Moses and Aaron, Treatise · Chapter 14

Moses and Aaron · Treatise · Chapter 14

p. 88CHAP. XIV.

PRIESTS: Types in the deputation of their office.

OF the rankes and orders of holy persons some were sanctified Priests, typ… of Christ, wherein.and seperated to the Lord by office or function, As the Peiests and high Priests, who of all other were most expresse types of Jesus Christ. Hebr. 4. 14. We have a p. 89great high Priest, which is entered into heaven, even Jesus the Sonne of God.

The Priest a type of Christ

1. In deputation to his office, wherein

1. his choice.

1. for his tribe,

2. for his perfections.

2. his consecration.

3. his apparrell.

2. In execution of it: Actions.

1. Common.

2. Ministerial.

Sect. 1.

1. The Choise had respect 1. To the tribe. He must The choice respected, 1. Tribe.come of one onelyonly tribe of Levi, which was by God of all the tribes separated, and appointed by God to exercise the Priesthood in the Tabernacle, and to performe whatsoever belonged to the holy Ministery. This signified Christ our Mediator, who must be a speciall and singular man, taken from among men, Hib. 5. 1. as they, true man as they. For he must be true man in nature and affection that must mediate and negotiate mans cause with God, and so taken from men to stand in the midst between God and man. True it is, our Lord came not of Levi, but out of Judah, Heb. 7. 14. with the reason, for he was not to be after the manner of Aaron, but of Melchizedek, verse 15. and because he was to change the Priesthood, and would do it in the tribe, and was to be a Priest not after the carnall commandement, but after the power of endlesse life, verse 16. But yet he was expressely typed by those Priests. Neither was it without a spirituall signification, that Aaron the first of those high Priests should be Moses brother. For what more Brotherly league than of Christ to Moses, of Grace to the Law, and of the New Testament to the Old?

2. To the perfections. For in the choice of the Priest 2 The perfections.were requisite many externall perfections. Levit. 21. 17. Whosoever of the seed had any blemishes, shall not presse to offer the p. 90bread of his God. He must not be blind, lame, nor mishapen. Wherin the Lord would not onelyonly provide for the dignity of that calling in that infancy of the Church; which otherwise (if the Priesthood had been in outward shew contemptible) many might have drawn, not their persons onelyonly into contempt, but even all such holy things as they handled: But especially to signifie Jesus Christ our high Priest to be without all blemish, the onelyonly immaculate Lamb that takes away the sinnes of the world. For although no other mortall man could be without some blemish of sinne or other; yet it became us to have such an high Priest as is holy, harmlesse, undefiled, separate from sinners, Hebr. 7. 26. And as our Lord was spotlesse, and without all blemish; so also perfect in all parts and perfections. He wanted no part, no gift, no sufficiency to discharge that function too weighty for men and Angels.

I. In this our unblemished high Priest we have a sufficient Note. 1. A cover for all deformimities of soul and body.cover for all our blemishes both of soul and body. 1. If never so blemished in soul by sinne, by infirmity, if we have a thousand wants and eye-sores; if we bewaile and resist them, here is help and remedy in our high Priest against them all. For as those persons that had such blemishes might not stand at the Altar to doe duties there, yet they were allowed in the Congregation, and to eat from the Altar of the sacrifices as the Priests did, Levit. 21. 22. So all defects and weaknesses, which the Saints carry as a burthen, shall not hinder them from participating in the good things purchased by Christs sacrifice, nor cast them out of place of the elect, neither here nor for ever. 2. Be thou never so blemished, and deformed, or maimed in body, now (the truth being come) God respects not according to the outward appearance. And although the honour of the Ministery must be respected, and the choysest of our children are not too good for Gods service; yet now it is far better, a good Minister without an eye, or a hand, or foot; than a Congregation without a good Minister.Note. 2. Qualities requisite in Ministers.

II. All these outward perfections of the body in all the Priests high and low, point us to such endowments and p. 91gifts of mind which the Lord expects in Ministers, before they attempt this high calling. 1. He of all men must not be blind or ignorant, Hos. 4. 6. Because thou hast refused knowledge, thou art rejected from being a Priest to me. How should he be a light to others that himselfe is in darknesse? If the eye be dark, so is all the body. 2. He must not have either a blind or a blemished eye, an eye filled with envie at another mans gifts and prosperity: Nor a squint eye, looking indirectly upon every thing; not ayming at Gods glory, or the building of Christs kingdome, but his own glory, wrath, lusts, ends. 3. He must not be lame or cripled in his feet, but make right steps to his feet, Heb. 12. 13. Upright in his way; not right doctrine onelyonly but right life also. 4. He must not have a flat nose, that is, without discretion, or judgement to discerne truth and falshood, good and evill, things fit and unfit. As the nose discerns smells; so to discern companies and courses. 5. He must not have a crooked back, bended downwards and allmost broken with earthly cares, hindering his eye from looking towards heaven, and interrupting heavenly contemplations and study. And so in the rest. Would God such care were had in the choice and permission of Evangelicall Ministers, as in the Old. We should not see the Churches pestered with so many unworthy illiterate men, fitter for any trade than this so holy calling.

Sect. II.

II. His consecration set down, Exod. 29. 1. wherein In the consecration 3 things.were three things. 1. Washing. 2. Anointing. 3. Sacrificing and purifying with bloud. And this consecration to continue seven dayes together. Which in generall shadowed the surpassing sanctity and purity of Christ above all other men and Angels: Whom the devils themselves call that holy one of God, Mark. 1. 24. In speciall, verse 4. the washing did not onelyonly admonish them to cleanse and 1. Washing.purge themselves from the inward defilement of their sinnes before they undertooke that holy calling; but plainly pointed at the washing and Baptisme of Christ; who undertaking p. 92his Ministery went into the water and was baptized. Matth. 3.

The anointing by the holy Oyle, verse 7. signified the anointing 2. Anointing. When.of Christ with the holy spirit without measure: Isai. 61. 1. The Spirit of the Lord hath anointed me to preach. Psal. 45. 7. God, even thy God hath anointed thee with the oyle of gladnesse above all thy fellowes. In which regard Christ was called by eminency, the anointed of God; and the Priests are Unctus Dei. Nolite tangere unctos meos. Matter.types, touch not mine anointed. In this anointing. 1. The matter, holy oyle; signifying the Spirit of God and his gifts, for much similitude & agreement between them. 1. That was made of the most pretious things in all the world, Exo. 30. 25. So the holy graces of the Spirit are the best things in the world, Luk. 11. 13. there is no gift to this. Oyle swimmes aloft: So the Spirit and graces are highest. 2. No stranger had that Oyle, but onelyonly persons and things sanctified: So none but Gods Elect have these precious and saving mercies. Joh. 14. 17. the World cannot receive it, that is gifts not common, but of sanctification. 3. That perfumed all the place where it was: It is the Spirit of God that sweetens and perfumes all our actions and natures, otherwise most corrupt and loathsome to God. 4. That sanctified the thing to which it was applied, and set it aside to an holy use. Without this oyle the sacrifice of the Jew was as if he had killed a dog. It is the Spirit that sets us apart, and sanctifieth to the Lord us, our persons, our actions, 2 Tim. 2. 21. The service that wants the Spirit is hatefull to God. 5. Oyle is cleare in shining, and makes other things anointed to shine: The holy Ghost within, enlighteneth the mind, and brings in the true light and knowledge of God. 1 Joh. 2. 27. the anointing shall teach you all things. 6 Oyle hath the force of fire in penetrating and subtly pearcing, and is the fuell and feeder of fire and flames: So the Spirit of God is a pearcing fire in the heart, and kindles and maintaines in it the ardent flames of the Love of God. Holy thoughts as sparkels flie upward. 7. Oyle suppleth, cherisheth, comforteth: So the Spirit of consolation anoints with oyle of gladnesse, Psal. 55. 7. It is he that brings peace and tranquility into p. 93consciences. 2. the measure, powred in abundance upon Measure.Aarons head. Not dropped but powred, signifying the abundance of gifts and graces most plentifully conferred upon Christ our head. For as it was proper to the high Priest to be anointed on the head, whereas the common Priests were anointed but in their hands, not on their heads: So was Christ as the head anointed with oyle above all his fellowes, and received the spirit beyond measure, signified by powring on the head. 3. The communication of this oyle. It Communication.stayed not on Aarons head, but ran down his beard, even to the skirts of his garments: signifying that the Spirit of grace distills from the head unto all the members of his mysticall body the Catholike Church. First the Spirit descends and sits on Christs head, then on the Apostles in likenesse of fiery tongues, running down as it were by Aarons beard; and from them upon other inferior persons beleeving their word, as unto the skirts of his garment, Psal. 133. 2.

Now a threefold Application hereof.

I. In the anointing of the high Priest, the eminency of Note. 1. Eminency of Christ above all creatures. Heb. 3. 1.Heb 3:1Jesus Christ above all creatures; whose very name carrieth in it a note of principality, being called the high Priest of our profession. And in that this whole consecration of the high Priest in most solemne and stately manner, was but a dark shadow of his selemne inauguration into his Office. And by this anointing Christ is differenced from the most excellent Priests and Prophets that ever were, Aaron, Moses, Elias. Some of them had a most glorious vocation, as Moses, and in the entry of their callings, graced with most divine and powerfull miracles: but never any had the spirit sitting on his head but he. None of them by their anointing had all graces, nor any grace in perfection, but onelyonly begun, and in small degree. Moses a beleever wanted faith sometime, as when he smote the Rock which he should have spoken to; and the meekest man in the world was sometime to seek of his meknesse. Aaron, though the oyle was powred on his head, was weak; as in murmuring against p. 94Moses, & in making the calf: But in our high Priest all graces & virtues were not inchoate onelyonly, but perfect. In him knowledge of God was most perfect, holiness most perfect, and all kind of graces in highest degrees. Grace sits in his lips, not onelyonly to move the mind but to change it. None of them by anointing could receive graces for others, but for themselves onelyonly; but he receives such a measure; as runns over to the sanctifying of the lowest and meanest of his members. Hence 1 Joh. 2. 27. the anointing which we have of him, dwels in you, and teacheth you all things. And 2 Cor. 1. 21, 22. It is God that anointeth us in Christ; and sealeth, and giveth us the earnest of the Spirit. Thus our Lord Jesus is advanced above all, his oyle shines brightest, and swimmes aloft above all others.

II. In Aaron's and Christs anointing and furnishing to Note 2. Ministers must increase their gifts.their Office: Ministers must labour for a greater measure of this ointment than others, to run down from them to their skirts. They must pray by the Spirit, watch by the Spirit, walk by the Spirit. An unconverted Minister may do another good, but he hath no prmise of blessing, nor doth any good to himselfe. As the holy ointment was kept in the Sanctuary: So Christ is the Sanctuary whence this oyle comes. The pipes are the Word preached, Sacraments, Prayer, societies of the Saints and Gods people. And such Ministers as contemptuously contemne the conduit-pipes, through which this oyle drops and flowes, scorne to come to Sermons, and joyne in holy exercises; how doth their oyle dry away? Instead of this oyle that should fall from them, a deale of pitch and slime, froth and filthinesse falls on their skirts.

III. In the communication of this ointment unto us the Note: 1. Dutles of private beleevers.skirts, we learn that Christ is not for himselfe, but for us. And therefore, 1. Examine if thou beest anointed. This is to be a Christian, to be anointed as Christ was? Scornest thou this holy oyle in thy selfe or others? Know, thou shalt one day wish the mountaines to fall on thee, on whom this oyle falls not. 2. Hence draw strength in temptation. Remember, If sollicited to sinne, Oh I have the anointing; I p. 95am taken up, and set apart to Gods use; I am for God and his glory, Neh. 6. 11. 3. Use meanes to attaine a farther measure, and be liker Christ. Thou missest a Sermon, or the Sacrament; thou knowest not what drops of oyle thou hast missed: 4. Have a care to walk as such as are anointed, smelling sweet every where in holy lives, speeches, prayers; in all things edifying thy self and others. Leave a sweet smell every where behind thee. Let it drop down from us to others round about us.

The third thing in the high Priests consecration was sacrificing, 3. Sacrificing. Three sorts of sacrifices.Exod. 29, 1, 2. In which, 1. Observe in general, that the Priests must be consecrated by offering all sorts of sacrifices for them; and therefore they must take a calfe, two rammes, unleavened bread, cakes and oyle, verse 1, 2. 1. Because of the speciall holinesse and honour of their calling who are to come so near unto God, who will be specially sanctified in all that come near him. 2. Because sinne in them is more hatefull than in any other, and in expiating their sinnes, as much is required as for the sins of all the congregation. 3. Because they were to offer unto God all the gifts and sacrifices of all the people of all sorts; and therefore for them must be offered all sorts, to sanctifie them not onelyonly in generall, but to their speciall services between God and his people. 2. In particular: The first of these sacrifices 1. A sinne offering: Particulars, six.must be a sinne offering, verse 10. For which they must; 1. Take a calfe and offer him for the expiation of sinne, verse 14. This young calfe was a type of Christ, who onelyonly by his own oblation expiated our sinne, which otherwise made our selves and duties most hatefull. 2. This calfe must be presented before the Lord and his Congregation: signifying the willingnesse of Christ to offer up himselfe for the sinnes of men. Joh. 19. 11. 3. Aaron and his sonnes must put their hands on the head-of the calfe, verse 10. not onelyonly to confesse they were worthy to die for their own sins, but to professe also that the death which they deserved, was by the death of the Messiah (the high Priest of the new Testament) removed off them, and transferred upon the beast. And not onelyonly the imputation of our sinnes upon Christ; p. 96but also is signified, that we must lay our hand by a true faith upon Christ our head, if we expect any comfort from his death and passion. 4. The calfe must be killed before the Lord, at the doore of the Tabernacle, verse 11. signifying both the death and crucifying of Christ, as also the fruit of it by the place. That by his death, as by a doore, an entry is made for us into the Church, both militant and triumphant, Heb. 10 20. 5. The bloud of that sinne-offering for the Priest must be put on the hornes of the Altar, and the rest powred at the foot of the Altar, verse 12. signifying; 1. The sufficiency of Christs death to purge and reconcile us to God. 2. The plenty of grace and merit in it for many more than are saved by it. For being sufficient for all, it is not helpfull to all, nor to any that tread under foot this pretious bloud; the extent of the benefit is to all the elect. 3. The large spreading and preaching of the Gospel of salvation by Christs bloud through all the coasts and corners of the earth (as the bloud sprinckled on the four corners) and that by the finger, hand, and ministery of men. 6. The fat must be offered unto God; but the flesh, skin, and dung, must be burnt with fire without the host: signifying: 1. That Christ offered himselfe, and the best parts he had, suffering in soule and body. 2. That he must suffer without the host, without the gate of Jerusalem, Heb. 13. 12. and carried out our sinnes out of Gods sight. 3. That nothing but bloud comes on the Altar: For onelyonly the bloud of Christ his Sonne cleanseth us from all sin.

Note hence, that the Priests in the Law must be put in mind Note. No perfecti on but onelyonly in Christthat they were sinners, and needed a sacrifice for themselves. By which they were to take notice of a difference between themselves and our high Priest. 1. There was no perfection in their persons; for they must offer, and lay their hands on the head of the sacrifice, confessing guiltinesse. 2. Nor in their Ministery, in which the high Priest need offer for his own sinnes. 3. Nor in all their Consecration; they could offer no sacrifice to wash away any sinne, their owne nor others; onelyonly they did point at the sacrifice of Christ: but by his consecration he could offer himself a meritorious p. 97and sufficient sacrifice for the sinnes of his elect. Thus is our high Priest advanced above them all.

The second of these sacrifices in the Consecration of the 2. A burnt offering, or Holocaust. Particulars four.high Priest was to be a burnt offering or Holocaust. The use of which was to signifie the dedication of himselfe and all that he had, to be purified by the Spirit (as by fire) to the use of God in his service, as that Holocaust was, verse 15, and 19. Most things in this were common with the former.

1. The bloud must be sprinkled on the Altar round about: signifying the full remission of sinnes purchased by the bloud of Christ, and the communication of all his benefits, and the virtue of his whole passion to be aplyed to the whole Church for sprinkling still betokens application.

2. The inwards and legs must be washed in water, vers. 17. signifying that Christ should bring no unclean thing in his offering, but he should be absolute pure within and without; in his mind, thoughts, affections, signified by the inwards; and in his conversation, motions and walkings, signified by the legs.

3. The burning of the offering wholy, ver. 18. signified. 1. The ardent love of Jesus Christ; who was all consumed as it were with the fire of love and zeale towards mankinde upon the Crosse. 2. The bitternesse of his passion in his whole man, who was as it were consumed wholly with the fire of his fathers wrath due to the sinnes of man.

4. As the burnt-offering ascended up to heaven in fire: So Jesus Christ having offered himselfe a whole burnt offering ascended up into heaven, and so obtained an everlasting redemption for his Church. From whence also he sends the fire of his Spirit, as on the Apostles, so on all beleevers in their measure, Joh. 14.

Note from this sacrifice for the high Priest; that first Note. Sin unpardoned, all service is abominable.he must offer the sinne-offering, and then the other sacrifices for consecration. This burnt-offering nor the others following could never have been acceptable, if the sinne-offering had not gone before, and sinne by it expiated. Learne hence, that so long as we are in our sinnes, all our p. 98sacrifices and services are abominable. Sinne unremoved lyes in the way of thy prayer. The blind man could say, God heares not sinners, Joh. 9. 31. And David, If I have delight Psal. 66. 18.Ps 66:18to sinne, God will not hear my prayer. Sinne unrepented and unpardoned makes thee hatefull in the house of God; thy hearing doth but more harden thee, the Sacraments become poyson unto thee, for thou by thy sinne castest poyson into the Lords Cup, and so eatest and drinkest thy owne damnation.

For Applycation.

Let this be our wisedome, first to offer our sinne-offering. It is the Lords own counsell, Isai. 1. Wash you, cleanse you, Use.and then come and let us reason. And as our Lord advised us in case of reconciliation with man, we must much more practice in case of our reconciliation with God. If thou hast brought thy gift to the Altar, and thou remembrest that God hath ought against thee; first reconcile thy selfe to God, and then to man, and so bring thy gift. There be two graces which we must bring before God in all our services in which we would find acceptance. The former of preparation; that is, repentance which prepareth aright to the performance of good duties. The latter of disposition; and that is faith, which disposeth the party aright in the whole carriage of them, for this purifieth the heart, exciteth the will, sees the weaknesse, seeks a cover, and finds acceptance.

The third sacrifice in the consecration of the high Priest 3. A peace offering, or sacrifice Eucharisticall. Particulars, four.was the peace-offering, or the Eucharisticall sacrifice; the use of which was, both that Aaron should shew his thankfullnesse to God, who had advanced him to so high an office, as also to obtaine of God by prayer such high and excellent gifts as were needfull for the execution of the same: and this pointeth directly at Jesus Christ.

1. The bloud of this Lamb was to be put on the lap of Aarons eare, upon the thumb of his right hand, and on the great toe of his right foot. Signifying, 1. That all the actions of Christ, his hands, feet, and parts were red with his passion. Psal. 22. 16. they pierced my hands and feet. p. 992 The whole obedience of Jesus Christ to his father even to the death, called a piercing or boaring of the eare. 3. That Psal. 40. 6.Ps 40:6it is Christ who sanctifieth the eares, hands and feet of the Priest and people. The eare to hear divine Oracles, the Priest must first learne then teach. The hands to work the actions of grace and holinesse. The feet to direct and lead into all holy motions and conversation, all must be washed by the bloud of Christ, that we may be wholy clean. As both our Saviour teacheth by the washing of the disciples feet, Joh. 13. 5, 6. As also in Peters request, Lord not my feet onelyonly, but my hands and head, Joh. 13. 9.

2. A part of this sacrifice went to the Priest, part to the Offerer, signifying, that both Priest and people have part and interest in the death of Christ; as also that Christ did not onelyonly deliver himselfe to death for us, as this Ram, but also giveth himselfe to feed us to eternall life, Joh. 6. 55. My flesh is meat indeed.

3. It must be heaved up before the Lord, and shaken too and fro every way, vers. 26. Signifying, 1. The lifting up and heaving of Christ upon the Crosse. 2. The heaving up of our hearts in thankfullnesse to God for so great benefits. 3. That the merits of Christ our true sacrifice, and benefits of his death should, by the preaching and publication of the Gospell, be spread abroad into all corners of the world, as that sacrifice was shaken every way, East, West, North, and South.

4. This sacrifice must alwaies be offered up with cakes of unleavened bread tempered with oyle, vers. 23. Signifying, 1. The most perfect purity of Christs life and doctrine without all leaven of sin. 2. That Priest and people must in service to God lay aside all leaven of maliciousness. 3. The oyle notes the soft and loving kindness of God & Jesus Christ, chearing & suppling the conscience by the sweet meditation of it; as also how joyfully & gladly we ought to serve the Lord, and with Note. Wash and purge all with the bloud of Christ.cheerefullness present before him all the parts of his worship.

Note hence, as the eare, hands, and feet of the high Priest must be touched with bloud before he attempt any part of his office; so our care must be that all our parts, all our actions p. 100and affections be touched and purged with the bloud of Christ. So David, Psal. 51. 2. Wash me throughly. Reason. 1. Because sinne hath defiled the whole man; all his parts, all his actions, all within him, all without him. 2. This foulnesse sticks so fast, as it is no easie matter to be cleansed. Nothing in the world can fetch out this soile but the bloud of Christ. Not all the water in the sea, nor all the holy water in the Sea of Rome can wash away one sinne. 3. All thou doest or performest depends upon the merit of this bloud, and dignity of this person and passion for acceptance. The knowledge of thy duty must be sprinkled with this bloud, for that is signified by the eare. The undertaking of duty, by the hand. The progresse and perseverance in it by the foot. All must be presented in him and by him, and find grace and acceptance. If I wash thee not, thou hast no part in me.

Qu. How may I know that the bloud of Christ hath touched Notes of it.and purged me?

Answ. 1. It is not enough that Christs bloud be shed, but it must also be sprinkled. If thou contentest not thy selfe that Christ hath died for all, but seest how necessary it is to apply it to thy self. 2. If thou hast an hand to lay hold on Christs bloud and besprinkle thy self with it. A man washeth his face with his hand. This hand is faith, which takes up the bloud of Christ, and applies it to ones selfe, as did Paul, who dyed for me. 3. If it wash the whole man within and without, which no others bloud could do. The bloud of sacrifices under the Law could not sanctisie the conscience, but onelyonly the outside, Heb. 9. 9. but this can and must purge the conscience from dead workes, verse 14. And under conscience is contained the whole inner man, purged by the merit of his Merito sanguin… satisfactorii. Spiritu naturam nostram regenerante.satisfying bloud, and by his spirit renewing our nature. And for the outward man, 1. If thy right eare be touched, thou hast the hearing eare rightly to hear the word of God. Thou hearest to learn; for to harken is better than the fat of Rammes. 2. If thy right hand be touched, that thou art an active Christian, not an hearer onelyonly of the word but a doer, and unto knowledge of the doctrine of faith joynest obedience p. 101of faith, thou keepest the faith working, as knowing that obedience is better than sacrifice, thou darest not doe what seemes good to thy self, or is right in thine owne eyes, but what is rightly ruled by Gods word, for that is the right hand touched. 3. If thy right foot be touched that thou walkest in the right way with a right foot, not making crooked pathes to thy feet, but ordering thy conversation aright. And all this with right ends and affections, the feet of the soule laying aside all sinister ends and intentions in all thy obedience, and directing all to the honour of the true Aaron and high Priest Jesus Christ. 4. If thou findest the effects of Christs bloud sprinkled. 1. Pacification of conscience, Effects two.for this bloud speakes better things than Abels for us, and in us; for us, to God by intercession: in us, by perswasion, that the Lord looking on the bloud of Christ, rests wholly in it as a full satisfaction for all our sinnes; for this is the end of shedding, remission of sinnes, Matth. 26. 28. therefore of sprinkling. 2. Daily sanctification through this sprinkling, 1 Pet. 1. 2. For out of the side of Christ issues water as well as bloud; the one redeeming from condemnation, the other from vaine conversation, the one purgeth from the death of works, the other from dead workes themselves. Heb. 9. 14.Heb 9:14The sprinkling of this bloud admits not security, or idleness, and carelessnesse; nor suffers a man to sinne against this bloud by impenitency, unbeliefe, despising of grace, horrible swearing, and foul lusts. But makes the Christian truely noble, as one now descended of the bloud of Christ; scorning the base and foule courses he formerly affected. Find these markes, and comfort thy selfe, thou art sprinkled with Christs bloud. Thy whole course is sanctified; all thy hearing, all thy obedience, be it never so weak in it self, be thy unworthinesse never so great, it shall be no barre to thine acceptance with God, For every thing sprinkled with this precious bloud is sweetned and accepted.

Sect. III.

III. The third thing in the deputation of the Priest to p. 102his office, is his apparrell, appointed by God, and called holy garments, glorious and beautifull; farre differing from all other mens. And they signified, 1. The function to be glorious and excellent. 2. The fitnesse of their persons to that office. 3. The glory of the true high Priest Jesus Christ, of whom Aaron was but a figure. For all the glistering shew of these Priestly garments set forth the more Angelicall The Priests garments in number 10. whereof 4. belonged to inferiour Priests. 1. A linnen garment.brightnesse of all the virtues which should shine in Jesus Christ. The Priestly garments appointed by God were ten in number; of which four belonged to the inferiour Priests, Exod. 28. 40, 42.

1. A linnen garment: Which signified the white garment of Christs righteousnesse and innocency; which they were to appeare in before the Lord, if they would be acceptable in their persons or duties. Noting to us by the way, that every godly Minister weares a white linnen garment, not woven and made by men, but by God; not without him, but within him; not a shaddow o… ceremony, but the substance and truth, to which all shadowes give place. Nay there is no private man that is godly, but he must weare this white linnen garment, having put it on in the laver of regeneration: as Gal. 3. 27. Whosoever are baptized into Christ, have put on Christ.

2. A girdle, verse 40. which signifies constancy and stability 2. A girdle.in the truth, both in our high Priest Jesus Christ, who was not a reed shaken, but a firme rock: as also in his members, who are commanded to stand fast, their loines girt with verity, Ephes. 6. 14. Hence followes, That the Ministers word must not be yea and nay; his course must be constantly gracious and watchfull. And for private Christians, Heb. 13. 9. Be not carried about with divers & strange doctrines, for it is a good thing that the heart be stablished with grace.

3. A bonnet, verse 40. A symbole and signe to them of 3. A bonnetGods protection still covering them in their faithfull service: signifying to us the Lords cover and faithful protection both over our head, and over his members for his sake. So as every faithfull Minister hath a bonnet, Christ carries him p. 103as a starre in his right hand, and covers him from the rage of Satan and the world, else should he not stand a minute. And every faithfull member of Christ is so covered as an haire cannot fall (much lesse the head) without the will of his heavnely father.

4. The breeches, verse 42. Putting more comlinesse upon 4. Breeches.the uncomely parts. Signifying to them and us, 1. What reverence we ought to use in the service of God; farre remooving thence every uncomely thing. 2. Shaddowing out the true and perfect holinesse, with which Christs humanity was cloathed; and not onelyonly with that, but with the Majesty of his deity, which highly graced and honoured the despised and fraile humanity, which had no forme nor beauty, Isai. 53. 2. 3. Not darkly representing that care and respect which our Lord and Saviour Christ hath of his inferiour, base, and despised both Ministers and members through the world. Isai. 41. 14. Feare not worme Jacob; I will helpe thee.

To the high Priest belonged six peculiar garments: To the high Priest six. 1. The Ephod: where Matter.First the Ephod, verse 4. In which

1. The matter, it was not wooll or silk, but linne, which riseth out of the earth, Ezech. 44. 17. Signifying that holy flesh of Christ which vailed his deity as a garment; and that it was taken not from heaven, but from his mother on earth, as the matter of that garment grew immediately out of earth.

2. The forme it was a long white garment: signifying the Forme.long white garment of Christs absolute righteousnesse; white, innocent and unspotted; and long, to cover all our nakednesse, without eecking and patching of merits.

3. The ornament of it. In …it were set two Onyx stones, Ornament.and in them the names of the twelve tribes of Israel engraven, which Aaron carried upon his shoulders: signifying, 1. That the names of the godly are not lightly written, but fast engraven in the love and memory of Christ, as those names were engraven in very hard stones. 2. That Christ doth still carry his Church on his shoulders; lifting them up out of dust and misery, and bearing them upon the shoulders p. 104of his power and providence as on Eagles wings, Deut. 32. 51. Or as the good shepheard brings home the sheep on his shoulders, Luke 15. 5. According to his gracious promise, Isai. 46. 4. I have made you; I will also beare you, and I will carry you and deliver you.

4. The use of it. The high Priest in this garment carried Use.on his shoulders the names of Israel into the sanctuary before God: so our high Priest in the garment of his righteousnesse presents his Church (shadowed by the twelve tribes) without spot or wrinckle or any such thing; and carries into heaven on his shoulders, even into the true Sanctuary not made with hands, those whose names are written in the book of life.

5. Distinction. As the high Priest carried the names in Distinctionseverall precious stones, and severally engraven: so our high Priest takes speciall notice of every particular member of the Church, neglects not the meanest, but knowes them by name, as the head can name every member of the body, and contemnes not the meanest. Revl. 3. 4. the Church of Sard… had a few names, that is, godly persons so well known to Christ as men by their names.

6. The property of it. It was not lawfull for any but Aaron and the high Priest to use this garment, nor might any Propriety.imitate it, for it was the fall of Gideons house, Judg. 8. 26. 27. for making an Ephod like that of the sanctuary. It is true there were ordinary Ephods, holy garments common to inferior Priests, as Saul put to the sword fourscore and five Priests that wore an Ephod. 2 Sam. 22. 18. And used by the Levits, as Samuel very young ministred in an Ephod, 1 Sam. 2. 18. And it may be there were some garments caled Ephods which great men did weare, and no holy garment. as 2 Sam. 6. 14. David danced before the Arke girt with a linnen Ephod. But this Ephod was peculiar to the high Priest, and in no garment else might he present the names of the twelve tribes: signifying that no garment of righteousnesse may be expected or imitated, in which God can behold his Church, but this of Jesus Christ. And whosoever seeks elsewhere, are abolished from Christ to their destruction, p. 105Gal. 5. 2, 4. Oh the fearfull case of Papists that seek to have their names written in another Ephod of their own weaving and making!

The second garment peculiar no the high Priest, was called 2. The brest plate of judgement.the brest-plate of judgement, ver. 15. the most precious part of all his garments.

I. In respect of the twelve costly and glistering stones which were set in four rowes according to the number of the tribes, ver. 17 to the 22. In which

1. The shining of these stones signified the shining purity Precious stones. Shining.and innocency of Jesus Christ both in himselfe, and in his members. If they be pure as the Sunne, faire as the Moone, what is he?

2. Their price of great value and worth: signifying what Worth.a price the Lord Jesus valued his Churth at. He counteth not believers as common and base stones, but more precious than his own life. How vile and despicable soever they seeme to men, and trodden under foot here below as common pebles; yet Jesus Christ sets another price on them.

3. Their place or situation. They are set in the pectorall, Place.and Aaron must carry them on his heart: fignifying that Christ hath as much care of his Church, as if it were enclosed in his heart; lets out his bloud to make room in his heart for them.

4. Their number, Twelve, according to all the tribes: Number.noting that there is a room in the heart of Christ for every one of the elect. None can anticipate or prevent other. With him is plentifull redemption. The former without the latter shall not be perfected, Heb. 11. 40.

5. Their order. They stand in four rowes in a comely Order.quadrangle: signifying the comely order that Christ hath stablished in the Church: some in higher place, some in lower, some of one ranke and virtues, and some of another, as those stones, but all stand seemely and fitly. And this order we must maintaine, keepe our rankes as they did.

6. The figure. The four square, ver. 16. signifying the Figure.stability and firmenesse of the Church, as a four square, turne it any way, is firme. Satan and all deceivers shall not pick p. 106one stone out of Christs Pectorall. The gates of hell shall not prevaile against him that is fixed in that rocke and stone of Israel.

7. Their use. That Aaron, who before bare the names Use.of Israel on his shoulders before the Lord, might now bear them on his heart continually for a remembrance before the Lord, when he goeth into the holy place, vers. 29. signifying, 1. The ardent love of Jesus Christ towards his Church, who beares it not onelyonly on his shoulders as a shepheard, nor onelyonly in his armes as a nurse: but upon his heart, and in his heart, never to forget our good. If Aaron may forget the names he carries upon his shoulders, he cannot the names upon his brest or heart, so cannot Christ forget the Church he hath taken into his heart. Isai 49. 15. Can a woman forget her childe, and not have compassion on the sonne of her womb? though they should forget, yet will I not forget thee. 2. Bearing of the names continually before the Lord on his heart, signifieth the continuall mindfulnesse and intercession of Jesus Christ for his Church in that heavenly sanctuary, Heb. 7. 25. By vertue of which all our prayers get audience and acceptance.

8. The quantity. As all the names of Israel were gathered Quantity.into a narrow compasse: so Jesus Christ our Mediator shall gather together into one, all the despersed sonnes of God: and present them before God as the most beautifull and precious parts of the world, Joh. 11. 52. He shall make a short account in the earth, in comparison of the wicked who will take up more roome.

II. In respect of the Urim and Thummim which were put Urim and Thummim Non est manifestū apud nos quid haec significent. Rab. Da.in the brest-plate of Judgement, vers. 30. Of which Rabbi David a Jew saith: It is unknown to us what these signifie. And what this precious monument was (put by Gods appointment into the fold of the Pectorall) no man living can tell. I take it to be no workmanship of man, but a sacred monument immediately received from God. But expresly they signified Jesus Christ, 1. In their names. 2. In their use.

1. Their names, Urim and Thummin. Urim signifieth p. 107Names.lights in the plurall number. Note that there were not lights and shining before in the Pectorall by the many precious stones: but here is a glorious light shining above them all, to which their light is obscurity. Plainly signifying Jesus Christ in whom are hid treasures of wisdome and knowledge, Col. 2. 3. He is the light of the world, Joh. 9. 5. Which enlightneth every one that commeth into the world, Joh. 1. 9. There are many lights, as stones and stars, in the world: but he is the sun, nay he is lights. With him is many-fold wisdome. And without foreign.him is nothing but darknesse, sinne, death, inner darknesse and utter, Joh. 8. 12. Thummim signifieth perfections. And to whom can this point us but unto Christ; in whom alone are all perfections of holinesse and graces. There is illumination in the twelve stones the Church, but not any perfection; there is some purity in the stones, but farre from perfection of it. In Christ is perfection in all parts; and from him alone we must expect our perfection.

II. The use of them was to receive by them answer from Use of themGod when the high Priest consulted with him, vers. 30. For when the Priest asked counsell of God, God is said to answer by Urim, that is, not by the colour of the stones, nor the changing of colour by brightnesse, blacknesse, or bloudinesse of them (as some Jewes) but the Lord answered by voice, Numb. 7. 89. And therefore it is called the Urim of Judgement, not because it selfe gave Judgement or decided causes; but because the Lord answered when the Priest applyed the Urim and Thummim. This directly looked at Christ, as to whom, 1. All secrets and Mysteries are perfectly known. He is the Lamb with seven eyes, which are the seven spirits of God: Rev. 5. 6. OnelyOnly worthy to open the booke, vers. 9. because of his abundant grace and wisedome, signified by the seven spirits. 2. Who makes known and continually reveales to his Church and members, as their need requires, whatsoever is meet for them to know, by such meanes as himselfe hath sanctified

Now although this was a great priviledge of the first Temple; and the second did want it, that they might not be kept from desire and expectation of the true Urim and p. 108Thummim: yet we in the new Testament are farre beyond them. For as the Oracle by Urim was certaine for direction: so Christ is the most perfect rule and direction shadowed by that. As the Urim answered by voice: so Christ by his word preached. As God spake then by Urim to the Priest: So now by his own Sonne. Heb. 1. 2. Wouldest thou have God answer thee? goe to the Urim. 1. Frequent his ordinance. God then answered, when the Priest consulted. 2. Pray for wisdome. If any man want wisdome, let him aske of God and it shall be given him, Jam. 1. 5. 3. Feare God, Psal. 25. 14. The secret of the Lord is with them that fear him. 4. Follow and obey the voice. Joh. 14. 21. If any love me and obey my commandements, I will love him, and reveale my self unto him. Joh. 7. 17. If any man doe the will of God, he shall know the doctrine whether it be of God.

The third peculiar garment of the high Priest was the robe 3. The Robe Particulars, four.of the Ephod, Exod. 28. 5, 31. On the skirts of which were fastned,

1. The Pomegranates of blue silke, and purple, and skarlet round about. This fruit hath a most pleasant smell, sweet in it selfe, and sweetning other things round about it; and is full of precious juyce and liquor.

2. Bells of gold between them round about, a golden Bell and a Pomegranate; the use of which was, that his sound might he heard round about when he went into the Sanctuary and holy of Holies. The whole garment signified the righteousnesse of Christs humane nature, which is. 1. Most sweet it selfe, having a most pleasant savour as the Pomegranate. 2. Full of most precious juyce and vertue, to qualifie and abate the raging heat of Gods displeasure, as the juyce of Pomegranats doth allay the burning heat of an ague that would shake the body to pieces. 3. Casts upon us a sweet savour being wrapped in it: For wee by nature, stinking in our sinnes and rottennesse, are loathsome to the Lord; but once covered with this mantle, we are a sweet savour to God; who now speakes of us as Isaac of Iacob covered in his elder brothers garments: My sonne is as the savour of a field which the Lord hath blessed, Gen. 27. 27.

p. 1093. This garment hath a sweet sound, as of golden Bells, which to hear were most delectable: because the garment of Christs righteousnesse brings grace to us no otherwise than by the sound of the Gospell. For Faith, by which we put on Christ, is wrought by hearing the sweet sound and golden Bell of the Gospell. Whence some have thought, that by this part of the Priests Attire, is shadowed the Propheticall Office of Christ. Sweet is the proclamation of the Gospel of peace.

4. The use. That by these Bells the Priests must be heard when he goeth into the Sanctuary: signifying the power of Christ our high Priests perpetuall intercession (being entred into the sanctuary of heaven) for his elect and chosen.

The fourth peculiar garment was the Miter or bonnet upon 4. The Miter Particulars. 3.his head, vers. 36.

1. Made of blew silke and fine linnen, vers. 39. like (as it seemes) to an halfe coronet.

2. Beautified with a golden plate, on which was written: Holinesse to the Lord.

3. The use. Aaron must ever have it on his forehead while he beares the iniquity of their offerings, to make the people acceptable before the Lord, verse 38.

First, The Miter and crowne on the Priests head signified, 1. The Deity of Christ our head, which as a crown or circle wants beginning and end. 2. The Kingly Office of Christ, with all that honour and crown of glory set on the head of our Redeemer, to whom all power is given in heaven and in earth. And according to his power is his name; for God hath exalted him and given him a Name above all names, Phil. 2. 9. His stile is not onelyonly King of Saints, Revel. 15. 3. But King of Kings, and Lord of Lords, Chap. 19. 16.

Secondly, The golden plate in which was written, Holiness to the Lord, did not onelyonly distinguish it from the miters of the ordinary Priests, which wanted such a plate: but specially typified Jesus Christ our head, in whom was most conspicuous (as in a mans forehead) a most divine and perfect holinesse purer than the gold of that plate. Who was not p. 110holy onelyonly, as other sanctified persons, but holinesse it selfe. Holinesse in his person, holinesse in his nature, holinesse in all his actions and passions; holinesse in the fountaine and originall, whence all streames of holinesse issue forth to his elect members. So Joh. 17. 19. I sanctifie my selfe that they may be sanctified. Never was there so pure a plate, such shining holinesse, so deeply ingraved as nothing can raze it out for ever.

Thirdly, The use was significant; that as the high Priest, having on this plate with this inscription, got the iniquities of the people pardoned, which he bare before the Lord: So our high Priest Jesus Christ, presenting before his Father, his most absolute holinesse, gets a pardon for all our sinnes, which he beares upon him selfe. And as their sinnes were pardoned in respect of the high Priest, who represented Propter summum Sacerdotem.Christ: So both theirs and ours are indeed and truth pardoned, for the true and eternall high Priest, who is Christ himselfe.

The 5. peculiar garment was the embroydered Coat of fine 5 The embroidered Coat.linnen, vers. 39. which was a beautiful, costly and large garment, reaching down to his feet, covering most of his boby; curiously wrought with most precious matter and cunning workmanship: which noted the dignity of the person, and office of the high Priest. For in old time long white garments appertained to men of high place, and excellent in wisedome: As in Iosephs advancement, Gen. 41. 42. he was clothed with white fine linnen, when he was to be Viceroy, and next in authority to the King. See Ester 6. 8. how Mordecai was apparelled by the Kings command. This garment was most proper to our high Priest of the new Testament Jesus Christ; who is by it described, Rev. 1. 13. clothed with a robe down to his feet. Noting,

1. The excellency of his person; who is Prince of peace, Three things in Christ noted hereby.Isa. 9 6. For so, long white garments ever betokened peace, both within the Church and without.

2. That he excelled in wisedome and counsell, being the great Counseller, and the spirit of counsell and understanding resting in his breast, Isai. 11. 2. For to such also these garments p. 111belonged, Dan. 5. 7, 16. 3. The lovely and beautifull connexion and conjunction of his Propheticall, Priestly, and Princely Officers; sincerely and perfectly fulfilling them, and appearing before God in them as in a most costly embroydered garment consisting of many pieces, and many colours fitly couched and layd together. And this grament he ware not onelyonly in earth (as the Priests did) but now after his ascension he continues to performe the Offices of the high Priest for his Church: in the same embroydered garment presenting before God the merit of his onelyonly sacrifice, and making intercession to the Father for it.

The sixth garment is the girdle of needleworke, ver. 6. The girdle.39. Of diverse matter, linnen, blue silke, purple and scarlet, and of divers colours, Chap. 39. 29. The use of it was to fasten the Priests garments unto him, that they might not hang loose upon him in his ministration; and specially points out unto us our high Priest Jesus Christ described after his ascension, Revel. 1. 13. to be girded about the paps with a golden girdle. Noting in Christ four things.

1. The truth and constancy in accomplishing all the gracious Four things in Christ noted thereby.promises of the Gospell; seeing our high Priest is girt about with the girdle of verity.

2. His justice, integrity, pure and uncorrupt judgement as gold. Isai. 11. 5. Iustice shall be the girdle of his loynes, and faithfulnesse the girdle of his reines.

3. His readinesse to do the office of a Mediatour. Girding of the attire hath ever been a signe of readinesse, and diligence in businesse undertaken. So Luke 12. 35. Let your loines be girded about.

4. His mindfulnesse and care in performing his office. For as not girding is a sign of carelessenesse and negligence: So girding of care and industry. So our Lord and high Priest never carelessely cast off any poor and penitent sinner: but in the dayes of his flesh minded their misery; and now in heaven keeps on his girdle, casts not off the care of his Church, but perpetually accomplisheth whatsoever is needfull for her salvation.

p. 112Sect. IV.

I. In the garments, some things necessary for Ministers, 1. Seven uses for the Ministers. No baseness in a Minister.some things for the People. 1. All about the Priest must be gold, silver, pretious stones, curious colours; signifying, that no vile or base thing must be in the Ministers cariage or behaviour. But as the Priests costly garments covered the frailty of their bodies, and graced them in their office: so the graces of their minds must not onelyonly hide their weakness, but adorne and beautifie them for the honour and prosperity of their function. And the rather, because this corrupt age is bent to disgrace this holy profession, care shall be had both of keeping out, and thrusting out vile persons. And those who are in this calling should labour to shine in godlinesse and vertue; which is the onelyonly apparell that will draw the eyes of good men to reverence them.

II. As the Priests had variety of holy garments: so every 2. Variety of gifts.minister must be clothed and adorned with many graces. If every sheep of Christs fold must adde to his graces, much more the Pastor of the flock. If every child of God, much more the Father in the faith begetting others to God. He is not onelyonly a disciple of Christ, but an instructer of others. He must therefore be stored, 1. With variety of knowledge foreign.to bring forth things new and old. 2. Variety of Ministeriall gifts, to instruct, exhort, reprove, correct. 2 Tim. 3. 16. 3. Variety of saving graces, to be an example in word, conversation, in love, in spirit, in faith, in purenesse. 2 Tim. 4. 12. 4. Variety of externall and civill vertues. 1 Tim 3. 2. to the 8. and Tit. 1. 7. More gifts are expected in the builders of the house than in any stone of it.

III. As the Priest must carry on his breast Urim and 3. foreign Mini…er…. Per…o nae.Thummim: so must every Christian and Evangelicall minister; in whom are required graces ministeriall and personall. The former, that he may shine before the Congregation in the light and purity of wholsome doctrine. The latter, that he may shine in integrity and perfection of manners and conversation, p. 113so farre as humane frailety will suffer. The Urim must enable him to divide aright, and furnish him with wholesome foreign.precepts. The Thummim must fit him to walke aright, and to go forward in holy practise. The lights of the world must give light both wayes. Deut. 33. 8. Let thy Urim and Thummim be on the man of thy mercy. Mal. 2. 6. The Law of truth was in his mouth, and he walked in truth and equity And Typus fidelium in doctrina & integritate morum.1 Tim. 4. 12 the Apostles Canon is, that every Timothy should be a type of beleevers in doctrine and upright conversation. I would all ours might be found such types. Then should not so many parishes have lampes without light, Mi isters without the light of saving knowledge, and integrity of conversation.

IV. As the high Priest must carry on his forehead the plate 4. Special holinesse.of gold in which was written, Holinesse to the Lord: so the Ministers of the new Testament must labour for speciall holinesse. If every mean servant in the house must be holy, much more the steward of the houshold. And if every private Christian must follow holinesse, without which no man shall see God, Heb. 12. 14. much more the Ministers. They that carry the vessels of the Lord must be holy. Alas, how afraid are many of this Plate, for spoiling of their preferment? It was a chiefe grace of the chiefe Minister of the old Testament: with us a chiefe disgrace; and too much purity to carry holinesse in our profession. We can put on this plate in the Pulpit, and suppose it fit for the Temple, but in our private houses cast it aside.

V. As the Priests must have in their skirts both bells and 5. They must be good preachers & good livers.Pomegranates: so must every Evangelicall Minister. 1. The bells allow them not to be dumbe dogs, Isai. 56. 10. but the sound of the Law and Gospel must clearly sound in their mouthes to be heard afarre off. 2. These bells must be of gold, to put Ministers in minde that their doctrine be pure; not corrupt, not savouring of Popery, liberty, or selfe-respect. 3. They must never come into the congregation without these bells; for Ministers must still be furnished with some sound matter of instruction and edification. How is it then that many come into the Congregation and never p. 114bring bells? Many are afraid least the sound of their bells should be heard too much, and that it would disgrace them to be counted diligent Preachers? And many s…orne others that their bells sound so often? 2. To the bells ministers must joyne Pomegranates: With the wholsome word joyne good workes and holy life. He carries the bell, a Minister whose life is agreeable with holy doctrine. Matth. 5. 19. He that keepeth the commandements, and teacheth others so to do, shall be great in the kingdome of God. John Baptist had, both bells (being a burning light in himself) and Pomegranates; being a shining light unto others. And as the Pomegranates smelled sweet: so must ministers labour to leave a sweet smell behind them every where. Their conversation 6. Love the flock dearly. Illud quod; Christiani sumus, propter nos est; quod autem praepofiti sumus, propter vos est. Aug. de Past cap. 1. Illud quod mundani sumus (potius quam Christiani) propter nos est 7. Still keep on these holy garmentsmust not savour of lightnesse, pride, ambition, covetousnesse, contention, prophanenesse, &c.

VI. As the Priest must have the tribes be graven on his breast: so must the minister his flock committed to him; who must be deare to him, and taken up into his heart. And hearty love would force them to feed the flock, in season, out of season, and set forward their salvation and instruction; and seek them, not theirs. In that we Ministers are Christians, we are so for our selves; but in that we are Ministers of Christ, we are so for you. Some wholly forget the second, and I wish not the first too. Who may rather say: In that we are worldlings (rather than Christians) we are so for our selves. Their flockes are slightly engraven in their hearts

VII. As the Priests had these garments girded unto them: so must ministers gird fast unto them these garments; for these garments differ somewhat from theirs. They might put off their garments when they came out of the holy place: but Ministers of the Gospell may not put off theirs when they come out of the Church; no nor when they goe to bed, nor about any businesse; they must never come off. Many are so dissolute and ungirt, and these garments are so loose on them, as they give just occasion to the people to say; that they be good onelyonly in the Pulpit; and so their people learn of them to be good onelyonly in the Church. We must girt our graces fast to us. This is the onelyonly ministerial apparrel appointed by God.

p. 115Sect. V.

Now for the People of God:

I. These garments were never changed. Though the high Priest dyed, yet his apparrel remained and was put upon the next. This teacheth us that we all have but one high Priest, 1. Three uses for the people. Twofold instruction.whose robes we must put on, which are lasting and never worn out. For 1. There was but one Mediator between God and man while Aaron lived; a type of that our Mediator between God & man Jesus Christ. 2. There were garments but for one, although they passed from one to another as that Priesthood did: So no other robe save of this one and onelyonly true and high Priest must be presented before God; no robe of our own workes or merits; no robe made or woven by men or creatures; not by Popes, Saints living or dead, or Angels. We must never change this garment; nor abide to see any challenge it but the high Priest our Lord Jesus. And hence for ever detest the wicked and abominable Masse, with those sacrilegious Priests, who usurpe these garments of Jesus Christ, and tell us they offer propitiatory sacrifices for the sinnes of the quick and dead. The theeves that spoiled Christ of his garments, and divided them among themselves, did him no such despite as these theeves do, who rob him and disrobe him of all his glory.

II. Every Christian is made a Priest unto God by participation, Rev. 5. 10. But not legall and externall; for they Use. 2. As a Priest, offer spirituall sacrifices.were dated by the Priesthood of Christ: but Evangelicall; improper, and spirituall. Neither to offer reall, and externall sensible sacrifices, which all had end by Christs onelyonly sacrifice upon the Crosse: but spirituall sacrifices; such as, Calves of the lips, Heb. 13. 15. The sacrifice of a broken heart. Psal. 51. 17. Of almes, with which God is well pleased. Heb. 13. 16. Of mortification Rom. 12. 1. and of good works and duties of all sorts. Of prayer, Psal. 141. 2. Now before any of these sacrifices can finde acceptance we must all put on holy and spirituall garments. Never was any priest or performance pleasing without his garments; the use of p. 116which was to cover and adorne.

Quest. What garments must we put on?

Answ. Jacob before he could get his fathers blessing must In our pristly garment.put on his elder brothers garment, Gen. 27. 15. so must we put on the Lord Jesus Christ. Rom. 13. 14.

Quest. How?

Answ. Put on whole Christ, as the Priest all his garments.How put on

1. By making him our own; we must weare our own garments. Speciall faith unites to Christ, and marrieth us to him, that he is ours, and we his.

2. Cover thy selfe with the sacrifice of his death. Adam having sinned covered his nakednesse with skins of dead beasts: signifying that all his sinfull posterity must cover themselves with the sacrifice of Christ dead; the righteousnesse and perfection of which, is the linnen Ephod in which thou being wrapped, must offer up thy sacrifice.

3. Array thy selfe with his virtues, to adorne and deck thee. This is the broydered coat which thou must weare, of manifold virtues and graces; which as jewels and ornaments must shine in thy life, as the many glistering stones did in the brestplate. So the Apostle, Ephes. 4. 24. Put on the new man created after God in righteousness and holinesse.

4. Put on Christ by Christian profession. Our apparrell is seen, and makes us known to others. Servants make themselves known by the cloth they weare whose they are. The Priest must put on the Plate on his forehead, and we are commanded to carry the name of God and the Lamb on our foreheads, Rev. 14. 1. that men may never see our faces but therein read the holinesse and innocency of our conversation.

5. Put on the girdle, Have thy loines girded. Luke 12. 25. Stand in a readinesse. 1. To all duties of Christianity. 2. To all acceptable sacrifices of faith, repentance, prayer, praises, obedience. 3. to offer up our selves by life or death to the glory and praise of God. We had need be thus begirt, that we may stand to the confession and profession of the p. 117truth, not knowing when or what trialls will come; besides that the world, nor pleasure, nor lusts, seldome find us unprepared. And can he be a good subject who is alwaies unprepared for his Princes service; but ever ready to serve his enemys.

III. From the being arrayed with these garments, the Use. 3. Comfort to the godly.poore members of the Church have a ground of much comfort; in respect, 1. Of their head so arrayed. 2. Of themselves, and in respect of themselves considering those garments. 1. In the generall. 2. In the particulars.

First in respect of our high Priest Jesus Christ thus gloriously 1. In Christ so arrayed.arrayed. 1. In the Ephod we see his mighty power, who carries his Church upon his shoulders of power and protection. Alas! where should we lie if our Lord did not lift us up, and beare us up? But now we never need to discourage our selves, by casting what shall become of the Church or religion, if such and such projects prevaile, for so long as we are on Christs shoulders, we are safe. 2. In the Pectoral behold the ardent & surpassing love of Jesus Christ to his Church For as he carries us on his shoulders by his power: so he carries our names on his heart by his love. This our true high Priest cannot forget his saints when he seems to turne his back on them, but still hath their names before his eye. And this is the happinesse of the Church, in which she may well rest her selfe; that (according to her prayer Cant. 8. 6.) Christ setteth her as a seale on his heart, and as a signet on his arme. How is it possible to forget that which is sealed on the heart? How can the eye look off the signet on the arme? For a signet, because it is most precious, is most carefully kept; and being upon the arme of Christ, what arme can pull us off from him?

Object. Oh that I might know my happinesse to be set on Christs heart!

Sol. If thou wouldest be set as a signet on the Lords arme, become the Lords servant, and be faithfull in this service, See Hag. 2. 23. O Zerubbabel my servant, I will set thee as a signet. 3. In his Miter we see our high Priest crowned with p. 118honour and glory above all men and Angels. And all the Church must say (as Psal. 132. 18.) On him let his Crown flourish. And if the dignity of the head be the honour of the members, and the power of the head the safety of the members: then from hence we have no small consolation. 4. In his Plate we see holinesse engraven on his forehead, that all our senses and thoughts must be fixed in the forehead of our onelyonly high Priest, from whom all holinesse floweth to his Church. Oh what matter of joy is it to see, that we (in our selves so foule every way, in our nature, in our course, and shut out of heaven where no uncleane thing commeth) have in him a fountaine of holinesse set open for us! For he is made to us of God wisedome, sanctification, &c

Secondly, in respect of themselves (by meanes of Jesus 2. In respect of themselves. In generall.Christ) the members of the Church thus arrayed enjoy sure and stable consolation. For, 1. In generall they all afford us this comfort, that through Christ our high Priest we are beautifull and glorious, yea, our beauty is made perfect through his beauty. Psal. 45. 9. The Queen stands in most royall and costly garments. Never had Salomons Queen Psal. 45. 9.Ps 45:9in all her royalty such sweet perfumed and precious garments, as hath the spouse of our true Salomon. For, 1. Those were provided by Salomon: Kings daughters in thy precious garments: but these provided by Christ out of his wardrobe; and will not endure any other garment or ornament brought or procured elsewhere. 2. Those were materiall, gold, silver, and precious stuffe out of earth: but ours are spirituall and heavenly. What the glorious robes of the Church are, see Isa. 61. 10. I will greatly rejoyce in the Lord; for he hath clothed me with garments of salvation, and covered me with a robe of righteousnesse, and decked me as a bride with Jewels. What is gold, silver, silk, pearles; to righteousnesse, holynesse, life, immortality and glory? 3. Those were corruptible and soon cast off: but these never weare nor teare. For all the sonnes and daughters of God are clad with incorruption and immortality, and are heires of eternity. Now it were no small comfort that we, being so naked and foule, wallowing in our bloud and filthinesse, or covered with filthy p. 119Ezek. 16.Ezek 16clouts and raggs of sinne, and the apparel of death, should have these taken away, Zach. 3. 4. But to be thus arrayed & covered, yea, decked and adorned with such beauty and glory, is more cause of joy and comfort.

II. In their parts they assure our happinesse, and seale up In the particulars.our comfort:

I. The Pectorall shewes how God esteemes of believers; 1. Beleevers highly est…ē ed, as precious stone.that they are the precious parts of the earth, signified by the twelve pretious stones. 1. For price. A great summe of money will not buy one of these precious stones. For we are not redeemed with gold, silver, or corruptible things; but with precious bloud. He must be some great King that must buy an Union; but he must be the great God that can purchase one of these precious stones, Acts 20. 2. For shining and beauty. If a man were clothed with the Sunne, he must needs shine gloriously. The meanest beleever is clothed with the Sunne, Revel. 12. 1. and shineth in the firmament of the Church with the beames of Christs righteousnesse as the Sunne in his strength. 3. For hidden virtues and secret operation. The godly have not a shine and shew, but the true substance of many virtues and graces secretly layd up in their hearts, and working mightily in them: the stones out of common Quarries, that is, common men, have not such things. 4. For rarenesse. It is an hard thing to find a godly man, these are rarer than most pretious stones. Elias could not see one in the world besides himselfe, though there were many. 5. For their estimation, and the reckoning of them with God and good men. Although the world out of ignorance and malice scorne this pearle, and as swine tread them under foot; yet the Jeweller knowes them; our high Priest placeth them upon his breast. And a wise merchant knowes that a pearle troden under foot is a pearle: and in it selfe, a pearle lying in the quarry or sands unknown, or trampled in the dirt or myre, is as good as when it is taken out. Thou that art an enemy to good men, 1. See how farre thou Sin to slight them.art from Gods judgement. 2. If thou knewest their worth, where now thou tramplest them, thou wouldest take them into thy heart. 3. One day thou shalt desire their glory, but too late.

p. 120II. The robe of the Ephod hath comfort for the poor 2. As Pomegranats.despised members of Christ, whose estate is figured by the Pomegranates. Which, 1. In themselves have no great beauty without, or on the outside. 2. Their place is below, and they hang in the skirt of the garment: But within, 1. They carry the colour of bloud, are washed in the bloud of Christ. 2. They are full of excellent juyce and liquor, of grace and piety. 3. They cast a sweet smell from them, and leave a pleasant savour behind them: and therefore Christ fastens them to himselfe inseparably, as the Pomegranates were fastened to the high Priests garment. Be thou a fruitfull Christian, no matter what place thou art in, or in what account among men: Our high Priest hath use of thee, and must not go into the sanctuary of heaven without thee, though thou hangest in the skirts of his garment.

III. The Miter or crown of our high Priest assureth us, 3. As heires of the crowne of righteousnesse.that we by his anointing shall attaine the like crown. For he hath trodden all our enemies, not onelyonly under his feet, but under ours also, Rom. 16. 20. Let us not cast down our hopes and hearts; our high Priest is stronger than all the enemies that can rise up against the Church. And we may couragiously combate against sinne, errours, hereticks, being sure of victory through the Crown and Miter of Jesus Christ. This Miter of Christ shall fetch down the Miter of Antichrist for us. This Crown of our high Priest shall shake down his tripple Crown, and hath already blasted him. And though these Babylonians begin to wriggle, as a snake deadly wounded, with hope to raigne in these Churches as sometime they did; and for the sinnes of the Land, they may recover power by their craftinesse to surprize some ignorant, silly, and unstable persons: yet shall they prevaile against none whose names are written in the book of life; but by the power of our Captaine we shall tread down both Satans and Antichrists kingdome, and prevaile against all that riseth up against the power of Christ.

p. 121Sect. VI.

Priests, types in the execution of their Office.

Having declared how the high Priest, and Priests of the old Testament resembled our high Priest of the new Testament, Jesus Christ, in respect of his solemne inauguration and investure into his Office: Now we are to shew how he farther typified our Lord in respect of his administration and execution of it. Many are the speciall Lawes which the Lord gave to the Priests concerning their careful carriage of themselves above others, and these may be reduced to two heads. 1. As concerning their common actions. 2. As concerning their actions ministeriall.

Concerning his common actions, he was prohibited diverse Common actions of the Priests: 3.things which were lawfull in other men. I will mention three.

I. The Priests must keep an holy abstinence from wine 1. Abstinence from wine and strong drink.and strong drink, for the time they entered into the Tabernacle, Levit. 10. 9. a Law was made for all the Priests, upon occasion of Nadabs and Abihues punishment; who being (as it seems) drunk, offered strange fire, and were burnt by fire before the Lord. And the Lord gives a reason of this Law: least their mindes or sences might be distracted or disturbed, so as they could not rightly discerne or execute the thing pertaining to God, and things pertaining to men, Heb. 5. The use of the Law was: 1. Typicall, shadowing out the most holy and sober course of our high Priest Jesus Christ, foreign. The use of this Law.who was never unready or unfit for any part of his Office, but in all perfection of judgement and understanding faithfully performed and fulfilled all righteousnesse. 2. Perpetuall, carrying in it a perpetual equity for all Christian Pastors, and Ministers, who must use such creatures and liberties sparingly, as they help their naturall infirmities by them, and help themselves forward in the exercise of prayer, study, preaching, and other Ministeriall duties; but not to dull, p. 122or to make themselves grosse or distempered by them. And hence is the same law repeated in the new Testament, Tit. 1. 7. A Minister must not be a lover of wine: Not inhibiting all use of wine and strong drink in case of necessity; as in griefe of heart, or for healths sake, Prove. 31. 6. Timothy may drink a little, 1 Tim. 5. 23. yea, and for honest delight at Feasts and Marriages may be a more liberall use of wine, as Joh. 2. where Christ himselfe was present. But he may not be a quaffer, or wine-bibber, one that sits at the wine or pot, swilling in wine or strong drink; because this is as great an hinderance to the faithfull performance of Ministeriall duties, as may be. For, 1. It troubles the understanding, Intemperance in Ministers very hurtfull.Hos. 4. 11. wine takes away the heart: It disturbes the memory; Prov. 31. 5. least he drink and forget the decree, and change the judgement, not being able to discerne between clean and unclean. 2. It disables and withdrawes a Minister from all his duties. While he sits at the wine or strong drink, how can he sit at his study? How can he attend to reading, meditation, to exhortation or doctrine? How can he but be disturbed from ardency of prayer? Or how dare he (if he could) pray; How can he keep watch with God, or over his People, or over himselfe? 3. It disables the duties themselves, suppose them done never so well; seeing by this vice he hath made himselfe and his calling so contemptible. What authority can an Oracle have in a drunken mans mouth, which cannot but use to speake leud things? Prov. 23. 33. 4. How can such a mans course but wage open warre with holy doctrine? He must needs shake hands with as base and wicked company, as a countrey yeelds; and give his hand to scorners, Hos. 7. 5. Wine is a mocker, and acquaints a man with mockers of God, and of all good things, and all good men. He must needs be an enemy to all that are not of his own straine; to all that call men to sobriety and temperate courses, and scorne them as too pure and precise. Hence shall a godly carefull preacher have all such Ministers in a country at warre with him. A man being once warmed with strong drinke, how many things break from him in his speeches, in his actions, unseemly, unsavoury, and disgracefull to p. 123his profession? These things being so, we cannot but lament that this sinne is so much crept into the Ministery, even in all parts of the Christian world. Alas that the stewards of Gods house should sit with drunkards, and drinke, and be drunken, Luke 12. 45. Drunkennesse was wont to fly the light, they use to be drunk in the night; and should the lights themselves be drunkards or associates with them, and in the light?

II. A second Law for the common actions of the Priests 2. Ministers marriage how orderd.concerneth their mariage. God doth not forbid any Priest in the old Testament mariage, but onelyonly orders it for the holy, modest and grave cariage of it in this sort of men above all other. And therefore the Law of God forbids his mariage with three sorts of women, Levit. 21. 14. 1. He must not Whom they may not marry.marry a widow, least, 1. She might prove with child, and bring in a strange seed into the Priesthood, provided against ver. 15. 2. Least setled stoutnesse, or evill disposition should hinder her fintesse for him, who must not be disgraced in one so neare him. 2. He must not marry a divorced woman, that hath been put away from her husband, because it may be presumed she was put away for her misbehaviour, or bad carriage towards her former husband. 3. He must not marry one defiled neither voluntarily or violently; such a blot must not lie on his wife, least his function be disgraced. But the Law allowes him onelyonly two sorts of women to marry. 1. A maid, And whom they may.or virgin, vers. 13. because she may be more easily guided and ruled, and wonne to frame her selfe to duty and obedience; and she must be of his own tribe or stock, both for the credit of her parentage, and for the certaine knowledge of her education and manners before he tooke her to himselfe. 2. The widdow of a Priest, Ezech. 44. 22. For it is presumed that such a one hath been already trained to modesty, to sobriety, to a chast and sweet behaviour beseeming the wife of a Priest.

This Law is both ceremoniall and significative, as also hath Typical use of this ordinance.in it a perpetuall truth and equity. In the former use it hath an eye unto Christs mariage with his wife the Church. Our high Priest marieth not any harlot, or polluted Synagogue, p. 124defiled with Idolatry, which is spirituall fornination, and going an whoring from God, doting upon Idols, Merits, other Mediators: Neither with a divourced woman, such as is the Synagogue of the Jewes, as now they are in the East, and the Synagogues of Satan and Antichrist, as now they are in the West, since their Tridentine apostasie and Anathematizing the doctrine of Christ; to both whom God hath given a bill of divorce. Christ our high Priest is not married to either, howsoever the Church of Rome pretends a marriage with him, and shew us their Baptisme, and Lords Supper as the ring and confirmation of their marriage. But we know it will neither make her an honest woman, nor prove her now a lawfull wife to shew her marriage ring, who having plaid false with her husband, is now long since divourced from him. Jesus Christ marrieth a virgin chast and undefiled, that is, holy and unspotted by imputation of his own righteousnesse, and washed by water through the word, 2. Cor. 11. ….2 Cor 11Eph. 5. 26. He marrieth her of his own tribe: For as the first Adam must not marry a wife but of his own flesh, and out of his own side: so the second Adam marrieth a wife issuing out of his own side, flesh of his own flesh, and bone of his bone. And he will take to himselfe againe the high Priests widdow, the people of the Jewes, and marry them into one body with the Gentiles. So much for the signification.

Now the perpetuall equity of this Law bindes the Ministers of the new Testament; who are not prohibited marriage by Perpetuall.the Scripture, no more than the Priests of the old Testament: But for the honour & credit of this office & function care must Ministers marriage, lawfull. 1 Tim. 3. 11.1 Tim 3:11be had, that their wives especially be honest, sober, free from scandal, and framed to the rules of the Apostle for Ministers wives, & for the preventing a number of scandals that else may arise within, and lye upon his family. This care being had, they being married shall be as holy and honourable in their function as the Priests of the old testament: who being married, were said to have the Crown of God upon their heads, and to offer the bread of God, and to be after a speciall manner, holy. But how detestable is that filthy whore of Rome, Against the practise of Romanists.whose filthy virgin Priests hate marriage but not lust; refuse p. 125Gods owne ordinance, and honest wives of their owne, and like fed horses neigh after their neighbours wives, and cover the countrey with a bastardly brood; and hold in their doctrine, better they should have a hundred Concubines than one married wife, and in their practise adjudged married Ministers to death, but adulterous priests to a light penance, and that bought out with a trifle or word of a friend. One story is memorable out of the book of the Acts of the Romane Bale. De actis Romanorum Pontificum.Bishops: when the Kings visiters in England, in the yeare 1538. visited the Abbyes, they found in some of their styes, rather than religious houses, five, in some ten, in some twenty Sodomites and adulterers, of which some kept five, some seven, some twenty harlots. So Gregory the first, enjoyning single life to the Clergy, sent for fish to his ponds, and had six thousand heads; whereupon (sighing) he said, it is better to marry, than to burn. Bede denies the story, although of Huldericus Bishop of Augusta to Pope Nicholas.

III. A third Law for common actions. He must be very Mourning for the deadmoderate in mourning for the dead. Levit. 21. 2, 3. the ordinary priest must mourne, onelyonly for his mother, father, sonne, daughter, brother, or his sister (if a maid) because she was yet in the house and family; but without the family he might not lament for any, no not for the Prince, verse 4.

Qu. Might he not mourne for his wife? For some think Whether for the wife.not, because she is not named, neither in that Law, nor in the repetition of it, Ezech. 44. 25.

Answ. I think he might: but the wife is not named, because, 1. she is one with himselfe, 2. If for our daughter and sister, much more for wife which is nearer. 3. The Prophet Ezechiel was charged not to mourne for his wife, being a Prophet and Priest, Ezech. 24. 16. which seems an exception from the ordinary manner. But for the high Priest, Levit. 21. 12. he might not mourne for any of them named, neither in (likelyhood) for his wife; nor uncover his head; nor rent his clothes, nor go to any dead body, nor go out of the Sanctuary, for the crown of the anoynting oyle of his God is upon his head.

p. 126This Law had in it both ceremony, and perpetuity in Ceremoniall use hereof.substance of it. In the ceremony▪ the Priest might not mourn for the dead, 1. Because mourning for the dead was counted a Legall uncleannesse. vers. 11. 2. The oyle of holy ointment was upon his head, being oyle of gladnesse. 3. They must be contrary to the foolish manner and fashion of the Priests and People of the Gentiles, who were so passionate and excessive in their affected and sometimes forced mourning, as they fell into indecent and unlimited behaviours. 4. The Priest, and especially the high Priest, was to be a type of eternity, and therefore must shew no such sign of weaknesse and corruption, as weeping is. Hence it is, that we read not of the death of an high Priest, but ever before his death another was appointed and installed. So before Aaron dyed, Eleazer was installed; and before his death Numb. 25. 3.Num 25:3was Phinias, Numb. 20. 28. Hence it is that we read not of their raignes and times, and how long or how short any of them lived, as of the Judges and Kings; which closely noteth and implyeth unto us, that they were types of eternity and immortality. 5 In the Ceremony this Law had a speciall ayme and respect to Jesus Christ our high Priest, in whom was no blot, no spot, or morall pollution, as that high Priest most carefully was restrained from every Legall pollution. He wept indeed sundry times for the dead, as Lazarus, &c. because he was to abolish the Legall ceremonies, and this among other. It being in him sufficient that most perfectly he preserved himselfe from morall pollution: In which sence he never uncovered his head, that is, was never so weak or inglorious by passion, but that he ever maintained union with his father, and abode the powerfull head of his Church. Neither did he rent his garments, that is, his holy flesh baked as it were in the oven of afflictions, extended and rent on the Crosse, cast aside in the grave, was never rent off from his divinity, but was ever from the first moment of Hypostaticall union, present with it, and shall be for all eternity. He never goes out of the Sanctuary to mourne for the dead, for the Crown and oyle of God is upon him. For as in his life he (being mosth oly) was not subiect to be quite p. 127subdued in the house of death: so now after his resurrection he hath attained all excellency of glory and happinesse, free from all misery and sorrow, never to be interrupted any more by any griefe or adversary power. The Crowne of God is set upon his head for ever, Revel. 4. 9, 10.

The perpetuity and substance of this Law concernes both Perpetutall.Ministers and people.

1. To teach both the one and the other not to grow into excesse of sorrow or passion, but to be examples of gravity, moderation, and well wielding of affections; and to be patterns of patience and holy obedience in suffering extream adversities, as well as in the actions and exercise of practick virtues.

2. To give testimony of their hope and assurance of the happy resurrection of their friends, for whom they must not sorrow as men without hope, 1 Thes. 4. 13.

3. To shew that no occasion or naturall affection, no not the nearest and greatest change befalling their outward estate might distract them from their charge and duty; or so disquiet▪ the peaceable tranquility of their mindes, as any part might be hindered for matter or manner. And therefore in this case our Saviour (confirming the perpetuall equity of this Law) saith, Let the dead bury their dead, follow thou me, Mat. 8. 22. And the Lord is so strict in this case (Levit. 10. 6.) that when Aarons sonnes were so strangely slaine before his face, he must not mourne nor stir a foot out of his Ministery, least he dye, and therefore the text saith: Aaron held his peace, vers. 3. So no outward respect of duty to friends must call us from duty to God.

Object. If the Priest must not weep, how could they seriously repent of their sins?

Answ. The Priest must not weep for any temporal losses, nor for personall losses; and in naturall regards he must be impassionate: but for his sinnes he might. Jeremy a Prophet and Priest wisheth his head a fountaine of tears, Jer. 9. 1. The high priest must weep for his own and the peoples sinnes in the day of expiation, and if he weep not, he must die. So Joel. 2. 17. all the Priests must howle, and cry, and weep p. 128between the porch and the Altar. Christ wept often, and all for sinne: as, for Lazarus, on the Crosse over Jerusalem. Whence we note:

1. That the proper cause of mourning, is sinne. He that Sin, the proper cause of mourning.must not shed a teare for any other cause in the world, must shed teares for his sinne upon paine of death. Oh that they would think of this that glory in their sinne!

2. Let us so order our affections, as that our principall mourning may be for our sinnes; and bind up our affections for outward and naturall losses and crosses, so as we may have them loosed in spirituall. This Law tells us, that sorrow for our onelyonly sonne or brother, or the deare wife that lieth in our bosome, ought to be no sorrow in comparison of sorrow for sinne. Which, 1. Separates from God: 2 Makes Christ absent and stand aloofe: 3. Grieves the Mischiefes of sinne.the Spirit, and makes him heavy towards us: 4. Separates soule from body, yea, (without repentance) soule and body from heaven and happinesse. Let us, who have been excessive in worldly sorrow, turne the streame against our sinnes; and in all crosses set our heaviness rather upon some sinne in our selves, which might cause the crosse, than on the crosse it selfe.

Sect. VII.

Now it followeth that we shew how the Priests figured 2. Ministeriall actions of the Priests.Christ in their ministeriall actions. Of these kinds of actions some were common to inferiour Priests, some proper to the high Priest.

I. Common actions were six.Common actions of all Priests: six.

1. The Priests must kill the sacrifices and none but he: signifying Jesus Christ his voluntary action in laying downe his life for beleevers; none could take away his life from him. And he was to be as well the Priest as the sacrifice; Joh. 10. 18. I have power to lay down my life.

2. The priest offered the bloud of the sacrifices to God, and sprinkled it on the Altar; for they were ordained for men in p. 129things of God, to offer gifts and sacrifices for sinnes. Heb 5. 1. No man might offer his owne sacrifice, but he must bring it to the Priest, Levit. 7. 4. there was no comming to God, but by the Priest: Figuring out Jesus Christ who offers up himselfe a sacrifice for the sinnes of the world upon the Altar of his Deity, which gives both vertue and merit unto it. No other can offer to God bloudy or unbloudy sacrifice upon this Altar, but himselfe. Joh. 17. 19. I sanctifie my selfe for them: even as the Altar sanctifieth the gift. 3. The Priests prepared the body of the sacrifice (Lev. 1. 6.) fleyed it, divided it into severall parts, washed the intrailles, put fire unto the burnt offering, consumed the fat, cast the filth and dung into the place of ashes: Sgnifying, that Christ himselfe alone did the whole worke of redemption. He suffered the heat of Gods wrath and justice; he puts away all our filth, and covers it in his owne ashes; he burnes up our fat, that is, the senselessenesse of our sinne, and all that savoureth of the flesh, by the fire of his Spirit; and inwardly purgeth and wholy washeth us in the fountaine of his own bloud. 4. The Priest must teach the people; His lipps must preserve knowledge, Mal. 2. 7. and the people must depend on his mouth: Signifying the action of this great teacher of the Church, who brought to us from the bosome of his father the whole counsell of God concerning the redemption of mankind; which could never have, entered into the heart of man, but by the teaching of this great Prophet, Deut. Isa. 52. 4. Psal. 45. 2.Isa 52:4Ps 45:218. 15. He hath the learned tongue, and Grace is powred into his lippes. He therefore having the words of eternall life, we must depend on him and hear him. 5. The Priest must pray for the people, and blesse them. A forme of blessing Num. 6. 23Num 6:23is prescribed for Aaron and his sonnes, laying their hands on the childeren of Israel: fignifying the strong prayers and intercessions of Jesus Christ for his Church, who was heard in all things, Hebr. 5. 7. as himselfe witnesseth, Joh. 11. 42. Father, I know thou hearest me alwaies: And accomplished Joh. 17.John 17not onelyonly in his holy intercession upon earth, and now in heaven: but manifestly in that blessing of his disciples by laying his hands upon them, which was his last action upon p. 128earth, Luke 24. 50. 6. The Priests were to preserve the Oyle for lights and the incense, and for the daily meat-offering, and the anointing oyle. And the over-sight of the whole Tabernacle, and all in the Sanctuary, and all the instruments belonged to their care for the safety in moving, carrying, standing, &c. Signifying Jesus Christ the preserver of all grace in his Church. He onelyonly watcheth for the safety of his Church, for the upholding of his holy ministery, and all holy constitutions which else would quickly be broken up. He plants the Ministery, and he removes it at his pleasure. He hath the seven stars in his right hand. He is the great Arch-bishop of soules to the whole Church, and no other in this kind but he. So much of common actions ministeriall.

II. Actions more peculiar to the High priest were, 1. daily. Actions proper to the high Priest. Daily.2. weekly. 3. yearly. 4. continually.

I. He must daily, 1. dresse the holy lamps and lights morning and evening before the Lord, Lev: 24. 2, 3. to preserve the lights from going out. Shadowing Christ the true light, by whom the light of true doctrine must ever shine in the Church, and never go out; by which the true believers shall be delivered from darknesse and death. This was formerly figured by Goshen, there was light when three days darknesse was over all Egypt. And this was figured by the pillar of fire that never failed till they came to Canaan. 2. He must daily burne incense before the Lord upon the Altar Exod. 32. 7, ….Exod 32:7of sweet perfume: Signifying Christ our high Priest daily offering up, 1. Our duties and services done by his appointment, and which through him smell as a sweet incense acceptable to God. 2. Our prayers, called odours of the Saints, and a sweet incense, Rev. 5. 8. And as no incense pleased God but that which was offered upon that golden Altar: so no Psal. 141. 2.Ps 141:2duty or prayer of ours is farther accepted than offered up by him and from him, whose golden purity gives merit and worth unto them. And as the incense must be offered up by Revel. 8. 3.Rev 8:3the high Priest morning and evening: so the continuall virtue of Christs merit ascendeth daily before God, and perfumeth all the Sanctuary, neither is there any other way to the father but by him.

p. 129II. He must weekly make the shew-bread, and set it before Weekly.the Lord continually. Exod 25. 30. And more expressely, Lev. 24. 5, 6. Every Sabbath he must set on the table twelve loaves according to the twelve tribes, & take the old away, to the maintaining of his family; for which use they might well suffice, every loafe weighing about seven or eight pounds. Here was a figure of Christ the true bread of Life, who sets himself (in the preaching of the Gospel, and administration of the Sacraments) before the face of God (that is, in the assemblies gathered together every Sabbath) the most sufficient food and refreshing of the Church, to continue it in life, strength, and good estate from Sabbath to Sabbath till that eternall Sabbath come.

III. He must yearly once (and that in the day of expiation) Yearely.go into the Holy of Holies, Exo. 30. 10. and Lev. 16. 2, & 24. to make an attonement for himselfe, for all his house, and for all the people, but not without bloud. Signifying, that Christ by one alone sacrifice of himselfe hath opened the Sanctuary of heaven, and by his ascension hath made enterance into it on our behalfe, and there appeares before God once for all to make intercession for us. See Heb. 10. 12, 19. And as he must goe alone without all attendants: so Christ must tread the wine presse alone, Isai. 63. 3. No friend, no disciple stands with him; no fellow, no companion goes with him to make attonement; but all feare and flye, that we might cast our eye on no other Mediatour but him, 1 Tim. 2. 5.

IV. He must continually decide the highest controversies; Continually.he must judge between the clean and unclean; he must excommunicate the one out of the Congregation, and receive in the other when he was legally cleansed. Signifying Christ, who in the Church and Scriptures is the supreame Judge of all controversies. It is his word alone can binde or loose, justifie or condemne. According to his direction obstinate persons are to be cast out, and penitent offendors received in. As Pharaoh to Joseph, so God to Christ: Without thee shall no man lift up his hand or foot in all the land of Egypt. Gen. 41. 44.

p. 130I. Ministers of the new Testament must learn hence to attend Use for Ministers.diligently on their charges; and know, that the substance of all these duties lyeth as heavy on their shoulders, as upon those Priests of the old Testament. Every conscionable Minister is bound.

1. To prepare sacrifices to the Lord. In the old Law the Priest presented dead sacrifices: but we must offer living ones. They dead beasts: but we living men, quickned by faith, alive by the Spirit of God, holy and acceptable. They externall and unreasonable: we reasonable and spirituall, such as God (who is a Spirit) may accept and delight in. Rom. 12. 1.Rom 12:1They must first kill, and then sacrifice: so we can never present any man an acceptable sacrifice, without killing his sin. As the poore beast must be killed, and cut in pieces, and then offered: so we must by the sharpe knife of the Law (urging repentance and mortification) cut asunder the heart-strings of sinne, mangle the body of sinne, and let out the lifebloud of mans lusts and corruptions. And as they having slaine the beast must wash the intraile, burne the fat, cast the filth and dung into the place of ashes: so the Minister after his labour in mortifying sinne, must bring men to the labour of sanctification, separate them from their foulenesse, and bring them to the full holinesse in the feare of God.

2. The Priest must preserve knowledge, his lips must feed many, he must stand in the counsell of God, and be as his mouth: And as Jesus Christ brought the whole will and counsell of God from the bosome of his Father: So must his Minister declare that whole counsell to the Church, and keep nothing back.Act. 20. 17.Acts 20:17

3. The Minister must daily dresse the holy lamps and lights morning and evening, and preserve the light from going out; he must provide oyle for the continuall feeding of the lights, that is, by painfull and diligent study of the Scriptures and meditation, he must furnish himselfe to the work of the Ministery, that the light of holy doctrine may shine by him on all occasions: that having the tongue of the learned he may be alwaies ready to speak a word to him that is weary, and never want words of comfort which may p. 131be as oyle to the distressed soule.

4. He must daily burne incense before the Lord upon the Altar of sweet perfume, that is, offer daily prayers as sweet odours in the Name of Christ, who is the Altar of sweet perfume both for himselfe and his people. He must pray also for the people and blesse them, as Samuel, God forbid I should sinne against God, and not pray for you. For his office is to stand between God and his people. Every man must be his own mouth to God; but he must be the mouth of every man.

5. He must weekly set the Shew-bread before the Lord, that is, propound Jesus Christ the true bread of life, the Manna that came down from heaven, the continuall strength & nourishmēt of the Church of God, both in the ministery of the Word & Sacramēts, which the ancient Church did weekly celebrate, as the Priest did weekly set these loaves. Nay, he must not onelyonly set them before others, but himselfe must feed on them, as the Priests did on the Shew-bread, all the week and year long, least it befal him as that Prince, 2 King. 7. 20. that saw plenty of food with his eyes, but tasted not of it, for being troden under foot, he died.

II. Every Christian as a Priest unto God must, 1. Daily Use. For the people.labour in his owne mortification: Every day kill some beast or other, some lust or other that as wild beasts are untamed, and dangerous to the soule.

2. Morning and evening dresse his lights, and look to the clearing of his lamps; setting himselfe a task of daily reading the Scriptures for the clearing of his judgement, and the informing of his minde, and for the reforming of his heart and life, that he may shine every day more clearly than other in holy conversation.

3. Every day burne incense before the Lord, upon the Altar of sweet perfume both morning and evening. Every Christian, morning and evening must offer up daily prayers and praises as a sweet smell unto God. That as the smoke of sweet incense goeth upwards and disperseth it selfe abroad in the ayre: so the incense of prayer ascending may disperse p. 132it selfe abroad for the benefit of the person, family, Church, at home and abroad. What else calls the Apostle for, saying: Pray continually, in all things give thanks, but that the 1 Thes. 5.1 Thess 5Lord should smell the sweet odours of our morning & evening prayer, especially when we rise and go to rest? How this duty is neglected, and with manifest contempt and losse, every mans conscience can tell him. Now in offering this incense, 1. See no strange incense be offered, that is, no prayer without faith. 2. None but upon the Altar of incense, none but in the name of Christ.

4. Every week on the Sabbath day (as the Priest in the Law) provides himself of shew-bread, to serve for his provision all the week, that is, make such conscionable use of the holy Ministery, as he may preserve life of grace, and strength of grace, which falls to consumption in the soule, except it be continually repayred, even as the body wasteth without naturall food.

5. Every yeare set apart a day of expiation, to make an attonement for himselfe, for his house, and all the people. This proportion shewes it not amisse once a yeare to set apart a day of humiliation in serious fasting and prayer, to make attonement for our own and others sinnes. The equity of which seemes not onelyonly grounded in that Law, Lev. 16. 29. which enjoynes the Jew a yearly standing fast, wherein once a year every soule should humble it selfe with fasting before the Lord in one of the great assemblies; and Chap. 23. 27. bindes all unto it: But also in good reason, seeing a yeares space might bring about many just occasions, 1. Many sinnes might be committed to provoke the Lord, 2. Reasons for a yearly fastMany judgements let in, or to be let in for those sinnes. 3. many mercies wanting, which by ours and others sinnes we are worthily deprived of. And although we ought continually to humble our selves for our sinnes, yet to help our infirmities, and to do it throughly, it shall availe us much, to set a special time apart for it, as such who out of sound judgement esteem we have sufficient cause once a year thus deeply to humble our selves. For however the Jewes had daily expiatory sacrifices, yet the Lord held it not superfluous to appoint p. 133them besides one set and solemne day of expiation. So is it no lesse needfull for any Christian (notwithstanding his daily humiliation) to help himselfe in his repentance by one, in a year at least, day of more solemne expiation.