The Figures or Types of Christ, Typological category 29
THE GOSPEL of the CONSECRATION of the PRIESTS.
Exod. cap. 29. ver. 1, &c. to 38.Feb. 21. 1668.
THe Contents printed in your Bibles give you the true Analyſis of this Chapter, for there be three things in it.
1. The Conſecration of the Prieſts, to ver. 38. 2. The continual Burnt-offering, ver. 38, &c. 3. The Lords Promiſe of his gracious Preſence with the Children of Iſrael, ver. 45. It is only the firſt of theſe, viz. the Conſecration of the Aaronical Prieſts unto their Office, that we are now to ſpeak unto.
There be four things wherein thoſe Prieſts of old were Types.
1. In their Prieſtly Qualifications and other Rites and Rules obſerved by them. 2. In their Apparel. 3. In their Conſecration to their Office. 4. In their Prieſtly Miniſtrations. The two former of theſe, viz. their Prieſtly and ritual Qualifications, as alſo their holy Garments have been ſpoken to. That which follows next, is their Conſecration to their Office, which is declared at large in two places, almoſt two whole Chapters of holy Scripture. The Direction of it in this 29th of Exodus, and the Execution of it in the 8th Chapter of Leviticus.
This Conſecration was the ſolemn Inveſtiture of them in their Office, which was done by ſundry ſacred and myſtical Rites and Ceremonies ordained and appointed of God for that end. They were chiefly theſe four, all mentioned in both theſe places, Exod. 29. and Levit. 8. 1. Waſhing them. 2. Apparrelling them with the holy Garments. 3. Anointing them with the holy Oyl. 4. Sacrificing, and ſo ſanctifying them by Blood. All which I ſhall put together in one general Propoſition, or point of Doctrine, which will indeed contain the ſum of this whole Chapter, as far as to ver. 38.
Doctr. That the Conſecration of the Prieſts of old was done by waſhing them, and by apparrelling them with the holy Garments, and by anointing them with the holy Oyl, and by ſacrificing, and ſo ſanctifying them by the Blood thereof.
When all this was done, they might officiate in the Prieſts Office all their days. And all theſe things did point unto ſomething of Chriſt repreſented by theſe Performances, and may be applied in a ſecondary and inferior way to Miniſters and Believers, but firſt and chiefly unto Chriſt himſelf, For as the Prieſts by this Conſecration became Prieſts all their days, Exod. 29. v. 9. and the Prieſts Office ſhall be theirs by a perpetual Statute; for thou ſhalt conſecrate Aaron and his Sons: ſo the Son of God is conſecrated a Prieſt for evermore. Heb. 7.28. Confer. v. 27. This Conſecration of Jeſus Chriſt is the Commiſſion of the whole work of our Salvation into his hand by God the Father.
But in the Rites of the Conſecration of the Prieſts of old there was (as of neceſſity there muſt be) a diſparity between the Type and Antitype; there was a great diſproportion between Chriſt and them, ſundry of thoſe Rites not agreeing to them both, in the ſame direct manner; ſundry Purifications which they uſed, were rather to make them become fit Types of Chriſt, then that they ſignified ſuch parallel actions to be done by Chriſt. The Prieſts by means thereof repreſented that Purity which is in Chriſt without thoſe means. They were purified, but Chriſt was pure: ſo that in Purity there is an agreement between Chriſt and them; but in the manner and means thereof, there is a difference. See Heb. 7.26, 27. And therefore when any ſuch actions are aſcribed unto Chriſt, as when he ſaith, I ſanctifie my ſelf, Joh. 17.19. it is to be underſtood rather in regard of the effect, then of the action, rather of the thing it ſelf, then of the means: but ſuch active expreſſions are uſed partly in relation to the Type, the Prieſts of old, and partly in relation to the Church of Chriſt, the Members, whereof he is the Head: whatever is done to them, being firſt done to him their Head, ſo far as the incommunicable properties of either will permit. He is therefore pleaſed ſo to ſpeak of himſelf, as being conſecrated, and ſanctified, and the like. Not as though there had been any defect of Holineſs in him, but as repreſenting them in himſelf. Moreover, we muſt remember that theſe things are not to be looked upon by us as terminated in the perſon of Chriſt himſelf; but as relating further to his Church and Members, for whom he is an High Prieſt and Mediator with the Lord. Meminerimus, quae de Conſecratione dicuntur, non ſubſiſtere in ejus perſonâ, ſed referri ad totius Eccleſiae utilitatem. Calv. in Exod. 29.6.
Now to come to the particular Ceremonies of their Conſecration, they were thoſe four, as beforementioned.
1. The firſt part of their Conſecration was their waſhing with water, Exod. 29.4. Levit. 8.6. This intimated and hinted two things.
1. The perfect Purity and Holineſs of Jeſus Chriſt, Heb. 7.26. who is holy, harmleſs, undefiled, ſeparate from ſinners, and ſuch an High Prieſt as behoved us to have. For we needed an holyer Prieſt then thoſe of the Aaronical Order. They were typically holy, and ſome of them really, but Chriſt infinitely.
2. This pointed alſo at the Baptiſm of Chriſt at his firſt entrance upon his publick Miniſtry, Matth. 3. Thus this great High Prieſt was conſecrated and initiated by waſhing with water. The firſt thing he doth to his people, is, to waſh them. He findeth them in a wretched and lothſom condition, polluted in their own Blood, Ezek. 16.9. then waſhed I thee with water, yea I thoroughly waſhed away thy Blood from thee, and I anointed thee with Oyl: and ſo they did to the Prieſts of old, Rev. 1.5, 6. He hath loved us, and waſhed us from our ſins with his own Blood, and hath made us Kings and Prieſts unto God and his Father. Therefore ſinners are exhorted unto this, as the firſt thing they have to do, Iſai. 1.16. waſh ye, and make ye clean.
2. The ſecond Ceremony of Conſecration was, the apparelling of them with the holy Garments, Exod. 29.5. Levit. 8.7. Theſe Garments are deſcribed at large in the precedent Chapter, viz. Exod. 28. they were therefore ſpoken to under a former Head. You have heard how they did betoken all thoſe ſpiritual Graces and Excellencies which our great High Prieſt is furniſhed and adorned with. And the next work of his Grace upon us, after the waſhing away of ſin, is to clothe the Souls of his people with the Garment of Holineſs, and ſo to make them every way beautiful. See that eminent Scripture, Ezek. 16.9. and what follows, ver. 10. I clothed thee alſo with broydered work, and ſhod thee with Badgers skin, and girded thee about with fine Linnen, and I covered thee with Silk. See alſo the next following verſes, viz. 11, 12, 13.
3. The third Ceremony of conſecrating, was the anointing them with holy Oil, Exod. 29.7. Lev. 8.12. The Compoſition of which ſacred Ointment is inſtituted and directed in Exod. 30.23. As to the myſtery and meaning of it.
1. This holy Oil ſignified the Spirit of God, and anointing therewith, the Communication of the Spirit in the ſaving Graces, and in the Divine Joys and Conſolations of it: ſo Iſai. 61.1. The Spirit of the Lord is upon me, the Lord hath anointed me— Act. 10.38. He anointed Jeſus of Nazareth with the Holy Ghoſt.
2. The anointing of the Prieſts ſignified the anointing of Jeſus Chriſt with the Spirit beyond meaſure, Pſal. 45.7. Joh. 3.34.
This is called the Reſting of the Spirit upon him, Iſai. 11.2. as upon Eliſha, 2 Kings 2.15. and upon Eldad and Medad, Numb. 11.26. ſo 1 Pet. 4.14. the Spirit of God and of Glory reſts on the Members of Chriſt, eſpecially when in ſufferings, it being derived unto them from him. Hence he is called the Meſſias foreign, the anointed one, becauſe he chiefly is anointed with the Spirit.
3. As this holy Oil ſtayed not upon Aarons head, but deſcended and ran down upon his Beard, and to the skirts of his Garments, as is obſerved, Pſal. 133.2. ſo the Holy Ghoſt, the Spirit of Chriſt diſtills, and is diffuſed from Chriſt the Head unto all the Members of his Body, ſo as the meaneſt Saints have this anointing in their meaſure, 1. Joh. 2.20, 27. and do receive of his fulneſs, even Grace for Grace, Joh. 1.16. hence they bear his name, and are called Chriſtians, as being partakers of his anointing.
4. The Tabernacle, and the Altar, and all the holy Veſſels were anointed with the ſame ſacred Oil, when he anointed Aaron, at the ſame time alſo he anointed them, Lev. 8.10, 11, 12. The myſtery of this is evident. It teacheth us, that all Ordinances and Performances profit not, unleſs they be anointed, unleſs the Spirit be in them, with the power and preſence of his Grace. This makes them moſt holy and effectual for good, Exod. 30.29. and if he breath in them, whatſoever toucheth them is holy.
5. This holy Oyl might not be put to any common uſe; upon mans fleſh it ſhall not be poured, Exod. 30.31, 32. which plainly intimates thus much; That carnal and unregenerate men have not the Spirit, that there be ſome who have not the Spirit, viz. all carnal men, Jude 19. Joh. 14.17. Rom. 8.1, 6, 9. 1 Cor. 2.14.
6. Nor might any be made like unto it, Exod. 30.33. Men are not to imitate and counterfeit the Ordinances of God, or the Graces of his Spirit. It is the brand ſet upon Jeroboam, that he deviſed a day of his own heart, like unto the Feaſt which is in Judah. 1 Kings 12.32.
4. The fourth and laſt part of their Conſecration was, by ſacrificing, and ſanctifying them by the Blood thereof, Exod. 29.10, &c. Lev. 8.14, &c. ſignifying how that Chriſt ſhould put away ſin by the ſacrifice of himſelf, Heb. 9.26, and ver 12.
Queſt. But then here a queſtion preſently ariſeth; How comes this in here in Conſecration? For the death and ſufferings of Chriſt ſeem to belong rather to the Execution of his Prieſtly Office, then to his Initiation and Conſecration thereunto.
Sol. To this there may be three Anſwers given.
1. That there is in this a diſparity between the Type and the Antitype, as the Apoſtle intimates, Heb. 7.27, 28. this is ſome part of an Anſwer, but this is not all; for it would be harſh in this ſo main a part of their Conſecration, not at all to reſemble Chriſt. Therefore for a further Anſwer.
2. That Chriſt was conſecrated to the full execution of his Prieſtly Office by his death and ſufferings. He could not officiate as Mediator and perform the whole work of his Prieſtly Office; he could not ſave them to the uttermoſt that come unto God by him, till he had ſuffered death. It is true Chriſt was a Prieſt before; but he was but a Prieſt in a ſtate of abaſement and humiliation: but he was not capacitated to execute the triumphing part of his Prieſtly Office, till he had firſt humbled himſelf unto death: therefore he is ſaid to be conſecrated through ſufferings, Heb. 2.10. This word foreign is uſed by the Greek Interpreters for Conſecration in Exod. 29. and Lev. 8. and elſewhere, and ſo rendred by our Tranſlators, Heb. 7.25. ſee Heb. 2.10. and Heb. 5.8, 9. being conſecrated, which we render being made perfect, foreign, that is, though he were a Son; yet having learned obedience by the things he ſuffered, and ſo being conſecrated, he became the Author of eternal Salvation to all them that obey him. He could not become ſuch an Author till conſecrated by his ſufferings, or made perfect. Chriſt muſt firſt dye, and ſo put away ſin, before he can appear in the preſence of God in Heaven for us, which is a great part of his Prieſtly Office. Chriſtum oportuit Cruce inaugurari in ſuum primatum, Calvin. in Heb. 2.10. vid. Calv. in Exod. 29.16. He was a Prieſt in the form of a Servant before; but he was not a Prieſt in glory, till conſecrated thereunto by his own Blood.
3. Some apply it to the Goſpel-Miniſtry thus; That the Goſpel-Miniſtry was conſecrated by the Blood of Chriſt. For though it is true, the Miniſtry is the immediate fruit of Chriſts Aſcenſion into Glory; as Epheſ. 4. yet his Exaltation being ſounded in his Death: here therefore is the foundation of the Church and Miniſtry. How great is their ſin, who deſpiſe their Office, who reject their Meſſage, and ſo deſpiſe the Glory, yea alſo deſpiſe the Death and Blood of Chriſt.
Now concerning this part of their Conſecration, viz. by Sacrifices, there be divers things obſervable. There were divers Rites and Ceremonies particularly required in theſe Sacrifices of Conſecration, which were common to all the Sacrifices; as the killing them, pouring out the Blood, burning them upon the Altar, &c. which I ſhall not handle in this place, but rather refer them to the head of Jewiſh Sacrifices, as their more proper place to which they do belong; and where they have been ſpoken to. See before pag. 248, &c. therefore at this time I ſhall only mention ſuch ſpecial Rites and Ceremonies as are peculiar to this buſineſs of Conſecration. And of this kind there are four Rules here obſervable.
1. They were to offer all ſorts of Sacrifices, a Sin-offering, ver. 14. a Burnt-offering, v. 18. and a Peace-offering, v. 28. to teach not only the ſpecial Holineſs that ought to be found in them; but the deepneſs of the ſtain and guilt of Sin: that there muſt be Expiations of all ſorts to cleanſe them throughly from it: tantae molis erat: ſo great a work it was to cleanſe the Soul from ſin. And to ſhew the compleat and perfect cleanſing and expiation that is in the Blood of Jeſus Chriſt: we are perfectly clean through him: He is both Sin-offering, and Burnt-offering, and Peace-offering, and all in all.
2. The method and order of theſe Sacrifices is remarkable: for they were firſt to offer the Sin-offering, then the whole Burnt-offering, and then the Peace-offering. This is to be interpreted by the conſideration of thoſe peculiar reſpects which each kind of Offering had: though they did all aim at the ſame general ſcope, the purging away of ſin; yet if we conſider them diſtinctly. The Sin-offering ſpeaks Pardon of Guilt; the Holocauſt, or the whole Burnt-offering, the dedication or giving up our ſelves to God, to his uſe or Service by the fire of his Spirit; the Peace-offering, our Thankfulneſs in the ſenſe and aſſurance of Peace between God and us. The reſt could not have been accepted if the Sin-offering had not gone before, and made way for them. Hence the Inſtruction is, that till ſin be done away, all Sacrifices and Services are abominable. Make that thy firſt work, thy great and prime requeſt to God, to get Pardon of ſin.
3. A third remarkable Rite about theſe Sacrifices of Conſecration is this, that the Blood was to be put upon the tip of the right ear, and upon the thumb of the right hand, and the great toe of the right foot of Aaron and his Sons, ver. 20. To teach and ſignifie that the work of Goſpel-Sanctification doth extend to the whole man, to all the parts and members of the Body, and to all the powers and faculties of the Soul: ſo the Apoſtle implies in that Prayer of his for the Theſſalonians, 1 Theſſ. 5.23. the very God of Peace, Sanctifie you wholly, aad I pray that your whole Spirit, and Soul, and Body be preſerved blameleſs unto the coming of our Lord Jeſus Chriſt. There ſhould be in ſpiritual Prieſts a ſanctified ear to abhor corrupt communication, and to receive readily holy and ſpiritual Inſtructions; the hand alſo ſhould be ſanctified for acting, and the foot for walking in the ways of God.
It may further intimate, that the external application of a ſacramental ſign to ſome principal part or parts of the Body, is ſignificative enough of univerſal cleanſing. Vid. Engl. Annot. in loc.
4. Moſes was to fill the hand of the Prieſts with ſome parts of the Sacrifices, ver. 23, 24, 25. This interprets and lets you ſee the reaſon of that expreſſion, why Conſecration is called filling of the hand, Lev. 7.37. ſo Exod. 28.41. and here cap. 29. ver. 9. It is becauſe ſome parts of the Sacrifices were put into his hands at his Conſecration, as a pledge or ſymbol of putting ſuch a buſineſs, and intruſting ſuch a work in his hands. No man can or ought to undertake this or any other Truſt, or Office, till the Lord fill his hand with it, and commit the work and buſineſs to his truſt. A man can take unto himſelf nothing, except it be given him from Heaven, Joh. 3.27. they are the words of John the Baptiſt, and he ſaith of Chriſt, that the Father loveth the Son, and hath given all things into his hand, ver. 35. of that 3d. of John.
Now the Uſe of all theſe Rites of Conſecration lies in ſuch things as theſe.
1. They were an external ſign and repreſentation of the Dignity of the Office; therefore there were ſo many ſolemn and ſacred Ceremonies in ſetting them apart thereunto: and yet theſe Prieſts were but ſhadows of Jeſus Chriſt, our great and true High Prieſt, whoſe Office is of incomparably more ſurpaſſing excellency and Dignity. See 1 Cor. 3.7, 8, 9, 10, 11.
2. All theſe Rites of Conſecration had this uſe to the Prieſts themſelves, to be Monitors or Remembrances to the Prieſts themſelves; that they might remember how pure and holy to the Lord they ought to be. And the like Inſtruction they hold out to Believers, who all are made ſpiritual Prieſts unto God, that they ought to be holy to the Lord.
3. From the people they beſpeak reverence and regard to the Prieſts, and that for their works ſake, they having ſuch Honour and Dignity put upon them in ſuch a ſolemn Conſecration to their Office. Thus the Apoſtle in the New Teſtament chargeth the Theſſalonians, that they ſhould know them that laboured among them, that were over them in the Lord, and admoniſhed them, and to eſteem them very highly in love for their works ſake. 1 Theſſ. 5.12, 13.
4. We may learn alſo this from theſe ſacred Rites of the Conſecration of the Prieſts, that under the New Teſtament there ſhould be no Goſpel-Miniſters, but ſuch as are called and conſecrated by God to that work; ſee Heb. 5.4. 'Tis ſet as a Brand upon that wicked Jeroboam, that he made of the baſeſt of the people Prieſts, even whoſever would, he conſecrated him: but this thing became ſin to the Houſe of Jeroboam, even to cut it off, and to deſtroy it from off the face of the earth; as the Holy Ghoſt expreſly tells us, 1 Kings 13.33, 34.