The Figures or Types of Christ, Typological category 27
THE GOSPEL OF THE LEGAL PRIESTHOOD.
Hebr. 4.14.Jan. 31. 1668.
Seeing then that we have a great High Prieſt that is paſſed into the Heavens, let us hold faſt our Profeſſion.
THe perpetual Statutes of the Ceremonial Law we referred to five Heads. (1.) The initiating Seal of Circumciſion. (2.) The Legal Sacrifices and Purifications. (3.) The Temple, with all the Veſſels and Utenſils thereunto belonging. (4.) The Legal Adminiſtration. (Laſtly.) The Legal Feſtivals, or legal times and ſeaſons. Four of theſe five Heads we have ſpoken to. The laſt was that of the Feſtivals, or Jewiſh Holy days, which we ſpake to before this of the Prieſthood, becauſe of theſe ſuperſtitious times yet continued amongſt us, which we borrow from the Jews, all whoſe Ceremonial holy times are aboliſhed and ceaſed.
The fifth thing remaining to be ſpoken to, is the Prieſthood, or the whole Legal Miniſtry.
Of the Prieſthood and Legal Miniſtry we may conſider.
1. The ſeveral ſorts or kinds of them.
2. Their Maintenance.
1. As to the firſt, there were three ſorts and degrees of Temple-Officers. 1. The Prieſts, the chief of which was the High Prieſt. 2. The Levites. 3. The Nethinims.
Now firſt of the Prieſthood.
Three Doctrines are obvious before us in the words.
Doct. 1. That Jeſus Chriſt the Son of God is the great High Prieſt, of whom the Prieſts under the Law were but types and ſhadows.
Doctr. 2. That he is paſſed into the Heavens, as the High Prieſt of old did into the holy places made with hands, ſo Chriſt into Heaven it ſelf.
Doctr. 3. That our having ſuch an High Prieſt under the Goſpel, ſhould be an effectual motive to Believers to hold faſt their Profeſſion.
As times of Proſperity to the Church uſe to produce many Hycrites: ſo times of Perſecution commonly produce many Apoſtates: as it was formerly ſo it is now in this regard. Therefore a great part of the ſcope of this Epiſtle is, to perſwade them to hold faſt their Profeſſion.
It is the firſt of theſe we are to ſpeak unto.
That Jeſus Chriſt the Son of God is the great High Prieſt, of whom the Prieſts under the Law were but types and ſhadows.
We ſhall endeavour to open this a little, and give you the meaning of this Type, the Prieſthood under the Law, and that under two heads.
1. What of Chriſt was typified by the Prieſts, and eſpecially by the High Prieſt of old.
2. How or wherein did the High Prieſt typifie and ſhadow forth theſe things.
Queſt. 1. What of Chriſt was typified by the Prieſts, and eſpecially the High Prieſts under the Law.
Anſw. Take it in three things, the legal Prieſthod was a Type,
1. Of Chriſt himſelf, in his own Perſon. 2. In his Miniſters. 3. In his Members. All which I ſhall endeavour to make out unto you, with what evidence of Scripture-light the Lord ſhall enable me; when we come to the particulars wherin the High Prieſt did typifie and ſhadow forth Chriſt, there will be occaſion to accommodate them all theſe ways, both to Chriſt, to himſelf, and his Miniſters and his Members.
1. The Prieſt was a Type of Chriſt himſelf in his own perſon: therefore Chriſt is ſo often called a Prieſt, and an High Prieſt, eſpecially in the Epiſtle to the Hebrews And he doth appear, and is preſented unto John as officiating in the Office of a Prieſt, Rev. 8.3. and another Angel came and ſtood at the Altar, having a Golden Cenſer, and there was given him much Incenſe. This Angel is Jeſus Chriſt the great High Prieſt of his Church, who ſtands with the Golden Cenſer, having much Incenſe given him, that he ſhould offer it up before the Throne. Here is Jeſus Chriſt doing that great part of his Prieſtly Office, namely making Interceſſion for us. For the Incenſe was a Type of the Prayers and Interceſſion of Jeſus Chriſt, as we have heard. This is the firſt thing typified by the High Prieſt, the Prieſt was a Type of Chriſt himſelf.
2. The Prieſts were Types of Goſpel-Miniſters, we read Mal. 3.3. He ſhall fit as a Refiner and Purifier of Silver, and he ſhall purifie the Sons of Levi, &c. It is ſpoken concerning Jeſus Chriſt, when he ſhould come, what he ſhould do, and the meaning is, he ſhall ſet up a pure Goſpel-Miniſtry. In the laſt Chapters of Ezekiel, as the holy City there, is the Church of God under the Goſpel: ſo the Prieſts and Levites are the Miniſters and Officers of the Church. And in that famous Propheſie of the Converſion of the Gentiles, Iſai. 66.19, 20, 21. as the converted Gentiles are here called a Meat-offering to the Lord: ſo Goſpel-Miniſters are called Prieſts and Levites, ver. 21. See the Geneva Notes e, f, g, h. on the place.
Queſt. Here then it may be demanded, whether Goſpel-Miniſters may be called Prieſts.
Anſw. In the Popiſh ſenſe they may not: for the Papiſts call them Prieſts, becauſe, they ſay, they offer a propitiatory Sacrifice in the Maſs for quick and dead. But there is no ſuch Sacrifice under the Goſpel, but that one only Sacrifice which Jeſus Chriſt offered when he offered up himſelf once for all. Therefore their calling Miniſters Prieſts on ſuch an account is erroneous and abominable. And hence it is, that the word Prieſt is juſtly become a word of contempt and reproach, as the word Baal, which at firſt was and might be uſed for the true God; but becoming in common and ordinary ſpeech the name of Idols, the Lord refuſeth that Title, Hoſ. 2.16. thou ſhalt no more call me Baali, my Lord, but thou ſhalt call me Iſhi. Or as the word Biſhop, which is a Scripture word, and ſignifieth an Overſeer, any Elder of a Church; but having been ſo long abuſed to ſignifie an Antichriſtian Order of men, and ſpiritual Uſurpers in the Church of God, it is now juſtly become a word of contempt and reproach: and therefore it is not ſit to call a Goſpel-Miniſter a Biſhop. Of the ſame nature is the word Catholick, which in its proper ſignification, and its firſt uſe, might be innocent and inoffenſive: but being become the name of diſtinction, whereby the Papiſts do diſtinguiſh themſelves from other Chriſtians that are more reformed then they; therefore we do not call our ſelves Catholicks, as they do.
Some alledge, that the word Prieſt comes from the Saxon Preiſter, and that from the Greek Presbyter, and ſo ſignifies no more but an Elder. But the ſignification of words is not ruled by the Notation or Etymology of them: and therefore ſuppoſe this word Prieſt had ſome good ſenſe at firſt; yet being in common ſpeech uſed to ſignifie one that offers Sacrifice; it is therefore not ſit to be uſed concerning Goſpel-Miniſters, unleſs with ſome limitation and explication, as if we call them Antitypical Prieſts, or the like.
The analogy lies chiefly in this; That as the Prieſts of old did miniſter to the Lord in his Houſe under the Law, ſo do Goſpel-Officers under the New Teſtament in his Church.
3. The Prieſts were Types of all Believers, Rev. 1.6. and he hath made us Kings and Prieſts to God and his Father: ſo likewiſe 1 Pet. 2.9. where he ſpeaks to all Believers and ſaith, But ye are a choſen Generation, a royal Prieſthood, &c. all Believers are holy Prieſts unto God. The analogy lies chiefly in this; that as the Prieſts of old did offer legal Sacrifices, ſo Believers offer up ſpiritual Sacrifices under the Goſpel: the Apoſtle ſo explains it, 1 Pet. 2.5. Ye alſo as lively ſtones are built up a ſpiritual Houſe, an holy Prieſthood to offer up ſpiritual Sacrifices, acceptable to God by Jeſus Chriſt. Theſe ſpiritual Sacrifices are Prayer and Praiſe and Thankſgiving, and univerſal Obedience to all Gods Commandments. Theſe are ſpiritual, acceptable Sacrifices, by Jeſus Chriſt, which Believers offer up now, as the Prieſts did typical Sacrifices under the Law. We ſee then that the Prieſts under the Law were Types of Jeſus Chriſt, of Goſpel-Miniſters, and of all Believers under the Goſpel.
Queſt. 2. How or wherein did the Prieſts typifie Chriſt &c?
This is a large field. I ſhall endeavour to ſhew how and wherein the Prieſts under the Law did ſhadow forth the things relating to Jeſus Chriſt under the Goſpel, and that in four things.
1. In their perſonal Qualifications, and other ritual obſervations belonging to this Rank and Order of men. 2. In their Apparel. 3. In their Conſecration. 4. In their Prieſtly Miniſtrations in the Houſe of God.
1. In their perſonal qualifications and ſpecial obſervations belonging to that Order of Prieſthod, ſome whereof did fit them for the Office, and the reſt were Rules to be obſerved by them in their Office. There were ſundry legal and typical qualifications and obſervations required in thoſe Ranks and Orders of … ▪ There were certain common and moral qualifications, which it is not neceſſary to ſeek a typical accommodation of; as that they ſhould be knowing and godly men, as Goſpel-Miniſters ought to be. But there were ſundry other qualifications, which had a typical reſpect, which were partly to fit them for their Office, and partly the Rules to be obſerved by them in that Office and Order. I put them all together for the greater plainneſs and brevity ſake, though they might be ranked under two diſtinct heads.
1. The Prieſt muſt be taken from amongſt his Brethren. 2. He is ſubject to common infirmities. 3. Yet free from groſs deformities and blemiſhes. 4. Called of God, he muſt be called to this Office. 5. He muſt abſtain from Wine, he muſt drink no Wine. 6. He muſt not marry a Widow. 7. Nor mourn for the dead. Theſe things did point out ſomething relating to Jeſus Chriſt and Goſpel Miniſters.
1. The Prieſt muſt be taken from among his Brethren, from among the Jews: ſo the Apoſtle ſpeaks and applies it, as having ſomething of myſtery in reference hereunto, Heb. 5.1. For every High Prieſt taken from amongst men is ordained in things pertaining to God. He was to be taken from amongſt themſelves. And truly ſo was Jeſus Chriſt: He is not taken from among Angels, but from among men; he took not on him the Nature of Angels, but the Seed of Abraham, Heb. 2.16. This is one thing; and it is a ſhadow and an intimation of Jeſus Chriſt his being of our nature, of humane nature: For otherwiſe he had not been a fit Mediator between God and Man, if he had not partaked of our nature, he could not have redeemed us.
2. As the Prieſt was taken from amongſt his Brethren, ſo he was ſubject to the common infirmities of his Brethren: he had (as is ſaid of the Prophet Elijah) the ſame paſſions and infirmities that his Brethren had. This is applied to Jeſus Chriſt, who took upon him not only our Nature, but the ſinleſs infirmities of pain, hunger, wearineſs and other ſufferings which we are obnoxious to: ſo the Apoſtle ſpeaks, For we have not an High Prieſt which cannot be touched with the feeling of our infirmities, but was in all points tempted as we are, yet without ſin, Hebr. 4.15. the next words after the Text: ſo in Heb. 5.1, 2. For every High Prieſt taken from among men is ordained for men in things pertaining to God, that he may offer both Gifts and Sacrifices for Sin, who can have compaſſion on the ignorant, and on them that are out of the way, for that he himſelf is alſo compaſſed with infirmity— having experience and ſenſe of the ſame infirmity in himſelf, he knows how to have compaſſion on others. This relates to Jeſus Chriſt, who is a merciful High Prieſt expoſed to the ſame temptations and paſſions with us, though without ſin.
3. The Prieſt muſt be free from groſs deformities and blemiſhes, though he was ſubject to common humane infirmities, Lev. 21 17. Say unto Aaron whoſoever it is that hath any blemiſh, let him not approach to offer Sacrifice; for whatſoever man it is that hath any blemiſh, he ſhall not approach, a blind, or lame, or broken-footed, or broken-handed, &c. he ſhall not come to offer the Offering of the Lord made by fire, he hath a blemiſh, he ſhall not come nigh to offer the Bread of his God. Theſe natural infirmities which the Prieſts under the Law muſt be free from, taught us the abſolute freedom of Jeſus Chriſt from moral infirmities, there is no blemiſh, no ſpot found in him: He wants no parts, no gifts or ſufficiency to diſcharge his whole Office and Function. For ſuch an High Prieſt becomes us, who is holy, harmleſs, undefiled, ſeparate from ſinners, and made higher then the Heavens, Heb. 7.26. as they were to be free from thoſe natural blemiſhes and defects: ſo is Jeſus Chriſt free from all ſinful defects and blemiſhes. That is a third Rule as to the qualifications of the Prieſts.
4. They muſt be called unto this Office, and muſt not intrude and thruſt themſelves into it. The Lord ſaid unto Moſes, take Aaron and his Sons with him from among the people, that they may miniſter unto me in the Prieſts Office. Exod. 28.1. The Apoſtle applies this alſo to Jeſus Chriſt, Heb. 5.4, 5. he doth not take this honour to himſelf; as no man ſhould take the honour of the Prieſthood to himſelf, but he that was called, as was Aaron: ſo Jeſus Chriſt was called of God the Father to this Office, as the Prieſts were by Moſes to their Levitical Miniſtry. Chriſt glorified not himſelf to be made High Prieſt, but he that ſaid unto him, Thou art my Son.
5. The Prieſt muſt abſtain from the uſe of Wine and Strong Drink when he is to do the Service of God in the Sanctuary, and to miniſter before the Lord, Lev. 10.9. And the Lord ſpake unto Aaron, ſaying, do not drink Wine nor Strong Drink, thou nor thy Sons with thee, when ye go into the Tabernacle of the Congregation, leſt he die, &c. ſo it is ſaid in Ezek. 44.21. neither ſhall any Prieſt drink Wine when they enter into the inner Court. The end of this was, that they might be ſure to adminiſter and execute their Office aright, leſt they drink and forget the Law, Prov. 31.5. leſt they ſhould err through Wine, and be out of the way through Strong drink, and ſtumble in Judgment. Iſai. 28.7. Whoredom and Wine, and new Wine take away the heart. Hoſ. 4.11. Thus they were to abſtain from the uſe of Wine and Strong drink.
This repreſents that undiſturbed Sobriety and Wiſdom of Jeſus Chriſt in the whole execution of his Office, as the great High Prieſt of his Church. He was never forgetful of, or unready for any part of his Office, but he had clearneſs of Judgment and Wiſdom at all times.
So the Miniſters of the Goſpel, there is a ſecondary application of theſe things to them, though firſt and chiefly it is applied to Jeſus Chriſt himſelf. Whatſoever is ſet forth concerning Jeſus Chriſt, doth ſecondarily point at Miniſters and Chriſtians, in whom the Graces and Excellencies of Jeſus Chriſt appear. The Miniſters of the Goſpell muſt be ſober, and not men given to Wine, 1 Tim. 3.3. A Biſhop muſt not be given to Wine, no ſtriker, or given to filthy lucre, &c. and the Apoſtle requires it alſo in other places, that they ſhould take heed of that ſin, they muſt be ſober and watchful in all things, 2 Tim. 4.5. But watch thou in all things, endure afflictions, do the work of an Evangeliſt, make full proof of thy Miniſtry.
So all Believers likewiſe, (for it belongs likewiſe to them) they ſhould be ſober, and watch to the diſcharge of their Chriſtian duty: Be ye therefore ſober, 1 Tim. 4.7. and watch unto Prayer, 1 Pet. 5.8. be ſober, be vigilant; becauſe your adverſary the Devil, as a roaring Lion, walketh about, ſeeking whom he may devour.
It is a woful thing and a ſhameful thing, when Miniſters are given to Wine and Strong drink; theſe are not Gods Miniſters, theſe are ſuch as do not correſpond with the Type. And it is the fruit of the Wrath of God upon a people; when he ſets up ſuch Miniſters among them, Mich. 2.11. If any man ſhall propheſie of Wine or of Strong drink, he ſhall be the Prophet to this people, Iſai. 56.10, 11, 12. his Watchmen are blind, they are ignorant, &c. come, ſay they, we will fetch Wine and fill our ſelves with Strong drink, and to morrow ſhall be as this day, and much more abundantly. It is uſually the prologue and introduction to great Deſolations or Land-devouring Judgments, when they have Prieſts that love Wine and Strong drink, it brings Land-devouring Judgments. And that is a fifth Rule concerning theſe Levitical Prieſts, that they muſt abſtain from Wine and Strong drink when they were to miniſter before the Lord.
6. The Prieſt might not marry a Widow, or a divorced Woman, or a Harlot, but a Virgin of his people. This is another peculiar obſervation required of men in that Order under the Law, Lev. 21.13, 14. And he ſhall take a Wife in her Virginity: a Widow or a divorced Woman, or profane, or an Harlot, theſe ſhall he not take, but he ſhall take a Virgin of his own people to Wife, &c. The ſame thing is ſpoken alſo in Ezek. 44.22. neither ſhall they take to wife a Widow, &c. What is the meaning of this? it cannot be a moral precept. It is not unlawful for a Miniſter to marry a Widow. Therefore look at the High Prieſt herein. The Spouſe of Jeſus Chriſt ought to be a Virgin, chaſte and undefiled, whoſe firſt and beſt Love is to be beſtowed on him, 2 Cor. 11.2. I am jealous over you with godly Jealouſie, for I have eſpouſed you to one Husband, that I may preſent you as a chaſte Virgin to Chriſt. And in Matth. 25. we find that Profeſſors in ſome reſpects, they are all Virgins, though there be fooliſh Virgins as well as wife: but it is eſpecially applied to the ſincere, to the wiſe Virgins— Rev. 14.4. Theſe are they that are not defiled with Women, for they are Virgins; theſe follow the Lamb whitherſoever he goeth. Purity and Holineſs is the property of true Believers: an entire dedication of themſelves to Jeſus Chriſt alone. The Virgins love thee. Cant. 1.3.
7. The ſeventh Rule and Obſervation about the Prieſthood was this, that he was not to mourn for the dead, no not for his Father and Mother; nor to attend their Funeral, or to go out of the Sanctuary to intermit his Miniſtry, Lev. 21.10, 11, 12. And he that is the High Prieſt among his Brethren, he ſhall not uncover his head, nor rent his clothes; neither ſhall he go in to any dead body, nor defile himſelf for his Father or for his Mother: neither ſhall he go out of the Sanctuary, nor profane the Sanctuary of his God, for the Crown of the Anointing Oil is upon him, I am the Lord. What is the meaning of this? he ſhall not defile himſelf for the dead? Doubtleſs natural affections were not forbidden, the Prieſts were not to be Stoicks and brute Beaſts. But it teacheth us, that the Prieſt was to have more regard to the duty of his Function, then to any natural paſſions or affections whatſoever, Exod. 33.9. This was eminently fulfilled in Jeſus Chriſt, who did not lay aſide any due or ſeaſonable reſpect to his natural Relations. A reſpect he had for them, as appears by his Care of his Mother when he was on the Croſs committing her to John; but this was no unſeaſonable reſpect or regard of her: But we find alſo that he was diſputing in the Temple, Luke 2.48, 49. attending on the work of his Miniſtry, and not attending on his Father and Mother; and in Matth. 12.46, &c. his Mother and Brethren (or Kindred) they ſtood without, deſiring to ſpeak with him: But he anſwered, ſhould not I be about my Fathers buſineſs? who is my Mother and my Brethren, &c. whoſoever doth the will of my Father, the ſame is my Brother and Siſter and Mother. He would not ſo attend on them, as to neglect the diſcharge and execution of his Office: He did not at any time uncover his head by any weakneſs, or inglorious paſſion or affection: He did not defile himſelf by familiar communion with defiling ſinners at any time; he did converſe with them ſometimes, but not ſo as to contract any pollution to himſelf: He is ſeparated from ſinners, he never touched any dead body with any defiling touch. And this ſame ſpirit of neglect of natural reſpects to Relations the Lord requires alſo of others, even of his Miniſters, and of all Believers in ſome caſes, and in ſome meaſure and degree. They muſt regard the work of God more then the comfort and ſweetneſs in the deareſt relations. Follow me (ſaith Chriſt) and let the dead bury the dead. He that loveth Father or Mother more then me, is not worthy of me. A man muſt hate Father and Mother, Wife and Children, and Brethren and Siſters, yea and his own Life alſo, elſe he cannot be Chriſts Diſciple. Luke 14.26. So Paul, Henceforth we know no man after the fleſh. 2 Cor. 5.16.
Obj. When then is reſpect to Relations to be laid aſide?
Anſw. The Rule is this; when God by his Providence orders things ſo, as that it ſtands in competition with the duty we ow to God; when it is ſo, we are then in ſome ſenſe called to hate, that is, not to regard Father or Mother, Wife or Children, when our reſpects to them ſtand in competition with the duty we ow to Chriſt. Every Believer is to do all this, as well as Jeſus Chriſt. So we ſee the antient Obſervations and Rules belonging to the Order of the Prieſthood of old; they had reſpect to the Myſtery of Chriſt and his Saints and Miniſters under the Goſpel.
The Prieſts alſo were Types of Chriſt in their Clothes and Apparel, and Conſecration to that Office. But of theſe things hereafter.