of the Altar was not ſometimes put out by the ſhowers of Rain? and how it could ſuffice for the conſuming ſo many Sacrifices, and that the Sacrifices did not fill the Court with ſoot and ſmoak, and flies and putrefaction from the offal and ordure of ſo many Beaſts there ſlain? Slaughter-houſes are very noyſom and offenſive, eſpecially in Summer-time.

I meet with a twofold anſwer unto this.

1. The Fire of the Altar was no ordinary and culinary Fire, but celeſtial and divine: and as it came down from Heaven, 2 Chron. 7.1. and was ſo far from being quenchable by Rain or Water, that it would preſently lick it up, as it did, 1 Kings 18.38. when the Trench was filled with twelve barrels of Water: ſo it left not ſuch a ſooty feculency behind it as common Fire doth. We ſee in Lightening, how quickly and in an inſtant, it conſumes any thing that reſiſts it. The Altar of the Lord is called Ariel. p. 462Iſai 29.1. that is, the Lyon of God, and a very devouring Lyon it was. Fuller Piſgah-ſight, p. 394.

2. There ſeems to have been ſomething of a peculiar Providence in it. The Heathen Temples were ſuch ſtinking places, and ſo infeſted with ſwarms of Flies that came to feed upon their Sacrifices, that the Jews were wont in an holy ſcorn to call the Devil Baal-zebub: it is the name of the Idol at Ekron, 2 Kings 1.2 and Mark 3.22. and Luk. 11.15. as much as to ſay, Dominus muſcarum, the God of flies not able to drive away a flie.

The Ekronites it is thought called their Idol, Bayal zebachim, the Lord of Sacrifices. Some Heathen Writers ſpeak of Temples built Jovi foreign muſcarum abactori, Greg. Greg. Lexic. ſanct. Tit. 166.to Jupiter the Fly-chaſer.

But let this ſuffice for the literal explication of this great Type, the Altar of Burnt-offering.

Now for the myſtery and ſpiritual ſignification of it.

There hath been a very unhappy miſtake as to this in ſome of the Antients, commonly called Fathers, whoſe darkneſs in this and other points did make way for Popery in after times. They have applyed the Altar to the wooden Croſs on which Chriſt was crucified; they ſay, Chriſt ſuffered in arâ crucis, upon the Altar of his Croſs, but this is a weak and low interpretation, yea indeed a dangerous miſ-interpretation of this great Type.

1. For firſt, the Croſs of Wood was nothing elſe but the inſtrument of mans cruelty againſt the Lord Jeſus Chriſt: it hath no ſpiritual uſe nor vertue in it, it is no Goſpel-myſtery; therefore no need it ſhould be typified by ſo great a Type. If there be any thing of old that may any way relate to it, it muſt be ſome ſmall circumſtance of ſome Tye, but not ſuch a great and principal a Type as the Altar.

2. The Altar is greater than the Giſt, Matth. 23.19. but the wooden Croſs is not greater or more excellent than the Body of our Lord Jeſus Chriſt, which he gave for us; nor doth it ſanctifie or make Jeſus Chriſt accepted.

Therefore the wooden Croſs is not the Altar.

There hath been alſo another weak and impertinent application p. 463of it, which is to be found in ſome books of Devotion, viz. the Altar of our Hearts. But wherein the Heart is like an Altar I cannot tell. The ſame argument confutes this alſo; It is not thy Heart that ſanctifies thee, or thy Services.

But then, what is the Altar?

The Anſwer is, that the Altar is Chriſt himſelf: ſo the Holy Ghoſt himſelf expounds it, Heb. 13.10.

Queſt. But how doth the Altar repreſent Chriſt?

Anſwer. In two reſpects; in regard of his Deity, and Prieſtly Office.

1. It is Chriſt in regard of his Divine nature.

Reaſ. 1. Becauſe his Humane nature was the Sacrifice, therefore his Deity is the Altar: for in offering Sacrifice there muſt be both a Sacrifice and an Altar. And ſo in Chriſt there are two natures, his Deity and Humanity, whereof the Humane nature being the Sacrifice that was ſlain and offered for us, it remains that his other nature was the Altar.

Reaſ. 2. Becauſe it is the Altar that ſanctifies the Gift. Matth. 23.19. Exod. 29.37. But it was the Deity of Chriſt that gave that infinite vertue and value to his ſufferings. It was his Deity that ſanctified his Humane nature, to be ſuch an acceptable Sacrifice to the Lord.

Reaſ. 3. Becauſe the Altar did ſupport and bear up the Sacrifice. But it was his Divine nature that did ſupport his Humane nature in thoſe unutterable Sufferings, Heb. 9.14. through the eternal Spirit he offered up himſelf unto God. What did that piece of Wood do? It did but cruciate and torture his bleſſed Body, it did not bear up his Spirit. It is true, that Tree did lift up his Body from the earth; but it was another manner of ſupport that was neceſſary to our Salvation.

2. The Altar typifies Chriſt in regard of his Prieſtly Office.

You know he hath a threefold Office; he is a Prophet, Prieſt and King. The Altar looks chiefly at his Prieſtly Office and the concernments of that; for as a Prieſt he offered Sacrifice, and it is the Altar that doth ſupport and ſanctifie the Sacrifice. Both the Natures of Chriſt have an influence into all his Offices, and p. 464ſo into his Prieſtly, by which he made ſatisfaction for our ſins.

To open it a little more particularly, all the concernments of the Altar are full of myſtery and teaching. I ſhall inſtance in ſeven particulars about it, wherein you may ſee ſomething of Chriſt, and of the Goſpel.

1. There was but one Altar; the Lord forbad all others, though intended to himſelf, 2 Kings 18.22. ſo there is but one Mediator between God and men, the Man Chriſt Jeſus, 1 Tim. 2.5.

The Papiſts have other Mediators, Saints and Angels, &c. this is to have many Altars: whereas the Lord accepts none but this, nor no Sacrifice but what is offered upon this Altar.

2. The Altar had four Horns upon the four corners of it; they are called Horns becauſe they were made like Horns upwards, but bending towards the top, Ezek. 43.15. upward ſhall be the four Horns. The uſe of them was not only for Ornament, but to keep things from falling off the Altar, and to bind the Sacrifice to them when they were to ſlay it, as Pſal. 118.27.

Horns is an emblem of power, Jer. 48.25. the Horn of Moab is cut off, that is, his ſtrength and power, ſaith your Marginal note: Lam. 2.3. he hath cut off in his fierce anger all the Horn of Iſrael. 1 Sam. 2.1. Mine Horn is exalted in the Lord, it is applied to God, Hab. 3.4. he had Horns coming out of his hand, and there was the hiding of his power.

Theſe four Horns of the Altar ſignified the Power and Glory of Chriſts Prieſthood for the Salvation of his Church gathered together from the four corners of the earth. Ainſw. in Exod. 27.1.

If the Altar be his Deity, the Horns of this Altar is the Power of his Deity, the Horns of an almighty Power. Fly for refuge thither, and thou art ſafe enough. Joab fled to the Horns of the Altar, but he was pluckt from thence and ſlain, 1 Kings 2.31. according to the Law, Exod. 21.14. But he that flies to Chriſt and hangs upon the Horns of this Altar ſhall never be pluckt thence, he that comes to me I will in no wiſe caſt out, Joh. 6.37.

3. The Altar was anointed, and ſo ſanctified unto its Office, Numb. 7.1. Exod. 40.9. this is the Sanctification or Inauguration p. 465of our Lord Jeſus Chriſt into his Office; he was anointed with the Spirit above meaſure, not only the Graces thereof in his Humane nature, but that glorious Perſon himſelf goes forth by commiſſion from the Father and the Son, as the Son by commiſſion from the Father, to reconcile and ſave ſinners.

4. There were divers Veſſels of the Altar belonging to it, for the uſe and ſervice of it, Numb. 4.14. of Braſs, 1 Kings 7.47. of Gold, 1 Chron. 28.17. alſo pure Gold for the Fleſh-hooks.

Of which, they being neceſſary inſtruments for the work of ſacrificing, we need not ſeek a particular myſtery and ſignification in every Veſſel, only in general ſome apply them to the Ordinances of the Goſpel, the means of Grace which do attend upon the Altar, upon the Service of Jeſus Chriſt in his Church.

As we have an Altar under the Goſpel, ſo we have Veſſels belonging to this Ordinance, Goſpel-Ordinances, whereof there is great uſe. As the Prieſts could not ſacrifice and officiate about the Altar without Knives, and Fleſh-hooks, and Shovels, &c. ſo we cannot have communion with Chriſt without means and Ordinances.

5. The Altar was furniſhed with Fire from Heaven, which was to be kept always burning.

Now what is the myſtery of this ſacred Fire.

1. The Wrath of God againſt Sin; He is a conſuming Fire, an everlaſting burning againſt ſin and ſinners, Heb. 12. ult. Iſai. 33.16.

2. The Spirit of God is compared to Fire, Matth. 3.11. He ſhall baptize you with the holy Ghoſt, and with Fire. Iſai. 4.4. When he ſhall have purged the Blood of Jeruſalem from the midſt thereof by the ſpirit of Judgment, and by the ſpirit of burning.

And it is a ſacred Fire that never goes out. We ſhould be careful to keep this Fire burning, take heed of grieving, of quenching the Spirit, 1 Theſſ. 5.19.

3. The Word and Ordinances are like unto Fire, Jer. 23.29. they will burn up and conſume what oppoſeth them, Rev, 11.5. its ſaid of the two Witneſſes, that Fire goes out of their mouths, that is, the Word of God denouncing the Wrath of God: fiery indignation p. 466devours the adverſaries, Heb. 10.27.

4. We read of fiery tryals and afflictions, Luke 12.49. I am come to ſend fire on the earth. 1 Pet. 4.12. Think it not ſtrange concerning the fiery tryal; the fiery tryal of Perſecution by open enemies publickly oppoſing, the fiery tryal of Contention by falſe brethren ſecretly undermining.

6. The Fire of the Altar came from Heaven, Lev. 9.24. 2 Chronic. 7.1. ſtrange Fire is forbidden, Lev. 10.1.

1. Humane inventions which he had not commanded them, Lev. 10.1.

2. Carnal Wrath and Paſſion; this is not the Fire of the Altar, but ſtrange Fire, James 3.17. Wiſdome from above is firſt pure, then peaceable, &c. the wrath of man accompliſhes not the Righteouſneſs of God, James 1.20.

7. The uſe of the Altar in reference to the Sacrifice was to ſupport and ſanctifie it: the Altar did two things, both which Faith is to eye and look unto both as done in Chriſt, and to be done in us.

1. To ſupport the Sacrifice and bear it up: ſo Chriſt was born up by the power of his Deity.

2. To make it acceptable: ſo Chriſts Sufferings are ſo infinitely precious and acceptable with the Lord, through the glory and excellency of his Perſon; there is nothing elſe will bear up a Soul under ſenſe of Guilt but this, to conſider who it was that died and ſuffered for us. It was the Son of God. And the reaſon of many fears and tremblings of unbelief is, becauſe the Soul looks at the Sacrifice without the Altar, looks at the Death of Chriſt, but conſiders not the Altar, the Deity that ſanctifies the Gift.

As to us, we need both ſupport and acceptance; eye both theſe in Chriſt, eye Chriſt for them to your own Souls.

1. Support, when the heart is ready to ſink, and to be overwhelmed with the difficulties that do occur, thou art weak, but here is ſtrength.

2. Acceptance, Iſai. 56.7. their Burnt-offerings and their Sacrifices ſhall be accepted upon mine Altar: thou art unworthy, but leave thy Gift upon the Altar, and it ſhall be accepted: whatſoever toucheth the Altar ſhall be holy.

p. 467Ʋſe 1. See the unlawfulneſs, yea the abominableneſs of material Altars and Altar-worſhip under the New Teſtament. For the Altar was a Type of Jeſus Chriſt in his Deity and Prieſthood, therefore Altars are ceaſed. For is not Jeſus Chriſt the Son of God? or hath God another Son to dye for us? or do we look for another Goſpel that we muſt build Altars to typifie the myſteries thereof? Becauſe it lies directly in my way, and it is one of the worſt and groſſeſt of the Superſtitions and Corruptions of Worſhip in our times, I may not well paſs it by: conſider but two things here.

1. The Lords Table is not an Altar, ought not to be ſo called or ſo accounted.

2. The many other evils that are involved in this and go along with it.

1. The Communion Table is not an Altar, and ought not to be ſo called nor ſo accounted. Take three arguments for the proof of this.

Reaſ. 1. Becauſe the Scripture calls it a Table, but not an Altar; and we muſt ſpeak of God and of his Ordinances, as God himſelf doth in his word. So the Apoſtle, 1 Cor. 10.21. ye cannot be partaker of the Lords Table, and of the Table of Devils: ſo Chriſt, Luk 22.21. the hand of him that betrayeth me is with me on the Table.

Reaſ. 2. An Altar implies a Sacrifice and ſacrificing Prieſts; for Prieſts, Altar and Sacrifice are relatives, and have a mutual and inſeparable connexion and dependance upon one another. But the Lords Supper is not a Sacrifice; nor the Miniſters of the Goſpel Prieſts: therefore the Lords Table is not an Altar. The uſe of an Altar is to offer Sacrifice upon: but when we come to the Lords Supper, do we come to Sacrifice Chriſt again, and to crucifie the Son of God afreſh? No, but we come to celebrate the memory of his Death, who dyed once for all, Heb. 10.10. Chriſt was once offered to bear the ſins of many, Heb, 9.28. and 7.27.

To talk of a commemorative Sacrifice is meer non-ſenſe, and a contradiction: for as the Picture of a man is no man: ſo the commemoration of a Sacrifice, is in truth no Sacrifice.

p. 468If it were a Sacrifice offered upon the Table as an Altar, they ſhould make four Horns upon the four corners of the Table, and they ſhould make a Grate for the Fire, and they ſhould put Fire to their Altars to burn the Sacrifice, even the Bread and Wine.

Reaſ. 3. If the Communion Table were an Altar, then it ſhould be greater and better then the Sacramental Bread and Wine, then the Lords Supper it ſelf, and a means to conſecrate them: for the Altar ſanctifies all the Gifts and Sacrifices that are offered upon it, and is greater then the Gift, Matth. 23.18, 19. Hence it is ſaid, the Altar ſhall be holineſs of Holineſſes, or moſt holy, Exod. 40.10.

But the Table is not greater then the Lords Supper.

Therefore the Table is not an Altar.

It is true, ſome of the Antients have called it an Altar, but unſcripturally and improperly, as they did alſo uſe other extravagant and wanton Metaphors, calling it Solium Chriſti, the Throne of Chriſt; whereas Chriſt is not repreſented on the Table in his Majeſty, as upon a Throne; but in his loweſt humility and deepeſt abaſement, as broken, crucified, &c.

Theſe expreſſions of the Fathers,

1. They were unſcriptural, the Scripture doth not uſe ſuch language, nor ſpeak of the Communion Table in ſuch a ſtrain.

2. They have done much hurt in the Church, unawares to thoſe good men, and have been inlets and occaſions of much Superſtition.

3. When they uſed this phraſe of ſpeech, the Sacrifice of the Maſs, and Prieſts, and much other Idolatrous Popiſh traſh was not known nor heard of in the world, neither were there any to be ſcandalized with thoſe phraſes, and to uſe them to ſuch ill ends and purpoſes, as the Papiſts and other ſuperſtitious perſons have improved them: therefore ſuch language is worſe now then it was then.

4. Others of the Fathers have teſtified againſt Altars, even in the primitive times;O igen contra Gelſum, l. 4. as Origen, who lived about two hundred years after Chriſt; Objicit nobis Celſus quod non habemus Imagines, aut Aras, aut Templa. He p. 469(that is Celſus) chargeth the Chriſtian Religion with this, that we have neither Images, nor Altars, nor Temples. Arnob. l. 6. apud Quenchcole, p. 71, 72.In anſwer to this Origen doth not deny the Charge, but confeſſeth the matter of fact to be true, and defends it from the very fundamental grounds of Religion: and ſo doth Arnobius and others.

2. Conſider the many other evils that follow and flow from this, and go along with it: from this blind conceit that the Lords Table is an Altar, hence follows

1. Calling it an high Altar, and making ſteps to go up unto it, which is the very ſame thing with thoſe high places ſo often condemned in the Scripture, which were indeed Altars ſituated in high places, or, as our men phraſe it, high Altars.

2. The placing theſe high Altars (as they call them) cloſe to the wall, like dreſſers or ſide-tables; this is a piece of ignorant Devotion and Superſtition: for the ſituation of Altars was ever ſuch as that they might be compaſſed round about. The Prophet Elijah made a trench round about the Altar, 1 Kings 18.32, 35. I will waſh mine hands in innocency; ſo will I compaſs thine Altar, O Lord, Pſal. 26.6. and, alluding to this ſituation of Altars, the Lord threatens, Ezek. 6.4, 5. I will ſcatter your Bones round about your Altars.

So the Heathens had a cuſtom (as ſome Antiquaries obſerve) ut ſacrificantes Aras circum currerent— Miſtique Altaria circum, Alex. ab Alex. Genial Dier. l. 4. cap. 17. fol. 226. 227.Virgil. Aeneid. lib. 4.

Therefore how it came into the heads of our late Innovators to think that ſetting a Table with one ſide cloſe to the Wall like a Dreſſer, is to ſet it Altar-wiſe, I muſt confeſs, I have often wondred, and I think the beſt account that can be given of it, is the profound ignorance of the Prelates and Papiſts.

3. The ſetting their Altars at the Eaſt end of the Church is another piece of ſuperſtitious Devotion; this is a ſymbolizing with thoſe old Idolaters, Ezek. 8.16. they worſhipped the Sun with their faces towards the Eaſt. And it is a ſymbolizing alſo with the Papiſts, whoſe Altars, verſus Orientem ſpectant (ſaith Hoſpinian de

p. 474Having ſpoken of the Altar of Burnt-offering, that which comes next to be conſidered, is the Molten Sea and Lavers, which I put together, becauſe they were the ſame for uſe and myſtical ſignification.

And as in former Types, ſo in this, I ſhall firſt open to you the Type it ſelf as to the Letter and Hiſtory of it, and then the Myſtery and Spiritual ſignification, which is that I chiefly aim at; only ſomething is needful to be ſpoken of the former in order unto this.

1. Firſt then for the Type it ſelf, this Sea of Braſs. You may ſee the Hiſtory of it in theſe particulars.

1. The firſt Inſtitution of it was by God to Moſes, in Exod. 30.18. where there is only one Laver appointed. But all things being inlarged in the Temple, Solomon made a molten Sea, of a very large and vaſt capacity, and ten Lavers beſide, 1 Kings 7.23. the molten Sea is deſcribed to ver. 27. and the ten Lavers from ver. 27. to ver. 40. ſo that the Holy Ghoſt imploys no leſs then ſeventeen verſes in the deſcription of this famous Utenſil, the molten Sea and Lavers; beſide 2 Chron. 4. ver. 2. to ver. 7. which you may read your ſelves. And I note it, that you may ſee it is a thing of ſome weight and moment which the Holy Ghoſt doth ſo inſiſt upon. Carnal thoughts are apt to deſpiſe theſe portions of Scripture, and to ſay, there is little in them: but this is from the darkneſs of our minds, and the pride of carnal reaſon.

2. The name by which it was called Kijor a Laver, and foreign a waſhing veſſel; and the great one was called a Sea, from that elegancy of the Hebrew tongue which calleth any large collection of Waters a Sea, Gen. 1.10. the gathering together of Waters he called Sea. Some have reſembled this molten Sea in the Temple to the Caſpian Sea, which Geographers ſpeak of, and not unfitly, becauſe of its circular figure and entireneſs within it ſelf.

3. The matter whereof it was made was Braſs, Exod. 38.8. And he made the Laver of Braſs, and the foot of it of Braſs, of the Looking-glaſſes of the Women aſſembling, which aſſemble at the door of the Tabernacle of the Congregation. For the Invention of Glaſs p. 475properly ſo called, being not ſo antient as thoſe times, they made uſe of bright poliſhed Braſs for reflection to ſee their Faces. Solomons molten Sea likewiſe and his ten Lavers were of the ſame mettal, to wit, bright poliſhed Braſs: ſo that in this Veſſel the Prieſts might ſee their ſpots, whether they had waſhed themſelves clean or not.

4. The figure and dimenſions of them.

As to the Laver of the Tabernacle, it is not expreſſed: but it was but ſmall, becauſe it was portable: but the molten Sea of the Temple was larger, the diameter of it was ten cubits, and the circumference thirty, 1 Kings 7.23. which is not ſet down in exact Geometrical proportion, which was one and thirty cubits and an half: for the Rule in Geomety is Peripheria eſt tripla diametri & ferè ſeſquiſeptima. But the neereſt round number is expreſſed inſtead of the preciſe number, as is uſual in Scripture. The capacity of it was ſo large, that it contained two thouſand Baths, 1 Kings 7.26. but in 2 Chron 4.5. it is ſaid, it contained three thouſand Baths, which are thus reconciled; that two thouſand was ordinarily put thereinto, but if filled up to the brim, it might contain three thouſand. A Bath contained about eight gallons; by which account four Baths make a barrel: ſo as this Sea could contain ſeven hundred and fifty barrels of Water, and five hundred barrels full were ordinarily put into it, Engl. Annot. on 1 Kings 7.26. the ten Lavers did contain forty Baths a piece.

5. They had ſeveral parts belonging to them, ſome for ornament, and ſome for neceſſary uſe: as thoſe rows of Knops, as 1 Kings 7.24. or pictures of Oxen, 2 Chron. 4.3. in two rows round about the brim of the molten Sea, with the Flowers of Lillies. And the Lavers had their Borders, Ledges, Underſetters, &c. but that which is moſt remarkable is the Baſis, or Foot, upon which they ſtood, which is expreſly and often mentioned by the Holy Ghoſt, and ſeems to have ſomething of ſpecial emphaſis put upon it.

For of the Laver of the Tabernacle it is noted, that it had a Baſis or a Foot of Braſs, and this Foot is mentioned expreſly as oft as the Laver is mentioned, which is five times in that Book p. 476of Exodus; the Lavers and his Foot, Exod. 30.18. and 31.9. and 35.16. and 39.39. and 40.11. and Levit. 8.11.

Of the molten Sea in the Temple it is noted, that it ſtood upon twelve Oxen: theſe Oxen had their hinder parts inward under the Sea; but their faces looking towards all the four quarters of the world; three towards the North, and three towards the Weſt, and three towards the South, and three towards the Eaſt, as 2 Chron. 4.4.

The ten Lavers of the Temple ſtood upon wheels, that ſo they might be removed to any place of the Court, as occaſion might require; each Laver had four wheels.

6. The place where they ſtood.

As to the Laver of the Tabernacle, it is ſaid to have ſtood between the Tabernacle and the Altar, Exod. 30.18. but as to the place of the molten Sea, thus much is clear in general; that it ſtood in the Eaſt part of the Court, this is certain; but ſome place it in the North-eaſt corner: ſo our Tranſlators read 1 Kings 7.39. and he ſet the Sea on the right ſide of the Houſe eaſtward over againſt the South, Mimmoul-negeb; but others read it not over againſt the South, but towards the South, verſus auſtrum, that is, in the South-eaſt corner of the Prieſts Court, which Ezekiels Viſion ſeems to countenance, Ezek. 47.1. the Waters came down from under the right ſide of the houſe, at the South ſide of the Altar.

The Lavers were placed five on one ſide, and five on the other ſide of the Court.

7. The uſe of theſe famous Utenſils was to waſh thereat, from whence called Lavers or Lavatories. Of the Laver of the Tabernacle it is ſaid, Aaron and his Sons ſhall waſh their hands and their feet thereat, Exod. 30.19. It was anointed and ſanctified to this uſe, Lev. 8.11. Moſes took the anointing Oil, and he anointed the Tabernacle, and the Altar, and the Laver and his Foot to ſanctifie them.

The molten Sea in the Temple was for the Prieſts to waſh in, the Lavers for the Sacrifices, 2 Chron. 4.6. ſuch things as they offered for the Burnt-offering, they waſhed in them, but the Sea was for the Prieſts to waſh in.

p. 477But how did the Prieſts waſh in it?

Not that they did go with their whole bodies into it; for neither did the Law require them ſo to do, neither indeed could they; for the molten Sea was ſo deep, that it would have drowned them. But the Text expreſſeth it thus, Exod. 30.19. for Aaron and his Sons ſhall waſh their hands and their feet thereat: the Holy Ghoſt doth not ſay, they ſhall waſh their whole bodies therein, but only their hands and their feet thereat. And it is cleerer and more ſignificant in the Hebrew Mimmenu ex illa: therefore Ainſworth renders it therefrom, and his Note is this, to wit, in the Water that is taken out of the Laver into ſome veſſel of the Sanctuary. They took Water out of it by Cocks, or Pipes, as they had occaſion. Vid. Engl. Annot.

Some think paſſages were made through the heads of the Oxen, to let the Water out of the Sea.

Queſt. But whence had they this Water that was in the molten Sea?

Anſw. It was the Office of the Gibeonites to provide it, and to attend upon all the ſervile work of the Temple. Joſ. 9.23, 27. And Joſhuah gave them that day to be Hewers of Wood and Drawers of Water for the Congregation, and for the Altar of the Lord, (that is for the Prieſts and Sacrifices of the Altar) even unto this day, in the place which he ſhould chooſe. And ver. 23. Drawers of Water for the Houſe of my God. Hence they came in after times to be called Nethinims, Nehem. 10.28. Ezra 8.10. as much as to ſay, the people that were given or appointed unto that uſe.

But whence the Gibeonites did fetch the Water, it is not much material to inquire about that: they had it either from Wells or Springs neer at hand, or it may be there were ſome Springs even within the Courts of the Temple, as in Ezekiels viſionary Temple, which one calls a viſionary Varniſh upon an hiſtorical groundwork. Ezek. 47.1.

So much for the Hiſtory of this Type.

2. Now for the ſpiritual ſenſe and ſcope of it.

1. The main thing aimed at in this typical Sea, or confluence of Waters in the Temple, is our ſpiritual waſhing in the Blood of p. 478Jeſus Chriſt from ſin and from uncleanneſs: For it is ſaid, Revel. 1.5. He hath loved us, and waſht us from our ſins with his own Blood— 1 Joh. 1.7. the Blood of Jeſus Chriſt his Son cleanſeth us from all ſin. Therefore the Saints are preſented to John, after the tribulations and perſecutions of Antichriſt are come to an end, as being clothed with white Robes, Revel. 7.9. And how came their Robes to be ſo white and clean? ſee ver. 14. Theſe are they which came out of great tribulation, and have waſhed their Robes, and made them white in the Blood of the Lamb. Hence the Holy Ghoſt doth not expreſs it under that phraſe of a Sea of Blood, partly becauſe that Blood and a Sea of Blood is in nature dreadful and horrible, and looks rather like an emblem of deſtruction and miſery, and partly becauſe the ſcope and aim of the Spirit is to deſcribe the Blood of Chriſt from the ſpiritual efficacy of it; which is to make the Soul ſpiritually white and clean. Therefore fitly preſented under the emblem of a Sea, or a confluence of ſpiritual Waters; becauſe as Water waſheth and cleanſeth the Body, ſo doth the Blood of Chriſt waſh and cleanſe the Soul; it waſheth away the guilt of ſin: They have waſhed their Robes and made them white in the Blood of the Lamb. This is that Fountain which is ſet open for the Houſe of David, and for the inhabitants of Jeruſalem to waſh in, for ſin and for uncleanneſs, Zach. 13.1. That great priviledge therefore of Juſtification by the Blood of Chriſt, whereby we are juſtified from the guilt of all our ſins, ſeems to be the thing primarily and chiefly intended in that molten Sea of old, and in this Sea of Glaſs like unto Cryſtal which was before the Throne.

2. The Scripture ſpeaks alſo of the waſhing of Regeneration, and the renewing of the Holy Ghoſt; it is the Apoſtles phraſe, Tit. 3.5. there is a ſpiritual waſhing of the Soul in the regenerating work of the Holy Ghoſt upon the Soul. As in Juſtification we are waſhed from the guilt of ſin: ſo in Regeneration we are waſhed from the inherent filth and dominion of it: therefore in Converſion or Regeneration we are ſaid to be born of Water and of the Spirit, Joh. 3.5. that is, of the Spirit working and acting like water to waſh and cleanſe us.

p. 4793. There is a Laver of Baptiſm; for God hath inſtituted ſuch an Ordinance as waſhing with Water under the Goſpel, Matth. 28.19. Go teach all Nations, baptizing them. And as there is this general analogy in the nature of the thing: ſo likewiſe in this circumſtance; that as this Sea and Laver was placed in the Courts of the Houſe of the Lord, and they were to waſh therein before they went about the buſineſs and ſervice of the Temple: ſo Baptiſm is the initiating Seal and Ordinance of the New Teſtament.

4. Here is ſome ſhadow likewiſe of all Goſpel-Ordinances in general: for look, as this veſſel did contain the Water for the uſe of the Prieſts; ſo do the Ordinances ſpiritually contain the Blood of Chriſt for the uſe of Believers. The Laver was made of the molten Looking glaſſes; and Solomons of bright Braſs, wherein as they might ſee their Faces: ſo in the Ordinances a Believer ſees Chriſt as in a Glaſs, which is the difference between the ſtate of Grace and Glory, 1 Cor. 13.12. for now we ſee through a Glaſs darkly, but then face to face, as the Apoſtle there expreſſeth it.

5. The Oxen under the molten Sea, are the Miniſters of the Goſpel, and eſpecially the twelve Apoſtles, as the number it ſelf intimates: for there were twelve Oxen looking towards all the 4 quarters of the world: ſo the Apoſtles and Miniſters of the Goſpel carry this Cryſtal Sea of the Blood of Chriſt, and the Laver of Regeneration and Baptiſm throughout the world. Miniſters are often compared in Scripture to Oxen, becauſe of the ſtrength and laboriouſneſs of that creature: as 1 Corinth. 9.9. thou ſhalt muzzle the mouth of the Ox that treadeth out the Corn. Doth God take care for Oxen? ſaith the Apoſtle there. I may ſay ſo in reference to this Type now in hand. Did God regard the ſhapes and pictures of Oxen to be ſet under this Temple-Sea? or rather did he not ſet them there altogether for our ſakes? For our ſakes no doubt this was done, as the Apoſtle there ſpeaks.

The Lavers alſo had their Baſes, with their wheels which ſerved for the carrying of the water from place to place, and ſo ſerved for the ſame uſe really, whereof the Oxen were but an emblem. The taking of theſe away is noted as an act of audacious wickedneſs p. 480and profaneneſs in Ahaz; 2 Kings 16.17. And King Ahaz cut off the borders of the Baſes, and removed the Laver from off them, and took down the Sea from the Brazen Oxen that were under it, and ſet it upon a pavement of ſtones: he having as it ſeemeth no underſtanding at all, nor no ſenſe in him of the ſpiritual myſtery and ſignification of theſe Wheels and Oxen; nor no fear and reverence of Gods Inſtitution, who did ordain and appoint them.

6. The uſe of it being to waſh in, both the Prieſts and Sacrifices were waſhed in the water of theſe typical veſſels, the Sea and Lavers, that they dye not, Exod. 30.19, 20, 21. For Aaron and his Sons ſhall waſh their hands and their feet thereat, when they go into the Tabernacle of the Congregation they ſhall waſh with water, that they dye not: or when they come neer to the Altar to miniſter, to burn Offering made by Fire unto the Lord: ſo they ſhall waſh their hands and their feet that they dye not; and it ſhall be a Statute for ever to them, even to him and to his Seed throughout their Generations. You ſee with what emphaſis and earneſtneſs it is required and ingeminated.

This teacheth us, that both our perſons and our duties and ſervices muſt be waſhed and made clean in the Blood of Jeſus Chriſt, or elſe we dye eternally, that they dye not, it is twice repeated; as both the Prieſts and Sacrifices: ſo both our perſons and our ſervices muſt be waſhed; or elſe the ſame diſaſter that befel Nadab and Abihu, may befall us, of whom it is ſaid, they dyed before the Lord, Levit. 10.2. It is a fearful thing for men to come before God in their ſins, in their uncleanneſſes; unwaſhed and uncleanſed from them: They ſhall waſh, that they dye not.

7. The Laver was never covered, but always open, when the reſt of the veſſels were folded up, Ainſworth on Numb. 4. v. 14. hath this Note; It ſeemeth to be not without myſtery, that Moſes mentioning Fire-pans, Fleſh-hooks, and other leſs things, ſhould quite omit the Laver, which uſually is reckoned amongſt the holy things of the Sanctuary, Exod. 35.16. and 38.8. and 39.39. and 40.30. And as in Melchiſedeks Hiſtory, Gen. 14. he omitted his Parentage, Kindred, Birth and Death, from which ſilence in p. 481the Story the Apoſtle reaſoneth, as if he had been without Parents or Kindred, beginning of days, or end of life, Heb. 7. ſo here, if it may be lawful to conjecture the like, the Laver is left uncovered, and always open to the eyes of the people, that it might be a lively repreſentation of Gods Grace in Chriſt, continuing and opened as an ever ſpringing Fountain, that by the waſhing of the new Birth, by Repentance and Faith in the Blood of Chriſt, we may in all our travels at all times cleanſe our hands and feet, our works and ways, as the Sacrificers did from the Laver, Exod. 30.19, 20. that albeit the face of the Church is ſometimes hid (as the Tabernacle wrapped up) and the Light of the Word ſhineth not, nor publick Worſhip performed; yet always Gods Elect having Faith in him may waſh and purge themſelves in Chriſt his Blood unto forgiveneſs of ſins, and Sanctification of the Spirit and Salvation. It may be the Holy Ghoſt hath ſome alluſion hereto in that phraſe, Zech. 13.1. a Fountain opened for Judah and Jeruſalem to waſh in for ſin and for uncleanneſs. Certainly this point of our waſhing and cleanſing by the Blood of Chriſt is of that weight and moment, that it was not without cauſe ſaid of it by Luther, Hic articulus regnat in corde meo, this Article reigns in my heart; which he alſo ſtyled Stantis aut cadentis Eccleſiae articulum, the point upon which the Church doth either ſtand or fall.

So much for the Explication of this Type.

You ſee how full it is of Goſpel-teaching and inſtruction.

Nor ſhould it ſeem ſtrange that one Type ſhould have ſuch a various and manifold aſpect to ſo many ſeveral Truths at once: For it is uſual, as you have formerly ſeen, and it ſuits beſt with the infinite Wiſdom of the Holy Ghoſt, that one of his teaching ſigns ſhould teach many things at once, and have many ſpiritual leſſons and inſtructions thus included in it.

And now from the Type thus explained we may gather ſome further light to confirm and ſettle the true interpretation of the Text.

What is meant by this Sea of Glaſs like unto Cryſtal, I argued before from the alluſion that is carried on all along in the context p. 482to the Types of the Temple: therefore this Cryſtal Sea in the Text is the ſame with that molten Sea of Solomons Temple, which ſhadowed forth the Blood of Chriſt for Juſtification.

Now to add ſome further arguments.

A 2d. May be this. Here are other priviledges and benefits of Chriſt mentioned in the context, which do accompany Juſtification through his Blood, and go along with it. As in ver. 5. here are ſeven Spirits before the Throne, that is the ſanctifying Spirit of Chriſt. And again, ver. 6. here are four living creatures. And cap. 5.11. many Angels round about the Throne. Here is the Miniſtry, and a Guard of Angels, and the Spirit of Sanctification: therefore it is not incongruous that the Blood of Chriſt for Juſtification ſhould be alſo mentioned. And this therefore ſeems to be intended in this Cryſtal Sea.

Reaſ. 3. From the properties and circumſtan…es belonging to this Sea in the deſcription of it, which cannot well be otherwiſe accommodated, I ſhall mention but theſe two.

1. It is ſaid to be before the Throne: ſo we are ſaid to be juſtified before God; this is one of the bleſſed effects and manifeſtations of his Glory in the Church: ſo Heb. 12.23, 24. we are ſaid to come unto God the Judge of all, and to the Blood of ſprinkling.

2. It is called a Sea of Glaſs, like unto Cryſtal for pureneſs and excellency. This is ſpoken not as by way of diminution, but to ſet out the Glory of it. All which agrees well to the juſtifying Blood of Chriſt, which is more precious than Gold or Silver, 1 Pet. 1.18. Foraſmuch as ye know that ye were not redeemed with corruptible things, as Gold and Silver, from your vain converſation, but with the precious Blood of Jeſus Chriſt.

Reaſ. 4. From other parallel places in this Book, where the Sea is ſpoken of, where it relates to the Blood of Chriſt as diſpenſed in the Ordinances; as in the ſecond Trumpet, cap. 8.8. The corruption and declenſion of the viſible Church, when declining unto Popery, is ſet out by this, that the third part of the Sea became Blood, the Worſhip and Ordinances were infected with deadly corruption. And in the ſecond Vial, cap. 16.3. when the Popiſh corruptions are diſcovered and made to appear, it is p. 483ſaid, the Sea became like the Blood of a dead man, and every living Soul in that Sea dyed. Salvation is not to be had in the Popiſh way of Worſhip, it is deadly unto Souls: inſtead of conveying Chriſt and his Blood to ſave and quicken, it exhibits nothing but the Blood of a dead man. And hence alſo the Saints in the Reformation out of Popery are ſaid to ſtand upon this Sea of Glaſs mingled with fire, c. 15.2. The Proteſtant Churches and Reformers have ever inſiſted upon this; Juſtification by faith in the Blood of Chriſt, and not by Works: ſo in like manner here in this place; this Sea of Cryſtal before the Throne, is the Blood of Chriſt in the Ordinances for waſhing and cleanſing.

Reaſ. 5. There is no other interpretation given by Expoſitors, ſave only that ſome have taken this Cryſtal Sea to be the World, and ſay, they are compared to a Sea for tempeſtuouſneſs, to Glaſs for brittleneſs, and to Cryſtal for tranſparency. But, beſide that theſe accommodations are more ingenious then ſolid and demonſtrative, it is impertinent to the ſcope of the place, thus to bring in the World here: the whole deſign of the Chapter being to ſet forth the Glory of God in the Church under Temple-images and alluſions, as hath been ſhewed.

I ſhall therefore now conclude with a few words, as by way of uſe from all that hath been ſaid upon this Temple-Sea.

Ʋſe. 1. We have here ſome intimation of the Preeminence of the Goſpel above the Law, in that they had the figures of theſe Myſteries, but we have the things themſelves; and in that the Temple-Sea was but of Braſs, but this in the Text is of Glaſs, and not common Glaſs, but Cryſtal. This may intimate ſomething of preference and preeminence of Goſpel-diſpenſations above the Law.

Ʋſe 2. Note here ſecondly the deadly corruption of the Popiſh Religion, and the main difference between a Papiſt and a Proteſtant.

The Papiſts want this Cryſtal Sea; it is true, they have a Sea, ſuch as it is: but it is not a Cryſtal Sea, filled with this pure and precious and Soul-cleanſing Blood of Jeſus Chriſt: but theirs is a Sea of dead Blood. They uſe to brag and boaſt much of the p. 484Sea of Rome. Take it for the Seat of their Biſhop, Romana Sedes. It is but the Throne of the Beaſt, the Seat of Antichriſt. But the Text ſpeaks of a Sea in another ſenſe. And theirs is but a Mare mortuum; no Fiſh can live in that Sea, no Soul in that Church, in that Religion.

But the Proteſtant Churches, they have ſure and firm footing upon this Sea of Glaſs, as cap. 15.2. and I ſaw as it were a Sea of Glaſs mingled with Fire, and them that had gotten the victory over the Beaſt, and over his Image, and over his Mark, and over the number of his Name, ſtand on the Sea of Glaſs, having the Harps of God.

It is mingled with Fire, the fire of the Spirit of God burning and working effectually in them.

And there is indeed a fire of Contention alſo, and Diviſions, and Differences amongſt Proteſtants; but yet here we ſtand ſafe, even upon the Righteouſneſs of Jeſus Chriſt for Juſtification, as applied to us in his own Ordinances and Inſtitutions. Here we ſtand with Harps of God, triumphing and rejoycing in Chriſt Jeſus.

Ʋſe 3. Here is Direction to unclean Souls and defiled Conſciences what courſe to take, and whither to go for cleanſing. Eſpecially when you are to come before the Throne, to approach into the preſence of God in ſolemn duties: ſtand upon this Cryſtal Sea, waſh in this Fountain, make uſe of Chriſt in this reſpect. You that complain, O this unclean heart of mine! how ſhall I appear in the preſence of ſuch an holy God? Here is a Sea to waſh in. For your your help therein take theſe four Rules.

1. See thy own uncleanneſs and need of cleanſing, Iſai. 6.5. Wo is me, for I am undone, becauſe I am a man of unclean lips, and I dwell in the midſt of a people of unclean lips. (Ther's not only perſonal defilements, but defilements by contagion from others) for mine eyes have ſeen the King the Lord of Hoſts. Before that great and holy God I ſtand with ſuch an unclean, unholy heart. Therefore waſh or elſe you dye, Exod. 30.20, 21. Aaron and his Sons ſhall waſh their hands and their feet, that they dye not.

p. 485The reaſon why ſo many Profeſſors prove hypocrites, and ſo dye and periſh at laſt, is becauſe they reſt in a moral way of Profeſſion, they do not live upon Chriſt for Righteouſneſs and Life. They avoid ſome ſins it may be, and perform ſome duties, but reſt there. There is a neglect of Chriſt and of daily waſhing in the Sea of his Blood, and ſo they dye before the Lord.

2. Know and be convinced, that no other means will do it: for though thou waſh thee with Nitre, and take thee much ſope; yet thine iniquity is marked before me; ſaith the Lord, Jer. 2.22. you may as ſoon waſh a Blackamoor white, as cleanſe a defiled Conſcience by duties, and ordinances, and moral endavours without Chriſt; yea they will but make thee worſe: for the Lord will not bleſs them, when carnally truſted to, and reſted in without Chriſt. As ſuppoſe a man were baptized or waſhed in a puddle, in ſome dirty muddy pond, he comes out fouler then he went in: ſo men by their own endeavours and duties become worſe.

3. This Fountain is ſet open; The Blood of Chriſt is offered, the Lord gives thee liberty to waſh thy ſelf in this Sea. In that day there ſhall be a Fountain opened to the Houſe of David, and to the Inhabitants of Jeruſalem for ſin and for uncleanneſs, Zech. 13.1. It is not a Fountain ſealed, but ſet open in regard of the general offer of the Goſpel unto all.

4. Hence all thou haſt to do for thy ſpiritual cleanſing is only to apply and receive this Blood, this Soul-cleanſing Blood of Jeſus Chriſt which the Lord ſo freely offers to the: waſhing in this ſpiritual Sea, is nothing elſe but believing and exerciſing Faith in the Blood of Chriſt.

Do not object and ſay, Alas! I am defiled and unclean.

I anſwer. Thou haſt the more need of waſhing; the greater thy defilements be, thou haſt the more need of Jeſus Chriſt, and of his Blood to cleanſe thee, and waſh thee from thy ſins.

Ʋſe 4. Comfort to Believers, that waſh here for ſin and for uncleanneſs, ſee Iſai. 4.4. when the Lord ſhall have waſhed away the filth of the Daughters of Sion, and ſhall have purged the Blood of Jeruſalem from the midſt thereof.

Here is a fourfold ground of comfort in this Cryſtal Sea.

p. 4861. Here is enough of it, here is a Sea to waſh in, there is Water enough in the Sea for any man to waſh in though never ſo much defiled: ſo there is vertue enough, cleanſing enough in the Blood of Jeſus Chriſt. Thou haſt many ſins, many ſpots, many defilements upon thee; but here is a Sea to waſh in: this Type of a Sea ſpeaks the plenty of it: here are not a few drops of Soul-cleanſing, juſtifying Blood; but here is an Ocean of it.

2. It will take out the deepeſt ſtains, the fouleſt ſpots; though your ſins be as Scarlet, they ſhall be as white as Snow; though they be red like Crimſon, they ſhall be as Wooll, Iſai. 1.18.

The Apoſtle inſtanceth in ſome of the fouleſt and blackeſt ſpots, Adulterers, Thieves, Drunkards, &c. 1 Cor. 6.10, 11. and ſuch were ſome of you; but ye are waſhed, but ye are ſanctified in the name of the Lord Jeſus, and by the Spirit of our God. Your Robes are white, if waſhed in this Blood, Rev. 7.14. theſe are they that have waſhed their Robes, and made them white in the Blood of the Lamb.

Yea, 3. Thou art as clean in reſpect of Juſtification, as if thoſe ſins had never been committed. You are perfectly juſtified, though but imperfectly ſanctified. Therefore juſtified perſons are ſaid to have no more Conſcience of ſins, Heb. 10.2. not as though they made no conſcience to commit it. No, that were abominable; but the Conſcience is diſcharged and ſet free from guilt, and can look God in the face comfortably and with holy boldneſs. Men uſe to ſay, when they have not committed ſuch or ſuch an evil, my Conſcience is clear: yea, but Conſcience may be clear, though thou haſt committed it, if waſhed and cleanſed from it by the Blood of Chriſt.

4. You ſhould therefore draw nigh with full aſſurance of Faith, being thus waſhed; as Heb. 10.22. Let us draw neer with a true heart in full aſſurance of Faith, having our hearts ſprinkled from an evil Conſcience, and our Bodies waſhed with pure Water. When you ſtand upon this cleanſing Sea, you ſhould take the Harps of God into your hand, as Revel 15.2. you ſhould triumph and ſing—

Queſt. But how may I know that I am indeed waſhed in this p. 487Blood, and accepted through this Righteouſneſs of Jeſus Chriſt.

Anſw. This Sea of Glaſs is mingled with Fire, cap. 15.2. and here in the words before the Text; here are ſeven Lamps of Fire burning before the Throne, which are the ſeven Spirits of God, ver. 5. There is a Baptiſm of Fire, as well as a Baptiſm of Water, the meaning is this, that Juſtification through the Blood of Chriſt is ever accompanied with Sanctification by his Spirit: therefore if the Spirit of God be burning and working in thy heart, fear not; thou art waſhed in this Cryſtal Sea which is before the Throne: if ſanctified by the Spirit of Chriſt, thou art juſtified by his Blood.