The Figures or Types of Christ, Typological category 28

The Figures or Types of Christ · Typological category 28

p. 627THE GOSPEL of the PRIESTS HOLY GARMENTS.

Levit. 8.7, 8, 9.Febr. 7, 11, & 14. 1668.

And he put upon him the Coat, and girded him with the Girdle, and clothed him with the Robe, and put the Ephod upon him, and he girded him with the curious Girdle of the Ephod, and bound it unto him therewith. And he put the Breſt-plate upon him; alſo he put in the Breſt-plate the Ʋrim and Thummim. And he put the Mitre upon his head; alſo upon the Mitre, even upon his forefront did he put the Golden Plate, the holy Crown, as the Lord commanded Moſes.

THeſe words (beloved) contain an enumeration of the Prieſtly Garments, in the order in which they were put on at the Conſecration of Aaron to his Office; and ſo to ſum up the words in one doctrinal propoſition, it is this.

Doct. That there were nine holy Garments inſtituted and appointed of God for the High Prieſts of old, namely, the holy Coat, the Girdle, the Robe, the Ephod, the Girdle of the Ephod, the Breſt-plate, the Ʋrim and Thummim, the Mitre, and the Golden Plate.

Note theſe three things in general concerning them, and then I ſhall come to particulars.

1. The general end and uſe of theſe Garments was to be for p. 628Beauty and Glory, Exod. 28.2. as betokening an higher Glory and Beauty then meerly outward, even the Beauty of Holineſs; as a ſhadow of an higher ſpiritual Clothing (for the Scripture often ſpeaks of a ſpiritual Clothing) the taking away the guilt of ſin, and clothing the Soul with Chriſts Righteouſneſs, Zech. 3.4. Take away the filthy Garments from him, and unto him he ſaid, behold I have cauſed thine iniquity to paſs from thee, and I will clothe thee with change of Raiment. Pſal. 132.9, 16. Let thy Prieſts be clothed with Righteouſneſs, and let her Saints ſhout for joy— I will alſo clothe her Prieſts with Salvation, and her Saints ſhall ſhout aloud for joy— Job 29.14. I put on Righteouſneſs and it clothed me; my Judgment was as a Robe and a Diadem.

They are called holy Garments, Exod 28.2— and often elſewhere: but a Garment is not capable of inherent Holineſs; therefore it muſt be meant in regard of their uſe and ſignification. The Lord did put a ſtamp and a relation of Holineſs upon them, by inſtituting and appointing them for ſacred uſe in his Worſhip.

2. The materials whereof they were made, were theſe five, Gold, blue, purple, ſcarlet, and fine Linnen. Exod. 28.5. Some of them had all theſe ingredients; there was none of them, but had ſome of theſe. Gold is coſtly and ſumptuous, Linnen is a white and clean clothing, the reſt have ſomething of a bloody colour: all of them together are thought to repreſent, and to be a dark umbrage of the preciouſneſs and glory of the true High Prieſt, both in his Sufferings and in his Graces.

3. For the number and order of them, they are reckoned up and deſcribed at large in Exod. 28. and cap. 39. And being ſo largely ſpoken to, almoſt two whole Chapters ſpent upon them by the ſpirit of God, beſide other briefer mention of them in other Scriptures; we may ſafely conclude, that there is much of ſpiritual uſe and myſtery, and meaning in them. For it cannot enter into a Chriſtian heart to think or imagine, that the Holy Ghoſt would imploy two Chapters of Scripture in a thing of nought.

In Exod. 28. ver. 4. the Breſt plate is named firſt, according to the order of Dignity, that being the chief of all. But in Levit. 8. p. 629they are mentioned in the order of putting them on, and here there are nine mentioned: in Exod. 29.5, 6. there are ſeven: but in Exod. 28.4. there are but ſix. Which various enumerations of them are eaſily reconciled, becauſe ſome Garments are ſometimes implied and included in others; as the Urim and Thummim in the Breſt-plate, the Golden Plate in the Mitre. And whereas there were two Girdles, the one of them is ſometimes omitted, they being both the ſame in uſe and ſignification. I ſhall ſpeak to them as they are ſet down in this 8th of Leviticus, becauſe there I find the moſt compleat and explicit enumeration of them all particularly and diſtinctly. And there are nine particulars here enumerated.

1. The firſt is the embroidered Coat of fine Linnen, of which Exod. 28. ver. 39. called the embroidered Coat. It was not of plain Linnen, as the reſt of the Prieſts, but of Linnen curiouſly wrought. We tranſlate it embroidered, or wrought Diaper-like, with Chequer-work, or ſome ſuch adorning. This embroidered Coat was a long Linnen garment, it came down to his feet. That which Antichriſt retains and uſeth under the name of a Surplice, is taken from hence, if it have its riſe from any thing in Scripture: though ſome think the original of it is from Paganiſh Superſtition, the Egyptian Prieſts uſing ſuch a Garment. Perhaps the Devil brought it in among the Egyptians, in a deviliſh imitation of this Inſtitution of Gods. However at beſt to fetch our Surplice from hence is as fooliſh, as if Miniſters ſhould hang Bells at their skirts, becauſe Aaron did ſo.

Perſons of eminent worth and excellency were wont of old to be clothed in fine Linnen; as Joſeph upon his advancement, Gen. 41.42. Pharaoh arrayed him in veſtures of fine Linnen. Chriſt appears in ſuch an habit, Rev. 1.13. and in the midſt of the ſeven Candleſticks I ſaw one like unto the Son of man clothed with a Garment down to the foot, and girt about the Paps with a Golden Girdle. It is an evident alluſion to the Garments of the High Prieſt. He hath a Viſion of Jeſus Chriſt as the great High Prieſt of his Church walking in the Sanctuary; (for there ſtood the Golden Candleſticks,) and clothed and apparelled in Prieſtly p. 630attire. The myſtical ſignification of this Garment is the Righteouſneſs of Chriſt, not only in regard of his own perſon, but alſo wherewith he clothes Believers. Chriſt being in this and other places deſcribed not ſo much in what he is abſolutely in himſelf, but what he is relatively to and for his people. vid. Brightman on Rev. 1.13. Therefore the Saints themſelves are deſcribed and preſented in the like habit, Rev. 7.9, 13, 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, that is, the imputed Righteouſneſs of Chriſt. It is yet more expreſly explained, Rev. 19.8. and to her was granted, that ſhe ſhould be arrayed in fine Linnen, clean and white, for the fine Linnen is the Righteouſneſs of Saints. There is a twofold Righteouſneſs, both which may be here included.

1. There is a Righteouſneſs inherent in Chriſt, and imputed to Believers. This is the Righteouſneſs of Juſtification.

2. There is a Righteouſneſs inherent in Believers, but derived from Chriſt: and this is the Righteouſneſs of Sanctification. Some have called them the upper Garment of Juſtification, and the inner Garment of Sanctification. They are both mentioned, Pſal. 45.13. the Kings Daughter is all glorious within, and ver. 14. ſhe is brought to the King in a Garment of Needle-work: the meaning is, the upper Garment of Juſtification, and the under Garment of Sanctification. Beleivers therefore who are ſpiritual Prieſts, they ſhould not clothe themſelves with the filthy rags of their own Righteouſneſs, nor with the rotten Garments of counterfeit Graces, as Hypocrites and Juſticiaries do; but get on this Prieſtly attire, ſeek it of Chriſt, Rev 3.18. it is promiſed— Rev. 3.4, 5. your Faith ſhould rejoice and triumph in it. See Iſai. 61.10.

2. A Girdle, Exod. 28. ver. 39. and thou ſhalt make the Girdle of Needle-work, Exod. 39. ver. 29. and a Girdle of fine twined Linnen, and blue, and purple, and ſcarlet of Needle-work, as the Lord commanded Moſes: So Chriſt, as the great High Prieſt, appeareth, Rev. 1.13. girt about the Paps with a Golden Girdle: And Believers have a ſpiritual Girdle, Epheſ. 6.14. having your Loins girt about with truth. This legal ſhadow the Popiſh Prieſts retain, p. 631and call it a Canonical Girdle. The Girdle imports three things. (1.) Truth. (2.) Strength. (3.) Readineſs for action. All, both in Chriſt and Chriſtians.

1. Truth, Epheſ. 6.14. Truth ſhould ſit cloſe to the heart, like a Girdle about the Body: ſo Chriſt, Iſai. 11.5. Righteouſneſs ſhall be the Girdle of his Loins, and Faithfulneſs the Girdle of his Reins. Many Profeſſors when the Truth comes to be perſecuted, they do not gird it cloſe to them, but their Girdle hangs looſe about them, they are not valiant for Truth upon the earth. Jer. 9.3.

2. Strength, Iſai. 22.21. I will clothe him with thy Robe, and ſtrengthen him with thy Girdle. Prov. 31.17. She girdeth her loins with ſtrength. Therefore Iſai. 5.27. their Girdle ſhall not be looſed; that is, God will ſtrengthen them to be the Executioners of his Wrath upon a ſinful people; None ſhall be weary or ſtumble amongst them; none ſhall ſlumber nor ſleep, neither ſhall the Girdle of their loins be looſed. It ſignifieth therefore the Strength of Chriſt, and of Believers through him. They are weak in themſelf, but ſtrong in Chriſt, being girded with his Strength.

3. Readineſs for action, and expedition, and perſeverance therein for they uſing long Garments when they went about any buſineſs, they were wont to gird them up under their Girdle. Hence it is ſaid of Elijah, 1 Kings 18. ult. and the hand of the Lord was on Elijah, and he girded up his loins and ran before Ahab, &c. and therefore the Angel ſaith to Peter, gird thy ſelf, and bind on thy Sandals, Acts 12.8. and follow me. And the Maſter ſaith to his Servant in the Parable, Luke 17.8. gird thy ſelf and ſerve me: Chriſt is always in procinctu, girt about with his Golden Girdle, as ready for the work of his Office, to ſerve his Father, and to defend and mediate for his Church and People. And ſo ſhould the Saints, Luke 12.35. let your Loins be girded about, and your Lamps be lighted; that is, as Servants ready to ſerve and wait upon their Maſter, as it follows, ver. 36. and ye your ſelves like unto men that wait for their Lord, be in a ready poſture— 1 Pet. 1.13. wherefore gird up the loins of your mind, be ſober and hope to the end. As Chriſt was, ſo Miniſters and Chriſtians p. 632ſhould be always in readineſs to go about any buſineſs the Lord calls them to; they ſhould have their Girdle about them.

3. The Robe, called the Robe of the Ephod. Exod. 28.31. becauſe it was girded with the Ephod which was put next upon it; ſo Junius and Ainſworth in loc. This was made all of blue, ver. 31. it was not ſo long as the fine Linnen Coat beforementioned; for that came to the feet, but this to the knees, to the gar…ering place or thereabout. Of the ſuperſtitious Garments retained by Antichriſt, that which ſeems to come neereſt to it, is the Canonical Coat, as they call it. The Jewiſh Writers ſay of this Robe, that it had no Sleeves, but was divided into two skirts, from the end of the neck unto beneath, after the manner of all Robes, and was not joyned together, but about all the neck only. Ainſworth on Exod. 28.32. It had a ſtrong binding or a welt about the neck, in Hebrew called a Lip, that it might not be rent. Exod. 28.32. But that which is moſt remarkable in it, is the Golden Bells and Pomegranates that were upon the skirt thereof at the bottom of it, Exod. 28. ver. 33, 34, 35— that the ſound of the Bells may be heard—

Let me ſpeak a little in the help of Chriſt to the myſtery of theſe ſacred Bells, and then to the Pomegranates.

1. The Bells of the holy Robe. There be two things that ſeem to be clearly intimated and held forth thereby.

1. The Voice of Chriſt in his Prayers and Mediation for us, which is heard of God, Hebr. 5.7. and 7.25. when he goes into the holy place, the ſound of theſe Golden Bells is heard of God.

2. The Voice of Chriſt in the Goſpel, which is heard of his Church, the ſound thereof rings in his Church, yea throughout the world, Rom. 10.18. their ſound went forth into all the world. And we may apply it in a ſecondary way to the Miniſters of Chriſt, thoſe Antitypical Prieſts. They ſhould be furniſhed with Golden Bells, the voice of Prayer, and the voice of Preaching; as the Prieſts of old, if the noiſe of theſe Bells was not heard, they dye, Exod. 28.35. ſo it is ſpiritual death and deſtruction to the Soul: there is no hope of the Salvation of that Miniſter under p. 633the Goſpel, that cannot, that doth not pray and preach. 1 Cor. 9.16. Neceſſity is laid upon me, wo is unto me, if I preach not the Goſpel; either preach or dye.

2. The Pomegranates of the Robe; that is curious works upon the border of it, reſembling that fruit, and being an emblem thereof. The Pomegranate is a fruit ſweet and pleaſant to the taſte, and fragrant and delightful to the ſmell.

Therefore it ſeems to ſhadow forth the ſweet refreſhing fruits and effects of the voice of Chriſt, both in his Mediation with the Lord, and the Preaching of his Goſpel in the Church. His Mediation is not only ſhrill in the ears of the Lord; but alſo fragrant in his Noſtrils Epheſ. 5.2. And the Goſpel of Chriſt hath not only a ſweet ſound, but a ſavory ſmell, and cordial refreſhing virtue to refreſh the heart. 2 Cor. 2.15, 18. The Goſpel produceth ſuch fruits, as are ſweet and ſavory: therefore the Church is compared to an Orchard of Pomegranates, Cant. 4.13. ſhe delights Chriſt with them, Cant. 8.2. they are delightful to Chriſt himſelf. It ſhould be thus with all the Miniſters of Chriſt, and in all the Churches of Chriſt; there ſhould be not only the ſound of the Golden Bells, but the pleaſant fruits of an holy life and converſation; elſe what good will the ſound do, if there be no fruits appearing, the Bells without the Pomegranates—

And whereas there was an hole for the head to be put in, like the hole of an Habergeon. (An Habergeon is a Coat of Male, a piece of defenſive Armour, made of Iron Wyres woven and twiſted together, that it be not rent.) Chriſt is ſaid to put on that Garment, Iſai. 59.17. for he put on Righteouſneſs as a Breſt-plate, or as an Habergeon.

Some accommodate it thus; That in the Coat of Chriſt there ſhould be no Rent, Joh. 19.23, 24. but an unity of Doctrine, and good works, and fruits of Righteouſneſs amongſt his people. Though I confeſs this Metaphor of rending the ſeamleſs Coat of Chriſt, hath been weakly uſed and applyed by thoſe, that having nothing but the Coat amongſt them (as the Souldiers) for their own ends would not rend that, but make no ſcruple to rend and crucifie his bleſſed Body, no more then Papiſts do to martyr and p. 634burn his Members, for which Luther in a juſt and holy ſcorn calls them Tunicaſtres. But as to this typical Garment ſuch an alluſion may be made.

4. The Ephod, of which the expreſſion here is, And he put the Ephod upon him, Exod. 28.6. It was made of five materials, of Gold, blue, purple, ſcarlet and fine twined Linned. The Gold was firſt beaten into Plates, and then cut into Wyres, and then wrought and woven into, and among the other materials, Exod. 39.3. and they did beat the Gold into thin Plates, and cut it into Wyres, to work it in the blue, and in the purple, &c. The word Ephod is from the verb Aphad, ſuperinduxit, cinxit, to clothe, or fitly to encompaſs with a Garment; from whence comes the Greek word foreign to fit. The Septuagint renders it foreign, the vulgar Latine ſuperhumerale, a Garment upon the ſhoulders. Some render it Pallium: from whence came the word Pall, a Garment, taken as it ſeemeth from this, which the Pope was wont to ſend to an Archbiſhop for his Conſecration, or Inſtallment into his Office, as being the High Prieſt over all the Prieſts in ſuch a Province or Kingdom.

This Ephod was (ſay our Annotators on Exod. 28.4.) a ſhort Coat without Sleeves, put upon his other Garments …o keep them cloſe together— It reached from the Shoulders to the Loins.

There were two ſorts of Ephods uſed among the Jews, a common and a ſacred Ephod.

1. There was a common Ephod, which was not peculiar to the High Prieſt only, but to other Prieſts alſo; yea to others alſo that were not Prieſts: ſo 1. Sam. 22.18. Doeg fell upon the Prieſts and ſlew that day eighty five perſons that did wear a Linnen Ephod. Yea it was not peculiar to Prieſts only, but common to others alſo who were not Prieſts: ſo we read of Samuel, that when he was a Child he wore a Linnen Ephod, 1 Sam. 2.18. though he was no Prieſt by Birth, but only a Levite. And David, 2. Sam. 6.14. was girded with a Linnen Ephod. But,

2. There was a ſacred Ephod, which was peculiar to the High Prieſt only. The differences between this and the common Ephod were ſuch as theſe.

p. 6351. That was made of Linnen; but this of ſundry other materials, Gold, blue, purple, and ſcarlet, and fine twined Linnen.

2. This ſacred Ephod had a peculiar Ornament belonging to it, viz. the two Onyx ſtones upon the ſhoulder pieces of it, of which by and by.

3. None might imitate this, or make one like unto it, though of other matter, and for ordinary uſe they made Garments of that name and ſhape commonly called Ephods. It was the ſin and the fall of Gideons Houſe, that he made one like this, not an Ephod for ordinary wear, but a ſacred miniſtring Garment, Judg. 8.27, 33.

As to the ſpiritual myſtery of this Garment, this holy Ephod of the High Prieſt, it appears chiefly in this. There were two ſhoulder-pieces belonging to it, in which were placed two Ouches of Gold, with two Onyx ſtones ſet and faſtened in them. Two Ouches] that is, hollow Circles, two hollow places in which the ſtones were ſet like Diamonds in a Ring. Onyx ſtones] white ſtones, not unlike the white of a mans Nail. The Hebrew word is Shoham. It is, I know, otherwiſe rendered by ſome: but the Onyx being a large ſtone, as it was requiſite that theſe ſhould be, that there might be ſpace enough to ingrave ſix names in a ſtone, (beſides other circumſtances) we may reſt in this Tranſlation.

The uſe of theſe precious ſtones was for the writing of the names of the twelve Children of Iſrael in them, that the High Prieſt might bear them upon his ſhoulders for a memorial before the Lord. See Exod. 28.9, 10, 11, 12. Now the Prieſt being a Type of Chriſt, and the people of Iſrael a Type of the whole Church of God; their being born thus upon the ſhoulders of the High Prieſt clothed with this ſacred Ephod, intimated three things.

1. The Lord Jeſus Chriſt his ſupporting of his Church and people, and bearing them up, as upon the ſhoulders of his Power and Grace and Government, Iſai. 9.6. the Government ſhall be upon his ſhoulders: ſo he is ſaid to do with the loſt Sheep, Luke 15.5. Iſai. 46.3, 4. hearken unto me, O Houſe of Jacob, all the remnant of the Houſe of Iſrael, which are born by me from the Belly, p. 636which are carried from the Womb, and even to your old age, I am he, and even to hoary hairs I will carry you, I have made you, and I will bear; even I will carry, and will deliver you.

2. His preſenting them to the Lord, to be in everlaſting remembrance before him; that he cannot look upon the High Prieſt, but their names appear upon his ſhoulders for a memorial before the Lord: their names are engraven in his ſight, that he cannot look from off them— Mal. 3.16. A book of remembrance is written before him for them that fear the Lord, Epheſ. 5.27. that he might preſent it to himſelf a glorious Church.

3. He bears their names before the Lord in this curious and coſtly Ephod: as repreſenting his own perfect Righteouſneſs, wherewith he ſtands clothed before God, in the glorious merit whereof he appeareth for his people. For men to truſt to their own works and merits, is to have their names born before God in an Ephod of their own weaving, which God abhors; by which ſin both the Jews and the Papiſts periſh. Rom. 10.3. But the Saints dare not appear before God in ſuch filthy Garments, but confeſs as Iſai. 64.6. All our Righteouſneſs is but as filthy rags, &c.

5. The curious Girdle of the Ephod; of which the words of Text are theſe; And he girded him with the curious Girdle of the Ephod, and bound it unto him therewith, Exod. 28.8. ſo that this Girdle of the Ephod is thought not to be a diſtinct thing, ſeparable from the Ephod; but to have been as it were a piece of it. Mr. Ainſworths Note out of the Rabbins is this; The Ephod had as it were two hands or pieces going out from it in the weaving on this ſide, and on that, with the which they girded it: and they are called [Cheſeb] the curious Girdle of the Ephod. This curious Girdle of the Ephod was tyed upon his heart under the Breſt-plate. This differeth from the other Girdle [Abnet] which is after ſpoken of in ver. 39. and by reaſon of the Gold in this, which the other had not, it is called the Golden Girdle. Some have doubted whether there were two Girdles; but the Text is clear for it, Levit. 8.7. He put upon him the Coat, and girded him with the Girdle. This is the Linnen Girdle. Now it follows, and he clothed him with the Robe, and put the Ephod upon him, and he girded him with the p. 637curious Girdle of the Ephod, and bound it unto him therewith. And they are called by two ſeveral names, Abnet and Cheſeb. The reaſon why there was two, was, becauſe his Garments did require two.

As to the myſtery of this ſecond Girdle, it is the ſame with the former. It ſignified the truth and ſtrength and readineſs for action that is in Chriſt, and ſhould be in all that bear his name: ſo I need ſay no more upon it.

6. The ſixth piece of the High Prieſtly attire, and indeed the chief of all, was the Breſt-plate, of which the Text ſaith, and he put the Breſt-plate upon him.

Concerning this holy Pectoral or Breſt-plate there be four things declared in Exod. 28. from ver. 15. &c. to ver. 29.

1. The Materials of Gold, Blue, &c, the ſame with the Ephod, ver. 15.

2. The form and ſhape, four-ſquare, a ſpan in breadth and length, ver. 16.

3. The twelve Stones, with the names of the twelve Tribes of Iſrael ſet therein, ver. 17, to 22. And thou ſhalt ſet in it ſettings of Stones, even four rows of Stones, &c.

4. The faſtening of the Breſt-plate to the Ephod by four Golden Rings in the four corners of it. In the two upper Rings of the Breſt-plate there were two Chains of Gold, by which it was faſtened above to two Golden Ouches in the ſhoulder-pieces of the Ephod; and in the two lower Rings of the Breſt-plate there was a blue Lace, by which it was tyed to two Gold Rings in the ſides of the Ephod, ver. 22, to 29. that ſo the Breſt-plate might not be looſed from the Ephod, ver. 28. which may help in the underſtanding of that place, 1 Sam. 23.9. where David ſaith to Abiathar the Prieſt, Bring hither the Ephod; that is, to conſult with the Lord by Urim and Thummim (ſaith the Geneva Note upon the place): for by the Providence of God the Ephod was preſerved and kept with David the true King; that ſo he might have the means of conſulting with God in all his dangers and diſtreſſes: and the Breſt-plate wherein was the Urim and Thummim, by which they inquired of God, was faſtened to the Ephod, p. 638and not to be looſened from it: ſo that David called for the Ephod, becauſe of the Breſt-plate that was faſtened to it, and becauſe of the Urim and Thummim that was in the Breſt-plate.

Queſt. Why is it called Pectorale Judicii, the Breſt-plate of Judgment? ſo Exod. 28. ver. 15, 29, 30.

Anſw. There may be a twofold account given of this. 1. Becauſe the High Prieſt was to wear this upon his Breſt, when he gave forth a Sentence and Judgment from God unto ſuch as came to him to inquire of God by him. 2. The Judgment of the Children of Iſrael may be underſtood to ſignifie the Concernments of their Good; for Judgment is not always put for Wrath and Puniſhment, but for a wiſe and accurate and exact Adminiſtration of things; ſaepe per nomen Miſhpat Scriptura ſignificat quicquid bene & rite ordinatum eſt— Hoc Epitheto commendatur rectus & omni vitio purus Ordo, Calvin. in Exod. 28.4.30. So Joh. 9.39. For Judgment am I come into this world, that they that ſee not, might ſee; this is no act of Puniſhment, but of Mercy; yet called Judgment: ſo it is propheſied of Chriſt, Iſai 42.3, 4. that he ſhall bring forth Judgment unto truth, and ſhall not fail nor be diſcouraged, till he have ſet Judgment in the earth, that is, he ſhall not faint nor be diſcouraged, till he hath gone through with the work of their Salvation, and ſet in order all the concernments of it; that wiſe and prudent and judicious adminiſtration of things by Jeſus Chriſt, whereby he rectifies, repairs and ſets in good order the confuſed and collapſed eſtate of his Church and people: inſomuch that all the concernments of their eternal good are ſet ſtrait, brought to their beſt conſtitution, and carried on in a moſt exact and regular manner, with admirable and infinite Wiſdom—. That as they, Mark 7. ult. were beyond meaſure aſtoniſhed, and they ſaid, he hath done all things well: ſo ſhall all the Saints ſay, when they underſtand and review the ways that Chriſt hath walked in for their Salvation. Aaron did here repreſent this typically, in this Pectorale Judicii, this Breſt-plate of Judgment: But Chriſt hath performed, and done it really and indeed.

To unfold the myſtery of theſe things a little more particularly,

p. 6391. The Precious Stones, with the Names of the Children of Iſrael, ſignifie all the Saints, the whole Church and people of God. Iſrael was a typical people: therefore the whole Church of God is called Iſrael, Gal. 6.16. As many as walk according to this rule, peace be on them and mercy, and upon (or even upon) the Iſrael of God. Hence the ſame Apoſtle diſtinguiſheth of outward Jews and inward Jews, Rom. 2. two laſt. And Chriſt calls Nathaniel an Iſraelite indeed, Joh. 1.47. And the Saints are fitly repreſented by Precious Stones, becauſe they are indeed precious, and excellent with a ſpiritual excellency, and that in the ſight of God, though deſpiſed of the world, Iſai. 43.4. Since thou waſt precious in my fight, thou haſt been honourable, and I have loved thee; therefore will I give men for thee, and people for thy life— Pſal. 16.3. the Saints … that are on earth, the excellent in whom is all my delight. Lam. 4.7. Her Nazarites (and that religious Order was typical, as you have formerly heard) were purer then Snow, they were whiter then Milk, they were more ruddy in body then Rubies, their poliſhing was of Saphire. As theſe precious Stones in the Breſt-plate were divers and various, there were twelve of them, yet all of them precious and excellent, and uſeful: ſo the Saints are indoed with varieties of Gifts and Graces, yet all uſeful and excellent. And as theſe Stones were ſet in exact and comely order in the Breſt-plate of Aaron: ſo there is an inſition of the Saints into Chriſt, and a comely order amongſt themſelves.

2. Look as the High Prieſt did bear the names of the twelve Tribes of Iſrael in his Breſt-plate, for a memorial before the Lord: ſo doth Jeſus Chriſt bear the names and the concernments of his people upon his heart before the Lord, that is, in deareſt Love and Heart-affection. See Exod. 28.29. As he bore them upon the ſhoulders of his Power in the two Onyx-ſtones upon the ſhoulder-pieces of the Ephod, of which before: ſo now here he bears them upon his heart in deareſt Love and Favour. See Iſai. 49.15, 16. Therefore the Church prays, Cant. 8.6. ſet me as a Seal upon thine Heart, as a Seal upon thine Arm. Theſe Stones were engraven like the ingravings of a Seal, or of a Signer.

p. 6403. The faſtening of this Breſt-plate of Love to the ſhoulder-pieces of the Ephod, ſpeaks the inſeparable Conjunction of the Love and Power and Righteouſneſs of Chriſt in the great work of our Salvation. For the Ephod being an holy and glorious Garment ſignifies (as the reſt do) the glorious Righteouſneſs of Chriſt the true High Prieſt, as hath been formerly ſhewed. The ſhoulders are ſtrong to ſupport: the Pectoral betokens Love: therefore that the Pectoral is faſtened to the ſhoulders ſpeaks, that Love and Power are united together in Jeſus Chriſt for our Salvation: and all this upon the Ephod, the Garments of his glorious Righteousneſs, wherein he appears for us, and bears our Names for a memorial before the Lord continually.

How ſhould Faith triumph in this! Is not our High Prieſt in the Sanctuary? Is he not clothed with Garments of Salvation and Righteouſneſs? and doth he not bear the Names of his people upon his ſhoulders, and upon his Breſt before the Lord? Thy particular concernments (if thou art a Believer) are written upon his heart with the Pen of a Diamond, in ſuch laſting Letters of loving kindneſs as ſhall never be blotted out.

7. The ſeventh piece of theſe Sacerdotal Veſtments was the Ʋrim and Thummim, of which the Text ſaith, Alſo he put in the Breſt-plate the Ʋrim and Thummim, and Exod. 28.30. and thou ſhalt put in the Breſt-plate of Judgement the Ʋrim and the Thummim, and they ſhall be upon Aarons heart, &c.

There is more of Difficulty and Controverſie upon this, then upon any other piece of all the Pontifical attire. I ſhall ſpeak but briefly to it in theſe four heads.

1. Whether they were any new Materials in the holy Garments. 2. What kind of Materials they were. 3. What was the end and uſe of them. 4. What Goſpel-myſteries were aimed at therein.

1. Whether the Ʋrim and Thummim were viſible and external materials in the holy Garments, yea or no. For ſome think they are only an expreſſion of the end and uſe of the Breſt-plate, and not another diſtinct piece of attire: But there are theſe Reaſons againſt this.

p. 641Reaſ. 1. Becauſe the Text ſeems to ſpeak of them as Materials; for it ſpeaks of them in the ſame courſe and tenor of ſpeech as it doth of other things. As here in the Text for inſtance: all the reſt of theſe three verſes are only enumerations of the holy Veſtments; He put on the Coat, girded him with the Girdle, put on him the Breſt-plate, all this is external material things; therefore why not alſo the next clauſe? and he put in the Breſt-plate the Urim and Thummim.

Reaſ. 2. Becauſe we have an intimation of the loſs of them in the Captivity of Babylon. Ezra 2.63— Nehem. 7.65. If the Ʋ rim and Thummim had been no other material, but the Breſt-plate it ſelf, with the Precious Stones therein (as ſome think) they might have conſulted with God, and received anſwers from God by it as formerly. For the Ordinances of God are bleſt of God, to ſuch as uſe them ſincerely for thoſe ends for which they are appointed. Therefore ſo would the Breſt-plate have been for Counſel and Anſwers to them, if that had been the Ordinance appointed for that end. For they did not want the Breſt-plate; for they might and ought to make that according to the Rule in Exod. 28. but they having not the Ʋrim and Thummim; therefore that way of Oracular Conſultation was ceaſed.

Reaſ. 3. If there was any myſtery in the Ʋrim and Thummim, they muſt needs be Materials: for we muſt not ſeparate and take away the outward ſign from the thing ſignified in the Types, no more then in the Sacraments. This is the ſin and error of the Papiſts in the Lords Supper, whereby they do deſtroy the true nature of the Sacrament. But thoſe that ſeem to ſcruple whether the Urim and Thummim were any new Materials added to the Breſt-plate, do yet inquire and ſeek after the myſtery and meaning of them: therefore there was an outward part in this, as in all other Types, a viſible and external ſign, as well as a ſpiritual myſtery ſignified and ſhadowed forth thereby.

Queſt. 2. What kind of Materials they were?

Anſ. The Ʋrim and Thummim were not things prepared by the Workmen as the reſt of the holy Garments were; but ſome choiſe and ſecret Monuments given immediately unto Moſes by God himſelf.

p. 642This appears by this conſideration, that there is no direction given for the making of them in Exod. 28.30. where all the other Garments are treated of: but of theſe it is only ſaid, thou ſhalt put them in, ver. 30. and accordingly there is no mention of theſe in that other Chapter, Exod. 39. ver. 21, &c. where the Hiſtory of the making all the other Garments is recorded. Therefore we may concur with thoſe who ſay, this Ornament was non humano artificio factum, ſed Divinitus Moſi datum.

As to any further inquiry, we can no more determine the matter of them, then we can define what kind of Stones thoſe were on which the Law was written by the Finger of God; or what ſubſtance the Manna was, which was melted by the Sun, and hardened by the Fire; or of what ſubſtance the holy Fire was, that came down from Heaven and conſumed the Sacrifices. Therefore we can go no further in determining the nature of the Ʋrim and Thummim; but that it was ſome glorious thing given by God to Moſes, and put into the Pectoral.

Queſt. 3. What was the end and uſe of it?

Anſw. To conſult with God by it, and to receive anſwers from him about the affairs and concernments of his people, Numb. 27.21. Joſhua muſt ſtand before Eleazar the Prieſt, who muſt ask counſel for him, after the Judgment of Ʋrim before the Lord. Magiſtrates and Rulers ſhould depend on Chriſt for teaching, and ſeek direction at his Mouth: ſo David did 1 King. 23.9. and again 1 King. 30.6. And that this was no unuſual thing, but frequent and ordinary with him, appears 1 King. 22.15. where Ahimelechs Apology for himſelf is, Did I now begin to ask of God for him? implying that he was formerly wont to do it.

Queſt. But how was God wont to anſwer by it?

Anſw. It ſeems to have been ſometimes by audible voice, 1 Sam. 23.11, 12. Will Saul come down? and the Lord ſaid, he will: will the men of Keilah deliver me into his hand? and the Lord ſaid, they will— Numb. 7.89. God ſpake to Moſes by an audible voice, and it ſeems that this was the way that God was ordinarily wont to uſe with Moſes, Exod. 33.11. Numb. 12.7, 8. and Deut. 34.10. Some think Gods ſpeaking by Ʋrim and Thummim, was by the p. 643ſhining of the Stones, which did appear bright, if God would have them do the thing of which they inquired, but did appear dark, if the anſwer were negative. But as there is nothing of this in the Scripture; neither could this way anſwer all kinds of Queſtions that might be put: ſo it is more probable, that God anſwered by ſuch ways and manners as the Scripture makes mention of; either by ſpeaking from off the Mercy-ſeat with an audible voice to the Prieſt appearing with Ʋrim and Thummim before him: or elſe by immediate inſpirations and irradiations upon his Spirit, the Lord giving an inward revelation of his Will to the Mind of the High Prieſt thus inquiring of him.

Queſt. 4. Now if you ask what did this Oracular diſpenſation by the Ʋrim and Thummim ſignifie and repreſent?

Anſw. The words Ʋrim and Thummim ſignifie Lights and Perfections. The myſtery and meaning of them you may ſee in four particulars.

1. Some interpret them thus; Ʋrim or Lights, that is, clearneſs of Apprehenſion; and Thummim, Perfections, that is, exact and perfect Judgment. Thoſe two great parts of the Wiſdom of God, in the frame of Reaſon; where there is a conjunction of both theſe excellencies in the height of them, this is the higheſt degree of Reaſon. This is Angelical and Seraphick Underſtanding. Some men are ſlow and dull of Apprehenſion, a man cannot beat things into them, Luke 24.25. O ſlow and dull of heart to underſtand! Some that have Wit enough, and are apprehenſive enough; yet they cannot judge of what they ſee, of what their mind ſees, and ſo they call Darkneſs Light and Light Darkneſs; they call Error Truth and Truth Error. Thus ſome apply it to the two parts of Reaſon: and I would not exclude this, as being partly intended, becauſe the Scripture ſpeaks of Chriſt under theſe notions; as quick in diſcerning, and accurate in judging of things, Iſai. 11.3. and Solomon ſpeaks it of his own Sermons, that he both ſought out; here is ready Invention, or quick Apprehenſion: and he took heed; here is accurate and careful Judgement, the other part of Solomons Logick: and he ſet in order many Proverbs; here is Method, which is the iſſue and reſult of both the former, p. 644as the Cream of the Milk. Eccleſ. 12.9. And he took ſome pains in the Rhetorick too, as well as in the Logick; in the Oratory, as well as in the Reaſon of things, ver. 10. the Preacher ſought to find out words of delight.

2. It may be applied to the two faculties of the Soul, in regard of the virtues belonging to the faculties, as well as to the two parts of Reaſon thus. That Ʋrim Lights, imports a ſound Faith; and Thummim, Perfections, a perfect heart and life. For, as clear Apprehenſion and exact Judgment are the two parts of true Reaſon: ſo Faith and Holineſs are the two parts of true Religion. You know Light is the excellency of the Mind of a Chriſtian: Holineſs is the Perfection of his Will. Of the former Paul ſpeaks, Epheſ. 1.17, 18. that the God of our Lord Jeſus Chriſt, the Father of Glory, may give unto you the ſpirit of Wiſdom and Revelation, in the knowledge of him: the eyes of your underſtanding being enlightened, &c. Of the other Hezekiah ſpeaks, Iſai. 38.3. I have walked before thee in truth, and with a perfect heart, &c. ſo when Moſes prays for the Tribe of Levi, and in them for all godly Miniſters, Deut. 33. Let thy Ʋrim and thy Thummim be with thy holy ones; that is, give ſound Minds, and holy Hearts: ſound Minds in a quick diſcerning, and exact judging of things; and holy Hearts appearing in a holy and good life and converſation.

3. All this pointed them to, and was moſt eminently fulfilled in Jeſus Chriſt the only true High Prieſt, in and by whom alone God ſpeaks his mind, and works his Image in us. In him are hid all the treaſures of wiſdom and knowledge, Col. 2.3. and he is holy and harmleſs and ſeparate from ſinners. Heb. 7.26. For ſuch an High Prieſt became us who is holy, harmleſs, undefiled, ſeparate from ſinners. He wears the true Ʋrim and Thummim always upon his heart: Illuminations and Perfections, Lights and Graces in the higheſt. And we have nothing of either, but what we have from him. Our Lights are from him, 2 Cor. 4.6. Matth. 11.27. our Graces are from him, Joh. 1.16. of his fulneſs have we all received Grace for Grace. For the Law was given by Moſes, ver. 17. theſe legal ſhadows of terror and darkneſs; but Grace and Truth came by Jeſus Chriſt, Grace inſtead of legal terror and rigour. Truth, p. 645that is, accompliſhments and performances inſtead of ſhadows and promiſes, came by Jeſus Chriſt. It follows, ver. 18. no man hath ſeen God at any time, that is, by any Light, or Grace, or Power of his own, but the only begotten Son which is in the boſom of the Father, he hath declared him. The true Ʋrim and Thummim is in the Pectoral of Jeſus Chriſt; all our Illuminations and Perfections are in him.

4. Whereas this Ʋrim and Thummim were loſt in the Captivity in Babylon, and wanting in the ſecond Temple, Ezra 2.63. Nehem. 7.65. They wanted this as they did ſome other veſſels and monuments; as the Golden Pot of Manna, Aarons Rod that budded; ſome think alſo the Ark, and the two Tables of Stone were wanting in the ſecond Temple: but as to the Ʋrim and Thummim thoſe Texts ſeem clear for it: nor had they the Cloud of Glory, as in the Tabernacle, and in the firſt Temple; or Fire from Heaven. The end of all this Diſpenſation was, to teach them to look and long the more earneſtly after Jeſus Chriſt, the true ſpiritual Glory of the Temple and Church of God, whoſe coming was now approaching and drawing on apace. Theſe abatements of that former outward Glory were preparations for more ſpiritual Diſpenſations under the Goſpel, wherein thoſe outward Glories were not to be expected: and in the mean time they had the Law of Moſes, and the written Word of God in the Old Teſtament, which they were to cleave and ſtick cloſe unto. Mal. 4.4. But when Chriſt came, he reſtored to his Church in a more glorious manner the true Ʋrim and Thummim; Light and Grace was poured forth abundantly, even upon ſuch, who, by reaſon of the long intermiſſion of thoſe extraordinary Operations of the Holy Ghoſt, had not ſo much as heard whether there was an Holy Ghoſt or no. Acts 19.2, 6. The Jewiſh Writers have a ſaying and a tradition amongſt them, that after the latter Prophets, Haggai, Zechariah, and Malachy, the Holy Ghoſt went up, and departed from Iſrael. They mean, in thoſe extraordinary operations of it: and they reckon Ʋrim and Thummim as one of the degrees of the Holy Ghoſt, inferior to the Spirit of Propheſie; but ſuperior to that Bath-qol (as they call it) the Daughter of a Voice, or p. 646an Eccho from Heaven, which was heard ſometimes in the ſecond Temple, and which (they ſay) took place in the ſecond Temple when Propheſie and Urim ceaſed. We read of ſuch Voices from Heaven to Jeſus Chriſt, Matth. 3.17. Joh 12.28, 29.— 2 Pet. 1.17, 18. and he adds in the next verſe, we have a more ſure Word of Propheſie.

This Bath-qol, or Voice from Heaven, it was a Prologue and a Preface, and Type, as it were, of that true Voice of the Father, the eternal Word of God Jeſus Chriſt, who came down from Heaven; by whom God hath in theſe laſt days ſpoken to us, who at ſundry times and in divers manners ſpake in former times unto the Fathers; but now only by his Son, Heb. 1.1, 2.

8. The eighth piece of the holy Pontifical attire, was the Mitre, of which the Text ſaith, And he put the Mitre upon his head. And it is ſaid, Exod. 28.39. thou ſhalt make the Mitre of fine Linnen. This was one of the laſt Garments that was put on: therefore Zechariah deſires this in the clothing of Jehoſhuah, as the perfecting of the Mercy, Zech. 3.5. and I ſaid, let them ſet a fair Mitre upon his head, ſo they ſet a fair Mitre upon his head.

As to the ſhape and faſhion of this Garment, it was not unlike that which the other Prieſts wore, and is called a Bonnet. It was made of Linnen-cloth, wrapped about the head, in a round and high-crowned faſhion, after the manner of the Eaſt. Some compare it to the Turkiſh Turbants or Tullibants: ſome tranſlate it a Hat.

As to the outward form and inward myſtery of it, there is little difficulty: For a Mitre, or a Hat upon the Head was an Ornament of Authority and Superiority over others, Ezek. 21.26. Remove the Diadem. Job. 29.14. My Judgment was as a Diadem; in which places is radically the ſame word as here in Exod. 28. The Mitre therefore was an Ornament and Enſign of illuſtrious ſacred Eminency and Superiority in the High Prieſt over others. It pointeth us to the Princely Dignity and Kingly Office of Jeſus Chriſt: He is the great High Prieſt; and indeed both Prieſt and King of his Church; the true Archbiſhop, the chief Shepherd, as Peter calls him, 1 Pet. 5.4. Believers are called p. 647a royal Prieſthood, 1 Pet. 2.9. but Chriſt is ſo much more: He is not only a Prieſt, but a Prince and a Prevailer with the Lord on our behalf.

9. The ninth and laſt piece of the holy Prieſtly attire, is the Golden Plate, of which the Text ſaith, Alſo upon the Mitre, even upon his forefront did he put the Golden Plate, the holy Crown.

It is called, Exod. 39.30. the Plate of the holy Crown; ſo called, for that it was made (ſay ſome) ſomewhat like a Crown. Compare Exod. 29.6. The uſe and nature of it is deſcribed fully in Exod. 28.36, 37, 38. The Inſcription Quodeſh la Jehovah, may be rendred more emphatically, the Holineſs of Jehovah. It ſpeaks three things.

1. The Royal, yea the Divine Holineſs of Jeſus Chriſt, that abſolute Holineſs whereby he ſanctifies both himſelf and us, Joh. 17.19. wherein he doth that really, which Aaron did typically. He is indeed the Holines of Jehovah— Jehovah tſidkenu, the Lord our Righteouſneſs is his Name. Jer. 23.6. Hence he often appears with a Crown of Gold upon his Head, as Rev. 14.14.

2. His bearing our iniquities, and taking away our ſins, which are found even in our holy things, Exod. 28.38. There is a mixture in the beſt we do. Many Believers are apt to be diſcouraged about it. My Prayers are ſo full of unbelief, and deadneſs, and wandrings, they deſerve abhorrence and not acceptance. Well, but the High Prieſt here bears the iniquities of all the holy things of the Children of Iſrael.

3. His cauſing us to be accepted of the Lord, Exod. 28.38. Epheſ. 1.6. He hath made us accepted in the beloved. Though we and our beſt works are vile; yet the Lord, looking upon the Forehead of our High Prieſt, ſees Holineſs engraven there: looking upon the Face of Chriſt, he there alſo beholds it for us, and becomes well pleaſed with us, and we in the Faith thereof perſuaded and aſſured of our acceptance with the Lord through the Faith of him. Thou that ſaieſt, there is nothing but ſin in me, ſin and vileneſs in all I do. I anſwer, it is true, the Lord can ſee nothing but ſin in thee; but he cannot look upon the High Prieſt, but there he ſees holineſs, yea the holineſs of Jehovah there.

p. 648Thus you have ſeen ſomething of the holy attire, which the Lord ordained and appointed for the Prieſts of old. I ſhall conclude with two or three general words as by way of Uſe or Inference from the whole.

Ʋſe 1. We may here ſee the evil of the ſuperſtitious Garments retained from Antichriſt for the Miniſters of the Goſpel. It is to transform Goſpel-Miniſters into legal Prieſts, yea into Popiſh Prieſts. The Prieſts under the Law had a long white Linnen Coat: hence Antichriſt hath a Surplice. The Prieſts of old were girded with a Girdle: hence is the Canonical Girdle, as they call it, which by many is now commonly called a Circingle, by way of contempt, and juſt and righteous ſcorn. The Prieſts under the Law had an holy Robe: hence is the Canonical Coat. They had an Ephod: hence is the Pall, which the Pope was wont to ſend to Archbiſhops, for their Conſecration, or Inſtallment.

Laſtly, the High Prieſt of old had a Mitre: hence is the Biſhops Mitre. And Ribera quotes a place out of Joſephus, where he ſaith, that the High Prieſt wore a tripple Crown, from whence he thinks St. Peter did the like, as the Pope now doth; that ſo the Verity might be anſwerable to to the Figure, that Chriſts High Prieſts might wear that which the High Prieſt, the Figure of Chriſt, did wear. Ribera de ſacr. Veſt. cap. 14. apud Willett on Exod. 28. Controv. 4. But Dr. Willett anſwers him (beſide many other juſt and rational anſwers, as that the Scripture doth not ſay, it was a triple Crown) I had thought (ſaith he) that Aaron had been a Figure of Chriſt, not of the Pope; and temporal things do not prefigure temporal, one triple Crown another, but that outward Crown ſhadowed forth the ſpiritual Kingdom and Regal Dignity of Jeſus Chriſt. But againſt all theſe Popiſh Garments in general, obſerve two things.

1. That theſe things were typical and ſhadowy: therefore now that Chriſt the true High Prieſt is come in his Divine Glory, this external pomp and ſplendor of bodily Apparel is ceaſed, and vaniſhed away with all the reſt of the Ceremonies, by the appearing of the Sun of Righteouſneſs. The Papiſts therefore in this matter, they do judaize.

p. 649The Prieſt among the Papiſts, when he comes among the people, he comes forth juſt like a Prieſt of the Ceremonial Law, as if he were going to offer Sacrifice. Though withall, it is to be obſerved, that ſome of their ſuperſtitious Garments are not borrowed from the Jews, but either from the Pagans, or invented of their own heads. For they have a rich Wardrobe of ſuperſtitious Garments; as the Croſier Staff, the Albe, the Chimere, the grey Amice, the Stole, with ſuch like: ſome of which, for my part, I know not well what they are, nor whence they had them, nor is it worth the while to make much ſearch in Hiſtories and Fathers after them: but as in ſome they judaize, ſo in others I doubt they paganize.

2. Obſerve this, that the falſe Prieſts of old were much given to this kind of Superſtition: and not only they, but ſometimes good men were a little tainted with it, who abhorred the more open ſort of groſs Idolatry. Judg. 8.27. Gideon made an Ephod, a ſacred miniſtring Garment: but he intended no hurt, Good Man; for he was no Papiſt, he had broke down the Image of Baal; but yet this did offend the Lord, and became a ſnare to Gideon and to his Houſe. Suppoſe men be againſt the groſs Idolatry of the Papiſts, as our reforming Magiſtrates in England were, in the firſt Reformation; yet if they retain any of theſe Prieſtly Garments, it may offend God, and be a ſnare to them. But we have a groſſer inſtance in 2 King. 10.22. in Jehu's time, who ſaid to him that was over the Veſtry, Bring forth the Veſtments for all the Worſhippers of Baal. It ſeems they had not only Worſhipping Veſtments, but ſuch a number of them, that it required a ſpecial Officer, to keep them, and look after them.

There are but two Objections commonly alledged for them.

Obj. 1. It is decent.

Anſ. Decency in Clothing appears in common uſe and cuſtom, and is regulated thereby, and by the Light of Nature: and therefore thoſe Habits that men do not wear in common uſe are accounted uncomely and ridiculous. And thence, though in old time they were wont to were white, and in thoſe hotter Climates they did much uſe Linnen; yet now in after-times people having betaken p. 650themſelves to darker colours, as being graver, and not requiring ſuch continual waſhing; as it would be ridiculous, altogether ridiculous, for a man to wear a white Shirt on the top of all his Clothes: ſo to do the like in the Worſhip of God, is a direct and manifeſt breach of that rule of Decency, 1 Cor. 14. ult. and ſo far from decent, that it is ridiculous and abſurd, God having not appointed any ſuch thing.

Moreover the meaning of that Scripture is not that men ſhould inſtitute and invent decent things; but only that they do adminiſter the things of Chriſt, which he hath inſtituted in a decent manner; and further than this that Text gives no liberty; nay it reſtrains men from medling further, then only to ſee that the Appointments and Ordinances of Chriſt be adminiſtred in a decent and orderly manner: But there is no decency in wearing a Surplice; for then the want of it would be undecent, which common ſenſe tells us it is not. Nor did Chriſt or the Apoſtles worſhip God undecently, and yet they never prayed or preached in a Surplice.

Obj. 2. Better do it, then not preach: I had rather preach in a Fools Coat (ſaid one) then not preach the Goſpel.

Anſ. We muſt not do evil, that good may come thereof, Rom. 3. and therefore we may not preach in a Fools Coat: for it is not decent. The plain truth is, that this pretenſe which ſo many have abuſed themſelves withall, that they had rather preach in a Fools Coat, forſooth, then not preach the Goſpel, it is a weak and ſinful ſpeech. The firſt that ſpake it, as I have heard, was a French Proteſtant, who being made a Prebend by King James, was content to accept of it, and made this excuſe, he not underſtanding, or not rightly conſidering the Engliſh Controverſies that were then on foot about it: as if a man ſhould ſay, he had rather lye, or ſteal, or whore, or be drunk, or kiſs the Pix, or bow to an Idol, or go to Maſs, then not preach the Goſpel. For I beſeech you conſider, either it is a ſin, or it is not a ſin. If it be not a ſin to preach in a Fools Coat, or in a Surplice, prove this, and then uſe it, and wear it in the name of God: But if it be a ſin, it is not a ſuppoſed good intent to ſave a Soul, that will juſtifie an evil action, though it be not ſo foul an evil as ſome others.

p. 651If a Miniſter would fain do good to Souls, and therefore is very loth to be ſilenced, let him obſerve this rule; let him take heed of conforming, leſt God ſilence him; leſt God ſtop his mouth, or blaſt his endeavours, that he ſhall never ſpeak with any great evidence and demonſtration of the Spirit, nor with any great ſucceſs for the good of Souls: For I ſee but few Surplices or Circingle men that do much good.

Ʋſe 2. To confute the Popiſh Allegorizers, who tell us the literal ſenſe of theſe Garments is ſuch as this; namely, That the diſpoſition and frame of the World is expreſſed in them, and that the High Prieſt did thereby profeſs himſelf the Miniſter or Servant of the Creator of Heaven and Earth. For of the ſignifications of theſe holy Garments thus they deſcant, (ſee Aquin. 1. 2… …ſt. 102. art. 5. ad 10. and Becan. tom. 3. Opuſc. 7. cap. 5. q. 1.) … lintea ſignificabant terram, ex quâ linum naſcitur, Balceus Oceanum, qui cingit terram, the Linnen Breeches ſignifie the Earth, out of which Flax groweth; the Girdle the Ocean, becauſe it compaſſeth the Earth like a Girdle. Tunica hyacinthina Aerem, quia hyacinthini coloris eſt, the sky-coloured Coat the Air, becauſe it is of a sky-colour: The Golden Bells of it, the Thunder in the Air: The Pomegranates, the Lightenings: The Ephod, the ſtarry Heavens: The two Onyx-ſtones, the two Hemiſpheres, or the Sun and the Moon: The twelve Precious Stones in the Ephod, the twelve Signs in the Zodiack: The Mitre, the Empyrean Heavens: The Golden Plate, God the King of all.

This they call the literal account of theſe holy Prieſtly Garments.

Well, then they come to the myſtical ſenſe, and there they tell us; That the Linnen Breeches ſignifie Chaſtity, the Linnen Coat, purity of Life; the Girdle, moderation of Diſcretion; the Mitre, a right Intention; which they ſay are virtues neceſſary for all Miniſters: over and above which, Biſhops, they ſay, muſt have four others, which they fancy to be ſignified by the other Garments of the High Prieſt. But theſe are too vain to inſiſt on a large Confutation of them.

As theſe Interpretations and Applications of theirs have no p. 652footing in Scripture, nor the leaſt countenance given them from thence: ſo there is a profound ſilence concerning Chriſt therein, paſſing him over wholly, when as indeed He, and his Performances and Endowments are the great thing taught and ſhadowed forth by them all.

Ʋſe 3. See and behold in theſe holy Pontifical Veſtments the ſpiritual Glory of Jeſus Chriſt the true High Prieſt. For all this did repreſent pluſquam Angelicam Splendorem, Calvin, that more then Angelical Splendor of Jeſus Chriſt, who is clothed indeed with Glory and Beauty.

Let me but briefly run over, and recapitulate the heads of things according to the Explications given.

1. Here is the white and pure Linnen of his perfect Righteouſneſs, imputed to us in Juſtification: For that is one great thing intended by it, as well as the Garments of Holineſs and Grace inherent.

2. He is girded with Strength, and with Truth and Faithfulneſs, for our Salvation, and is always ready to do us good.

3. He hath a glorious Robe, the Golden Bells whereof have ſounded in the holy place; and their ſound is gone forth into all the earth; and the Fruits thereof are ſweet and fragrant as a Garden of Pomegranates.

4. He wears a glorious Ephod, in the ſhoulders whereof he doth ſupport his Church; and lifts up them and their concernments out of the duſt of death, and ſin, and miſery; and bears them up before the Lord, as upon the ſhoulders of an infinite and almighty Power.

5. He hath a Breſt-plate of Love upon his Heart continually; our Names and our Concernments are written there, even upon the Heart of Jeſus Chriſt, like the Names of the Children of Iſrael upon Aarons Breſt-plate.

6. Here is the true Urim and Thummim; all Divine Illuminations and Perfections in the Heart of Jeſus Chriſt, and Emanations of Light and Holineſs from him to us.

7. He hath a Mitre upon his Head; He is a Royal Prieſt, both King and Prieſt; He reconciles us effectually, and intercedes p. 653with Power, as a Prince prevailing with the Lord.

8. And laſtly, he wears a Golden Crown of Holineſs upon his Forehead before the Lord.

And having ſuch an High Prieſt; Is not all this enough to ſtrengthen Faith, and to encourage you not only to believe, but to rejoyce in believing, even to rejoyce and triumph in Jeſus Chriſt?