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Mysterium & medulla Bibliorum the mysterie and marrow of the Bible, viz. God's covenant with man in the first Adam before the fall, and in the last Adam, Iesvs Christ, after the fall, from the beginning to the end of the world : unfolded & illustrated in positive aphorisms & their explanation ... / by Francis Roberts.

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Title
Mysterium & medulla Bibliorum the mysterie and marrow of the Bible, viz. God's covenant with man in the first Adam before the fall, and in the last Adam, Iesvs Christ, after the fall, from the beginning to the end of the world : unfolded & illustrated in positive aphorisms & their explanation ... / by Francis Roberts.
Author
Roberts, Francis, 1609-1675.
Publication
London :: Printed by R.W. for George Calvert,
1657.
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Subject terms
Covenant theology.
Theology, Doctrinal.
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"Mysterium & medulla Bibliorum the mysterie and marrow of the Bible, viz. God's covenant with man in the first Adam before the fall, and in the last Adam, Iesvs Christ, after the fall, from the beginning to the end of the world : unfolded & illustrated in positive aphorisms & their explanation ... / by Francis Roberts." In the digital collection Early English Books Online. https://name.umdl.umich.edu/A57385.0001.001. University of Michigan Library Digital Collections. Accessed May 7, 2024.

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COROLLARY VII.

THat, This Covenant from Mount Sinai was full of CHRIST▪ therein eminently revealed. I have formerly d often intimated, How much this Covenant Revealed Christ and intended Christ▪ and this in many Particulars: As, In his Par∣ticular descent of Israel according to the flesh; In his Person and Natures; In his Mediatory Office of Prophet▪ Priest and King; In his states of Hu∣miliation and Exaltation wherein he discharged that his Mediatory Office. Let the Reader Consult those former passages: who therein desires satisfaction.

But having now spoken to the whole Body of this Covenant, and unfolded it both in the Substantials and Circumstantials there∣of, it is much more evident, (if we reflect upon the whole,) that This Sinai-Covenant was exceeding full of IESUS CHRIST▪ the

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Foundation, Center, Substance, Matter, Mysterie, and Scope thereof. For,

I. Gods e Preparatory Introduction to this Covenant was full of Christ. For, in him alone it is that lapsed Sinners become an Holy Nation, a Royal Priesthood, or Kings and Priests to God, and a peculiar people: As there he promised, Israel should be, if they would keep this Covenant.

II. Gods f Preface to this Covenant, the ten Commandments, was full of Christ. For, 1. God is IEHOVAH, giving actual sub∣sistence to his Promises unto Sinners, only in Jesus Christ, g in whom all the Promises of God are Yea, and Amen. 2. God was Israels God, (viz. Their Covenant-God, as Abraham's Seed, according to his former Covenant h made with Abraham and his Seed,) only in and through Jesus Christ. God becomes not a Cove∣nant-God to any, nor accepts any as his Covenant-people since the Fall, but only in Jesus Christ the Mediator. 3. God was Israels Redeemer out of Egypts bondage literally, and out of the bondage of Sin and Satan typified thereby mystically, and both by Jesus Christ the only All-sufficient Redeemer of Gods Elect. This is clear i by the Passover appointed to be first celebrated on that very night when Israel departed out of Egypt: which Passover was Mystically Christ.

III. Gods Commandments themselves, k wherein the Sum of this Sinai-Covenant was eminently comprized, had much of Christ in them. For; 1. Christ was in the First Commandment: Inasmuch as none can have the LORD to be their God▪ or worship him as their God acceptably, but only in and through Jesus Christ, that l on∣ly way unto the Father, in whom alone m all our Spiritual Sacrifices are acceptable to God. 2. Christ was in the second Commandment: Inasmuch as the General Promise of shewing Mercy to thousands of them that love him and keep his Commandments, is founded on Jesus Christ. For, None can truly love God, or keep his Command∣ments, but in and by Christ: n without whom we can do nothing▪ And o Spiritual▪Pardoning Saving Mercy (which is the mercy there intended) is extended to none but only in Christ. 3. Christ was in the fourth Commandment: Inasmuch as one Reason where∣by the Sanctification of the Sabbath was urged upon Israel, was p Gods Redeeming Israel from the Corporal slavery of Egypt, which typed to them their Redemption by Christ from their spiritual slavery under Sin, Satan, &c. as hath been intimated. And q some have Opinion, That the seventh Day Sabbath was principally grounded on Christ as Promised; and the first-day Sabbath afterwards grounded upon Christ as performed. 4 Christ was in the fifth Command∣ment: Inasmuch as the Particular r Promise of Long life in Canaan, annexed to that Commandment, was founded on Christ the Basis of all Gods Promises. The Land there intended, was the land of Canaan, literally called s The land of Immanuel; and Heaven it

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self typed out by Canaan mystically. And long life in Canaan, figured out eternal life in Heaven. Now Heaven is the t place which Christ prepares for his elect: and u Eternal life is the gift of God through Iesus Christ our Lord. 5. Finally, Christ was in The Sum of this whole Covenant of the ten Commandments, consisting in Loving the LORD our God with all the Heart, Soul, and might, and our neigh∣bour as our selves: Inasmuch as we can neither Love God nor our neighbour sincerely and acceptably as we ought, but in Christ x the Son of his love, and through faith in him. For y we love God, because he first loved us in Christ. And z Faith works by love.

IV. The Mercies Promised on Gods part in this Covenant, and the Duties Restipulated on Israels part, were full of Christ. When God promised, a To be a God to them, b To raise them up Christ a Prophet like Moses, c To give them the Spirit of Christ to Circumcise their Hearts, And to furnish them abundantly with Temporals, Spirituals, and Eternals; Had not all these Blessings Jesus Christ engraven upon them, d in whom all things are ours, and with whom even all Temporals are added to us? And when Israel restipulated Faith, Obedience, and Repentance in case of miscarriages, were not these Duties wholly to be performed through Christ assisting?

V. The Promulgation of this Covenant had much of Christ in it. For; 1. It may be warrantably thought, That God delivered this Co∣venant by Christ the second Person in Trinity, (who was afterwards to be incarnate) unto Moses, and by Moses to the people. Inasmuch as, (1) It is expresly said, e That Moses was in the Church in the Wilderness with the Angel, who spake to him in Mount Sinai. (2) This Angel is stiled, f The Angel of his Presence: because by this An∣gel the Lord vouchsafed his special Presence with, and residence among Israel. And he is called, g The Angel of the Covenant, or Messenger of the Covenant: that is, That Messenger of God by whom the Covenant was sent to Moses for Israel. Christ then put this Covenant into Moses his hands. Yea this Angel is elsewhere called, Christ; h Neither let us tempt Christ, as some of them also tempted, and were destroyed of the destroyer. 2. This Cove∣nant was promulged by God in such dreadful and terrible manner, as i compelled Israel to sue for a Typical Mediator, viz. Moses, to pass betwixt God and them: which request the LORD highly com∣mended and granted, Promising them also upon that occasion to raise them up the true Mediator Jesus Christ A Prophet from among them∣selves, &c.

VI. The Solemn Sanction, Dedication, or Establishment of this Co∣venant was full of CHRIST. For, 1. The k Sacrifices slain, and the blood of those Sacrifices sprinkled. one half on the Altar, the other half on the People, were Eminent Types of Christ the true Sa∣crifice offered up and of his blood shed to purge away his peoples •…•…ins indeed. The Death of which Sacrifices, &c. l did typically

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declare Iesus Christ the Testator of this Testament: forasmuch as he confirmed this First Testament by his own Death in the Type, as after∣wards he confirmed his New Testament by his own Death in Truth. 2. The sweet m vision of God, presently upon this Sanction, having under his feet as it were a paved work of a Saphire-stone, and as it were the body of heaven in his clearness, (emblemes of divine favour to his Covenant-people in the Mediator) and all this without any their hurt or terror; did also further let them see, what a vast differ∣ence there was betwixt approaching God without, and with a Mediator.

VII. The Gracious Renewing of this Covenant, and the Tables thereof had much of Christ in it. For; 1. Gods course in bringing Is∣rael n to Repentance for their breach of Covenant; by denying his presence to them, and causing his Tabernacle to be removed out of the camp: 2. Gods proclaiming, upon their Repentance, all his goodness before Moses; o The LORD, the LORD God, Merciful and Gracious, Long-suffering and abundant in Goodness and Truth, keeping mercy for thousands, forgiving iniquity, transgression, and sin: 3. Gods p Renewing of this Covenant hereby with Israel: All these notably pointed at Christ, in whom alone there is a door opened, for Repentance unto Sinners, for Pardon upon Repentance, and for Renovation of Covenant after violation thereof. The Cove∣nant of works without Christ admitting of, No Repentance after Sin∣ing, No Remission upon Repenting, No Renewing of Covenant after breaking thereof.

VIII. The Additionals annexed to this Covenant of the ten Com∣mandments, especially the whole body of the Ceremonials (which as hath been shewed, were digested into this Covenant,) were all full of Christ: He, one way or other, being the q Truth of all those Types, the Substance and Body of all those shadows.

Now, That JESUS CHRIST was the Truth and Sub∣stance of all these Ceremonial Shadows, and the great My∣sterie chiefly intended in all those Figures, may briefly appear by this ensuing Induction of Particulars, viz. 1. Of Sacred Places for publique worshi•…•… 2. Of Sacred Utensils for those Places; 3. Of Sa∣cred Persons appointed to Officiate in those places; 4. Of Sacred Things, whereabout they were to be imployed; 5. And of Sacred Times, which were more Solemnly to be observed by them in their Ministrations: Ac∣cording as I have already r marshalled these Ceremonials in the be∣ginning of this chapter.

1. The Sacred Places appointed under this Covenant for Gods Publique worship, were the Tabernacle built by Moses in the Wilder∣ness; The Temple built by King Solomon, and the second Temple built by Zerubbabel, both these in the land of Canaan on Mount Mo∣riah. Now The Tabernacle and Temple were-Types of CHRIST. The Tabernacle; For when Christ was actually incarnate, it is said of him; s And the Word became flesh, and dwelt amongst us: Gr.

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and tabernacled, or dwelt-as-in-a-Tabernacle amongst us: that is, he dwelt in humane flesh as in a Tabernacle. And Christ is stiled, t A Minister of the Sanctuary and of the true Tabernacle, which the Lord pitched, and not man. u—An High-priest of good things to come, by a greater and more perfect Tabernacle, not made with hands, that is to say, not of this building. The Temple also was a Type of Christ: Hence Christ cals himself the Temple, x de∣stroy this Temple,—but he spake of the Temple of his Body. The Sacred Tabernacle and Temple were Eminent Types of Christ in many regards, especially in these respects; 1. The Tabernacle and Temple were places of Gods special Presence and Residence in the midst of Israel; y Let them make me a Sanctuary, that I may dwell amongst them. God dwelt amongst them in his Tabernacle Symbolically, affording them there visible symbols or signs of his presence and favour. Thus in Jesus Christ, in his humane Nature, z the fulness of the Godhead dwelt bodily, or Personally: as the Greek word (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) may be well translated, viz. by a personal union of his Humanity with his Godhead. 2. The Tabernacle and Temple were a places of publique worship and holy Mini∣stration for the Priests to minister in. So Christ our great High-Priest b Ministred in this true and more perfect Tabernacle of his own humane Nature. 3. The Tabernacle and Temple in regard of Gods presence and worship there, was Holy; c The Sanctuary, The Holy and Beautiful House, The Holy of Holies, &c. So Jesus Christ was d Holy, Harmless, Undefiled, separate from sinners; e without sin; yea from his very Birth and Conception, f That Holy-thing—the Son of God. 4. The Tabernacle and Temple were so accepted of God, that thereby the g Ce∣remonial Worship and Sacrifices presented to God therein, and their Prayers made towards those places, were rendred acceptable to God. So Jesus Christ is most accepted of God; h The Son of Gods Love, i The Beloved, in and for whom alone both our Persons and all our Spiritual Sacrifices are acceptable before God. 5. The Tabernacle had an Outward Court, A Sanctuary, And the Holyest of all. The Sanctuary k was sever•…•… •…•…om the Outward Court by a Curious hanging for the door of the Tent, of blue, and pur∣ple, and scarlet, and fine twined linnen, wrought with Needle-work, through which the Priests entred into the Sanctuary to Minister. And the l Holyest of all was severed from the Sanctuary by a veil of blue and purple, and Scarlet, and fine twined linnen of cunning work with Cherubims: through which veil the High-priest alone was to go into the Holyest of all once every year, and that not without the blood of Sacrifices. Thus Jesus Christ (whose veil of hu∣mane Nature was curiously embroydered with all varieties of Me∣diatory gifts and graces, being m annoynted with the oyl of glad∣ness above all his fellows,) is the only way unto the father, and door of the sheep, whereby we enter into the Church militant shadowed

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out by the Sanctuary, and into the Church triumphant in Heaven it self, resembled by the Holiest of all. So that now we p have boldness to enter into the Holyest by the blood of Iesus, by a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh. 6. The Tabernacle was made up of many Ma∣terials, The Temple built of many stones, &c. and they were, with∣out, very sumptuous, within▪ very glorious: yet all making up but one Tabernacle, and one Temple upon one foundation. So Christ mystical is made up of many Materials, many living stones: Christ himself the q living foundation stone chosen of God and precious, upon whom believers as lively stones are built up a Spiritual House; r—and they are built upon the foundation of the Apostles and Prophets, Iesus Christ himself being the chief corner-stone, In whom all the building fitly framed together, groweth unto an Holy Temple in the Lord,—for an Habitation of God through the Spirit. And, s the Kings daughter is all glorious within: her clothing of wrought Gold.

2. The Sacred Utensils or Instruments of Ministration for the Tabernacle and Temple, were very many, all one way or other leading to CHRIST. These Utensils were contained, 1. In the Court of the Tabernacle; 2. In the Sanctuary; 3. In the Holiest of all.

In the Court of the Tabernacle were especially these two Utensils, viz. The Altar of Burnt-offering, and The Laver of Brass. I. The t Altar of Burnt-offering by the Door of the Tabernacle, was a notable Type of Jesus Christ our true u Altar: and this divers ways. 1. The Matter of it was durable Shittim wood, overlaid with Brass, a strong and durable mettal able to abide the constant fire. Shadow∣ing out the ability and strength of Christ for suffering of Gods wrath for our sins, without being consumed or overcome thereby. (Brass being oft-times used in Scripture to denote x strength:) As also the perpetuity and incorruptibleness of Christs Priesthood, and constant vertue or efficacy of his Sacrifice. 2. The four Horns of the Altar, which were both for Ornament, and for keep∣ing things from falling from the Altar, (Horns usually y denoting power and renown,) signified the Power and Glory of Christs Priesthood for the salvation of his Church gathered from the four Corners of the Earth; thinks z Ainsworth. 3. The form of the Altar, which was four-square, signified the immoveable sta∣bility and firmness of Christs Priesthood and Merit for his peoples eternal Happiness. 4. The Instruments and vessels for the Altar, for taking away the ashes or any filth from the Altar; figured the a Word and Ordinances of Christ in his Church, serving to purge away the filth of the flesh, and to kindle the fire of the Spirit, for the service of God in purity. 5. The Nature and Use of the Altar was Holy, it was b Anoynted, Dedicated and Sanctified to be Most Holy, that (being greater then the gifts offered thereon) it might sanctifie all the Sacrifices, and make every thing that touched it Holy.

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This figured out c Jesus Christ sanctifying himself, especially the d Godhead of Christ consecrating and sanctifying the Sacrifice of his Man-hood for his Church, that he might be an odour of a sweet smell unto God: and by his Mediation sanctifying the daily services of his people, that they might be acceptable to God, The Altar being a publique sign of them also. See Heb. 13 10, 15. Ioh. 17. 19. Ephes. 5. 2. Isa. 19. 19, 20 Gen. 8 20. & 12. 7. II. The Laver of Brass, e whereat the Priests were to wash their hands and feet with water continually before they came near to the Altar or entred into the Sanctuary. It was placed betwixt the Altar and the Sanctuary. Hereby was shadowed out, Justification by the blood of Christ, wherein we are f washed from our sins, and so made Kings and Priests unto God: As also Sanctification, by the g washing of Regeneration and Renewing of the Holy-ghost; That thus, h our hearts being sprinkled from an evil Conscience, and our Bodies washed with pure water, we may draw near with a true heart, in full assurance of Faith, to serve and worship the Lord acceptably; and i washing our hands in innocency may compass Gods Altar pleasingly.

In the Sanctuary were chiefly these three Sacred k Utensils. viz. 1 The Golden Table, 2. The Golden Candlestick, 3. And The Golden Altar of Incense. I. The Golden Table, was made l of Shittim wood, over-laid with pure Gold, with a Crown of Gold round about, besides all its other furniture, whereon twelve unleavened Cakes of Shew-bread (according to the number of the twelve Tribes of Israel) were set with Frankincense upon them, be∣fore the LORD week after week, Continually on the Northside of the Sanctuary. To omit m the curiosities of some, the My∣sterie of the Sacred Utensil seems to be this: The Pure Golden Table shadowed out Christ; The Incense on the Table, his Mediation and Intercession for his Church; The twelve unleavened Cakes represented the twelve Tribes of Israel, and in them all Gods Elect his true n Israel, which as upon o unleavened Cakes are presented unto God in Christ as a pure Table in his Church made acceptable to God through the vertue of his Mediation and Intercession, and there continually serving him and enjoying the p favourable pre∣sence and face of God in Christ familiarly, God familiarly con∣versing and feasting with them, and they with him, till at last they shall be taken up into Heaven to Feast with Christ at his glorious Table of those q endless pleasures and fulness of joy in Gods pre∣sence for evermore. II. The Golden Candlestick, of pure beaten Gold, with his shaft, six branches, bowls, knops, flowers, and seven lamps thereof &c. r was placed on the South∣side of the Sanctuary, over against the Golden Table, to give light therein Continually. This represented the s Continual light of the Word held forth by Christ, his Spirit and Ministers in his Church to his People, that in the light thereof they might still stand before the Lord and serve him night and day. More Parti∣cularly;

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The shaft, represented Christ, as the Basis bearing up the whole Candlestick: The Branch, the Church of Christ set upon him: The many branches coming out of the shaft, The variety of Christs Ministers, as Prophets, Apostles, Evangelists, Pastors, Teachers, &c. all his Gifts to the Church, all implanted into Christ, and re∣ceiving light from Christ, that they may impart it to the Church: The Ornaments upon the branches, the variety of u Spiritual gifts and endowments, wherewith Christ adorns his Servants and Mi∣nisters who adhere to him, as the extraordinary endowments of Tongues, Interpretation of tongues, Miracles, Discerning of Spirits, &c. And the Ordinary endowments of Knowledge, Iudgement, Utterance, Government, &c. The Bowls for containing the liquor, their Ca∣pacity for containing of Christs Doctrine: The round knops, The Perfection of their Doctrine and life: The flowers, their Graceful∣ness and Chearfulness in dispensing Christs Word, x with all timely speed: The seven lamps, figuring out the y manifold graces and gifts of the Holy Spirit of Christ, furnishing them to their office, &c. III. The Golden Altar of in∣cense, z was placed by the veil, whereon Aaron was to burn In∣cense of sweet spices every day morning and evening; and on the Horns whereof he was to make an Attonemeut with the blood of the Sin-offering of Attonements once every year. a This Golden Altar shadowed out Christ, sanctifying and making acceptable all our Sacrifices laid upon him: This Incense burnt thereon after the dressing of the lamps, figured the Prayers of all Saints with light of understanding and Faith presented to God as an odour of a sweet smell in and through Jesus Christ continually, whereupon whilst the High-priest was burning Incense in the Sanctuary, the people were Praying without, Luke 1. 9, 10. Christ our great High-priest adds much Incense also of his Mediation and Intercession to the prayers of his people, to make them sweet as a pillar of Incense, b without which Incense is abomination: And the blood of At∣tonement, was a type of Christs blood c reconciling us to God, whereby the Sinners imperfections and infirmities adhering to the best Prayers of his Saints and members had need to be purged away that they may be accepted of God as well-pleasing before him.

In the Holiest of all, were especially these seven Utensils or Holy Instruments for Sacred use, viz. I. The Ark, d with a Crown of Gold round about it, called, The Ark of the Covenant, Heb. 9. 4. The Ark of the Testimony, Exod. 25. 22. and The Glory, 1 Sam. 4. 21, 22. Rom 9. 4. This was the chiefest of all the Holy things▪ for which especially the Tabernacle was framed, Exod. 26. 33. & 40. 18, 21. II. The two Tables of the Covenant written with the finger of God, put into •…•…nd kept within the Ark. III. The Mercy-seat, Covering the Ark, that the Tables with∣in could not be seen. IV. The two Cherubims of Glory

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upon the two Ends of the Mercy-Seat, Covering the Mercy-Seat with their wings, with their faces one towards another, and both looking down towards the Mercy-seat. In reference to these things God said; e And I will meet with thee there, and I will speak with thee, from above the Covering-Mercy-seat, from between the two Cherubims which are upon the Ark of the Testimony, all things which I shall com∣mand thee unto the sons of Israel. The whole was an eminent visible Sign of Gods gracious Presence with his People in Jesus Christ. Particularly; The Ark containing the Covenant or Testi∣mony within it, figured out Christ f in whose heart and bowels the Law and Covenant of God had its full residence: The Mercy∣seat, which covered the Ark and two Tables, and whereon God did sit or dwell, (which Mercy-seat the Apostle cals, g The Propitiatory, Heb. 9. 5.) typified Jesus Christ, by whom our Transgressions of the Law are forgiven and covered, and in whom God vouchsafes his gracious presence to his people; Hence, Paul cals Christ, h A Propitiatory through faith in his blood, to declare Gods Iustice for re∣mission of sins, that are past; And Iohn saith i He is the Propitia∣tion for our sins: The Cherubims on the Mercy-seat, may sig∣nifie, either Gods k Angels, whom he employes for his own honor, and for service unto Christ and his Church, whose mysteries they desire to look into, Heb. 1. 6, 14 1 Pet. 1. 12. Or Gods l Mi∣nisters on Earth, who are counted Cherubims, they with heavenly hearts looking unto Christ and into the Law are such as on whom he also rideth by the preaching of the Gospel, Psal. 45. 5. Act▪ 9. 15. But m chiefly they signifie Christ himself the Covering-Mercy∣seat, of which they were made on the two ends thereof, to cover the Ark. In these four Holy things we have an admirable representation of the whole Mediatory Office of Christ, as Prophet, Priest, and King, obtaining Gods gracious favour to, and pre∣sence with his Church. The Crown about the Ark, and the Cherubims Protecting and Covering the Ark, may signifie his Kingship, Psal. 99. 1. The Mercy-seat covering, and the Ark con∣taining the Testimony, his Priesthood, Rom. 3. 25. Heb. 10. 5. to 11. Psal. 40. 6, 7, 8. And the voice which spake from the same, his Prophecy, Numb. 7. 8. 9. Heb. 1. 1, 2. Iudg. 20. 27. V. The Golden pot with Mannah, n was also in the Most holy place: there reserved for a Memorial to Israel of the bread, wherewith God fed them in the wilderness for 40 years together. This Mannah was an eminent Type of Christ, o the true Bread of life, that came down from Heaven, whereby all true believers should be nourished in the Wilderness of this world unto eternal life. Christ is the true p Hidden Mannah, now laid up and hidden for us in the Ho∣liest of all, Heaven it self, in the glorious presence of God to all eternity. VI. Aa•…•…s Rod that budded, q was also laid up before the Testimony for a Sign, that all generations might know God had stablished and confirmed the Priesthood in Aarons

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line, this shadowed out the r Priesthood of Christ, whereby they should be reconciled to God. VII. Finally, The golden Censer s to burn Incense on, once every year on the day of At∣tonement, that the cloud of incense might cover the Mercy-seat, seems also to be kept in the Holiest of all. And it figured the sweet, pre∣vailing, and acceptable Prayers, Intercession, and Mediation of Je∣sus Christ for his Church and people, Psal, 141. 2. Luk. 22. 44. Heb. 5. 7. & 9. 24. Rom. 8. 34. 1 Ioh. 2. 2.

Thus all the Holy Instruments and Utensils of the Tabernacle and Temple did in one regard or other tend to Christ. The Taber∣nacle and the Holy Instruments therein were full of CHRIST.

3. The Sacred Persons imployed by God about the Mini∣stry and Service of the Tabernacle, were chiefly of two sorts, viz. 1. The Priests: both The High-Priest, and The second Priests. 2. The Levites, which were to Minister about the Service of the Taber∣nacle, under the Priests. And both these were notable Types of Ie∣sus Christ, especially in regard of his Priestly Office.

The Priests of both Sorts were most Eminent Types of Christ, especially in these two regards, viz. I. In their Vocation to their Priestly Office. t No man taketh this Honor to himself, but he that was called of God, as was Aaron, so also Christ glorified not him∣self, to be made an High-priest; but he that said unto him, Thou art my Son, to day have I begotten thee. As he saith also in another place, Thou art a Priest for ever after the Order of Melchizedeck. As they were orderly and regularly called of God to their typical Priesthood: So Christ was orderly called of God to his true Priest∣hood. More Particularly, Their Vocation or Deputation to their office had two things in it; 1. Their Election: which had respect; (1) Partly to their Tribe; They u must be only of the Tribe of Levi. So Christ was a special, a singular man x taken from among men. (2) Partly▪ to their Perfections; They y must be wholly without blemish or deformity. So Jesus Christ our High-Priest is Holy, harmless, undefiled, separate from Sinners, &c. Heb. 7. 26. 2. Their z Consecration, whereby they were hallowed to Minister in the Priests Office, which Consecration was dispatched chiefly in these Particulars, viz. (1) In washing them with water, a at the door of the Tabernacle. So Christ was b Baptized or washed with water at his Entrance into his Publique Ministry of Mediator∣ship. (2) In clothing them with holy Garments, excellent for outward beauty and glory, Exod. 29. 5. to 10. & Exod. 28. throughout. These robes typed out the c glory and beauty of Christs Spiritual Or∣naments and Mediatory accomplishments wherewith he was every way adorned and clothed most beauteously and gloriously. (3) In Annoynting them with the Holy annoynting Oyl, which d was curi∣ously composed by the art of the Apothecary, according to Gods Prescription. Assoon as Aaron was clothed with the holy garments▪ e This holy Oyl was to be poured upon his head. This shadowed

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out the Holy Spirit of God with all his Graces that was beyond Mea∣sure poured forth upon Jesus Christ above all his fellows. f The Spirit of the LORD God is upon me because the LORD hath annoynted me to preach good tidings unto the meek, &c. g Thou lovest righteousness and hatest wickedness, therefore God, thy God, hath annoynted thee with the Oyl of gladness above thy fellows. (4) In offering divers h sorts of Sacrifices at their Consecration and Instalment into their office: Especially they were sanctified to their office by three sorts of Sacri∣fices, viz. A Sin-offering, A Burnt-offering, A peace-offering, or Thank∣offering. All which are Types of Christs i Perfecting, Consecra∣ting, and Sanctifying himself through his own sufferings, and willingly offering up himself for the sins of his Elect, that he might be an al-sufficient High-priest and Mediator for them. To this effect Christ said; And for their sakes I sanctifie my self, (viz. by vo∣luntary undergoing of Sufferings and Death, &c.) that they also might be sanctified through the Truth, Ioh. 17. 19. Thus the Priests prefigured Christ in their vocation to their office. II. In their execution and discharge of their Priestly office, they were also singular Types of Jesus Christ. And this evident, 1. In the Inferiour Priests; and 2. In the High-Priest. The Inferiour Priests executed their office, 1. By slaying and offering up of Sa∣crifices for the people, with sprinkling of their blood, upon the Holy Altar. Thus, Christ God-man the Priest, offered up his Humane Nature The Sacrifice, upon the Godhead as the Altar consecrating the gift. He k laid down his life of himself, for his sheep: none could take it from him against his will. l—He through the Eternal Spirit offered himself without spot to God. m—By the which will we are sanctified, through the offering of the body of Iesus Christ once for all. 2. By Teaching the people, as the stand∣ing Ministry n The Priests lips should keep knowledge: and they should seek the Law at his mouth, &c. So Christ is o the great Teacher of his Church, That the Prophet like Moses, Deut. 18. 15. who hath the tongue of the learned, Isa. 52. 4. And Grace is poured into his lips, Psal. 45. 2. 3. By p Praying for the People and Blessing them. This typified, Christs Intercession for his Church On Earth q offering up prayers and Supplications, with strong crying and tears, and being heard in all things; In heaven r appearing continually in the presence of God for us. And Christs Benediction, who blesseth his people with the s Blessing of Abraham, the Promise of the Spirit through Faith: t Being sent first in order to bless the Jews, but afterwards the Gentiles, in turning them from their iniquities. 4. By taking the constant u care and oversight of the Tabernacle, The Utensils thereof; and of the Service of God therein. So Jesus Christ is x the Head of the Church, Saviour of the Body, chief Bishop-of Souls, and the great Shepherd of the sheep, continually watching over them for their Salvation. The High-priest executed his Office. 1. By y dressing the lamps and lights in the Sanctuary,

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and then offering Incense upon the Golden Altar daily, morning and evening. Thus Christ z is the true Light of life, and Sal∣vation by his Spirit, Word, and Ordinances, ever shining in his Church. And he dayly presents the holy a Prayers and Services of his people with the much incense of his own merit, that they may be an odour of a sweet smell, acceptable to God in him. 2. By b setting Shew-bread before the Lord every Sabbath continually upon the Pure Table. So Christ presents his Church continually in the presence of God as acceptable to him, to have sweet Com∣munion with him especially on his Sabbaths, God and they c mu∣tually feasting together in Christ Jesus. 3. By d going once every year on the day of Attonement through the veyl into the Holyest of all by the blood of Sacrifices, to make Attonement. So Christ by the veyl of his own flesh entred once for all into the Ho∣liest of all Heaven it self with his own blood to make everlasting attone∣ment for us, Heb. 10. 19, 20. Thus the Priests, both in their voca∣tion to their Office and execution of their office, were eminent Types of Christ. Their Office was full of Christ.

The Levites also, whom e God gave to Aaron for the Service of the Tabernacle, having accepted them in lieu of the First-born of Israel, (which f First-born were peculiarly Gods, and were Priests to God in their several Families formerly,) The Levites being thus appropriated to God for the Service of his Sanctuary in lieu of all the First-born of Israel, and given as a gift to Aaron the High-priest for that end; shadowed out the excellent mysterie of Gods giving an g Assembly of the First-born written in Heaven to Christ our great High-priest, who h as spiritual Priests and Levites should i follow the Lamb whithersoever he goes, as his redeemed from among men, being the First-fruits unto God and to the Lamb. k—There∣fore are they before the Throne of God, and serve him day and night in his Temple. To this effect also others l express this Mysterie.

4. Sacred or Holy Things in use under this Covenant-Dis∣pensation, were many: especially of four sorts, viz. 1. Sacra∣ments. 2. Sacrifices. 3. The Holy Annoynting Oyl. 4. The

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Holy Perfume. The Soul and Marrow of them all being Christ. Sacraments, of Ordinary and standing use, Instituted under the former Covenant of God with Abraham, but further confirmed and continued under this Covenant from M. Sinai, were 1. Circumcision. 2. The Passover. Both Types of Christ, as I have formerly manifested. Sacrifices and Offerings were of many sorts: yet all having some tendency towards Christ. I. The Holo-caust, or Burnt-offering, m called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Hhholah that is, Ascension: be∣cause it wholly Ascended up towards God in flames. It was of the Herd, of the flock, of sowls This Figured, 1. Christ, n who through the Eternal Spirit offered himself without spot to God, to purge his Elect from dead works, and reconcile them to God. 2. Christs Members, who being reconciled to God, and sanctified by the Death of Christ to serve the living God, do o present their Bodies a living Sacrifice, Holy, acceptable to God, which is their service accord∣ing to the Word. II. The Meat-offering, p called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Minchah, that is, The Offering, Gift, or Oblation. It was of many sorts. This Typified and shadowed out, 1. Iesus Christ, who gave himself for us an Oblation and a Sacrifice to God, for a sweet smel∣ing savour, Ephes. 5. 2. Heb 10. 5, 8, 9, 10 from Psal. 40. This Oblation served also to expiate sins, 1 Sam. 3. 14 & 26. 19. Therefore when Christ was come, this Meat-offering ceased, as was foretold in Daniel 9. 27. He shall cause the Sacrifice and the Minchah to cease. 2. Christians, who through Christ are cleansed and sanctified to be pure oblations unto God. This was prophesied; q They shall bring all the brethren for a Minchah (or Meat offering) unto the LORD out of all the Gentiles, &c.—This r Paul shews to be accomplished by his Ministration of the Gospel to the Gentiles. 3. The fruits of Grace and good Works, which Christians are to exercise, (1) Towards God;—s The lifting up of my hands as the Even∣ing Minchah. So when the Lord told the Iews; t I will not accept a Minchah (or Meat-offering) at your hand; he adds, For from the rising of the Sun, even unto the going down of the same, my name shall be great among the Gentiles; and in every place Incense shall be of∣fered unto my name, and a pure Meat-offering. Which is fulfilled; when u men pray every where, lifting up holy hands. And (2) To∣wards man also; Heb. 13. 16. Phil. 4. 18. But especially this Minchah figured the New-creature and holy state which we have in Christ; even the Sanctification of our Persons and Actions, and their acceptableness to God through Christ: as the Burnt-offer∣ing signified our Reconciliation unto God in Christ. III. Peace∣offerings, called x 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 zebach shelamin, viz. The Sa∣crifice of things pacifying. It was also divers sorts, These Peace∣offerings, were Sacrificed; y when men in their troubles prayed unto God for Peace and Salvation: and z when, upon Mercies received from God, men would express their thankful Returns to God. As therefore The Burnt-offering typified our Reconciliation

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t'o God in Christ; and The Meat-offering our Sanctification and ac∣ceptation before God by Christ; So this Peace-offering signified, Both Christs Oblation of himself, whereby he a became our Peace and Salvation: And our Oblation of Prayer, Praise and Thanks∣giving unto God, in the midst of troubles, temptations, and spiri∣tual Conflicts which we fight by faith in this life. b that we may receive mercy, and find grace to help in time of need; or upon receit of grace and mercy from God, that we c may thankfully render to the Lord for all his benefits. IV. The Sin-offering, in case of Ignorance, or Infirmity: called d 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Cataah, that is, Sin▪ or, For sin; compare here with those phrases in Rom. 8. 3. & Heb. 10. 6, 7. It was called A Sin offering, because with laying the hand on the head of the Sacrifice, the Sin Confessed was as it were laid upon the Sacrifice offered for Sin. This presi∣gured Jesus Christ the true offering for sin, Isai. 53. 10. who, though he e had done no violence, neither was any deceit in his mouth, yet was he wounded for our transgressions, bruised for our iniquities,—and the LORD hath laid on him the iniquity of us all. Though he f knew no sin, yet he was made sin for us, that we might be made the righte∣r•…•…sness of God in him, 2 Cor. 5. 21. V. The Trespass∣offering, g for sins done knowingly, wittingly and maliciously. It was called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Asham, that is, Sin, or Guiltiness. This also, as the former, Figured Christ made a Sacrifice for our Sin and Guiltiness: Not only Redeeming us by his blood from our Ig∣norance and Infirmities, but also from our sins done against know∣ledge wittingly and maliciously. So Isaiah prophesied; h when 〈◊〉〈◊〉 shalt make his Soul (Asham) an offering for sin, he shall see his Seed. VI. The Consecration-offering, i for the Priests: called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Milluim; that is, fulfillings: because hereby the Consecration of Aaron and his sons was fulfilled and com∣pleated. The offerings of the Consecration of Aaron and his sons were, k A Bullock for a Sin-offering, and two Rams, viz. One Ram for a Burnt-offering, The other Ram of fillings, or Fulfillings, which was in the Nature of a Peace-offering; The blood whereof Moses put upon Aaron and his sons, viz. upon the tip of the right-ear, and upon the thumb of the right-hand, and upon the great Toe of their right-foot. This Sin-offering typified to them Jesus Christ as their Attonement and Justification, for the remission of their sins. This burnt-offering shadowed out Christ, who should l transform them by the Renewing of their mind, to present their bodies a living Sa∣crifice, holy, acceptable to God, which is their Service according to the Word. The second Ram the Ram of fillings, (as Sol. Iarchi here noteth) is the Ram of Peace-offering (or of Perfections) for they filled and perfected the Priests in their Priesthood. It signified the Sanctification of their Consecration and calling to their Office, of their Office it self, and of their administration of it, by the Sa∣crifice and blood of Jesus Christ; whom Paul cals m The

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Consecrator, Heb. 12. 2. through whom they should with thankful∣ness and joy perform the work of their Ministry. The n blood hereof being put into the ear, thumb, and toe, signified, Partly Christs sufferings, whose Head was wounded with the crown of thorns, whose hands and feet were peirced with nayls. Partly, How in Christ the Priests should be sanctified, o To hear and receive th Word from God; To administer the same unto others; And to walk therein themselves accordingly. VII. The Purifica∣tion-offerings, p for several sorts of Ceremonial uncleanness were for the most part made up of former Sacrifices and Oblations, for their cleansing and Purifying: And they figured out Christs suffer∣ings and blood, wherein they were to be washed from all their sinful pollutions and uncleannesses. Christ is q the fountain opened for sin and for uncleanness; He m washeth us from our sins in his own blood; n They washed their robes in the blood of the Lamb. VIII. The First-fruit-offerings; which o were of the First∣born of man, of The firstlings of Beasts, and of The First-ripe∣fruits of the Earth, these belonged to the LORD, and he gave them to Aaron and to his sons for their portion, (besides other things) in reference to their Priests Office. But the First-born of man, and of unclean beasts were to be redeemed. These did signifie, Partly Christ himself, who is the p First-born among many brethren, Gods peculiar portion and delight, the Son of his Love. Partly the Church of Christ, and all his Members, redeemed to Christ q by his precious blood, and not with corruptibles: who being r bought from among men, are the First-fruits unto God and to the Lamb; who s of his own will begat us with the Word of Truth, that we should be a kind of First-fruits of his Creatures, having re∣ceived the First-fruits of the Spirit: And these are called, t The Church of the First-born which are written in Heaven. Thus Christ was the Truth and Mysterie intended in all the Sacrifices and Oblations.

The Holy Annoynting Oyl, was u composed of the chief of Spices, by the Art of the Apothecary (viz. some of the Priests sons, 1 Chron. 9. 30.) according to Gods own Prescription. The Tabernacle and all the Instrument vessels and utensils thereof; as also Aaron and his sons, were to be annoynted with it. This Holy Oyl and the sweet spices therein, figured out the x Holy Spirit and all his gladning graces: And the Annoynting of all the Priests and The Tabernacle with all vessels therein, signified y the pouring out of the Spirit beyond measure upon Christ our Head and great High-Priest, and in Christ the z giving forth of his spirit by measure to his Church, even to all his faithful Ministers and Members. Hence Paul said; Now he that stablisheth us with you in Christ, and hath annoynted us, is God: who hath also sealed us, and given the earnest of the Spirit in our hearts. And Iohn testifieth; Ye have an Oyntment from the Holy-one, and know all

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things. And the Annoynting that ye have Received of him, dwelleth in you, and yee need not that any man teach you, but as the same an∣noynting teacheth you of all things, &c. And as this Holy An∣noynting was not to be applyed to common affairs: So the Spirit and Graces of God and Christ are not imparted to a unregenerate carnal, sensual persons remaining such, who having not the Spirit, turn the Grace of God into lasciviousness.

The Holy Perfume or Incense, b made of sweet spices ac∣cording to Gods prescription, to be put in the Tabernacle before the Te∣stimony. This was to be burnt morning and evening upon the Golden Altar, Exod. 30. 8. This figured Christs Sacrifice of himself, and his Intercession for us, which was c an odour of a sweet smell to God: As also the d Prayers and other e upright Performances of Christs members which are sweet unto God as Holy Incense or Perfume through the much Incense of Christs merit put unto them. Which is an High Encouragement to their Prayers, and to all other their gracious exercises.

Thus Christ was the Substance and Mysterie of all these Holy things used in the Tabernacle. Christ was, as in Capital characters, en∣graven on them all.

5. Finally, Sacred and Holy Times used or appointed under this Covenant-dispensation were, Weekly, Monethly, or Yearly: And all of them having singular respect to Christ, as Types and shadows in one regard or other of Christ. The Apostle refers all Sacred times to three heads, in effect the same with these, shewing that all of them had their chief accomplishment in Christ. f Let no man judge you—in respect of an Holy-day, or of the New-Moon, or of the Sabbaths: which are a shadow of things to come, but the body is of CHRIST. More Particularly.

The Weekly Sacred Times, were the Seventh-day-Sabbaths. Now One great Reason or ground of Gods imposing the Sanctifi∣cation of the Sabbath upon Israel, was, g His Redeeming them from Egypts bondage, and giving them Rest from all that labour, toyl and op∣pression which there they were under. Which Redemption (as I

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have already shewed) was an Eminent Type of our Spiritual Re∣demption by Christ from the greater thraldom of Satan, Sin and mi∣sery, from which Christ hath given us an Happy Rest; in which regard the Sabbath was a token of the Spiritual joy, and Rest of Conscience in Christ: and therefore Christ hath translated the Sab∣bath to another Day; from the Seventh to that First day of the Week.

The Monthly Sacred Times, were h the New Moons, viz. The First day of every Moon: Then they served God by special Sacrifices, blowing with silver Trumpets in the Sanctuary, Numb. 28. 11.▪ &c. & 10. 10. 2 Chron. 2. 4. Then they repaired to the Prophets to hear the Word, 2 King. 4. 2 3. Then they kept religious Feasts to God, 1 Sam 20. 5, 6. Nor was it lawful then to buy, or sell or do such worldly work, Amos 8. 5. These New-Moons (the Moon now beginning to renew and borrow her light again from the Sun) did signifie to them i, The Churches renewed illumination and gracious influences for an holy course of life from Christ the Sun of Righteousness. Or, The Renewing of the Moon (which borroweth her light of the Sun) might figure (thinks k Aynsworth) the Renewing of the Church, (said to be fair as the Moon, Cant. 6. 10.) by Christ the Sun of righteousness, Mal. 4. 2. whiles her light and joy is by him increased and continued, as l Isaiah and m Ezekiel testifie. So that in the New Moons Israel was to Meditate of that Spiritual light, Sanctification, Grace, Ioy and Comfort which was to come to them through Christ, whereof these▪ New-Moons were a shadow, Col. 2. 16, 17. And we Gentiles in a Spiritual sense keep these New-Moons, as Isaiah hath prophesied, Isa. 66. 23. not by observing days and months, and years, Gal. 4, 10. But by worshipping the Father in Spirit and in Truth; who will accept of our service performed in Christ, in every place as he did at Ierusalem, Mal. 1. 11. and at all times as he did at Israels solemn Feasts.

The Yearly Sacred Times, were, Every year▪ every seventh year, and Every fiftieth year. 1. Every year, they had these Feasts and Solemnities, viz. 1. The n Feast of un∣leavened bread for seven days together, beginning the next day after the Passover, viz. on the fifteenth of the first Month Abib, when Israel came out of Egypt. This Figured to the Iews, that as Jesus Christ, the Lamb of God, should be sacrificed for them as their true Passover to save them from death and destruction with the wicked: So they should keep that true Passover Feast with the unleavened bread of Sincerity and Truth; yea, and the Apostle intimates to us Gentiles, that we are to keep this Feast of unleavened Bread spiritually, which is during the whole time of the New Testament. For he saith; o Purge out therefore the old leaven, that ye may be a New lump, as ye are unleavened. For even Christ our Passover is sacrificed for us. Therefore let us keep the Feast, not with old leaven, neither with the

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leaven of malice and wickedness: but with unleavened bread of Sin∣cerity and Truth. And all this New-Testament time, from Christs death till the end of world, is this spiritual Feast. 2. The Feast of Harvest, or p Feast of Weeks. So called, because kept seven weeks after the former Feast, viz. on the fiftieth day following, (whence it was called q Pentecost) as a Memorial of the Giving of the Law on that day from Mount Sinai out of the midst of the fire. This Figured r The Giving of the Spirit of Christ in form of fiery cloven tongues at Jerusalem on the Feast of Pentecost 50 days after the Sacrificing of Christ our true Passover, which spi∣rit should write the Law in our hearts and put it in our inward parts. 3. The Feast of In-gathering, or s Feast of Booths, or Tabernacles in the end of the year, when all their fruits were gathered in, on the fifteenth day of the seventh Month (answering to our September) for seven days together, Levit. 23. 34. to the end. During this Feast they dwelt in Booths or Tents: for a thankful Remembrance of Gods Presence with them, Providence and Pro∣tection over them, and of all his favours to them, all the while they were in the Wilderness, t when they dwelt in Booths or Tents: As also for expression of their joy and thankfulness to God u for the fruits of the Earth in that Month gathered in. This Feast typified, Christs In∣carnation and dwelling in the Tabernacle of our flesh, Ioh. 1. 14. The Word was made flesh, and tabernacled amongst us. As also the suffi∣ciency of Christs grace and power to protect and defend us from all outward injuries and inward infirmities, till we lay aside these mortal Tabernacles and be elothed with our house which is from Heaven, 2 Cor. 12. 9. & 5. 1, 2. These Mysteries x Ainsworth expoundeth very appositely: See his own words in the Margin. 4. The Feast of blowing of Trumpets on the first day of the seventh Month, by the Priests in the Sanctuary, and by the Ministers in the Synagogues, wherewith Prayers, Blessing, and Reading suitable Scriptures were used, Levit. 23. 24. Neh. 8. 15. which all the peo∣ple were bound to hear: Hence that passage; Blessed is the people that know the joyful sound, Psal. 89. 15. This was Preparatory to the day of Attonement. It signified the Preaching of the Gospel by the Lords Messengers, who should lift up their voices like Trumpets, to bring people to Humiliation and Repentance for their sins, that they may partake the Attonement, even remission of sins and other Mercies from the Lord, Isai. 58. 1. Hos. 8. 1. Ioel 2. 1,

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15, 16, 17. Ephes. 5. 14. And specially, y this Feast of blowing of Trumpets, on every New-years day, and at every Iubilee, figured out the Ministry of Iohn Baptist who blew the Trumpet in Israel, z preaching the Baptism of repentance for remission of sins: and so a prepared the way before Christ coming to preach the acceptable year of the Lord, the New-Testament-Jubilee. 5. The Day of At∣tonement for afflicting their souls on the tenth day of the seventh Month, Levit. 23. 27 whereunto they were prepared by the Blow∣ing of Trumpets; shadowed out the true Humiliation and Repentance of Sinners for their sins, and their Reconciliation unto God through the death and blood of Jesus Christ, by whom we have now received the Attonement, Rom. 5. 11. 2 Cor. 5. 19, 20, 21. Thus the Holy times and Feasts of every year chiefly intended and figured out Iesus Christ unto Israel. II. Every seventh year they had a Sabbath of Sabbatism or Rest to the Land, wherein they should rest from Tillage and Husbandry. This seventh year was a Sabbatical year, an Holy year: as every seventh day was a Sabbatical day, an Holy day of Rest. In this Sabbatical seventh year, these three things were especially to be observed by the Israelites, viz. 1. Eve∣ry c Creditor that lent any thing to his neighbour was to Release it, and not to exact it. Hence it was called, The year of Release; and, The LORD's Release. This Release of Debts, was a shadow of Gods Releasing and forgiving d our Spiritual Debts, our sins. And this year of Release prefigured the e Acceptable year of the LORD, the year of Grace, preached by Christ, who hath obtained of God for us, The Release of our Debts, even The Remission of our sins: And hath taught us, f To be kind one to another, tender-hearted, forgiving one another, even as God for Christs sake hath forgiven us; g knowing that if we do not from our hearts forgive one another, neither will our heavenly Father forgive us. 2. Every h He∣brew Man-servant or Maid-servant was to be set free by their Ma∣sters: and when they sent them out free in the seventh year, they should not send them out empty, but furnish them out of their flock, floor, and wine press, as the Lord had blessed them. They i were to be sent out free for nothing, without price or purchase. Nor was this Release from servitude only for that year, but for ever: hence k God blames the Iews in Zedekiah's days, for re-inthral∣ing of their servants after their Release. This Release of servants prefigured The l acceptable year, the time of Grace by Jesus Christ, who according to the Tenor of his Gospel of his meer grace freely and spiritually releaseth his Elect from the bondage and ser∣vitude for Sin and Satan, to be the Lords freemen for ever. If the Son shall make you free, ye shall be free indeed, Ioh. 8. 36. 3. Eve∣ry seventh year was a year of Rest to the Land; it should not be tilled nor husbanded, but lye quiet. Now as t••e Sabbath day, wherein they ceased from their own works, to do the Lords, signified they were not their own, but the Lord's: So the Sabbatical

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year wherein both they and their land rested signified that both they and their land (called m Immanuel's land) were the Lords also. It Taught them, To shun earthly cares and live upon God by Faith in his Providence when their husbandry was to cease. Mat. 6. 31. 1 Cor. 7. 29. to 33. To exercise themselves in the Law of God this year to be read in their audience, and in other holy imployments, Deut. 31. 10, 11, 12. Neh. 8. To walk holily in their land and not to pollute it, lest the land spue them out as the Canaanites before them, and so lie desolate and enjoy her Sabbaths, Levit. 18. 24, 25, 28. & 26. 34, 35, 43. 2 Chron. 36. 21. And this Holy year of Rest Figured that blessed Spiritual Rest in Remission of sins, Peace with God, Holiness of heart and life, Communion with God Christ and the Spirit in Spiritual Blessings on Earth, and Eternal blessings and Rest in Heaven, which the Church and all the members of Christ should enjoy in and through Christ, Isai. 61. 2. Col. 2. 16, 17. Matth. 11. 28, 29, 30. Gal. 4, 10, 11. Heb. 4. 9, 10, 11. III. Every fifth year, n after every seven times seven years, was their year of, IUBILEE▪ pro∣claiming liberty to prisoners, &c. The Return of every man to his family and Possession. It began on the tenth day of the seventh Month, which was the day of Attonement. It is called In∣bslee, Heb. Iobel, from the long-continued-sound of the Trumpet, Exod. 19. 13. Besides the Sabbatical year, three things were pecu∣liar to this Iubilee-yar, viz. 1. The sounding of Trumpets whence it had its Denomination. 2. The Freedom of Servants, Hence its called, The year of Liberty, Ezek. 46. 17. 3. The Return of every man to his Family and Restoring of Lands or Tenements, sold or morg aged▪ to their own Families. This Iubilee-year was an Emment Type of the Spi∣ritual Iubilee, which all the Elect should have in Christ, 1 Giving them Matter of o everlasting •…•…oy, so that sorrow and mourning shall flee away: 2. Setting them at liberty p from all their Spiritual Thraldom under Sin, Satan, and the curse of God: 3. Returning them unto God the Father through our Lord Jesus Christ; q of whom the whole family in Heaven and Earth is named; and Restoring them r unto Paradise the right and possession whereof Adam lost to himself and all his posterity by his fall. Thus the Iubilee carried them on to Christ, by whose Redemption all believers have cause triumphantly to shout and rejoyce. When he sounded the Trumpet of the Gospel, (As the Lord s annoynted him by his Spirit, To preach good tidings unto the meek, and sent him to bind up the broken-hearted, To proclaim liberty to the Captives; and the opening of the prison to them that are bound, To proclaim the acceptable year of the LORD;) Then he said; t This day is this Scripture fulfilled in our ears, and all bare him witness, and wondered at the gracious words which proceeded out of his mouth. So that from this it is evident, that whatever gave the First occasion of Rise to these Solemn Festivals, yet (as learned

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u Davenant hath well observed) they had annexed to them an Adumbration and Promise of Spiritual blessings to be exhibited in Christ.

Thus All the Ceremonials of more Publique Concernment, viz. 1 Sacred Places, 2. Utensils, 3 Persons, 4 Things, and 5 Times, (if we pluck off the veil and look into the inside of them,) were all full of Christ. Christ was the jewel, in all these sacred Cabinets; Christ the Body, under all these visible Dresses; Christ the Truth, of all these Types; Christ the Substance, of all these shadows. They x may well be called Shadows; For, 1. The Body is cause of the shadow, not the shadow of the body: so Christ was the Cause of all these Rites, having power also to abolish them at his coming. 2. The shadow is a sign of the Body: so these Types and Figures were signs of Christ to be exhibited. 3. The shadow doth most ob∣seurely and imperfectly represent the Body: So their Legal Cere∣monies Christ. 4. A shadow can of it self do nothing, but the body acts and puts forth its power: so these ceremonies could do nothing to remission of sins, Sanctification, and Salvation, but all the saving force is from Christ. Now the Ceremonials being di∣gested into the body of this Covenant from Mount Sinai, and Christ being the Soul and Substance of all these Ceremonials, How full of Jesus Christ is this Covenant! How much doth it testifie of Christ! How much more then any, then all, the fore-going Covenants! They are very blind that cannot find and see Christ in this Cove∣nant▪ wherein nothing else in a manner, besides Christ, is to be found and seen. They have no great delight to pry into the sweet and saving mysterie of Christ; who despise and reject this Old Testament •…•…o admirably revealing this Mysterie. I conclude this Corollary with that of Novatian in Tertullian; y I will again call this Iesus Christ, the Son of this God; we both read him Promised in the Old Testament, and observe him exhibited in the New Testa∣ment, by his true bodily presence fulfilling the shadows and figures of all Sacraments.

Notes

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