distributed but I shall content my self at present with this distribution in the Text and shall speak unto them as the Lord shall enable me in the order wherein the Text hath set them down before us the Words whereof are a short recapitulation of the general Heads of the seven first Chapters of this Book all which treat upon these several sorts of Sacrifices and Offerings with the Rules and Rites appertaining to them which having been delivered and laid down at large the Text concludes and winds up all thus This is the Law of the Burnt-Offering and of the Meat-Offering c. Quest Wherein lay the difference between these several kinds and sorts of Sacrifices Ans There were some things wherein they all agreed namely in all those general things before mentioned in the description and explication of them As 1. They were all offered at the Brazen Altar and so were Offerings of a lower nature also But 2. These were all Quodesh Quodeshim most Holy Holy of Holinesses 3. They were all Ishim Offerings made by Fire 4. They were all Propitiatory they did serve for Expiation and Atonement therefore they differed not in the general nature or in the general scope and intent of them which was the same in all namely to shadow forth Christ in his death as the true Sacrifice for our sins and in other mysteries of his Wisdom and Grace and Love in the Gospel of our Salvation But the difference consists in three things 1. Partly in the different matter of them as an Oxe or a Sheep in some Flower and Wine in others of them 2. Partly in the particular Ends and Designs and Occasions of them some being for sins of Ignorance as the Sin Offering some for sins against Knowledg as Trespass Offerings some for Consecration of the Priests c. 3. Partly yea principally in the different Ceremonies accompanying them some were cut in pieces as Sheep and Oxen but some were only slit in the middle but not cut asunder as Birds And various other Ceremonies there were as you will see further when we come to open and explain the several sorts and kinds of Sacrifices At present I shall conclude with two words of use from all that hath been said Vse 1. Let us learn this great Lesson to keep close to the Rule of divine Institution in matters of Worship I beseech you mark the Text how emphatical the expressions are This is the Law of all the several sorts of Sacrifices which the Lord commanded Moses when he commanded the Children of Israel to offer their Oblations c. As they did nothing but what the Lord commanded Moses so we should do nothing but what Christ hath commanded us Make that your great enquiry in all things that concern the Worship of God hath the Lord commanded it Is the Command gone forth from Mount Sion for it Yea or No The Apostles were limited Mat. 28. ult in their preaching to teach only what Christ had commanded them had they taught their own Inventions they had exceeded their Commission they had not been faithful to their Trust but they were faithful in teaching and transmitting to the Churches what the Lord himself had taught and commanded them 1 Cor. 11.23 What I received of the Lord that I delivered unto you that the Lord Jesus the same night in which he was betrayed took bread c. When a Minister baptiseth with the sign of the Cross or any such like superstition he cannot say I received this from the Lord. Practise nothing which the Word doth not require omit nothing that the Word doth require whatever worldly troubles or dangers you incurr Vse 2. See the worth and value of the Sacrifice of Jesus Christ and the necessity of it for the Justification and Salvation of lost Sinners For what was the meaning of all these Offerings and Sacrifices whereof they had so great a multitude and so many several sorts and kinds of them under the Law but to lead us by the hand to Jesus Christ to the true Sacrifice and Atonement that is in his death and blood for he is the Propitiation for our sins 1 Joh. 2.2 This was the scope and design of them all for it was impossible that such Sacrifices should do the work of making satisfaction to Divine Justice and reconciling God and sinners therefore they were not to terminate their thoughts there but to look beyond them to Jesus Christ in whom both we and they are reconciled to God That this was the Scope of them appears throughout the New Testament therefore Christ is called a Sacrifice Ephes 5.2 and a Propitiation for our sins 1 Joh. 2.2 And hence the Apostle so argues Heb. 9.13 14. If the blood of Bulls and Goats and the ashes of an Heiser sprinkling the unclean sanctifieth to the purifying of the flesh how much more shall the blood of Christ who through the eternal Spirit offered himself with out spot to God purge your Conscience from dead works to serve the living God THE GOSPEL OF THE BURNT-OFFERING June 21 and 28. 1668. Levit. Cap. 1. Of the Burnt-Offering Yola THe first sort of propitiatory Sacrifices under the Law is the Burnt Offering this is set down first in that enumeration of them Lev. 7.37 and taught first in this Book as being the chief and of most common and continual use I shall speak to it somewhat the more largely because it will give Light unto the other sorts of Sacrifices that follow wherein we may be more brief The Institution of it being recorded in this place I know not how to speak to it better than in the way of an Exposition upon this Chapter borrowing also some further Light out of other Scriptures and out of other Chapters of this Book and particularly the 6th where some things are further explained It is called the Burnt-Offering or the whole Burnt-Offering because it was to be wholly burned and consumed in the fire except only the Skin In Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the Root 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ascendit because being wholly burnt it ascended and went up to Heaven in smoak and vapour in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The special occasions upon which it was to be offered were many and various Confer on Lev. 7.37 38. of the general occasions of Sacrifices they may be referred to three Heads 1. Such as were providential as upon all emergent occasions when they had Guilt or Judgments to be removed or prevented or Mercies to be bestowed and acknowledged Of these see Lev. 22.18 2. Such incidental occasions wherein they were required by the Law as at the Consecration of Priests Exod. 29.18 And of the Levites Numb 8.12 At the Purification of unclean persons and upon several other occasions 3. At their stated Festivals and appointed Seasons which were both dayly weekly monthly and anniversary of which hereafter Amongst the rest there was a constant Burnt-Offering every day or
unclean and corrupt Lives are unclean as to spiritual Communion but men of sound Judgments and good Lives are persons fit to converse with Under the Law they had unclean and clean Meats and they contracted uncleanness or not by touching or not touching 2. The second sort of Uncleanness was the unclean Issues 3. There was also the unclean Disease of Leprosy as in Lev. 13. and the cleansing of it Cap 14. See the Advertisement to the Reader before the next following Text. This indeed of the Leprosy was the worst of all the Ceremonial uncleannesses anâ—… hath been spoken to from Lev. 13. concerning the Leper and the signs of a leprous Soul All that we shall do now is to conclude with some general Uses by way of Inference from all that hath been said referring the further explication and prosecution thereof until the next opportunity and now for the Improvement of these things Vse 1. Here is a further discovery of some of the popish Superstitions you may here observe both the Rise and the evil of them Three things there be that are still retained amongst them and other superstitious Christians that retain some remnants of Baal popish Superstitions in the worship of God 1. The difference of Meats not to eat such and such Meats at least not at such or such times They borrowed this from the Ceremonial Law some things might be eaten some not 2. They have their Holy Water and this they had from the Water of Separation spoken of here the ashes of an Heifer sprinkling the Unclean mentioned Numb 19. which Water was a Water of separation made of the ashes of an Heifer and with this they sprinkled the Unclean which sanctified them when they had eaten or touched any unclean thing which the Scripture calls Holy Water Numb 5.17 Now this device of Holy Water they had from thence a foolish and ridiculous device it is in them being wholly without any warrant from the word of God in New Testament times 3. The third is the Purification or Churching of Women after Child birth An apish Imitation of that old legal Ordinance of God in Lev. 12. for the Purification of Women In the Book of Common Prayer they have omitted some gross things but retain the Title Churching of Women and order the Woman to speak in the Church and say the 116 or 127. Psalm wherein too they leave the good and sound Translation which we have in our Bibles and follow a corrupt one wherein they make the Woman talk of giving a reward unto the Lord and moreover they appoint absurd broken Responds and tossings of their Prayers like Tennis Balls as is common with them also in other of their Offices The Rise of these Superstitions is they are borrowed from those things which were once Ordinances but now are Superstitions because the Stamp of God is taken from them That Command is not now in force but is abrogated by sending the Substance Jesus Christ which is now come And as you see the Rise of them so also the abolishment of them under the Gospel For if they were Types and Shadows of spiritual uncleanness and spiritual cleansing by the blood of Christ as you see the Apostle here interprets them they must needs be ceased now that Christ is come therefore our Saviour saith that which entreth into a man cannot defile a man Mat. 15.11 17 18 19 20. Whatsoever entreth in at the mouth goeth into the belly and is cast out unto the draught but those things which proceed out of the mouth come forth from the heart and they defile the man How contrary are such words to the retaining of this difference of Meats Every Creature of God is good if it be received with thanksgiving for it is sanctified by the word of God and Prayer 1 Tim. 4.4 It is good that the heart be established with Grace and not with Meats which have not profited them that have been occupied therein Heb. 13.9 A man may eat any thing that is wholesome if it be not upon the account that there is some hurtfulness in it But these Popish Superstitions are borrowed from Moses and in the practice of them men implicitely deny that Christ is come and hath cleansed our Consciences by his own blood from dead works Vse 2. See here the miserable pollution of our hearts by nature This was the thing intended and aimed at in aâ— these legal Uncleannesses If the water of separation sprinkling the unclean sanctify to the purifying of the flesh how much more shall the blood of Christ purge your Consciences from dead works There is a spiritual defilement on the hearts of sinners by nature and this was exhibited and shown by these legal Shadows Take notice then what unclean Creatures you are by nature There is a threefold degree of spiritual uncleanness upon us in an unregenerate estate 1. There is external infection and defilement from without every thing we touch defiles and is defiled by us in our natural condition the very ploughing of the wicked is sin his prayer is abomination to the Lord. If carnal men touch any Ordinance they defile it if they come into the house of God they pollute his Sanctuary There is a fearful defilement on the Souls and Consciences of men in this respect Every thing that a wicked man hath to do withal it defiles him and he defiles it To the pure everything is pure saith the Apostle but to the unclean every thing is unclean That is a wicked man every thing infects and hurts him he receives a secret spiritual impression as it were of hurt and defilement from it and doth also defile whatever he meddles with especially the persons they converse with A wicked man leaves a defilement on those he converses with and he is defiled by them One wicked man corrupts and infects another we see it in bad Company how they infect and are infected by one another mutually Therefore take heed lest there be any Fornicator or any profane person among you any root of bitterness springing up and so many be defiled Heb. 12. 2. There be unclean Issues running Sores Isaia 1.5 6. putrifying Sores no sound part And what is this but the out-breaking of Corruption in actual sins Original sin is like a corrupt Fountain and actual sins are unclean and evil and bitter streams that issue from it 3. There is an unclean Leprosie in the heart of every carnal man which Solomon speaks of and deplores in 1 Kings 8. Knowing every one the plague of his own heart or the leprosie of his own heart The same word that is vsed in Levit. 13. And hence it follows 4. that they are unworthy and uncapable to converse in holy things and to draw near to God in his Ordinances For the unclean person was to be separated during the time of his uncleanness till purified and made clean again Vse 3. See Christ in the Gospel in the Law of Moses labor to see Jesus
Christ and the Gospel in the Ceremonial Law How excellently doth the Apostle put them together The sprinkling of the Unclean sanctifieth to the purifying of the flesh The blood of Christ purgeth the Conscience from dead works to serve the living God If we cannot see these divine mysteries in the Text if we cannot see Gospel-Truths in these legal Ceremonies and how admirably they are adapted and fitted the one to the other the Type to instruct and teach us and inform us about the Anti-type it is because of our own darkness and dimsightedness in spiritual things Vse 4. Behold also the pre-eminence and excellency of Christ above Moses and the Gospel above the Law How much more shall the blood of Christ purge your Consciences from dead works How much more It hath a greater and an irresistible efficacy to cleanse the Soul Conscience And this is a Truth of clearer and higher evidence than the Ceremonial cleanness by those legal washings and purifications which were the means of that Ceremonial Cleanness The Apostle uses the like note of pre-eminence when he compares Adam and Christ Adam was a personal Type as this was a real Type Rom. 5.15 17. For if by one mans offence death reigned by one much more they which receive abundance of Grace and of the gift of Righteousness shall reign in life by Christ Jesus So here Gods design is that in all things Christ might have the pre-eminence and be preferred above Moses Vse 5. Labor to see and find in your selves the experience of this spiritual cleansing whereof the Apostle speaks this cleansing by the blood of Christ and go thou thither have recourse to that blood for it Thou that hast an unclean heart and hast lived it may be an unclean life at least in secret though perhaps men have not seen it get thy Heart and Life and Conscience purified from dead works to serve the living God There is healing cleansing vertue enough in the blood of Christ And would you be cleansed indeed you see the way of it Hath the Lord discovered to thee thy defilement and convinced thee of thy own uncleanness then get this blood of Christ applied And as the Water of Purification was sprinkled on the Unclean under the Law so get this blood of Christ sprinkled on thy Soul and Conscience by the Gospel It is often called the Blood of sprinkling The reason is because that as they did apply it by sprinkling as a means of cleansing c. so is the blood of Christ applied to the Conscience It is applied by the Spirit in the Promise Under the Promise held forth we receive it by Faith and the Promise so received the blood of Christ is brought home and sprinkled on the Soul and this will cleanse thee though thou have been never so unclean there is healing purifying vertue in that blood though thy uncleanness be never so great and thy Conscience never so defiled yet there is cleansing by the blood of Christ Thy Case is not desperate there is vertue enough in the blood of Christ How much more will the blood of Christ cleanse thy Soul if the blood of Bulls and of Goats and the ashes of an Heyfer sprinkling the unclean could cleanse the body And remember this blood is offered all that thou hast to do is to receive it by Faith to beg a part in Christ and desire him to make it effectual to thee The reason of all the defilement that appears in men and that continues under the use of Ordinances is because they geâ— not the blood of Christ sprinkled on their Consciences they do not receive it And two things keep them off either there is a Spirit of security that they never seek after it neither pray not endeavour or mourn after it Or 2. There is a Spirit of discouragement they never fly to Christ and his blood they seek not to him but since he is offered do not refuse him thou canst not displease him more then by so doing but fly for refuge thither as a poor unclean guilty Creature venture all on the infinite cleansing power and virtue that is in the blood of Jesus Christ Vse 6. See the bondage and burdensomness of the legal Administration they could scarce be sick but they became unclean they could not touch so many Creatures but they were forthwith unclean and being unclean might not come into the Temple or publick society and in some cases were shut up They had Porters to keep them that were unclean in any thing 2 Chron. 23.19 that they should not enter in at the Gates of the house of the Lord. Let us bless God that we are delivered from this Yoke of bondage An ADVERTISEMENT to the READER THe attentive Reader will quickly observe that here is nothing upon that Head of Vncleanness by Issues which according to the Authors proposed method should have been here treated of But there is not any thing thereon to be found amongst his Papers nor to be recovered by the help of any that took in writing these Discourses from his mouth It is therefore not improbable that the Author did purposely pass over in silence that Head for reasons to him satisfactory which now can be but conjectured at Moreover the Reader is desired to bear in mind that the following Sermon on Levit. 13. concerning uncleanness by the Leprosy was not preached in the Authors course as it fell in his way in going over the Types but sundry years before on occasion of dispensing the Censure of Excommunication in that Church whereof the Author had the Oversight This it was thought needful to advertise the Reader of partly because of the different method of this Sermon from his other discourses on the Types and partly because some Passages therein evidently refer to the Dispensation of that Ordinance on occasion whereof it was preached and partly to account for the date of this Sermon which the Reader will see is some years before those that go before it The like is to be observed also concerning the foregoing Sermon on Circumcision which in this Book is at Pag. 218. It was preached on occasion of the Administration of Baptism as appears by a Passage in it Pag. 219. And more then two years before it fell in the Authors way in his going over the Types yea sundry Months before he entred on this course and subject in his Ministry THE GOSPEL OF THE LEPROSIE Levit. 13. April 12 1665. BRethren and Beloved in the Lord If this Chapter seem to us at the first reading to be a dark and abstruse place and to have little edifying matter in it we must impute it to our own ignorance and unskilfulness in Scripture Truths and Mysteries It is true there is a dark shadow upon the words But there is much light and many useful Truths intended and held forth under these dark legal shadows The subject both of this and of sundry foregoing and following Chapters is concerning Ceremonial
in by degrees the first four Trumpets made way for the perfection of that Apostasie that came in by the fifth Among the Idolatrous Kings of Israel those in succeeding times were worse then their wicked Predecessors Jeroboam was bad enough but he only sets up the two Calves at Dan and Bethel but Omri went beyond him for it is said he did worse then all that went before him 1 King 16.25 We read of the Statutes of Omri Mic. 6.16 Idolatrous and persecuting Laws But his Son Ahab was worse then he For as if it had been a light thing for him to walk in the sins of Jeroboam he did set up the Worship of Baal and did more to provoke the God of Israel to anger then all the Kings of Israel that went before him 1 King 16.31 32 33. So that you see it is an increasing and an endless sin 4. All the honour men do or think they do to God by worship of their own invention doth redound indeed and in truth to the honour of the Devil which is a fearful thing to consider Superstition is a sin directly against the means of worship but it is ultimately against the Object of worship Strange worship sets up a strange God Ames Med. Theol. lib. 2. cap. 13. Thes 14 15 42. for it necessarily supposeth and feigneth to it self such an Object of worship as is well pleased with such manner of worship as Superstition offers up and to whose will soever we submit our Consciences as the Rule of our religious worship him we set up as our God Though it be not so in mens intentions yet it is so indeed and in Gods Interpretation The Lord so interprets false worship that a new God is devised for the Object of it so of the Heathenish Idolatry the things which the Gentiles sacrifice they sacrifice to Devils and not to God 1 Cor. 10.20 And so the Lord interprets the Jewish Idolatry Jeroboam ordained Priests for the Devils which he had made 2 Chron. 11.15 Lev. 17.7 Deut. 32.17 And he puts the same construction upon the Popish Idolatry they repented not of worshipping Devils Rev. 9.20 And their Factors and Emissaries are called Spirits of Devils Rev. 16.14 they think they worship St. Peter and the Virgin Mary yea God himself and Jesus Christ but it is indeed and in Gods account the Devil whom they worship It is true you cannot honour God too much his Name is above and beyond all praise but you may mistake and honour the Devil when you think you honour God A fearful mistake indeed it is but yet it is that which all those fall into who in their worship depart from the will of God revealed in his Word and turn aside to any of the Inventions of men THE GOSPEL OF THE CEREMONIAL UNCLEANNESSES and CLEANSINGS September 13 20. 1668. Heb. 9.13 14. For if the blood of Bulls and of Goats and the ashes of an Heifer sprinkling the unclean sanctifieth to the purifying of the flesh How much more shall the blood of Christ c. IN the distribution I formerly gave of the Ceremonial Law you may remember I did put the Legal Sacrifices and Purifications together under one Head as partaking in the same general nature both of them tending to the purging away of sin and of uncleanness Moral uncleanness being taken away by Sacrifice Ceremonial uncleanness by Ceremonial Purifications whereof we are now to speak as the Lord shall enable us from this Text which speaks very fully and most divinely to this Point There be two things in the Text. 1. The Type vers 13. For if the blood of Bulls of Goats c. 2. The Antitype vers 14. How much more shall the blood of Christ c. Under each of which there be three particulars which are here set by the Apostle in a way of opposite correspondency the one to the other 1. He speaks of uncleanness in the Type To which answers dead works as the thing figured by it 2. He mentions Ceremonial cleansing to the purifying of the flesh To which answers the purging of the Conscience from dead Works to serve the living God 3. The Means of the one answers to the Means of the other The blood of Bulls and Goats and the ashes of an Heifer sprinkling the unclean which is the Means of legal cleansing To this answers the blood of Christ who by the eternal Spirit offered up himself without spot unto God which is the Means of spiritual cleansing Though withall the Apostle shews that these two answer not each other in a way of equal Analogy there being indeed a preeminent excellency of the one above the other of the Antitype above the Type therefore he expresseth it with an how much more If those legal Purifications attain the end of legal cleansing for which they were appointed how much more shall the blood of Christ cleanse the Conscience It hath a greater efficacy and is a Truth of clearer and higher Evidence These particulars of the Analogy between the Type and the Antitype we may cast them into three doctrinal Propositions thus 1. That they had a Ceremonial uncleanness under the Law which figured the Moral uncleanness of dead works 2. That they had also Ceremonial cleansings or purifyings of the flesh which signified the purging our Consciences from dead works to serve the living God 3. That the Means of Ceremonial putification by the blood of Bulls and Goats and by the ashes of an Heiser sprinkling the unclean signified the blood of Christ who by the eternal Spirit offered up himself without spot unto God 1. For the first namely that they had a Ceremonial uncleanness under the Law which did figure out the Moral uncleanness of dead works therefore he sets them one against the other so that those uncleannesses did signify dead works and what is meant by dead works we may see Heb. 6.1 not laying again the foundation of Repentance from dead works What do we repent of We repent of our sins These are therefore the dead works here spoken of and sin is called a dead work because it proceeds from death and is a part of spiritual death and tends to eternal death As good Actions tend to life so sin tends to death so then Ceremonial uncleanness signifies Moral uncleanness of sin and dead works There were two or three sorts of Ceremonial uncleanness 1. Unclean Touchings 2. Unclean Issues 3. That unclean Disease of the Leprosy 1. They had unclean Touchings and Tastings here was uncleanness from without 2. They had unclean Issues here was uncleanness from within a mans self 3. That Disease of the Leprosy was a Disease of Ceremonial uncleanness and here was both an inward and an outward uncleanness 1. There was a Ceremonial uncleanness by eating or touching any unclean thing Lev. 11. In that Chapter it is treated of which Chapter shews what Beasts what Fishes what Fowls and what creeping things might and what might not be eaten And it
north Gates of the holy City restored which some think is not without something of mystery Ezek. 48.1 16 30. Tydings out of the North. Dan. 11. that is say some the Reformation in these northern Countries the Tydings whereof is evil News to Antichrist and the continual progress of that Work hath been a continual trouble to him these hundred and fifty years But I think we may acquiesce in what was first mentioned Aynsworth hath this Note on Lev. 6.25 hereby was figured that Christ our Sin-Offering should be killed by the Priests in Jerusalem and Mount Sion which was on the sides of the North Psal 48.2 Crucified on Mount Calvary which was on the North-West side of Jerusalem as by the Jews Tradition the morning Sacrifice was killed at the North West Horn of the Altar 4. The blood must be poured forth at the foot of the Altar and sprinkled upon it round about The former indeed is not expressed in this Chapter but it is necessarily implyed and you find it expressed Cap. 8.15 for we must borrow Light from other Scriptures poured forth Lev. 8.15 sprinkled in this Chapter vers 5. it was poured forth And almost all things in the Law were purged by blood Heb. 9.22 and without shedding of blood there is no Remission This was a great mystery a Type of the blood of Christ it leads us to the effusion and application of the blood of Christ First the effusion of it to the satisfaction of divine Justice Isai 53.12 He hath poured out his Soul unto death Mat. 26.28 my blood which is shed for many for the remission of sins Jesus Christ did often bleed for us in the day of his Humiliation under the guilt of our sins As at his Circumcision then were the first drops of that pure and precious blood shed that Sin-Expiating that Soul-Saving blood and in his Agony in the Garden he did sweat clodded blood and when he was scourged then he bled again for us and when Crowned with Thornes and in his Death and Crucifixion And finally when they pierced his Side with the Spear when that sacred Blood and Water issued forth which John saw and bare record of Joh. 19.34 35. One of the Souldiers with a Spear pierced his Side and forthwith there came out Blood and Water and he that saw it bare record and his record is true and he knoweth that he saith true that ye might believe Thus was the blood of the Sacrifice poured forth And it was also sprinkled so is Christs blood and therefore it is called Heb. 12.24 the blood of sprinkling Sprinkling is a Ceremony very significant of spiritual things but where was this blood sprinkled The Text saith It was sprinkled upon the Altar round about From this expression we may note the mistake of such as think the setting of the Communion-Table close to the Wall like a Dresser or Side-Table is to set it Altar-wise For it is most clear and certain that their Altars were ever so situate as that they might be compassed round about This expression doth occur no less than twelve times in this book of sprinkling upon the Altar round about so Psal 26.6 so will I compass thine Altar As to that conceit no other account can be given of it but the profound ignorance of Papists and Prelates Now the Altar was a Type of the Deity of Christ as being that which supported and sanctified the Sacrifice Mat. 23.19 It is the Altar that sanctifies the Gift It was the Deity of Christ that gave that infinite value and virtue to his Sufferings therefore look as the Altar was a Type of the divine nature of Jesus Christ and the blood was his Sufferings in the humane nature so the pouring forth and sprinkling this humane blood upon the divine Altar may lead our thoughts to consider the conjunction of the humane nature to the divine and the influence of that Conjunction into all the Sufferings of the humane nature Were not the Blood at the bottom of the Altar and sprinkled round about upon the Altar it could have no merit no value nor efficacy it could have no Soul-Redeeming virtue and efficacy and acceptation with the Lord. But it is the blood of God Act. 20.28 and therefore infinitely valuable and meritorious the Offering being sanctified by the Altar of his Deity It was sprinkled also upon the Book The Scripture and Ordinances must be sprinkled with the blood of Christ if ever they be made effectual to us for our good And upon the people Heb. 9.19 20 21. This shews the application of it to our Souls and Consciences 1 Pet. 1.2 Isai 52.15 5. The fifth ceremonial Action about the Burnt-Offering was this the Priest is to flay it and cut it into its pieces vers 6. The Skin must be taken off and the Body of the Sacrifice must be cut asunder yet not meerly chopt in pieces and mangled but according to the several joynts and pieces of the Body for God will have order in the things of his Worship The Skin was the Priests Portion see Cap. 7.8 As to the mystery of this I would not make too curious an application of it but there be four things we may observe and learn out of it 1. It related in general to the Sufferings of Christ for great Sufferings are set forth by such expressions Micah 3. 2 3. Who hate the good and love the evil who pluck off their Skin from off them and their Flesh from off their Bones who also eat the Flesh of my people and flay their Skin from off them c. Psal 22.15 16. 2. Something we may note here as to spiritual cloathing Skins were first used for Apparrel God clothed Adam with Skins Gen. 3.21 And much of our Clothing at this day is either the Skins of Beasts or the Hair and Wooll taken from those Skins as the Sacrifice being dead and slain did leave a Skin for clothing to the Priest by whose hand he died so Jesus Christ our true Sacrifice who was led as a Sheep to the slaughter for our sins yet being dead leaves a Garment of Righteousness to cloth Believers with therefore we are said to put on Christ as a Garment Rom. 13.14 Put ye on the Lord Jesus Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jacob got the Blessing having his hand and his neck covered with Goat-Skins and being clothed in the Garments of his Elder Brother So Believers are blessed of God being clothed with the Righteousness of Jesus Christ 3. Whereas the Sacrifice in this Action was laid open and the inward parts of it discovered to open view so is Jesus Christ fully and openly discovered in the preaching of the Gospel Gal. 3.1 before whose eyes Jesus Christ hath been evidently set forth crucified among you like a Sacrifice that is flayed and cut asunder Moreover God sees the inward part of every Service of every Sacrifice we present unto him The Sacrifice was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
speaks of Fat in deteriorem partem in an evil sense so it is said of wicked men their heart is as fat as Grease but I delight in thy Law Psal 119.70 So Deut. 32.15 But Jesurun waxed fat and kicked thou art waxen fat thou art grown thick thou art covered with fatness Isai 6.10 Make the heart of this people fat lest they understand with their heart and convert and be healed So it denotes a senseless hard heart the Fat in the body having little sense A Fat heart in this sense is opposed to a fleshy heart so it denotes hardness insensibleness unbelief Now then the Fat being burnt upon the Altar teacheth us That our Corruptions must be burnt up by the Spirit of God as a Spirit of Burning and of Judgment And it is the Fat of the Inward parts and of the Kidneys and Liver which are the seat of Lust and Concupiscence We may learn from hence that even secret sins in the Inward parts must be destroyed and mortified It is not enough to avoid open and outward sins but inward heart hypocrisy secret lusts they must be burnt before the Lord upon the Altar destroyed and mortified by the Spirit God trys the Heart searcheth the Reins sees into the Inward parts That fatness of the heart must be consumed those Inward lustings unto sin destroyed and mortified 5. The last Ceremony was the forbidding of blood vers 10. This Prohibition was more general than the former of Fat for that was only some kinds of Fat But all manner of blood is forbidden without any restraint or specification of this or that kind The first Prohibition of blood that we read of in Scripture was to Noahs Sons Gen. 9.4 But flesh with the life thereof which is the blood thereof ye shall not eat And now again by Moses here and afterwards in other places As Cap. 7.26 27. and Cap. 17. from vers 10 to the end very largely and vehemently under the forest pains and penalties even utter extermination and cutting off by the immediate hand of God But that Prohibition in Noahs time seems to differ from this by Moses in that it was living blood which was there forbidden but here it is all manner of blood As to the mysteries and reasons of it there be two things expressed in Lev. 17.11 1. Because the blood is the life of the Beast vers 11 14. That is it is the Seat and Vehicle of the Spirits which are the Soul and the Life of it as Philosophers say Anima rationalis equitat in sensitivâ sensitiva equitat in vegetativâ The sensitive Soul is the Chariot of the rational Soul and the vegetative of the sensitive so their Blood is the Chariot of the vegetative and vital Spirits The scope seems to be this to forbid and prevent cruelty it argues too much greediness and it tends to make the Spirits of men salvag and barbarous to drink living blood or to eat the flesh if it be not fully killed and cleansed of the blood 1 Sam. 14.32 33 34. Some report that it hath been a custom used in some barbarous Nations amongst the Old Tartarians they would open a Vein with an Instrument in the Beast they rode upon and so quench their thirst by drinking warm blood out of the Veins of a living Creature This is forbidden to Noahs Sons Gen. 9. as a salvage cruel thing Cruelty is abominable at all times but especially when you come with your Peace-Offerings before the Lord. It concerns you then especially to take heed of harshness towards your brethren How can men expect Peace from God when ready to drink the blood of their brethren A violent persecuting Spirit is as black a Mark as any I know To use violence to their Consciences this is to eat or drink their blood which God abhors 2. The second reason there assigned is because I have given it to you upon the Altar to make an atonement for your Souls Lev. 17.11 that is typically as representing the blood of Christ So that here is a mystical Intimation of reverence to that precious blood to keep men in a reverend expectation of it therefore they must abstain from blood as sacred to the Lord. As David refused to drink of the Waters of the Well of Bethlehem 2 Sam. 23.17 because it was per equivalentiam the blood of them that fetcht it with the peril of their Lives So here blood was typically the blood of Christ and therefore sacred to the Lord they must not use it to other common use The Lord would hereby teach them a reverential esteem and high valuation of the blood of Jesus Christ Some go a little further and observe this in it That look as eating and drinking signifies Communion so 1 Cor. 10.16 The Cup of blessing which we bless is it not the Communion of the blood of Christ And forbidding to eat is a forbidding Communion Act. 10.13 14. In Peters Vision rise kill and eat It is meant of exercising Communion with the Gentiles and Peters objecting Not so Lord for I have never eaten any thing that is common or unclean His meaning is he refuseth Communion with them So this Prohibition of eating blood which was given upon the Altar to make atonement for mens Souls and of Fat which was given upon the Altar to be consumed there with Fire and so was the Lords seemeth to forbid figuratively all ascribing and assuming unto our selves the work of our Redemption which is only by the blood of Christ or the work of our Sanctification to our selves which Christ by his Spirit performeth in us Aynsw in Lev. 3. ult To take this work to our selves is to eat the blood as it were which the Lord will not endure There is a further reason given by some That the Lord did it to distinguish his people from the Heathen who were wont to drink the blood of their sacrifices Psal 16.3 As indeed in all these ancient Institutions the Lord had a special eye unto that to keep them off from the heathenish Customs and Idolatries Thus you see the reasons why blood was forbidden under the Law the chief whereof is the respect it had to the blood of Christ From all which you have a clear resolution of that scruple of Conscience that hath troubled some concerning that Prohibition of blood under the New Testament by the Synod in Act. 15. But the Answer is That the main reason why blood was forbidden of old being because the Lord had given blood to them for atonement and this use being figurative which had its end and accomplishment in Christ who by his death and blood shedding hath caused the Sacrifices and Oblations to cease Dan. 9. Therefore now this Law must needs be expired and not still in force upon the Consciences of Believers And as for that Decree of the Council Act. 15. It is forbidden by them meerly upon the account of love which is tender and loth to give offense The sins there forbidden may
Ans This was for a special reason because there was a civil penalty appointed in such Cases and for such sins extending even unto death And it had been incongruous to that legal and external dispensation they were under to appoint a Sacrifice to make atonement for Capital sins for which the sinner was to be cut off This made David cry Sacrifice thou wouldst not Psal 51. else would I give it he was at a loss what to do There was no provision made by the Law for atonement in that case of his but as God by prerogative and special dispensation spared his life so he did also forgive his sin and taught him upon this occasion the imperfection of all the legal Sacrifices but yet there is an atonement and a Trespass Offering provided under the Gospel even for such sins There is a spiritual Sacrifice Jesus Christ and his blood therefore such notorious sinners should not despair see 1 Cor. 6.11 Such were some of you foul enough and bad enough but ye are washed but ye are justified Obj. 3. But there be some sins even under the Gospel for which the Apostle saith there remaineth no more Sacrifice for sin Heb. 10. but fiery indignation and fearful looking for of Judgment Ans This is only the sin against the Holy Ghost which because many when in trouble of Conscience are apt to fear they have committed this sin I shall therefore open a little to you the nature of it to prevent mistakes and discouragements I shall endeavour to shew you both wherein it doth not and wherein it doth consist And first wherein it doth not consist 1. It is not every error in fundamentals that amounts to this sin for some Hereticks have been renewed by repentance have been converted and reclaimed from the error of their way which they that sin against the Holy Ghost cannot be Yea 2. suppose a man do not only err in fundamental truths but speak reproachful piercing words against it as the Quakers use to do when they scoff against a Christ without us and against the Bible calling it a dead letter This is blasphemy but yet it is not impossible even for such a one to repent and be forgiven for Mat. 12.30 32. every Blasphemy against the Son that is every kind or sort of Blasphemy may be forgiven 3. Yet further that sin which of all other doth in some respects come nearest to the sin against the Holy Ghost is Persecution For here is malice yet some even of these also have obtained mercy as Paul the Apostle who before his Conversion was a Persecutor he was both a fundamental Heretick and a Blasphemer and a Persecutor 4. Some have thought it doth consist in universal Apostacy but these are rather Circumstances that may accompany it but are not of the essence of it Apostasie is not essential to it much less universal Apostasie It is true those in Heb. 10. and Heb. 6. were Apostates that fell away from their former profession therefore Apostasie is sometimes found in this sin but not always For the Pharisees had never professed Christ yet they did sin against the Holy Ghost Mat. 12.32 33. Moreover Apostates in some cases may be recovered Hos 14.4 Rev. 2.5 and 3.18 And as to that of universal apostacy the Pharisees did not cast off all profession of God and of the truth they were not universal Apostates Therefore a man may pretend to Religion and be a Professor of it in some degree and yet a Pharisee doing despite unto the Spirit of Grace Thus you see negatively concerning this impardonable sin what it is not There may be fundamental error yea Blasphemy Persecution yet not unpardonable moreover a man may sin this sin and yet not be an universal Apostate as the Pharisees But if all this be not the sin against the Holy Ghost what is it and wherein doth it consist Ans There be two Ingredients that do concur to this sin 1. Inward conviction by the Holy Ghost 2. Malice This is that the Apostle intends by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if we sin wilfully Heb. 10. Hence our Saviour calls it Blasphemy against the Spirit Mat. 12. That is against the inward illumination and conviction of the Spirit in a mans Conscience If there be not a conjunction of both these both inward conviction and malicious opposition if there be only one of these without the other it is not the sin against the Holy Ghost Peter in his denying Christ and swearing falsly about it he sinned against Light and inward Conviction but this was not the sin against the Holy Ghost because he did it not in malice but only out of fear to save his life Paul before his Conversion did sin and persecute out of malice but yet he did not commit this sin because he wanted Light and inward Conviction himself gives us this account of it 1 Tim. 1.13 but I obtained mercy because I did it ignorantly But can this be known concerning others Yes it may be known therefore 1 Joh. 5.16 pray not for such It will further clear up the nature of the sin to name some Instances of such as have committed it There be some Instances and Examples of it in the Scripture and there have been some since the Scriptures were written The Scripture mentions the Pharisees Mat. 12. The Apostle Paul instanceth in the Convicted and yet apostate Jews in his Epistle to the Hebrews Since the Scriptures were written Julian the Apostate is thought to have sinned this sin for he had Light enough he was a Christian and an high Professor of Christianity before his Apostasie He did profess Religion to such a degree that he was wont to read in the Church in the publick Assemblies he did not disdain to read the Bible to them in the Church Assemblies though he was of the blood Royal but after he was setled in the Empire he fell away to Paganism and not only so but to most malicious and crafty Persecution Some have observed of him that he did not put forth such Edicts for the putting Christians to death as some former Persecutors had been wont to do He did forbear to do it out of craft and malice because he had observed the truth of that Speech sanguis Martyrum semen Ecclesiae the blood of Martyrs is the Seed of the Church he saw that such a course would propagate Christianity the more and increase the Church rather than diminish it Therefore he chose rather to lay snares for their Consciences by way of subtilty to draw them from the Truth and so to wash his hands in the blood of their Souls a sweeter victory to him then of their bodies and to triumph over them in their falls rather then in their deaths denying them the use of Books or Schools to get Learning suffering none to bear Office in War or Peace and when he dyed being shot with an Arrow in a Battle and feeling himself mortally wounded he pluckt out the Arrow
reserved to make an holy Water to sprinkle the unclean 1. This Heifer must be slain without the Camp This is required Numb 19.3 This Ceremony was required also in the Sin-Offering Cap. 4 12. This is expounded at large by the Apostle Heb. 13.10 11 12 13 14. We have an Altar whereof they have no right to eat which serve the Tabernacle For the bodies of those Beasts whose blood is brought into the Sanctuary by the High Priest for sin are burnt without the Camp Wherefore Jesus also that he might sanctify the people with his own blood suffered without the Gate Let us go forth therefore unto him without the Camp bearing his reproach For here have we no continuing City but we seek one to come Some Sacrifices were to be eaten but other Sacrifices the Sin Offering and this of the Heyfer for Purifications they were not to eat them but to kill them and burn them out of the Camp This shews that they which serve the Temple which adhere to old legal carnal ways they have no right to eat of the Altar saith the Apostle they that serve the Tabernacle that adhere to Moses and to those things that are of mens wisdom and invention as all Moses his Ceremonies now are being abolished by God And therefore now to adhere to them and to serve the Tabernacle is to follow our own wisdom and worship God according to our own pleasure such have no right to eat of the Altar they have no right to Jesus Christ in that they keep not to the purity of his own Institutions Again Jesus Christ did suffer without the Gate which was prefigured by this their carrying this Heyfer out there to be slain So they carried Jesus Christ out to Golgotha there they Crucified him so that it was fulfilled in Christ in a very manifest way For that he suffered without the City as this Heyfer was to be slain without the Camp Jesus Christ therefore being a reputed Sinner and Malefactor and under that reproach and shame did therefore suffer without the Gate We must therefore be content to suffer with him in the same disgrace and dishonor If ye cannot be content to bear the reproaches and disgraces of the world ye cannot bear his reproach The Apostles were accounted the very filth of the World such as by sweeping is gathered together as in the Margent the swepings and refuse of all things Wo unto you when all men shall speak well of you Luk. 6 26. We see the mystery then of this Ceremony that the Heyfer must be slain without the Camp 2. The Blood must be sprinkled seven times directly towards the Tabernacle For the Priest is spoken of as standing without the Camp where the Heyfer was slain who was to sprinkle the blood towards the Camp and so towards the Tabernacle The Tabernacle was a Type of Heaven therefore the sprinkling the Blood towards Heaven taught us That our access into Heaven is only by the perfect merit of the blood of Christ Heb. 10.19 20. The sprinkling seven times notes the perfect efficacy of the blood of Christ for seven is a number of perfection therefore often used in those mystical Dispensations of old It shews the perfection of his blood and that there must be frequent and renewed application of it from time to time It must be sprinkled again and again and seven times over upon our Consciences 3. The body of the Heyfer must be burnt with Cedar Hyssop and Scarlet cast into the fire and the Priests that do it are unclean until the Even vers 5 6 7 8. Of the Burning you have heard upon other Sacrifices The casting in of Cedar Hyssop and Scarlet is peculiar to this Sacrifice and something of Instruction we may pick out of it by looking into other Scriptures Cedar is noted for an excellent kind of Timber the chief of Trees and the Scripture doth sometimes apply it unto Christ in a Metaphorical way Cant. 5.15 It is said of Christ his countenance is as Lebanon excellent as the Cedars It is a stately and durable Tree not subject to putrefaction Therefore some interpret this Law as a shadow of the perpetual efficacy of the death of Christ who by one offering perfected for ever them that are sanctified Heb. 10.14 As for Hyssop it is said vers 18. there must be a bunch of it to sprinkle with Hence David prays Purge me with Hyssop Psal 51.7 Some apply it thus That the Bunch of Hyssop wherein they sprinkled the blood is the Word of Promise by which Christ is applied to the Soul Or thus The Bunch of Hyssop signifies the Instrument of the application of Christs blood And what is the Instrument by which we apply the blood of Christ but Faith and this Faith lays hold on the promise It is the word of promise that brings Christ and his blood unto the Soul and the Soul receives it by Faith This must be cast into the burning It is by the death and sufferings of Jesus Christ that the promises are made effectual and that they have the virtue of cleansing us from our sins And they were also to cast Scarlet into the burning Scarlet is of a red colour and we read in Scripture of Scarlet sins Isai 1.18 Though your sins be as Scarlet they shall be made as Snow The death and blood of Jesus Christ saith the Apostle cleanseth us from all sin 1 Joh. 1.7 And further he that doth all this must yet be unclean until the Evening so before in the Sin-Offering Lev. 4. with Lev. 16.27 28. which plainly holds forth the imperfection of all Legal Sacrifices and the Iniquity that cleaves to our holy Offerings as was there shewed 4. The fourth thing is the ashes must be gathered and reserved to make an holy Water of to sprinkle the unclean Numb 19.9 17 18. This Water which was made by means of this sacred Relick is called in another place of Scripture Numb 5.17 holy Water It is called holy because it was appointed by God for a holy use He can set his Stamp upon and hallow this Water as he did on the Bread and Wine appointing it for a holy use and so this it must be kept for an holy use and every unclean person must be sprinkled with it Now the meaning of this sanctifying to the purifying of the flesh is this it plainly signifies the sprinkling of the blood and spirit of Jesus Christ upon us for Justification and Sanctification 1 Joh. 5.8 There are three that bear witness in the Earth the Spirit and the Water and the Blood and these three agree in one There is the Spirit of Faith in Vocation The Water of Sanctification And the blood of Jesus Christ for Justification These three concur in their Evidence and Testimony that there is virtue and life in Christ for them that believe so you see the mystery of it When persons were sprinkled with this Water they became clean others might converse with them they might
come into the Tabernacle and have Communion with God in his Ordinances This holds forth Souls being sprinkled with the blood of Christ and with the Spirit which is often compared to Water as when it is said I will pour water on the dry ground and my Spirit on your Off spring Isai 44.3 see also Ezek. 36.25 and Joh 7.38 39. So they that have this sprinkling by the blood of Christ they have access to and fellowship with God by the blood of Christ And so much for the meaning of the Ceremonial actions relating to this Heyfer Now for Use and Application a little and so we shall conclude Vse Learn this Instruction See the Sovereign vertue transcendent excellency of the blood of Christ and it gives direction and incouragement to unclean souls to have recourse to Jesus Christ for cleansing If these things did so avail to the purifying of the flesh how much more shall the blood of Christ cleanse your Consciences from dead works to serve the living God The vertue and excellency of his blood appears as to the purging of our Souls and Consciences in a fourfold respect 1. If compared with Ceremonial blood of which the Text speaks The Sacrifices were but shadowy cleansings but a shadowy purification But the blood of Christ cleansing the Conscience is the thing aimed at These were the means to shadow out this spiritual cleansing This is the end the substance aimed at They gave an outward holiness no inward holiness When they were made Ceremonially clean they did not change the mind they removed but the shadow of Moral uncleanness for Ceremonial uncleanness was no sin but only a shadow of it But the blood of Christ removes the sin it self the guilt of sin in Justification and the power of sin in Sanctification So the blood of Christ hath a surpassing excellency being compared with the blood of Bulls and Goats c. 2. Compare it to the blood of Souls and Sinners The blood of Jesus Christ brings more glory to God than if all the Elect themselves had suffered to all eternity more glory to God And it is more efficacious for the good of Souls If the Elect had suffered and their blood had been shed for their own sins God had wanted much of that glory which he hath by the blood of Jesus Christ And more efficacious for good to them For they could never have been saved by their own sufferings The worth of the blood of Christ appears 1. In regard of the worth of the Person 2. In regard of the speedy satisfaction 3. In regard of the full satisfaction 1. The worth of the Person This is often taken notice of in Scripture as belonging to the efficacy of the blood of Jesus Christ that it is the blood of God As Acts 20.28 and Zach. 13.7 He is the Man that is the fellow of the Lord of Hosts Therefore the Apostle having spoken in Coll. 1. how that we have redemption through his blood even the forgiveness of sin In vers 14. he falls into a description of the glory of the person of Christ Who is the Image of the invisible God by him were all things made The dignity of his Person puts an infinite value on his blood and sufferings mounting the blood of Christ to a higher satisfaction of Divine Justice than the blood of all the Elect. The Righteousness of Jesus Christ is a more glorious Righteousness than if all the Elect had suffered for themselves that had been but the blood of Sinners this the blood of God 2. The speedy satisfaction that is made to Divine Justice Christ paid all the Debt at once which Sinners must have been paying for ever And this is more satisfactory to the Creditor than to have the Debt long a paying If a man owe an hundred pounds and must lie in Prison till the Debt be paid paying ten pounds every year this Debt will be long in paying and it will not be so satisfactory to the Creditor as if a Rich Man should come and set the Prisoner free by paying the Debt presently 3. He satisfied fully and paid the whole Debt Joh. 19.30 Our Saviour saith Now it is finished He hath made full and perfect satisfaction to Divine Justice So that the Law of God hath more honor and the Justice of God more glory by the sufferings of Christ than if all the Elect had suffered 3. Compare the blood of Christ with the Righteousness of Saints and Angels his Righteousness and their Righteousness There is a greater Glory of Jesus Christ his obedience Active and Passive then in the Righteousness of all the Angels in Heaven though they had never sinned For theirs is but the Righteousness of Creatures in whom is a negative imperfection Job 4.18 He chargeth the Angels with folly and the Heavens are impure in his sight Christs Righteousness is more worth then all the Righteousness of all the Creatures 4. If compared with the power of sin in its kind to defile and damn souls there is a far greater power in the blood of Christ to cleanse and save then in sin to defile and destroy Rom. 8.3 The Law became weak to do good but it hath power to condemn The strength of sin is the Law 1 Cor. 15.56 The Law gives a strength to sin because by virtue of the curse of the Law sin reigns and defiles the souls of men through that righteous Curse The Soul that sins shall dye But the blood of Jesus Christ hath greater power to save then sin together with the Law hath to condemn for the blood of Christ takes away and abolishes it utterly Where this blood is applied and brought home sin it self cannot ruine that Soul The Soul is poysoned and corrupted by sin but the blood of Christ takes away that poyson and makes the Soul pure and holy as if it never had sinned therefore as to those discouragements I shall never get power against these sins against these Corruptions they will be my ruine These are deep reflectings on Jesus Christ as if sin were stronger then he as if thy sin were more powerful to damn thee then Christ is to save thee Therefore be encouraged how unclean soever thy heart and life have been make use of this Atonement which hath been made to God by the blood of Jesus Christ What is the preaching of the Gospel but the sprinkling of this blood It holds forth Christ and if men will refuse this blood their destruction is of themselves they perish not under the Gospel because there is no means of Salvation no means to help no means to cleanse and purifie them but because they will not make use of it And what a woful thing is this when light is come into the world and help brought by Jesus Christ for sinners to refuse it For sinners to stand on their own Objections this is to bid defiance to the Gospel and to say that Jesus Christ is no sufficient Saviour But apply it
these parts for the whole this teacheth us the same that was noted before out of the same Ceremony concerning the blood And whereas he must put the Oyl upon the blood that is upon the same place where he had put the blood before as it is explained more fully vers 28. This teacheth us that our Sanctification flows from our Justification the blood must be applied first and then the Oyl upon it the Spirit of Christ is the purchase of the death of Christ and therefore the Spirit of Sanctification is the fruit of the blood of Justification Look not to have thy Soul cleansed from the power of sin by Sanctification unless it be cleansed from the guilt of sin by the blood of Christ applied for Justification We are first justified and reconciled by his blood and then sanctified and anointed by his Spirit He forgiveth all thine Iniquities and healeth all thy Diseases Psal 103. Justification is in order before Sanctification first the blood and then the Oyl upon the blood These are the Laws and Ordinances for the purifying of the Leper But now a Case of Conscience may arise what if the Leper be not able to get all these Sacrifices and Requisites for his cleansing what shall be done in such a Case The Answer is That the Lord hath made a gracious provision for the necessities of his people therefore lesser Sacrifices are provided and appointed in such a Case from vers 21 to vers 33. where this Case is fully spoken to viz. in stead of three Lambs he requires here but one Lamb and two Turtle Doves or else two young Pigeons whichsoever he could best get And in stead of three Omers of fine flower for a Meat Offering he requires in this Case but one Omer that is about a Pottle of our measure and a Log of Oyl that is about half a Pint. This is the same that was before and these lesser Sacrifices are as effectual for the cleansing of a poor Leper as the greater Sacrifices were for richer persons God accepting a man according to that he hath and not according to that he hath not 2 Cor. 8.12 The Rites and Ceremonies of these are the same with the former so I shall pass from this observing only the gracious Condescension of God to the several capacities and necessities of his people The latter part of the Chapter is concerning the cleansing of a leprous house from vers 33 to the end Some say it was a peculiar thing in that Land a strange infection that seized the Land in some Cases the whole Land being a typical Land as we have heard I shall only note two or three general Observations from it and from the whole Chapter and so conclude Obs 1. The marvellous infectious and defiling nature of sin in that it infects and defiles other things the very house and the Garments To the unclean all things are unclean as to the pure all things are pure Tit. 1.15 It poysons and corrupts all the concernments and enjoyments of a sinner The Apostle speaks how the whole Creation groaneth and travelleth in pain together until now Rom. 8.22 For the Creature was made subject to vanity c. The Stones out of the Walls and the Timber out of the houses are troubled with a wicked man and cry out against him as Habakkuk hath it Chap. 2.11 That 's the first Observation Learn the wonderful defilement and infectious nature of sin that it corrupts all the concernments that a sinner is concerned in Obs 2. Whereas the leprous house if it were incurably infected must be pulled down and all the Materials of it cast away vers 40 45. This teacheth us that all the Monuments and remainders of leprous and corrupted things must be destroyed Idolatry and Superstition is a Leprosie that hath overspread the whole Christian World during Popery And as the Prophet saith concerning Babylon Jer. 51.26 They shall not take of Babylon a stone for a Corner nor a stone for Foundations but thou shalt be desolate for ever saith the Lord. It holds true of mystical Babylon that leprous Church whose Idolatry and Superstition is a spiritual Leprosie which did overspread the whole Church of God in the time of Popery therefore away with all the Monuments and Remainders of it Dwalphintramis applies this not impertinently to the Popes Mass-Book The Popes Mass Book was a leprous house the stones and timber whereof should have been cast aside as polluted and an abomination therefore it was an unhappy and a fatal error in the first Reformation to take Materials out of that to reform with to take the stones and timber of that leprous house to use in the Worship of God which must be therefore framed to comport with those leprous polluted things It hath been the occasion of a new Conflict to the people of God in this Age and of manifold sufferings to the servants of Christ because they contended that these leprous polluted things should be cast aside This might have been prevented if there had been a thorough Reformation at first and the stones and timber of those leprous houses the Popes Mass-Book Ritual Pontifical and Breviary had been at our first Reformation cast forth as pollutted and abominable Obs 3. How difficult and yet withal how necessary a work the purifying and cleansing of the Leprosie is The Leprosie was a Type of sin and sinful Corruption especially that original and universal pollution and defilement of our natures the Purification of the Leprosie therefore is nothing else but the work of Mortification or purging out of sinful Corruption This is a difficult work see how many Ingredients must concur to it in the Type there must be two Birds with Cedar Scarlet and Hyssop and a great many Ceremonies about these Materials There must be Spring Water and an earthen Vessel and killing dipping sprinkling washing shaving c. And when all this is done there is but half the work done for there must be also three Lambs for a Burnt-Offering a Trespass Offering a Sin Offering And three Omers of fine Flower with Oyl for a Meat Offering and a Log of Oyl and a multitude of sacred Rites and Ceremonies about these materials O how much ado there is to get a Leprous person purified and made clean And all these things instruct and shew you all along the method of the Lords proceeding in purifying the hearts of sinners There must be a great deal of pains taken with thy own heart in the use of all the means and Ordinances that God hath appointed And though there be all this pains and difficulty in the work yet it must be done there is a necessity of it This Disease is very troublesom and loathsom and it may be mortal at last if a Cure be not provided in time Therefore the Leper must use means and take pains And so should sinful Leprous souls Obs 4. That as there is a Leprosie of the heart as we are defiled and unclean by
so freely offers to the washing in this spiritual Sea is nothing else but believing and exercising Faith in the Blood of Christ Do not object and say Alas I am defiled and unclean I answer Thou hast the more need of washing the greater thy defilements be thou hast the more need of Jesus Christ and of his Blood to cleanse thee and wash thee from thy sins Vse 4. Comfort to Believers that wash here for sin and for uncleanness see Isai 4.4 when the Lord shall have washed away the filth of the Daughters of Sion and shall have purged the Blood of Jerusalem from the midst thereof Here is a fourfold ground of comfort in this Crystal Sea 1. Here is enough of it here is a Sea to wash in there is Water enough in the Sea for any man to wash in though never so much defiled so there is vertue enough cleansing enough in the Blood of Jesus Christ Thou hast many sins many spots many defilements upon thee but here is a Sea to wash in this Type of a Sea speaks the plenty of it here are not a few drops of Soul-cleansing justifying Blood but here is an Ocean of it 2. It will take out the deepest stains the foulest spots though your sins be as Scarlet they shall be as white as Snow though they be red like Crimson they shall be as Wooll Isai 1.18 The Apostle instanceth in some of the foulest and blackest spots Adulterers Thieves Drunkards c. 1 Cor. 6.10 11. and such were some of you but ye are washed but ye are sanctified in the name of the Lord Jesus and by the Spirit of our God Your Robes are white if washed in this Blood Rev. 7.14 these are they that have washed their Robes and made them white in the Blood of the Lamb. Yea 3. Thou art as clean in respect of Justification as if those sins had never been committed You are perfectly justified though but imperfectly sanctified Therefore justified persons are said to have no more Conscience of sins Heb. 10.2 not as though they made no conscience to commit it No that were abominable but the Conscience is discharged and set free from guilt and can look God in the face comfortably and with holy boldness Men use to say when they have not committed such or such an evil my Conscience is clear yea but Conscience may be clear though thou hast committed it if washed and cleansed from it by the Blood of Christ 4. You should therefore draw nigh with full assurance of Faith being thus washed as Heb. 10.22 Let us draw neer with a true heart in full assurance of Faith having our hearts sprinkled from an evil Conscience and our Bodies washed with pure Water When you stand upon this cleansing Sea you should take the Harps of God into your hand as Revel 15.2 you should triumph and sing Quest But how may I know that I am indeed washed in this Blood and accepted through this Righteousness of Jesus Christ Answ This Sea of Glass is mingled with Fire cap. 15.2 and here in the words before the Text here are seven Lamps of Fire burning before the Throne which are the seven Spirits of God ver 5. There is a Baptism of Fire as well as a Baptism of Water the meaning is this that Justification through the Blood of Christ is ever accompanied with Sanctification by his Spirit therefore if the Spirit of God be burning and working in thy heart fear not thou art washed in this Crystal Sea which is before the Throne if sanctified by the Spirit of Christ thou art justified by his Blood THE GOSPEL of the GOLDEN CANDLESTICKS in the TEMPLE Hebr. 9.1 2 3 4 5. Decemb. 6. 13 20. 1668. Then verily the first Covenant had also Ordinances of Divine Service and a worldly Sanctuary For there was a Tabernacle made the first wherein was the Candlestick and the Table and the Shew-bread which is called the Sanctuary And after the second Veil the Tabernacle which is called the Holiest of all which had the Golden Censer and the Ark of the Covenant overlaid round about with Gold wherein was the Golden Pot that had Manna and Aarons Rod that budded and the Tables of the Covenant and over it the Cherubims of Glory shadowing the Mercy-seat of which we cannot now speak particularly OF the two Courts of the House of the Lord and of the sacred Furniture and Utensils of the Inner Court we have spoken viz. the Brazen Altar of Burnt-offering signifying our Reconciliation unto God by the Death and Blood of Christ the molten Sea and Lavers signifying our Justification by the applying or washing in that Blood and the two Pillars Jachin and Boyas which signified our perseverance and Preservation through the Power and Faithfulness and Love of God till we be crowned with the Crown of Glory We are now to survey the House it self all the Furniture and Vessels wherof were of Gold And as to these I have pitch'd upon this Text because it gives us in a short compass of words the most full and compleat enumeration of them that doth occur to my remembrance any where in Scripture We may resolve the words into these five doctrinal Propositions 1. That the Old Testament had Ordinances of Divine Service and a worldly Sanctuary There was a Religion and a way of Worship ordained by God in those times as well as now though that Worship was not so spiritual and evangelical as is the Worship of the New Testament They had Ordinances of Worship and a Seat of Worship then but they were carnal Ordinances and a worldly Sanctuary comparatively carnal But the Ordinances now are spiritual and the Seat of Worship spiritual For then it was the material Temple to which God was pleased to tye and to annex the publick Church-worship and Ordinances of those times but now the Seat of Worship is the several Churches and Congregations of his People However a Worship Ordinances of Worship and a Seat of Worship they had Obs 2. There were two parts of that old legal Tabernacle one called the Sanctuary and the other called the Holy of Holies so it was in the Tabernacle and so in the Temple After the second Veil by the first Veil the Apostle intends the Curtains and Hangings that were hung about the Tabernacle of which you read Exod. 26. In the Temple there was but one Veil for instead of these Hangings were the Walls of the Temple Obs 3. That both these parts of the Tabernacle had their sacred Furniture of several holy Vessels and Vtensils belonging to them Obs 4. That the sacred Furniture or Vessels belonging to the Sanctuary were the Golden Candlestick and the Table of Shew-bread Obs 5. That the Furniture belonging to the Holy of Holies were the Golden vessels for the offering of Incense and the Ark with its appurtenances We are now to speak concerning the Furniture of the Sanctuary of which the Doctrine is this That the sacred Furniture or
in the afternoon and the evening of the night which began at Sun-set Josh 10.26 27. The Lord gave them so large a time because they had many other Services and Sacrifices to offer See Ainsworth in loc So Christ Matth. 27.46 50. he suffered death about the hour of three a clock and then the evening began for the sixth hour of the day is that which we call twelve a clock the ninth hour is that which we call three a clock in the afternoon for the Jews reckoned their hours from morning to evening and not as we do from midday to midnight Thus you see how the time of the Passover shewed forth divers circumstances of the time of Christs Sufferings 4. The Blood of the Lamb shadowed forth the Blood of Christ See the analogy in four things 1. The Blood of the slain Lamb was not to be spilt upon the ground or trodden under foot but kept in a Basin as a precious thing v. 22. What that typified we may gather from that of the Apostle Heb. 10.29 they have trodden under foot the Blood of the Covenant This was to hold forth the preciousness of the Blood of Jesus Christ it is called precious Blood 1 Pet. 1.19 Unbelief rejects and spills this Blood and makes it to be shed in vain 2. It was to be sprinkled upon the lintel and posts of their doors with a bunch of Hyssop v. 22. This shadowed forth the sprinkling of Christs Blood upon the Souls of his people that is the effectual application of it by the Promise Isai 52.15 He shall sprinkle many Nations 1 Pet. 1.2 the sprinkling of the Blood of Jesus Christ It was to be sprinkled with a bunch of Hyssop This intimates the means of the application of the Blood of Christ which are the Promises and Ordinances and Faith and the Spirit of Christ in them 3. This Blood of the Paschal Lamb it made atonement for them that is typically so Christs Blood doth it really Nothing we can do can expiate the least sin but there is atoning virtue in this Blood he hath expiated our sins and made Satisfaction for our offenses 4. Hence the destroying Angel passed over them v. 23. and the Israelites were spared when the Egyptians were cut off so Believers are saved through the Blood of Christ sprinkled upon their Consciences when Unbelievers are cut off and perish eternally Heb. 12. the Blood of Christ speaks better things then the Blood of Abel Thus you see how the Blood of the Paschal Lamb typified the Blood of Christ 5. Their eating the Lamb signified our spiritual seeding upon Christ by Faith especially in the Sacrament of the Supper We eat Christ spiritually by Faith and sacramentally in the Lords Supper The manner of eating was very significant to hold forth the manner of receiving Christ in the Supper not unworthily 1 Cor. 11. but in due order as 1 Chron. 15.13 1. They were to do it standing with their staves in their hands their shooes on their feet and their loins girt which was a posture of readiness for action and motion which seems to have been a peculiar circumstance of that first Passover but it was very significant shewing how we ought to behave our selves in the Egypt of this world and of a natural condition and of Anti-christian bondage that we should be upon a posture of motion and action bestirring our selves to get out of it Gird up the Loins of your minds 1 Pet. 1.13 saith the Apostle that is be at Christs dispose be ready to follow his Call to follow the Lamb whithersoever he goeth Rev. 14.4 Let us up and be going for we have a great journey before us and this is not our rest Mich. 2.11 here we have no continuing City but seek one to come Hebr. 13.14 2. They were to eat it with sowr or bitter Herbs Christ himself was a Man of Sorrows and must be fed upon with bitter and dolorous remembrance of our sins and of his Sufferings for them 1 Cor. 11.28 31. the grief we have put him to should be matter of grief to us Repentance and godly sorrow must go along with the exercise of Faith And as Christ suffered before he entred into Glory so all that will follow him must bear the Cross before they can wear the Crown We cannot reign with him except we suffer with him 3. They must eat it without Leaven and have no Leaven for seven days ver 15. Leaven is of an infecting sowring spreading nature It is put for false Doctrine Beware of the Leaven of the Scribes and Pharisees Matth. 16.6 12. and the Apostle interprets it as signifying also Hypocrisie 1 Cor. 5.7 8. Purge out the old Leaven and let us keep the Feast with the unleavened Bread of Sincerity and Truth So Christ interprets it to his Disciples Luk. 12.1 Beware ye of the Leaven of the Pharisees which is Hypocrisie And the Apostle 1 Cor. 5.8 applies it in particular to the sowring swelling lust of malice Let us keep the Feast not with old Leaven naither with the Leaven of Malice and Wickedness As they having eaten the Passover did presently abstain from all Leaven for seven days together so we having once laid hold on Christ and fed upon him by Faith must put away the old leaven of sin and corruption purging our hearts as they did their houses of it not a day but seven days serving the Lord in holiness and righteousness all the days of our lives Thus we are to keep the Feast under the Gospel 4. The whole Lamb was to be eaten and none of it left ver 9.10 so by Faith we must receive whole Christ and all his Benefits Joh. 1.12 1 Cor. 1.13 Is Christ divided every Believer hath whole Christ to himself Some are willing to feed upon Christ for pardon and to eat that part of the Lamb but to feed upon Christ for holiness and mortification this they desire not 5. It was to be eaten by the whole Family ver 3 and 4. and if the Family were too little they were to call in others this signified both the communion and enlargement of the Church It signified the spiritual communion of the Church as being one Body one spiritual Family 1 Cor. 12.12 13. the whole Church of Christ must eat and feed upon Christ jointly as well as severally and personally and exercise a spiritual and visible communion together It signified also the enlargement of the Church gathering in of others Luk. 14.23 compel them to come in But no uncircumcised person might eat thereof Exod. 12.48 so now none uncircumcised in the flesh no unbaptized person and none uncircumcised in heart none apparently unregenerate may be received to the Lords Supper See Ezek. 44.7 9. which speaks of New Testament days in Old Testament phrases Their second Feast was that of Penticost so called in the New Testament Act. 2.1 from the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fiftieth because it was kept fifty days after the Passover
Ceremonies about these Goats are severally spoken to from ver 15 c. 1. He begins with the sacred actions about the slain Goat and then speaks 2. Of the scape Goat 1. The sacred Actions and Ceremonies about the slain Goat were such as these 1. The sprinkling of the Blood thereof upon the Mercy seat and before the Mercy-seat c. ver 15. This represents the Blood of Jesus Christ which made way for him and us into Heaven into the presence of God as the Blood of the Bullock for the Priest beforementioned was ver 14. where the meaning of this Rite was opened 2. The Priest hereby must make an atonement for the holy place for the Tabernacle because of the uncleanness of the Children of Israel ver 16. This teacheth us that the very Ordinances of God and our holy Services therein have a secret defilement cleaving to them through our being exercised in them If the Tabernacle be pitch'd in the midst of an unclean people the Tabernacle it self must be atoned How should this beat down our being proud of Ordinances and haughty because of Gods holy Mountain as the Prophets phrase is Zeph. 3.10 those carnal boastings that we are subject to such as those of theirs that said the Temple of the Lord the Temple of the Lord are these Jer. 7. If the Ordinances were not sprinkled with the Blood of Jesus Christ they could never be accepted they could be never be effectual for good unto us Not that Duties and Ordinances are unclean or impure in themselves but we defile them by the mixture of Corruption that is in us 3. The Priest must enter alone into the holy place when he doth this ver 17. So Jesus Christ was alone in the work of our Redemption and purging away of our sins Heb. 1.3 He by himself purged our sins It is an horrible and dreadful error of the Papists that joyn other Mediators with him this is to send others to go along with the High Priest when he atones the holy place 4. He must go out from the Brazen Altar of Offerings to the Golden Altar of Incense and atone it by putting the Blood of the Sin-offering upon the Horns thereof ver 18 19. There are many things here 1. That Christs Intercession is founded in his Oblation for the Golden Altar is a Type of his Intercession Now this must be sprinkled with Blood to teach us that by the virtue of Christs Death and Blood his Prayers and Intercessions are available and effectual with God And look whom he died for those he prayed for To separate his Death and Intercession is to divide what God hath joyned To think that he died for some for whom he doth not pray is as if the High Priest should neglect or forget one part of his Office which requires not only that he kill the Sacrifice but that he sprinkle the Blood of it upon the Altar of Incense Therefore if Christ hath shed his Blood for Reprobates he will not forget to sprinkle it upon the Golden Altar for them If he hath died for them he will pray for them But it is confessed he doth not pray for some and himself asserts it Joh. 17.9 therefore he did not die for them 2. This teacheth us how it is that our Prayers come to be accepted it is because sprinkled with the Blood of Christ they need cleansing and purging the Incense Altar must be atoned Lava lachrymas meas Domine Lord wash my tears 3. The Horns of the Altar of Incense sprinkled with Blood denotes the efficacy and strength of Prayer when sprinkled with the Blood of Christ both his Prayers for us and ours also in his name Hence Revel 9.13 we read of a Voice from the four Horns of the Golden Altar which is before God that is answers and returns of Prayers from the power of God awakened and improved by Prayer But this third particular belongs rather to the Altar of Incense as the proper place to which it should be referred 2. The Rites and Ceremonies of the scape-Goat whereto some other things also are annexed from ver 21 c. I shall put them altogether in seven particulars some concerning the scape Goat and some other Rules and Observations in this day of Expiation most of them mentioned in this Chapter 1. The Priest must confess their sins over the head of the scape Goat ver 21. This scape Goat was a Type of Christ God laid on him the iniquities of us all Isai 53.6 and we are to do it by Faith confessing our sins with an eye to him as being born by him in our stead Many of the damned have confessed their sins but not over the head of a dying Saviour 2. The scape Goat carries their sins afar off into the land of Oblivion ver 21.22 far from the sight and presence of God in the Temple A most lively shadow and representation this is of that great mystery of the Pardon and Forgiveness of Sin for so Christ carries our Sins away into the land of oblivion Psal 103.12 As far as the East is from the West so far hath he removed our transgressions from us that though they be sought for they cannot be found Jer. 50.20 If Conscience seek for them it cannot find them for Conscience is pacified when sprinkled with the Blood of Jesus Christ If Satan seek for them he cannot find them for they are gone and lost in the Wilderness Yea if Justice it self seek them yet they cannot be found for Justice is satisfied by the Death and Blood of Christ 3. The High Priest is now to go into the Tabernacle and there to change his Raiment and there to wash himself and to come forth and offer the Burnt-offering and burn the fat of the Sin-offering according to the Ordinance ver 23 24 25. I put all these together because they have all been formerly opened in the several places to which they appertain and therefore it may suffice now only thus to bind them up together as it were in one bundle for the help of memory and so pass on to the next The mystery of the Priests Attire was opend on ver 4 and 23 24. The Burnt-offering on Levit. 1. pag. 244. The burning of the Fat on Levit. 3. in the Peace-offering pag. 285. where this Rite is first mentioned It was there shewed how it signifies the giving unto God the best of our Spirits and Services and in another accommodation of the metaphor the consuming and burning up of sinful Corruption See p. 299 300. 4. He that carried away the scape Goat must wash his Clothes and so come into the Camp ver 26. And the like again ver 28. He that is the Minister of these holy actions must wash himself as having contracted guilt which denotes not only the imperfection of the Levitical Priesthood but also it may instruct us in the iniquity of all our most holy actions See of this upon the Sin-offering on Lev. 4. pag.