The Figures or Types of Christ, Typological category 20
THE GOSPEL of the INCENSE and the GOLDEN ALTAR in the HOLY of HOLIES.
Dece. 27, 1668.Hebr. 9.3, 4, 5.
And after the ſecond Veil, the Tabernacle, which is called the Holieſt of all: which had the Golden Cenſer, and the Ark of the Covenant, overlaid round about with Gold, wherein was the Golden Pot that had Munna, and Aarons Rod that budded, and the Tables of the Covenant; and over it the Cherubims of Glory ſhadowing the Mercy-ſeat; of which we cannot now ſpeak particularly.
HAving ſpoken of the holy Veſſels in the Sanctuary, we are now to treat of the ſacred Furniture of the Holy of Holies, concerning which we formerly obſerved from this Text this Doctrinal propoſition.
Obſ. 5. That the ſacred Furniture, or the holy Veſſels and Ʋtenſils belonging to the Holy of holies, were the Golden veſſels for the offering of Incenſe, and the Ark with its appurtenances.
The former our Tranſlators render the Golden Cenſer: the Greek word is foreign. The difficulties upon this place are very great. Perhaps this Text may be numbered amongſt the Inſolubilia Scripturae, thoſe inſoluble knots which will never fully be unfolded in this life, and which God hath left there on purpoſe to confound the Wiſdom of all the world, that no Fleſh might glory, and that he might exerciſe his people unto reverence of his Word, in thoſe things which they cannot comprehend. One ſaith of it, Suſpectus eſt mihi locus iſte. I would not ſay ſo; but this I may ſay, that of all the difficult Scriptures that I have had occaſion to ſearch into, this hath been one of the moſt difficult; unto my own weakneſs one of the moſt difficult.
That which I would humbly offer for the interpretation of it, is only this; That the word being foreign it ſignifies properly ſomething belonging to Incenſe: and I know not how to tranſlate it more fitly, then by this Periphraſis; That Golden Ʋ tenſil for the offering of Incenſe.
Queſt. But then the queſtion will be, what were thoſe Golden Veſſels that did ſerve to that uſe, and which of them was here intended?
Anſw. It is a Rule which you have often heard, and muſt always be remembred in the Expoſition of Scripture; That the Scripture muſt be expounded in the largeſt and moſt comprehenſive ſenſe: Therefore if there were divers ſacred Veſſels of this kind, they may be all included. The Holy Ghoſt ſeems to have uſed ſuch a general expreſſion, on purpoſe to include them all: and ſo this may reconcile the different interpretations given by Expoſitors.
Now there were two holy Veſſels for this uſe.
1. It is thought there was a Golden Cenſer, which was laid up in the Holy of holies all the year till the Feaſt of Expiation, and that then the Prieſt went in and fetch'd it out, and offered Incenſe with it in the Holy of holies. Such a Cenſer is mentioned by Joſephus contra Apionem, lib. 2. And though it be not ſo clearly and expreſly mentioned by Moſes; yet there ſeems to be ſome intimation of it in Levit. 16.12. Moreover it is no new thing in the Scripture, that things which are more briefly and more obſcurely hinted in the Old Teſtament, ſhould be more plainly and more expreſly delivered in the New. The two Teſtaments, the Old and the New, looking one towards another, as the two Cherubims did over the Ark. As for inſtance, the Names of thoſe Conjurers that withſtood Moſes are not mention'd in the Hiſtory in Exodus: but we have their Names in the New Teſtament, their Names were Jannes and Jambres, 2 Tim. 3.8. And the Conteſt between Michael and Satan about the Body of Moſes, and the Propheſie of Enoch are mentioned in the Epiſtle of Jude, but no where in the Old Teſtament, as is generally conceived: though learned Junius inclines to judge the Conteſt between Michael and Satan mentioned by Jude, is that which we have repreſented in a Viſion to Zechary the Prophet, Zechar. 3. ſee Junius his Notes on Jude and his Parallels, Append, Paral. 16. and other inſtances might be given.
So this Golden Cenſer; though not ſo expreſly mentioned in the Old Teſtament; yet it is twice mentioned in the New: firſt in this Text, Heb. 9.4. and again in Rev. 8.3. and there it is conjoyned with the Golden Altar. And another Angel came and ſtood at the Altar having a Golden Cenſer, and there was given unto him much Incenſe, that he ſhould offer it upon the Golden Altar. And in 1 Kings 7.50. and 2 Chron. 4.22. there is mention of Golden Cenſers in the plural number.
This Golden Cenſer was a little Pan made of Gold, with a handle to it, fit to hold living coals in, whereon to put the Incenſe.
2. There was alſo a Golden Altar of Incenſe in the Temple; and it is not likely that the Apoſtle would wholly omit and paſs over this ſo great an Utenſil, when he mentioneth all the reſt: Therefore that which we tranſlate the Golden Cenſer, many do interpret it as meant of this Golden Altar of Incenſe.
But here a great Objection doth occur, how this is here ſaid to ſtand in the Oracle, or in the Holy of holies? for it is clear it ſtood in the Sanctuary; becauſe they were to offer Incenſe upon it every day; but they were not to enter into the Holy of holies but once only a year.
The Anſwer that is commonly given is this; That it ſtood in the Sanctuary quoad ſitum; but in the Holy of holies quoad uſum, as to the place and poſition of it, it was in the Sanctuary; but yet it belonged to the Holy of holies in regard of the uſe and imployment of it: which poſſibly may be the reaſon of the alteration of the form of ſpeech ver. 4. from what was uſed v. 2. The Holy of holies had the Golden Altar of Incenſe, becauſe it had a relation to that part of the Tabernacle, though it was not ſeated in it, as the Candleſtick and Table were in the outer Sanctuary, v. 2.
The firſt Inſtitution of it is Exod. 30. ver. 1. to 10. And Solomon made one for the Temple, 1 Kings 6.22. And the whole Houſe he overlaid with Gold, until he had finiſhed all the Houſe: alſo the whole Altar that was by the Oracle he overlaid with Gold. Here the Altar is ſpoken of, as having relation to the Oracle. The Altar that was by the Oracle; as in the Text, the Holy of holies had the Golden Utenſil for the Incenſe.
The uſe of it was to burn Incenſe upon it. Of the Compoſition whereof, ſee Exod. 30. ver. 34, &c.
As to the Myſtery of theſe things. Firſt as to the Altar, and then as to the Incenſe.
1. This Golden Altar of Incenſe was a Type of Chriſt in regard of his Interceſſion, that great work of his Prieſtly Office: as the Altar of Burnt-offering was a Type of Chriſt in regard of the other part of his Prieſtly Office, his Oblation or Satisfaction. See Rev. 8.
2. This Golden Altar was to be ſprinkled with the Blood of the Sin-offering to make atonement once a year, Exod. 30.10. Lev. 16.18. to teach us, that Chriſt intercedes in the virtue of his own Oblation, or ſacrificing of himſelf. And this makes his Interceſſion ſo prevailing and powerful with the Lord; He prays for nothing, but what he hath purchaſed by his Death: He deſires nothing from the hand of Mercy, but what he hath bought and paid for at the hand of Juſtice.
3. As no Incenſe was to be offered, or could be accepted, but upon this Altar: ſo no Prayers are acceptable to God, but through the Name and Mediation of Jeſus Chriſt: unleſs offered upon this Golden Altar, neither Prayers of Prieſt nor People can be accepted: without this, he that offereth Incenſe, is as if he bleſſed an Idol, as Iſai. 66.3.
Now to unfold the Myſtery of the Incenſe.
The Incenſe that was offered upon this Golden Altar, was a Type of Prayer, the Prayers both of Chriſt, and of his Saints: Both the Prayers which Chriſt offers up for the Saints, and which the Saints offer up for themſelves in his Name and Mediation. See Rev. 5.8— Pſal. 141.2. Let my Prayer be ſet forth before thee as Incenſe.
You may ſee the fulneſs of the analogy more at large in ſeven particulars.
1. It was made up of many choiſe Ingredients, Exod. 30.34. ſo is the Spirit of Prayer as it were a compound of many excellent Graces: There muſt be Faith, Humility, Fervency, &c. and indeed all the Graces of Gods Spirit are drawn forth and exerciſed in Prayer.
2. They are ſtrictly forbidden to make another Perſume of their own heads like unto it, Exod. 30.37, 38. ſo we are not to make uſe of any other Interceſſors or Mediators but Chriſt only. And in like manner for men to make Prayers in the way of ſtinted Liturgies, though there be many of the ſame Ingredients in the Maſs-book, that is, good expreſſions for the matter of them, and words and notions that are found in the Scripture; yet this being not the Incenſe that is inſtituted, it is not, it cannot be accepted.
3. Theſe Ingredients whereof the Incenſe was made were to be beaten very ſmall into fine Powder, Exod. 30.36. This teacheth us that Contrition of heart that ought to be in Prayer, how the Soul is to be contrite and broken as it were all to pieces by humbling meditations of its own unworthineſs when it appears before the Lord in Prayer. Theſe are the Prayers that God regards, Pſal. 51.17. The Sacrifices of God are a broken Spirit: a broken and a contrite heart, O God, thou wilt not deſpiſe— Iſai. 57.15. I dwell in the high and holy place, with him alſo that is of a contrite and humble Spirit, to revive the Spirit of the humble, and to revive the heart of the contrite ones. If a man come with his heart whole and not broken, this is to offer the Incenſe unbeaten, unpounded.
4. The Incenſe was to be ſet on fire, and ſo the ſmoke went up before the Throne. Exod. 30.7, 8. This ſpeaks that holy Fervency in Prayer.
There ſhould be ardent affections inflamed by the Fire of the Holy Ghoſt, Jam. 5, 16. the effectual fervent Prayer of a righteous man availeth much. We ſhould not come with a dead cold heart before the Lord in Prayer.
5. This burning of Incenſe was a Service performed every day, morning and evening. Exod. 30.7.8. This teacheth us that Prayer ſhould be a daily work, morning and evening. David tells us of his praying in the morning. Pſal. 5.3. My Voice ſhalt thou hear in the morning, O Lord, in the morning will I direct my Prayer unto thee, and will look up. And alſo in the evening, Pſal. 141.2. The lifting up of my hands as the evening Sacrifice. Yea both he and Daniel uſed to pray thrice a day, Pſal. 55.17. Dan. 6.10. Anna departed not from the Temple, but ſerved God with Faſtings and Prayers night and day, Luk. 2.37. and we are commanded to pray continually, 1 Theſſ. 5.17— Praying always with all Prayer, Epheſ, 6.18. that is, every day in the ſeaſons of Prayer. And Paul mentions his praying day and night, 1 Theſſ. 3.10. 2 Tim. 1.3. which may well be underſtood of evening and morning. See alſo 1 Tim. 5.5. and Act. 26.7.
6. The time of burning the Incenſe was when they dreſſed and lighted the Lamps of the Sanctuary, Exod. 30.7, 8. This teacheth us the conjunction of the Word and Prayer in the Church, Deut. 33.10— Acts 6.4. But we will give our ſelves continually to Prayer, and to the Miniſtry of the Word.
7. The Smoke of the Incenſe aſcended with a ſweet and fragrant ſmell into the Holy of holies before the Mercy ſeat, as Rev. 8.4. and the Smoke of the Incenſe which came with the Prayers of the Saints aſcended up before God out of the Angels hand. It went up out of the Angels hand. This ſpeaks, that our Prayers come up before the Lord into his holy place, even into Heaven, before the Throne of Grace, with acceptance through the Merits and Mediation of Jeſus Chriſt. Acts 4.10. thy Prayers are come up for a memorial before God. Hence that expreſſion, 1 Kings 8. hear thou in Heaven thy dwelling place. For the Holy of holies was a Type of Heaven; and the Mercy-ſeat is that Throne of Grace where the Lord is ſaid to dwell between the Cherubims, Pſal. 80.1. It ſpeaks alſo that God returns gracious anſwers to them; as it is Zech. 1.13. the Lord anſwered the Angel that talked with me with good and comfortable words. Sometimes there is a gracious terribleneſs in them; I mean a mixture of Mercy and Terror in the Lords anſwers and returns of Prayer, Pſal. 65. ver. 5. by terrible things in righteouſneſs wilt thou anſwer us, O God of our Salvation. Thus Rev. 8.5. when the Angel caſt down the Cenſer upon the earth, there were voices, and thunderings, and lightenings, and an earthquake. The Lord uttering his voice as it were from the Holy of holies in dreadful diſpenſations of Providence, in the ſeven Trumpets: it is from the Prayers of Saints, that thoſe dreadful Trumpets were ſounded.
But one of the ſtrangeſt inſtances of the Lords anſwering Prayer by ſtrange and ſeemingly contrary Providences, is that of the Turks, Rev. 9. It is agreed by all Interpreters, that the ſixth Trumpet is the Turk. But did ever any Chriſtian pray for the coming of the Turk into Chriſtendom? No, but yet they came; and the Voice from the four Horns of this Golden Altar of Incenſe uſher'd them in, Rev. 9.13. The meaning is this; the ſtrange Power of God did anſwer the Prayers of his people this way, it is the Prayers of Gods people that turns the wheel of Providence as it were, and brings about all the great and mighty revolutions in the courſe thereof.
Ʋſe 1. Of Comfort in five or ſix particulars.
This Doctrine of Chriſts Interceſſion (which is the myſtery of this Golden Cenſer and Altar of Incenſe) is full of Comfort to poor praying Souls; thou haſt an High Prieſt which offereth up thy Prayers, and they are made acceptable through his Interceſſion.
This affords Comfort, let thy condition be what it will.
1. If thou find thy ſelf unskilful in making application of that part of Chriſts Prieſtly Office, which conſiſteth in his Death; yet thou maiſt look up to him to ſpeak a good word for thy Soul: this work is doing ſtill, though the former be done.
2. In caſe of new ſins committed after Grace received, here is this Comfort; that as Satan puts in new Accuſations againſt thy Soul: ſo Chriſt puts in new Anſwers, 1 Joh. 2.1, 2. if any man ſin, we have an Advocate, &c.
3. Many an one is much troubled with fears of future backſlidings; but Chriſt prays that thy Faith fail not: he prays not only that we ſhould come home and be converted, but alſo that we be preſerved unto his heavenly Kingdom. Joh. 17.15. He prays that we ſhould be kept from the evil. Hence ſometimes Believers are kept from being tempted: But if they be tempted, they are either kept from falling by temptations; or if they fall, from lying in their falls.
4. Suppoſe you meet with troubles, oppoſitions and perſecutions from the world. Let the world ſpeak evil of us; yet Chriſt ſpeaks well of us, or rather for us, to his Father; and then what need we fear. See Iſai. 51.7, 8.
5. Thy Prayers are full of weakneſſes and imperfections: but the Prayers of Jeſus Chriſt have no weakneſs and imperfection going along with them.
Queſt. But how may I know that Chriſt prays for me?
Anſw. Thou maiſt know it by two things.
1. If thou haſt a heart to pray for thy ſelf; thy Prayers are the eccho of his Interceſſion: if Chriſt hath taught thee to pray for thy ſelf, Chriſt intercedes and prays in Heaven for thee. Rom. 8.27.
2. Hath the Lord taught thee to prize the Prayer and Interceſſion of Jeſus Chriſt for thee? if ſo, it is a ſign he is interceding for thee. Heb. 7.25.
Ʋſe 2. This alſo makes againſt the Papiſts, who plead for Mediators of Interceſſion (though not of Satisfaction) beſide Chriſt. This cannot be: for his Interceſſion is founded in his Satisfaction; the Scripture makes him the only Mediator of Interceſſion. Rev. 8.3. It is true, the Saints do pray, or intercede for one another: but yet they are not Mediators; becauſe it is not their own Incenſe, nor their own Blood; but it is his Incenſe, it is his Blood that makes their Prayers effectual. They do not pray in their own name, but in his: but he prays in his own name, by the merit of his own Blood.