for evermore Psal 16.11 So likewise the Tree of Life in Paradise was a Type of Christ though it was created upon the third day of the Week and before the Gospel it could not be a Type of Christ yet after the Fall and after the preaching of the Gospel Gen. 3. it might be designed and ordained to this use As God provided Physical Herbs for Man before he fell or needed them as to that use of Physick so this Tree of Life before Sin or the Gospel was known It seems to be so spoken of Revel 2.7 and 22.2 The Tree of Life in the midst of Paradise Christ in the midst of the Church Mans Ejection out of Paradise a Type of his deserved Exclusion out of Heaven And the Cherubims with flaming Swords Gen. 3. ult an outward and visible shadow of the Wrath of God and of the Angels of God as Executioners of it on Man who were created to be Ministers to his good and are so again through Grace But as in our natural condition they are the Lords Hosts to fight against us But there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a much more put upon Christ His saving Virtue far exceeds that cursed influence of Adam in sundry particulars amply opened by the Apostle from ver 12. to the end of the Chapter 1. The disparity is very great both in their Persons The first Adam is of the earth earthly his Name is but Adam Earth or Red earth but the second Adam is the Lord from Heaven 2 Cor. 15.47 2. In their Headship and Undertaking the one of a Covenant of Works the other of a better Covenant of Grace 3. In the Success of their Undertakings The one failed the other kept the Covenant the first Adam was tempted by Satan and conquered by him but Christ was tempted but overcame the Tempter 4. In their Influences The first Adam was made a living Soul the second a quickening Spirit 1 Cor. 15.45 The one conveys all evil Sin and Death to his Seed the other communicates all good Righteousness and Life to his There is Righteousness opposed to Sin and Life to Death and with a much more Rom. 5.15 16 17 18. Not as the Offence so is the free Gift At the great Day when Adam shall see his Seed lost and undone he must own it I have embrued my hands in the Blood of all these But Christ shall say here am I and the Children which God hath given me and not one of them is lost 2. Enoch the seventh from Adam It is true he is not so expresly mentioned in Scripture for a Type of Christ as Adam is but yet by comparing the Scriptures we may discern a clear analogy between Christ and him how he was made like unto the Son of God in sundry things 1. He was a most illustrious Type of Christs Ascension into Heaven and indeed the only Type they had of it before the Law They had but two in all Elijah under the Law and Enoch before the Law Therefore we cannot well omit him Gen. 5.24 Enoch walked with God and he was not for God took him and Heb. 11.5 he was translated that he should not see Death and was not found because God had translated him Some look upon this as a pledg of their Translation that shall be found alive at Christs second coming of whom the Apostle saith they shall be changed or translated 1 Thess 4. But it looks first and chiefly at Christ himself at his Ascension This I mention first as being the chief particular but a further analogy may observed in sundry other particulars also as 2. There was in Enoch some shadow of Christs Prophetical Office we read of Enochs Prophesie Jude 14 15. But Christ is the true Prophet who hath unsealed the whole Book of Gods Counsels that Liber fatidicus Rev. 5. he hath opened it so far as is fit and needful for his Church to know And as Enoch prophesied of the Day of Judgment so hath Christ very fully and frequently 3. We may set him among the Types of Christ for his unparallell'd Holiness in the age wherein he lived which was a corrupt and evil time all Flesh began to corrupt their way Gen. 5.22 24. Enoch walked with God it is twice repeated as worthy of special remark so Christ fulfilled all Righteousness Matth. 3.15 4. His pleasing God For so it is testified of him Heb. 11.5 so Christ Matth. 3.17 this is my beloved Son in whom I am well pleased Joh. 8.29 I do always those things that please him He is pleased so well with him that he is well pleased with Sinners for his sake even for his Righteousness sake 5. His very Name Enoch hath something in it dedicated unto God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 consecratus from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dedicavit consecravit From whence some derive the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Initio and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Feast of Dedication Joh. 10.22 So was Christ Luk. 1.35 that holy thing my Servant whom I have chosen Isai 42.1 and 49.5 formed me from the Womb to be his Servant 6. Some have added in regard of the continuance of his Life Henochs days were as the days of the Sun For he lived three hundred sixty five years Gen. 5.24 as many years as there be days in the year And of Christ it is is said his Throne shall continue for ever as the Sun before me Psal 89.36 3. The third typical person that we mentioned is Noah He is made a Type 1 Pet. 3.20 21. in regard of his preaching and saving those that believed him in the Ark. So Christ hath published the Gospel Matth. 11.27 no man knoweth the Father but the Son and he to whom the Son revealeth him He came and preached Peace Ephes 2.17 1 Pet. 3.19 Christ preached in Noah he saves them that believe his Doctrine he saves them in the Ark of his Church by the Covenant and Water of Baptism 4. Melchizedek was also a Type of Christ and most especially in regard of the excellency and eternity of his Person Priesthood and Kingdom Psal 110 4. The Lord hath sworn and will not repent thou art a Priest for ever after the Order of Melchizedek with Heb. 7.2 3 4. made like unto the Son of God But there is not time to insist upon these nor to proceed to the rest of the Types I shall therefore for the present conclude with something of Use and practical Improvement and shall raise the Uses not so much from the Doctrine in general but rather from that which hath been spoken upon it at this time Vse 1. Learn and know something more of Jesus Christ by what you have heard or if you knew it before let it be more deeply imprinted upon your hearts Let us sum up all together for they are all but partial Types and weak and imperfect Shadows of the Messiah but all put together will give the greater lustre like the Galaxia which is said
to be a multitude of little Stars Adam was a Type of Christ in regard of his Headship and Influence Enoch a Type of his Ascension into Heaven Noah of his Preaching and saving the Church by the Covenant and Water of Baptism Melchizedek was a Shadow of the Excellency and Eternity of his Person and of his Priesthood and Kingdom Know these things meditate and consider them more throughly and improve Christ in these Discoveries for your spiritual good Consider him as a common person standing in our stead as a Prophet Priest and King as ascended into Heaven as the Saviour of the Church which is his Body Use 2. Be exhorted to examine your selves and try which of the two Adams you are under For there are but two Men in the World the first and second Adam thou art a Member of one of them Adam and Christ divide the whole World Quest How may we know whether we be under the first or the second Adam Answ Take these Tryals 1. What Birth hast thou only the natural or spiritual Generation Art thou only born or new born For they that come only from Adam by natural Generation belong to him as the first Adam They that come of Christ by spiritual Regeneration are the Seed of Christ and belong to him as the second Adam What Experience hast thou had of this great work Nicodemus though a Doctor in Israel understood little of it 2. What Covenant doth thy Soul cleave to and act under the rule and influence of Works or Grace Works is the first Adams Covenant but Grace is the Covenant of the second Adam To go forth in a mans own Strength to expect acceptance in his own Worth this is a first Covenant Spirit a sign thou growest upon the old Stock upon the root of old Adam But to live in a continual dependance upon free Grace for every thing the free Grace of God in Christ this is the Spirit of the second Covenant and becomes the Sons and Branches of the second Adam Though a godly man may for a fit turn aside to the old Covenant as Abraham did to Hagar yet it is not his way it is not his Spirit to do so and thence he is never at rest till he return to have his dependance and rest on Christ again The Spirit of one under the Covenant of Grace is to have no confidence in the Flesh but to have his rest and rejoycing in Jesus Christ Phil. 3.3 3. What Communications whose Influences dost thou receive Every Branch receives from its Root the Stream from its Fountain Dost thou receive the Communications of the first or of the second Adam this will shew whose thou art and to whom thou dost belong You have heard what it is that each of them doth communicate That old Tree bears no good Fruit at all Art thou under the power of Sin and Death or under the power of Righteousness and Life Sin and Death reigns in the posterity of the first Adam But Righteousness reigns by Grace unto eternal Life in the posterity of the second Adam Rom. 5.21 2 Cor. 5.17 if any man be in Christ he is a new Creature Vse 3. Here is Comfort to the Seed of the second Adam against the present troubles they are under There be chiefly three complaints and troubles of Gods People under all which here is matter of support and relief 1. Thou art here upon Earth Christ the Head in Heaven but his poor Saints and Members here below But remember whither Jesus the Forerunner is entred for us As sure as Enochs Body is in Heaven or Elijahs by the virtue of his Ascension of whom they were Shadows so sure shall thine and mine ascend thither if we be his though we sleep in the dust for a time as Chirst himself also did 2. But while in this low valley the floods of great Waters are ready to overwhelm us the floods of Persecution Affliction Desertions the overflowing scourges of common calamities which puts many of Gods people to some cares and fears But as to this consider that true Noah the Lord provides an Ark of safety for his people that the floods of great Waters may not overwhelm them Psal 32.6 see Psal 124 1-5 If it had not been the Lord who was on our side if it had not been the Lord who was on our side when Men rose up against us then the Waters had overwhelmed us the Stream had gone over our Soul then the proud Waters had gone over our Soul But 3. Thou art a poor unworthy creature and God is angry or appears angry and how can I expect such Salvation from him who have sinned against him so as I have done To this remember what an High Priest you have even Jesus who is made an High Priest for ever after the Order of Melchizedek Therefore let us come with boldness to the Throne of Grace It is the Apostles Inference Heb. 4.15 16. the Apostle saith of Melchizedek Heb. 7.4 consider how great this man was It may be said much more of Christ consider how great your High Priest is How little soever thou art in thy own eyes how unworthy soever the Greatness and Glory of your Redeemer is enough to remove all discouragement Some entrance Beloved hath been made into the personal Types We are upon the individual persons that were Types before the Law whereof eight were named Adam Enoch Noah Melchizedek Abraham Isaac Jacob and Joseph whereof only two have been spoken to viz. first Adam secondly Enoch We shall now proceed to the rest 3. The third is Noah whom we did but touch upon the last time but shall endeavour now to clear it more fully The Story of Noah is written in the 6 7 8 and 9. Chapters of Genesis And so famous it was amongst his Posterity that the Heathen have some broken Remembrances and Traditions of it they had heard of a Flood as well as of the Creation of the World Ovid speaks of them both in his Metamorphosis And their Bacchus the very name with a little alteration of the Letters comes from Noah Noachus Boachus and Janus from the Hebrew Jajin vinum somewhat they had heard as it seemeth about his planting a Vinyard and making Wine That this History of Noah had a typical respect you may see in 1 Pet. 3.20 21. In what respect was he a Type In two things chiefly 1. In regard of his Preaching 2. His saving his Houshold in the Ark. 1. In regard of his Preaching he was a Preacher of Righteousness 2 Pet. 2.5 he gave warning to the secure World for a hundred and twenty years together both by his Word and Actions Every stroke in the building of the Ark had a voice and was an alarm to the World every day So Christ who did preach by his Spirit in the Ministry of Noah 1 Pet. 3.19 20. And when he came in the Flesh he did preach and bring in everlasting Righteousness Dan. 9.24 And he hath preached by
previous Rules that may be of some use and give some general Light for your better understanding of them 1. They were all godly men No wicked man individually considered ever was or could be a Type of Christ How could Limbs of the Devil men in whom Satan dwelt be Pictures as it were and Looking-glasses in which to see the Shadow of the most high God who is Holiness it self A man personally wicked may be involved with others in a religious Order For the Order is holy though the man be wicked But if single persons be Types they must needs be holy men 2. Whereas these holy men had their failings They were not Types of Christ in regard of their sinful failings but only in their Graces and Excellencies For Sin cannot be a Type of Holiness Therein they were not like but unlike to Jesus Christ the Antitype 3. When Typical persons had real Types belonging to them as oftentimes they had we shall speak to both together at least where they cannot be better and more conveniently referred to some other place As for instance Noahs Ark was a Type as well as he himself Therefore we shall speak to that when we speak of Noah as being a Circumstance and a part of his History which was though a true and real yet withal a typical History 4. These typical persons the highest and most eminent of them were but partial Types Therefore together with the Analogy between them and the Antitype we shall sometimes where we see it needful note also the disparity and disproportion that was between them That you may see how far the Shadows fell short of the Substance and how the Antitype excels the Type And we shall not mention all but only some of the chief and most illustrious And because there be divers of them we shall rank them for method and memories sake into two Classes 1. The personal Types that were before the Law 2. Under the Law 1. Before the Law Here I shall instance only in eight Persons namely Adam Enoch Noah Melchizedek Abraham Isaac Jacob and Joseph 1. Adam He was the first Type of Christ in the world That he was a Type of Christ is clear from express Scriptures The Text Rom 5.14 Who is the Type of him that was to come and 1 Cor. 15.45 The first man Adam was made a living Soul the last Adam was made a quickening Spirit Now to shew you the Analogy wherein Adam did resemble and represent the Lord Jesus Christ It was chiefly in this In regard of his Headship and Influence Adam and Christ both stood instead of all that belonged to them Adam was the Head of the first Covenant Jesus Christ is the Head of the second Covenant Adam was the Covenant-root and Head of all Mankind a publick and common person representing them yea an undertaker for them What they say vainly of the Pope that he is the Church-Representative may be truly said of Adam He was the Representative of the whole World as a Parliament-man acting in the name of the Town or Country that chose him He sinning we sinned in him he being condemned we are condemned in him So Christ is the Head of the second Covenant and of his Elect who are involved and wrapt up therein He hath undertaken for them and presented them to the Father Ephes 2.16 in one body Therefore when he died we died with him when Christ was crucified our Sins were nailed to his Cross and crucified and buried as it were in his Grave If he arise we rise with him to die no more His Influence is to all his Seed For both Adams have a Seed As Adam so Christ Isai 53.10 He shall see his Seed He communicates to them what he hath so doth Christ what he hath Adam conveys and communicates Sin and Death But Christ Righteousness and Life Adam brought in these two great Intruders and Usurpers Sin and Death into the world And as Adam conveys Sin to those that had not sinned actually so doth Christ convey Righteousness to those that had not wrought Righteousness As in the Text Rom. 5.14 with Rom. 9.30 31. The Gentiles which followed not after Righteousness have attained to Righteousness As soon as there is an Union between Soul and Body Adams Sin is imputed to his Seed so as soon as there is a mystical Union between Christ and the Soul by the Spirit of Faith so soon is Christs Righteousness imputed There be some other Considerations may be added unto these 2. The Apostle seems to make his Dominion over the Creatures a shadow of Christs Dominion and Kingdom Gen. 2.19 20. Psal 8.6 compar'd with Heb. 2.6 7 8 9. 3. His Relation to Eve She was taken out of his Side while Adam was asleep and afterwards married to him Gen. 2.21 so the Church is taken out of Christs Side while he was in the sleep of Death and joyned to him as his Spouse by the Covenant of Grace 2 Cor. 11.2 I have espoused you to one Husband that I may present you as a chast Virgin to Christ Ephes 5.30 â—1 We are Members of his Body of his Flesh and of his Bones While Christ dies his Church receives Life and she which lives only by him her hath he espoused to himself in Truth Mercy and Righteousness Hos 2. The Church is both Effectum Objectum Redemptionis the Effect and the Object of Redemption The Effect He died to purchase to himself a Church a peculiar people Tit. 2.14 The Object He gave himself for the Church Ephes 5.25 But yet it follows not that Marriage is a Sacrament though Adams Marriage had such a sacramental or typical notion put upon it he being the common Root of all mankind But this will not suffice to make Marriage a Sacrament no more than the annexing a typical use to the Jewish Sabbath viz. to commemorate their Deliverance out of Egypt will make the fourth Commandment ceremonial And as Adam was a Type of Christ so we may carry the parallel a little further So Eve may be considered as a Type of the Church For the Godly are called her Seed I will put enmity between thy Seed that is the Serpents and her Seed Gen. 3.15 and Adam calls her the Mother of all living Gen. 3.20 So Jerusalem which is above that is the Church is the Mother of us all Gal. 4.26 4. And lastly as Adam was a Type himself so he had several Types belonging to him There were divers real Types belonging to the History of this personal Type As Paradise a Type of Heaven For Heaven is often called by that name 2 Cor. 12. that which in ver 2. is called the third Heaven is called in ver 4. Paradise so Luk. 23.43 this day shalt thou be with me in Paradise Paradise was a Garden of Pleasure Eden from whence the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pleasure and the Heathenish Poems of the Gardens of Adonis But at thy right hand in Heaven are Pleasures
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
Now to unfold the Mystery of the Incense The Incense that was offered upon this Golden Altar was a Type of Prayer the Prayers both of Christ and of his Saints Both the Prayers which Christ offers up for the Saints and which the Saints offer up for themselves in his Name and Mediation See Rev. 5.8 Psal 141.2 Let my Prayer be set forth before thee as Incense You may see the fulness of the analogy more at large in seven particulars 1. It was made up of many choise Ingredients Exod. 30.34 so is the Spirit of Prayer as it were a compound of many excellent Graces There must be Faith Humility Fervency c. and indeed all the Graces of Gods Spirit are drawn forth and exercised in Prayer 2. They are strictly forbidden to make another Persume of their own heads like unto it Exod. 30.37 38. so we are not to make use of any other Intercessors or Mediators but Christ only And in like manner for men to make Prayers in the way of stinted Liturgies though there be many of the same Ingredients in the Mass-book that is good expressions for the matter of them and words and notions that are found in the Scripture yet this being not the Incense that is instituted it is not it cannot be accepted 3. These Ingredients whereof the Incense was made were to be beaten very small into fine Powder Exod. 30.36 This teacheth us that Contrition of heart that ought to be in Prayer how the Soul is to be contrite and broken as it were all to pieces by humbling meditations of its own unworthiness when it appears before the Lord in Prayer These are the Prayers that God regards Psal 51.17 The Sacrifices of God are a broken Spirit a broken and a contrite heart O God thou wilt not despise Isai 57.15 I dwell in the high and holy place with him also that is of a contrite and humble Spirit to revive the Spirit of the humble and to revive the heart of the contrite ones If a man come with his heart whole and not broken this is to offer the Incense unbeaten unpounded 4. The Incense was to be set on fire and so the smoke went up before the Throne Exod. 30.7 8. This speaks that holy Fervency in Prayer There should be ardent affections inflamed by the Fire of the Holy Ghost Jam. 5 16. the effectual fervent Prayer of a righteous man availeth much We should not come with a dead cold heart before the Lord in Prayer 5. This burning of Incense was a Service performed every day morning and evening Exod. 30.7.8 This teacheth us that Prayer should be a daily work morning and evening David tells us of his praying in the morning Psal 5.3 My Voice shalt thou hear in the morning O Lord in the morning will I direct my Prayer unto thee and will look up And also in the evening Psal 141.2 The lifting up of my hands as the evening Sacrifice Yea both he and Daniel used to pray thrice a day Psal 55.17 Dan. 6.10 Anna departed not from the Temple but served God with Fastings and Prayers night and day Luk. 2.37 and we are commanded to pray continually 1 Thess 5.17 Praying always with all Prayer Ephes 6.18 that is every day in the seasons of Prayer And Paul mentions his praying day and night 1 Thess 3.10 2 Tim. 1.3 which may well be understood of evening and morning See also 1 Tim. 5.5 and Act. 26.7 6. The time of burning the Incense was when they dressed and lighted the Lamps of the Sanctuary Exod. 30.7 8. This teacheth us the conjunction of the Word and Prayer in the Church Deut. 33.10 Acts 6.4 But we will give our selves continually to Prayer and to the Ministry of the Word 7. The Smoke of the Incense ascended with a sweet and fragrant smell into the Holy of holies before the Mercy seat as Rev. 8.4 and the Smoke of the Incense which came with the Prayers of the Saints ascended up before God out of the Angels hand It went up out of the Angels hand This speaks that our Prayers come up before the Lord into his holy place even into Heaven before the Throne of Grace with acceptance through the Merits and Mediation of Jesus Christ Acts 4.10 thy Prayers are come up for a memorial before God Hence that expression 1 Kings 8. hear thou in Heaven thy dwelling place For the Holy of holies was a Type of Heaven and the Mercy-seat is that Throne of Grace where the Lord is said to dwell between the Cherubims Psal 80.1 It speaks also that God returns gracious answers to them as it is Zech. 1.13 the Lord answered the Angel that talked with me with good and comfortable words Sometimes there is a gracious terribleness in them I mean a mixture of Mercy and Terror in the Lords answers and returns of Prayer Psal 65. ver 5. by terrible things in righteousness wilt thou answer us O God of our Salvation Thus Rev. 8.5 when the Angel cast down the Censer upon the earth there were voices and thunderings and lightenings and an earthquake The Lord uttering his voice as it were from the Holy of holies in dreadful dispensations of Providence in the seven Trumpets it is from the Prayers of Saints that those dreadful Trumpets were sounded But one of the strangest instances of the Lords answering Prayer by strange and seemingly contrary Providences is that of the Turks Rev. 9. It is agreed by all Interpreters that the sixth Trumpet is the Turk But did ever any Christian pray for the coming of the Turk into Christendom No but yet they came and the Voice from the four Horns of this Golden Altar of Incense usher'd them in Rev. 9.13 The meaning is this the strange Power of God did answer the Prayers of his people this way it is the Prayers of Gods people that turns the wheel of Providence as it were and brings about all the great and mighty revolutions in the course thereof Vse 1. Of Comfort in five or six particulars This Doctrine of Christs Intercession which is the mystery of this Golden Censer and Altar of Incense is full of Comfort to poor praying Souls thou hast an High Priest which offereth up thy Prayers and they are made acceptable through his Intercession This affords Comfort let thy condition be what it will 1. If thou find thy self unskilful in making application of that part of Christs Priestly Office which consisteth in his Death yet thou maist look up to him to speak a good word for thy Soul this work is doing still though the former be done 2. In case of new sins committed after Grace received here is this Comfort that as Satan puts in new Accusations against thy Soul so Christ puts in new Answers 1 Joh. 2.1 2. if any man sin we have an Advocate c. 3. Many an one is much troubled with fears of future backslidings but Christ prays that thy Faith fail not he prays not only that we should come
make atonement for him concerning his sin and it shall be forgiven him Levit. 5.6 He shall bring his Trespass-Offering unto the Lord for the sin which he hath sinned c. and the Priest shall make an atonement for him concerning his sin and ver 10. He shall offer a Burnt-Offering according to the manner and the Priest shall make an atonement for him for his sin which he had sinned and it shall be forgiven him Hence it is that we find the Saints under the Old Testament were so full of confidence and holy boldness in seeking and pleading with God for pardon and forgiveness of sin As we see in the Psalms and other Scripture-Prayers what strong and eminent actings of Faith they had this way Which to expect had been a presumptuous thing if they had had no promise to ground their Faith upon But they had very plentiful assurances and promises of it in those times and that is a second Gospel-blessing revealed and assured to them as well as to us the remission of all their sins III. Everlasting life and salvation in Heaven This is not a truth revealed only by the Gospel but was well known clearly revealed and firmly believed by the Saints of old They had assurance of this that they should live with God for ever in Glory When I awake I shall be satisfied with thy likeness Psal 17.15 Thou wilt guide me with thy counsel and afterwards receive me to glory Psal 73.24 In thy presence is fulness of joy and at thy right hand there are pleasures for evermore Psalm 16.11 They looked for another Country whereof Canaan was but a Type and Shadow as the Apostle shews in this Epistle to the Hebrews cap. 11.16 They knew there was an eternal State of Happiness for the Saints as well as an eternal State of Misery for the Wicked they did believe this in those days Thus we see they had the same Gospel-blessings preached unto them of old that we have at this day and these blessings and good things are demonstrations that it was Gospel because these blessings are not promised in the Law It knows no remission or regeneration of a lost Soul no salvation of a Sinner This was the first branch of the Argument But for a more clear and full eviction of it the second part of the Argument was this 2. Because they had these blessings upon the same account and in the same way as we have them now I speak as to the principal and internal causes of them For in the outward way and manner of dispensation there was a difference but not in this For upon what account have we these precious benefits and good things of the Gospel you will find if you consider it aright that it was then as now We receive all from the meer mercy and free grace of God in Christ and this was the fountain of their supplies also If they had received pardon of Sin and Grace and Glory on the account of their own merits and works of Righteousness then it had not been Gospel But they had it in the same way we have it as to the internal cause from whence all blessings come even from the Mercy and Free Grace of God a very glorious Attribute of God and most abundantly yea continually held forth throughout the Old Testament That he is the Lord the Lord God gracious and merciful How many Prayers and Psalms and Songs of Praise unto him for that his mercy endureth for ever How sweetly how pathetically do the Prophets teach and preach it to them this all the Saints of old had recourse unto David Psal 51.1 when seeking pardon Have mercy saith he upon me O God according to thy loving kindness according to the multitude of thy mercies blot out my transgressions and Daniel 9.8 9. when he besought the Lord on behalf of the Jews O Lord to us belongeth confusion of faces c. because we have sinned against thee To the Lord our God belong mercies and forgivenesses though we have rebelled against him We do not present our supplications before thee for our righteousnesses but for thy great mercies ver 18. and for thine own sake ver 19. This then was that they had recourse unto as the Fountain of all the good whereof they stood in need and of all their supplies even the infinite mercies of God Moreover it was the mercies of God in Christ his mercies through the mediation of Jesus Christ For only through him is mercy communicated to Sinners so alone is mercy communicated Therefore Daniel there prays Dan. 9.17 Look upon thy Sanctuary that is desolate for the Lords sake that is for the Lord Jesus Christs sake Hence they did so often make mention of Abraham Isaack and Jacob as being the Types of Christ in their Prayers and especially of David For thy servant Davids sake Psal 89. not as resting in David litterally but looking beyond the shadow unto him that was the truth thereof for by David they meant Christ Christ is oft called by that name because David was so eminent a Type of him And what is it in Christ that procures all these blessings in the Gospel for us It is his Blood and Satisfaction that atones Justice his Prayers and Intercession that prevails with mercy for us and so it was of old both these had an influence into their mercies as well as ours 1. The death and blood and satisfaction of Jesus Christ This all their Sacrifices pointed at For it was impossible that the blood of Bulls and Goats should take away sins Heb. 10.4 Yet it sanctified to the purifying of the flesh How much more shall the blood of Christ c. Heb. 9.13 14. See how clearly the Prophet Isaiah preacheth this Isai 53. throughout the Chapter but look especially to ver 10. When thou shalt make his soul an offering for sin he shall see his seed he shall prolong his days and the pleasure of the Lord shall prosper in his hand This was the mystery of all the Sacrifices wherein blood was shed they were Types and Shadows of the blood of Christ 2. His Prayers and Intercessions For look as mercy is purchased by the merit of his Death so it is communicated and applied through the vertue of his Intercession Justice is satisfied by his Death and mercy intreated in his Intercession and so both those great Attributes are acknowledged and glorified in Zach. 1.12 Then the Angel of the Lord that is Jesus Christ the Angel of the Covenant that appeared he answered and said how long wilt thou not have mercy on Jerusalem and on the Cities of Judah against which thou hast had indignation these threescore and ten years And the Lord answered the Angel that talked with me with good words and with comfortable words ver 13. here the prevailing power of his Intercession is set forth And as the merit of his Blood was shadowed by the Sacrifices so the efficacy of his Intercession was shadowed forth by
Gospel is powerful 2 Cor. 3. therefore that is called the Letter this the Spirit 3. There was much of external Pomp and Splendor but little of that Power and Spirituality that is in Gospel-worship which though very pleasing to the people yet upon this account partly the Apostle calls them carnal Ordinances Heb. 9.10 and a worldly Sanctuary ver 1. because they consisted so much in outward low sensible things so suitable to the relish and desire and disposition of a carnal Heart Therefore the carnal Jews were very tenacious of these externals of Moses though desperately averse to the things themselves included and intended in them Christ opposeth their local Worship to spiritual Worship Joh. 4.21 23. implying that that was not so spiritual as Gospel-worship The carnal Jews did turn it into meer Law and Works by their abuse and misunderstanding of it As the Pharisees how did they trust in outward Works and expected Salvation by their own Righteousness they rested and sate down in the Shell and outside of things Rom. 9.32 As it were by the Works of the Law For they had no real legal Perfection in them but only in their own proud and false conceit they thought the bringing of a Sacrafice was that that did expiate Sin and merit and deserve Acceptance with God They did not look beyond all to the meer Mercy and free Grace of God in Christ they did not look to the end of things to the time of Reformation that was to come and so they stumbled at the stumbling stone 4. It was a burthensome Dispensation Acts 15.10 a Yoke which neither our Fathers nor we were able to bear They were an insupportable Yoke an intolerable Burthen both as to their number and nature They had a great number of external Observations from all which the Gospel hath set us free 5. The manner of Administration was legal in regard of the Bondage and Terror of it It left impressions of terror upon their spirits God appeared in such dreadful Majesty unto them on Mount Sinai as it shook the Mountain and shook all their Hearts so terrible that Moses said I exceedingly fear and quake Heb. 12.10 18 21. so terrible to all the people that they wished that God would never speak unto them immediately any more so the Lord gave an Interpreter to reveal and speak the Mind of God unto them and so it hath been ever since Hence was that Speech of Austin Breuis differentia Legis Evangelii timor amor the difference between Law and Gospel in brief is Fear and Love Thus you see the Doctrine cleared up and so much shall serve for the clearing up this Truth and removing these Objections against it We shall conclude with two or three words of Use Vse 1. Incouragement to study the Old Testament and the Types and Shadows of the Law Is it so that the Gospel was preached to them under the Old Testament as well as to us under the New We see then the usefulness of the Old Testament to New-Testament Saints we see what use there is of searching into these ancient Dispensations Will you search into the Mystery of the Gospel then consider how God instructed and taught them of old There are some Gospel Truths more expresly revealed and mentioned to them of old than to us as that of Forgiveness of Sins c. Therefore let us search into those ancient Administrations because there is much Gospel there though the Shell be hard yet there is excellent substance in the Kernel Vse 2. Direction how to attain to the understanding of those Mysteries study the Gospel For it was Gospel that was preached to them Faedus gratiae clavis totius Scripturae Vse 3. We may here learn another lesson which wise Agur learned and it was his wisdom to know that he wanted Wisdom Prov. 3.1 2. Many coming to read Chapters in the Levitical Law are apt to think this is a sealed Book we are not to bring these Offerings to God now we know not what use to make of it many Christians make no more use of them than of Apocrypha This may shew us our ignorance For there is no part of the Scripture but is of use we might see much of God and of the Gospel in them if we had skill to search out the meaning and mystery of them But we have not the understanding of the holy Poor dark ignorant Creatures we are the Lord knows Quantum est quod nescimus Vse 4. Incouragement to believe and receive the Gospel for it is the everlasting Gospel This use is the direct scope of this Text they had a promise of entring into rest but came short of it through unbelief Take we heed therefore of unbelief least we enter not into rest For the Gospel is preached to us as well as to them There is ground of encouragement to believe the Gospel to embrace and close with it for it is that which all the Saints of God both under the Old and New Testament have ventured their Souls upon The Gospel was preached to them as well as to us and to us as well as unto them Thou maist safely venture thy Soul in that way where in so many Saints in all ages are gone to Heaven Let us take heed lest we fall short by unbelief for the Gospel was preached to us as well as unto them but the Word profited them not because it was not mixed with Faith in them that heard it Take heed having the Promises of entring into rest lest any of you fall short take heed of falling short of the good things of the Gospel of that Rest which the Gospel gives to sinful guilty weary Souls Is such a Gospel preached and such glad tydings revealed and wilt not thou close with them and receive them gladly and thankfully All the Gospel Dispensations in the Book of God will rise up against thee if thou art an Unbeliever all the Saints of old will judge thee and testifie against thee They had but a little glimmering Light yet they ventured all upon that But now the Sun appears and shines on the World in Clearness and Glory They might have objected that the height of Gospel-light is not discovered which might be great hinderance to them therefore if God was angry with them then how much more with us now how shall we escape if we neglect so great Salvation If every word spoken then was stedfast and was sufficient to bring Souls out of the state of Sin and Death to Happiness how much more the Word and Light that we enjoy For if the Word spoken by Angels was stedfast and every Transgression and Disobedience received a just recompence of Reward Heb. 2.2 3. how shall we escape if we neglect so great Salvation Unbelief is a damning Sin in all ages but the more clearly the Gospel is preached the more inexcusable is the Unbelief of sinners that perish in their sins the more inexcusable is their Sin and
trance but having his eyes open But on the contrary such as were acted by Satan they had their extatical Furies wherein their Minds were so discomposed that they were not compotes sanae mentis As some have written of the Sybils that when after their Prophesyings they came to themselves again they had forgotten what they had said and so could not review and correct what was written from them But it was not so with the Prophets of God John wrote and had Order to write his Apocalypse and so the other Prophets And when those to whom and by whom the Devil spake were not discomposed to such a degree even to fury and Distraction yet they were always debased and brought down below themselves The Lords Prophets were raised above themselves These were depressed even below themselves by dealing with Satan 3. The Prophets and Servants of God had an inward Seal from God of the Truth of what they spake Not unlike that new Name in the white Stone which none could read but he that had it Revel 2.17 Jer. 11.18 They believed and therefore spake 2 Cor. 4.13 See Isai 52.6 My people shall know that I am he that doth speak behold it is I. The true Prophets were no Scepticks they were as sure of what they said that it was the Mind of God as Ministers are now when they preach the Gospel 1. Joh. 1.1 2. On the contrary those by whom Satan spake either knew that they were acted by the Devil as the Witch at Endor Or else were deluded by him to think it was God or else knew not but were uncertain in themselves 4. They had also some of those ordinary Rules of Tryal that we have now As for instance If God confute them by the event Deut. 18.21 22 or if it correspond with the event yet if it be contrary to the Fundamentals of Religion See Deut. 13.1 2 3. Or if they be wicked men on the one side and the Prophets of the Lord on the other This gave some glimmerings of Light to Jehosaphat 1 King 22.7 They were Baalites pretenders indeed to Jehovah but superstitious wretches therefore he could not acquiesce in what they had said Quest 2. Whether these ways of Discovery be now ceased yea or no Answ As to that the Text is plain enough That instead of all those divers manners used by God of old he hath now substituted instead thereof this one and only way of revealing himself viz. in and by his Son And his Son speaks by his Word and Ordinances as also by the Works of his Providence in all which his Spirit breaths Therefore there we are to meet with God and to hear his Voice and there only to expect it These old things are vanished away Some think there be some footsteps of them to this day See a notable Instance of Information by a Dream in the Life of Zuinglius Melch. Adam p. 43. And of a Vision in Melancthon on Daniel 10. 1 But first such things are altogether extraordinary the Lord goes out of his ordinary course when he doth such things they are not the standing ways that God hath appointed under the Gospel therefore they are not to be expected or trusted to 2. They are only to be regarded in the way of a Providence not in the way of an Ordinance and to be tryed and judged by the Matter of them as agreeing or disagreeing with the Scripture As if a man in a Dream have some Duty some Scripture-truth brought to him he is to observe and accept the Providence of God in it Or if he find a strong impulse or motion of the Spirit in his Heart whereby some Truth or Duty is strongly impress'd and set upon his Heart Let him examine it by the Scripture and if the Scripture say it is a Duty he is to look at that internal motion and impression as a motion of the Spirit of God else not Vse 1. See the variety of Gods Wisdom and Goodness to his people that he hath so many ways revealed himself to them Vse 2. We may see something of the lowness of that legal Dispensation from this which hath been said that the Lord spake in such divers manners Vse 3. Bless God for the days wherein we live and for the Dispensation we are under It is much clearer and better For it is by his Son speaking by his Word working and breathing by his Spirit The Light shines much clearer We see that which many Kings and Prophets and righteous men have desired to see and have not seen as Matth. 13.17 Luke 10.24 Christ spake it to his Disciples then but it holds true concerning all the Saints under the New Testament It is true there was a Cloud of Antichristian Darkness did arise which did exceedingly obscure Gospel-light But that Cloud was never so dark but that the Elect of God did see through it in some measure Moreover the Lord hath begun to dispel and scatter those Clouds of Antichristian Darkness and will in time scatter them from off the face of the earth 2. We are now to speak to the second Word these divers times Having shewed the divers Manners of the Lords speaking to his people of old we are now to shew the divers Times or seasons wherein he did it For he spake not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by piece-meal not all at once but here a little and there a little first one piece of his Mind was discovered at one time then another piece at another time first a little Light brake forth some darker hints and intimations then further and clearer Discoveries and Manifestations by degrees In the opening of this we shall have occasion to run through some general heads of the History of the Church throughout the Scripture till the coming of Jesus Christ And it is an Inquiry both useful and profitable and also pleasant and delightful to an inquisitive Mind to view the several states of Religion and of the Church of God in the several ages of the World Under every one of which we shall have occasion to take notice both of Gods Manifestations and of mens Departures from the Lord and from the Truth That we may see the occasion of every new Discovery they departed and destroyed themselves and then the Lord appeared again in recovering Dispensations Now these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these several pieces and parcels of the Lords Discoveries and Manifestations of himself may be referred to two general heads 1. Before the Law 2. Under the Law These were the two great pieces of it and the Scripture takes notice of them both Of that Dispensation that was before the Law from Adam to Moses as the Apostle speaks Rom. 5.14 Death reigned from Adam to Moses Of the Dispensation under the Law our Saviour speaks Matth. 11.13 For all the Prophets and the Law prophesied until John again Luk. 16.16 the Law and the Prophets were until John The difference between
no reflection at all upon his Truth and Faithfulness if the Messiah had been quite another manner of Person than the Types held forth But to admit such a supposition to suppose that the Messiah might have been quite another manner of Person than the Types hold forth is to take away the Analogy between the Type and the Antitype and so by consequence to deny that they were Types or else to make them all Lyes and false Images Therefore if it be but granted that they were true Signs it follows even from thence that they were Seals or sure and certain Pledges of Christ and Gospel-Mysteries in him See Calvin in 1 Cor. 10.3 11. Beza in Col. 2.17 Erant enim vera pro ratione ac modo Sacramentorum efficacia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ac etiam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They were both Signs and Seals and true and efficacious Signs and Seals after that manner of efficacy that is in Sacraments Rule 3. The Types relate not only to the Person of Christ but to his Benefits and to all Gospel Truths and Mysteries even to all New-Testament-Dispensations I mention this the rather because I have observed that it doth much darken the thoughts of many that they study to accommodate every Type directly to the Person of Christ because we commonly call them Types of Christ But that expression is not meant of his Person exclusively to his Benefits but of both together Christ and the good things of Christ the Types shadowed forth Christ and all the good that comes by him So the Apostle Heb. 10.1 they are a shodow of good things to come he doth not limit or restrain them to the Messiahs person only As the Cherubims were Types not directly of Christ but of the Angels that stand before the Lord and minister to him and to his People Hence before the Gospel there were no Gospel Types before the first Promulgation of it Genes 3. there could be no Types of Gospel Blessings There were some things extant before which were made Types afterwards but they had not that Schesis that habitude and relation to Christ and the Gospel till there was a Gospel or a Promise of Life by Christ that blessed Seed Yea as they had Types of Christs Person and of his spiritual and saving Benefits so they had Types even of all New-Testament Dispensations Our very Sacraments were shadowed forth by theirs As Baptism by Circumcision and by their passing thorough the Red Sea and the Lords Supper by their Passover Yea they had Types not only of the Blessings and Benefits of Christ but of our Miseries without him As they had their Ceremonial Uncleannesses as the Leprosie for instance was a Type Of what Neither of Christ nor of his Benefits but of our natural Pollution So they had a Type of the Covenant of Works viz. Hagar and Ishmael They had a Type of the Church of Rome viz. Babylon So Antiochus may pass for a Type of Antichrist Doeg and Achitophel of Judas Pharaoh for a Type of the Devil Sodom and Gomorrah for a Type of Hell For as the Types look chiefly and principally at Christ and his Benefits in the clear and full Exhibition and Communication of them under the Gospel so they represent other things also though not by way of Primacy and principal intention but by way of concomitancy and illustration of the Principal Therefore these Types of New-Testament-evils it will not be necessary always to handle them by themselves For the most of them will come in better under the several Types or Shadows of good things the further illustration whereof by the contrary was the thing chiefly aimed at in them Rule 4. As there is a Similitude a Resemblance and Analogy between the Type and the Antitype in some things so there is ever a dissimilitude and a disparity between them in other things It is so in all similitudes It is a Rule in Reason There is a mixture of Consentaneity and Dissentaneity or else instead of Similitude there would be Identity So here in these sacred Similies it is not to be expected that the Type and the Antitype should quadrare per omnia that they should agree in all things Therefore the Apostle though he makes Adam a Type of Christ whom he calls the second Adam yet he shews the disparity also and that the second Adam did infinitely transcend and excel the first 1 Cor. 15.47 the first man is of the Earth earthly the second man is the Lord from Heaven So the Priests of old they were Types of Christ but Christ did infinitely excel them and his Priesthood was infinitely more glorious as the Apostle disputes at large in the 7 8 9 and 10. of the Hebrews see particularly chap. 7. v. 23 24 27. There is more in the Antitype than in the Type Hom. 61. in Genes Oportet figuram minus habere quam veritatem Chrysost For such is the Glory and Excellency of Christ the Antitype that no Type could reach it Hence that Distinction of Types partial and Types total must be understood with some limitation thus That some things or persons were only Types of Christ in some one particular thing others in many things but there never was any that did or could possibly resemble him perfectly in all things So Jonas is called a partial Type because he shadowed forth the Messiah in that one thing his abiding two or three days in the Grave and then rising again David some call him a total Type in regard that the whole History of his Life hath so great a shadow and representaton of Christ the true David But yet if we speak rigidly and properly David himself was but a partial Type For he was only a Prophet and a King he was not a Priest but Christ was both Prophet Priest and King Moses indeed was both a Prophet a Priest and a King but his Priesthood continued only till Aaron was consecrated then Moses laid it down And Moses did mediate between God and the People as a Prophet to interpret the Mind of God to them and as a King or a Judg to govern them and as an Intercessor to pray for them but not by giving himself a Sacrifice unto death for expiation of their sins He was a Mediator ob interpretandi docendi officium but not ob satisfaciendi beneficium as some express it Therefore Moses himself was but a partial Type a Type only ratione rei in regard of Redemption and Deliverance but not ratione modi he did not do it by shedding his Blood and laying down his Life as Christ did Hence we must take heed of straining the Types too far to make them agree in that wherein indeed there is a disparity or disagreement If the Type go with us one mile or rather with the Antitype one mile we must not constrain it to go twain 3. The third thing propounded to be spoken to was the Differences and Agreements between a Type and
here how glorious is the Messiah of whom all these were but weak and dark Umbrages He is indeed the chiefest of ten thousands Cant. 5. Vse 2. Look whatever Glory was in any of these Persons by way of Prefiguration of Jesus Christ it is and should be found in every Believer by way of Participation from Christ and Imitation of him Therefore in these Examples we see our own Duty in their Attainments we see what should be our Endeavours our Endeavours did I say I may say also through Grace our Attainments For tho it is true we are not yet perfect neither have we already attained yet there is a time coming when thou and I if we be true Believers shall be more holy than ever Elijah or Elisha were in the days of their pilgrimage here below when we shall serve God better than Zerubbabel and Jehoshuah did when they restored and rebuilt his Temple namely when we come to Heaven Then there is not the least Saint but is more holy than ever the most eminent Saint was here upon Earth For the best of them had a Body of Sin and Death in them but in Heaven there shall be no Sin at all For as these eminent Persons had a typical relation unto Christ so every true Believer hath a mystical Union and Communion with him and by virtue thereof they do partake of his Spirit and Glory So that as we have here a motive unto what we ought to do so we have also Encouragement and Comfort as to what we shall attain We shall attain it then when Jesus Christ shall present all his Members to his Father blameless and spotless and faultless Ephes 5.26 27. Jude 24. before the presence of his Glory with exceeding Joy Who is the Type or Figure of him that was to come Rom. 5.14 Sept. 26. 1667 THe personal Types of Christ have been referred unto two sorts 1. Individual Persons 2. Religious Orders or whole ranks and kinds of typical Persons The former have been spoken to we shall now proceed to the latter and so finish the Text. The difference between individual Types and religious Orders or kinds and ranks of typical Persons lies chiefly in this That no wicked man could be an individual Type of Christ but he may be involved in a religious Order of Types For the Order is holy though the Man be wicked And here it is not directly the Person but rather indeed the Order that is the Type and the Person as involved and invested in such an Order Quest What were these typical Orders and Ranks of Men Answ I shall instance only in these six 1. That whole Nation and People of Israel 2. The First-born of that Nation 3. Their Nazarites 4. Their Prophets 5. Their Priests 6. Their Kings 1. The whole Nation of the Jews they were a typical People their Church-state being very ceremonial and peculiar to those legal times and therefore now ceased and abolished and did adumbrate and shadow forth two things 1. Christ himself hence Christ is called Israel Isai 49.3 By Israel is meant Christ and all the Faithful as the Members of him their Head 2. They were a Type of the Church of God under the New Testament Hence the Church is called Israel Gal. 6.16 and Rev. 7. The twelve Tribes of Israel are numbred up by Name to shew forth the Lords particular Care of every one of his People in particular That place is not meant properly of old Israel because it relates to the times of the Antichristian Locusts Compare cap. 7. with cap. 9.4 the Analogy lies in this That they were a peculiar people to the Lord chosen and singled out by him from all the world So is Christ the Lords chosen Behold my Servant whom I have chosen mine elect in whom my Soul delighteth So are all the Saints 1 Pet. 2.9 A royal Nation a peculiar People gathered from among all Nations Rev. 5.9 Hence the Enemies of Israel were typical Enemies as Egypt and Babylon under the Old Testament Types of Antichristian Enemies under the New and the Providences of God towards that People of old Types and Shadows of his intended future Dispensations towards his People under the New as you will see further when we come to speak of typical Providences 2. The First-born of that Nation were also a typical sort of persons therefore Esau in despising his Birthright despised a spiritual Priviledge and therefore justly called a profane person Heb. 12.16 And they also typified Christ and the Church Christ For he is the First-born among many Brethren Rom. 8.29 The Church And thence the same Name and Title is given to all the Saints Heb. 12.23 The general Assembly and Church of the First-born The Analogy appears chiefly in two things 1. In regard of the Lords special Interest and Propriety in them 2. In regard of their Preheminence and Dignity above others 1. The Lords Propriety in them as his in a special and peculiar manner The First-born are mine Because he had redeemed them when the First-born of Egypt were destroyed Exod. 13.2 So Christ hath a special relation to God as his first begotten yea his only begotten Son his Son by Nature we are Sons only by Adoption and Grace Primogenitus ante quem nullus unigenitus post quem nullus Joh. 1.14 So the Saints The Lord hath a special relation and propriety in them all manner of ways by Creation by Redemption by Regeneration by his own choice of them by their consent and choice of him c. 2. In regard of their Dignity and Preheminence above others The First-born had many Priviledges above his Brethren he was as it were the second Father of the Family So Christ Isai 9.6 is called the everlasting Father He had the Honour and the Government the Priesthood was his and a double portion of the Estate Deut. 21.17 The First-born at first had the Priesthood Exod. 24.5 Young men sacrificed Afterward Levi was set apart instead of the First-born Numb 8. Therefore Reuben left the Government to Judah the Priesthood to Levi the double Portion to Joseph who was divided into two Tribes Ephrahim and Manasseh So Christ has the Honour above all Creatures Heb. 1.6 Let all the Angels of God worship him And the Saints which are the Lords First-born in a secondary way are honourable persons as being Members of Christ they are precious in his sight and honourable therefore he says I will give Nations and Princes for thy Life Isai 43.3 4. 3. Their Nazarites the Institution of their religious Order with all the Rules and Observations belonging to it you have in the 6th chapter of Numbers It was an Order of much esteem amongst the People of God in those times and is reckoned as a great Honour and Glory to that People Amos 2.11 I raised of your Sons for Prophets and of your Young men for Nazarites Her Nazarites Lam. 4.7 were whiter than Snow There were two degrees of it either for
and Goodness of the Lord so was Israel Moses indeed stuck at this and so could not enter into Canaan But we should believe that there is Water for Rebels 1 Cor. 10.11 April 23. 1668. A Sixth typical thing amongst them of old was the Brazen Serpent the History whereof we have in Numb 21.5 6 7 8. The mystery and meaning of it we have by that infallible Interpreter our Lord Jesus Christ himself in Joh. 3.14 15. And so the paralleling and laying these two Scriptures together the one whereof declares the History of the Type and the other reveals the Mystery intended and aimed at therein will be a great part of my Discourse at this time You see in the History there be two things the bodily Disease and the Remedy Now this shadows forth the spiritual Disease and Remedy for the Soul I shall speak first to the Disease which was the deadly stinging of fiery Serpents for their Ingratitude and Murmurings against the Lord. In this Disease there was a shadow of the spiritual Sickness of the Souls of men And let it not seem strange that they should have a typical representation of spiritual Evils For it hath been formerly shewed when we opened the Nature of a Type from Rom. 5.14 that all the Types are not to be restrained only to the Messiahs person or to his Benefits but they had dark and legal Adumbrations under the Old Testament of all those things and truths which are more clearly revealed under the New That this was indeed a Typical Disease is evident from the coherence that must needs be between the Disease and the Remedy I mean thus Such as the Remedy was such was the Disease An outward Remedy supposes and implies a bodily Disease a spiritual Remedy must needs relate to a spiritual Disease but the Remedy here was spiritual and typical for this our Saviour is express Joh. 3.14 therefore so was the Disease Now for the Particulars wherein it was so Having this general ground and foundation in the Scripture for it as to the Particulars we must beg of God Spiritual Wisdom to accommodate and apply things rationally and scripturally and not in a way of loose and wanton wit and fancy In the hope of whose assistance through the help of your prayers I shall instance only in 5. Particulars of spiritual Instruction out of this Type as to the diseases of our Souls 1. That Satan is indeed the Old Serpent 2. That he is a fiery Serpent 3. That sin is the sting of this Serpent 4. This sting of sin is painful and deadly 5. The Lord suffers those most of all to be tormented and plagued by it who despise Manna as a light Food 1. That Satan is indeed the Old Serpent For this the Scripture is express Rev. 12.9 He is so represented in Prophetical and Typical Scriptures both because that was the first Shape wherein he did appear as a Devil in tempting and destroying our first Parents and for the subtilty and venome of that Beast and the curse inflicted upon him in that appearance In darker places as amongst the Pagans of old and amongst the Americans of late he hath delighted to appear unto them in that Shape of a Serpent Therefore the Pagan Temples were wont to be haunted with Serpents in so much that it grew into a Phrase of Speech amongst them Sacer anguis 2. The Devils are fitly called Seraphims or fiery burning Serpents The Serpents wherewith they were stung in that Wilderness were such Deut. 8.15 The Prophet Isaiah speaks of fiery flying Serpents Isa 14.29 and 30.6 The word in the Text is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hane chashim haseraphim Serpents burners Numb 21.6 or burning Serpents The Root is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 urere The name Serapis that Egyptian Idol may be derived from hence Some derive from the Hebrew Saraph by Inversion of Letters the Greek word Praester which signifies a kind of venemous Serpent which is also called Dipsas and Causon with which he that is bitten is tormented with such a burning heat and thirst that though he drink never so much Diascor l. 6. cap. 38 and 40. apud Aynsw in loc his thirst will not be quencht or satisfied and the bitings of these Serpents were lest off by the most ancient Physicians as altogether incurable They are also fitly called fiery Serpents from their Colour For they had a shining and glistering Skin as if it had been made of Fire And we see it in our ordinary Snakes that seem to shine and sparkle against the Sun So Taylor on the Types pag. 305. Satan is fitly so called as being a Serpent of the worst kind a most terrible and deadly Serpent Hence he is elsewhere compared to a great red Dragon Rev. 12. upon the same account as here to a fiery Serpent because he is such a dreadful enemy This name Seraphim that is here used is applyed to the holy Angels Isa 6.2 For the spiritual brightness and burning heat and zeal and love to God that is in those blessed Spirits those pure flames He hath made his Angels Spirits and his Ministers a flame of fire Heb. 1. And Satan himself was such a one at first though now by his fall he is but a fiery Serpent He is a Seraphim debased and fallen below himself 3. The sting of this Serpent is sin Therefore the temptations of this fiery Serpent are called fiery Darts Ephes 6.16 with which he stings the soul to death He hath thrust his Sting into the nature of man and poysoned it and made it like himself And he is continually tempting and thrusting in his Sting Sin is called a Sting 1 Cor. 15. The sting of death is sin 4. Sin the Sting of this Serpent is painful and deadly poyson it both torments and kills It is true it is sweet poyson while under the tongue but withal it is tormenting and mortal in the Bowels Job 20.12 13 14. Though sweet in his mouth it is the poyson of Asps within him sweet in the commission but tormenting and destructive afterward Oh the pain it puts the Conscience of a sinner too Deadly pain and anguish there is no anguish like it no poyson so inflaming so tormenting to the Body as Sin is to the Soul 5. The occasion of all this misery was their slighting and murmuring against the Manna wherewith the Lord had fed them from Heaven There had been many murmurings before upon other occasions but now they come to slight and despise Manna wherewith the Lord had fed them so miraculously for about eight and thirty years together for so some Interpreters compute the time of this murmuring All the while till now though that Wilderness through which they travelled was full of fiery Serpents and Scorpions and Drought as Deut. 8.15 Yet the Lord had not suffered any of them to be stung But now he lets loose these fiery Dragons to fly upon them as Amos 9.3 I will command the Serpent and he
shall bite them and upon occasion of their ungrateful murmurings against the Manna Numb 21.5 The Instruction we may learn and see in it is this That God le ts loose those fiery Serpents Satan and their Lusts to sting the Consciences and torment the Souls of Men for contempt of Christ and Gospel mercies When Manna hath been slighted when Christ is offered and rejected then the Serpent stings Psal 81.11 12. Because Israel would none of me therefore I gave them up to their own hearts lusts Have you never felt the truth of this Type by woful experience how sin hath raged and gotten more strength when the Gospel hath been slighted and offers of Grace despised So much of the Disease the deadly sting of these fiery Serpents for their murmurings Now 2. for the Remedy The Brazen Serpent That Christ is this Brazen Serpent himself declares Joh. 3. 1. It was made of Brass and in the shape and form of a Serpent yet not a real Serpent It was not made of Gold but only of Brass which though it be a strong and bright Mettal yet was contemptible in outward appearance and most unlikely to have attained such an end to work such a cure So is Christ strong and mighty and bright and glorious Rev. 1.15 16. The brightness of his Fathers glory Heb. 1.3 Yet a man and the Son of man Therefore low and mean in his outward appearance and despised of the world Christ crucified is to the Jews a stumbling block and to the Greeks foolishness but to them that are saved the wisdom of God and the power of God 1 Cor. 1.23 24. Yea he condescended to appear in the similitude of sinful flesh for so the Apostle most accurately expresseth it Rom. 8.3 He was counted a sinner but he was indeed without sin Heb. 4.15 As this brazen Serpent was like a Serpent yet had neither Venom nor Sting so Christ appeared like a sinner He came in the likeness of sinful flesh and yet knew no sin 2 Cor. 5.21 But though he was not sinful yet he was indeed under the curse due to sin as the Serpent was cursed Gen. 3. So Christ became a curse for us Gal. 3.13 2. This brazen Serpent was a Remedy and a Cure provided of God in meer Grace and sovereign Mercy for ungrateful and unworthy Rebels when some of them were stung to death and ready to perish for their contempt of Manna and others of them were dead and gone and past recovery for the same sin It was against the merit of their murmurings when they spake against him and against Moses in like manner doth God give his Son Jesus Christ of free and meer grace when we were enemies without and against our merit when so great a part of mankind perisheth without him in their own rebellions and especially for their contempt of the Gospel Joh. 3.16 God so loved the world it was a most intense love to give his only begotten Son that whosoever believeth on him might not perish but have eternal life 3. The Serpent must be lifted up upon a Pole Numb 21. That all Israel might see it whether near or further off so Christ was lifted up Joh. 3.14 As Moses lifted up the Serpent in the Wilderness even so must the Son of man be lifted up that is upon the Cross Joh. 12.32 33. And I if I be lifted up from the earth will draw all men unto me This he spake signifying what death he should die And in the preaching of the Gospel in the sight of all men Gal. 3.1 Before whose eyes Jesus Christ hath been evidently set forth crucified among you Both to those that are near and farr of Ephes 2.17 4. This brazen Serpent must be also looked upon by the Israelites when stung Numb 21.8 So must Christ by the eye of Faith Joh. 3.15 Faith is often expressed unto us by that Metaphor of looking Look unto me all ye ends of the earth and be saved Isa 45.22 Isa 65.1 I said behold me behold me Faith looks with a fixed eye and with a mourning eye A mans Spirit is much seen and doth much discover it self by his eye 5. In this way it gave healing unto those that being stung did look upon it whom nothing else could heal Moses and his Law could not do it Numb 21.8 So Christ Mal. 4.2 Vnto you that fear my Name shall the sun of righteousness arise with healing under his wings Psal 103 who healeth all thy diseases And none but he can do it Act. 4.12 There is no healing of a wounded Conscience but by Jesus Christ alone as lifted up upon the Cross and beheld by the eye of Faith The brazen Serpents being lifted up was not enough but it must be looked upon so Christ must be believed on or else the soul cannot be healed Ignorant Souls that see not Christ or that despise him shall not be saved by him as if any of the people had said what virtue can there be in such a brazen Serpent to health and so would not look up to it Such they deservedly perish so do Unbelievers and Despisers under the Gospel Though they were but weak and dim-eyed blear-eyed dim-sighted c. yet looking up to the brazen Serpent they were healed so though Faith be weak yet being sincere it saveth Though in the utmost parts of the Camp some say it took up twelve myles Yet look unto me all the ends of the earth and be saved Isa 45.22 6. The brazen Serpent retained this virtue only while instituted by God for that end and therefore when the sacred Stamp of Institution was taken off we read no more of any Miracles wrought by it and Hezekiah brake it in pieces 2. Kings 18.4 Now this part of the History cannot be fitly accommodated to Christ himself but to his Ordinances thus That the very same things and actions which are good and useful when God appoints them are useless yea abominable if there be no stamp of Institution upon them Thus we may fitly apply it because the Types as hath been said relate to all Gospel Truths and the same Truth shines forth in all the rest of those ancient Types and Shadows The Lord then appointed ministring Garments for his Priests and Ministers but for Ministers to use sacred Vestments now is unlawful and abominable The Lord then appointed a kind of legal Hierarchy and spiritual Supremacy of the High Priest over all the rest of the Priests and Levites they were to act by the appointment of Aaron and his Sons Numb 4.19 But for one Gospel Minister to claim a supremacy of Jurisdiction over another Gospel Minister within his own Charge or Congregation This is that for which we justly call the Pope Antichrist The Lord then appointed the Feast of Tabernacles and the Passover and Pentecost But for us to keep these Feasts now under the names of Christmas Easter or Whitsuntide or the like as the Pope hath taught us to do it is a farr
shall first give you a short description of them and then annex some additional Rules for the further enlightning and illustration of them And first you may see the nature of them in this short description these propitiatory Sacrifices were Holy of Holinesses or Offerings most holy to the Lord for attonement or for the appeasing of his Wrath by the destruction of the Sacrifice to shadow forth the true atonement and expiation of sin by the death of Jesus and our Reconciliation to and Communion with God through him 1. That they were Holy of Holinesses or Offerings most Holy to the Lord it is the Phrase which the Scripture useth concerning them Lev. 2.3 10. So are called in the Law those sacred things which ought not to be touched and those Meats whereof none were to eat but only the consecrated Priests in the holy Place near the Altar Deodat in loc quodesh quodeshim only there is some limitation about the Peace-Offering of which afterward It is a distinction that doth occur in Lev. 21.22 He shall eat the bread of his God both of the most holy and of the holy The old Note is this the most Holy as of the Sacrifice for sin the Holy as of the Tenths and First Fruits Deodat thus most Holy as were the Shew-Bread the Meat-Offerings the parts of Sin-Offerings and Trespass Offerings Holy such as were the First Fruits Tithes and Offerings of Thanksgiving By Holy of Holinesses is meant most Holy that Language elegantly expressing the superlative Degree by such a reduplication as King of Kings Song of Songs Heaven of Heavens that is the most excellent in their kind so Holy of Holies that is most Holy The other sort are but Holy or holiness of Praises quodesh hillulim as the Phrase is in Lev. 19.24 Ye shall count the Fruit thereof as uncircumcised three years but in the fourth year all the Fruit thereof shall be Holiness of Praises to the Lord. The ground of this double degree of Holiness seems to be chiefly this the more immediat and direct Relation they had to the Person Actions and Sufferings of the Messiah the more holy these legal things of old were therefore these Sacrifices of Expiation relating directly to the great work of our Redemption and Reconciliation unto God by the death of his Son they were Holy of Holinesses unto the Lord. 2. The end of them was attonement of their sins or appeasing the offended Justice of God hence they are said to have a sweet smell Lev. 1.9 Gen. 8.21 This is the Phrase Lev. 1.4 Lecapper to make atonement applyed to Christ Rom. 3.25 1 Joh. 2.2 and it is a Phrase often used Hence ariseth the distinction of Sacrifices from their ends and uses some being for Atonement as these whereof we now speak and others for Thanksgiving of which something may be spoken hereafter if the Lord will God is angry with Sinners Justice is provoked and burns like Fire therefore some satisfaction must be made that Justice may be satisfied and God atoned and reconciled to the Sinner 3. This atonement was made by the death or destruction of the Sacrifice this is the nature of all propitiatory Sacrifices nothing can atone God nothing can appease offended Justice but Death and Destruction The Sacrifice must be destroyed either in whole or in part and this was done by Fire Hence they are called Fire-Offerings or Offerings made by Fire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ignitiones Fireings Oblatio ignita And if they were living Creatures they must be slain and killed hence called Zebachim in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as much as to say a slaughtered Offering in which sense Zebach is contradistinguished unto Mincha the former being of living Creatures the latter of Meat and Drink but in both there was a destruction of the thing sacrificed either by Fire if it were of Inanimate things or if it were a living Creature both by Blood and Fire 4. The end and design of all this was to prefigure and represent the death of Jesus Christ and our Reconciliation unto God thereby for the Law had threatned Death for Sin and the blood of Bulls and Goats could not take away sin Heb. 10. Some of the very Pagans have had so much glimmerings of Light as to subscribe to the Truth of this and thence Satan triumphing over the fallen Sons of men and abusing and perverting their convictions seduced them in the distress and horror of their Consciences even to Sacrifice men to appease their angry gods wherein the acted upon this Principle Quod pro vita hominis nisi vita hominis reddatur non posse aliter Deorum immortalium numen placari arbitrantur as Caesar de Bell. Gal. lib. 6. reports of the ancient Druids they thought that unless the life of man were sacrificed for his life the Deity of the immortal Gods could not otherwise be appeased Vid Lee Temple pag. 332. Homer also ibid. wherein the old Pagans had more Light than the Apostate Jews have at this day Christ therefore is called a Sacrifice Ephes 5.2 1 Cor. 5.7 Christ our Paschal Lamb is sacrificed for us And as they refer directly unto Christ himself so the Scripture teacheth us to apply them in a lower way to the Saints also whose souls and bodies and services are living Sacrifices acceptable unto God through Jesus Christ Rom. 12.1 Heb. 13. with such Sacrifices God is well pleased The Sacrifice of Christ doth placare Deum appease an incensed God our Sacrifices do but placere Deo please an appeased God Thus you see the Description made good in these Four things put together wherein you see the nature of these Legal Offerings and Sacrifices that they were Holy of Holinesses or Offerings most Holy to the Lord for atonement or for the appeasing of his Wrath by the destruction of the Sacrifice to shadow forth the true atonement and expiation of sin by the death of Jesus Christ and so much for the nature of them which was the first Enquiry For further Rules of illustration which was the second take these Propositions Prop. 1 That the Institution of them was presently after the Sin and Fall of man but the renewed Institution and further Direction and Regulation of them was by Moses unto Israel I say the first Institution of them was presently after the Sin and Fall of man for there neither was nor could be any use of them before The first Intimation though somewhat obscure that we have of them is in Gen. 3.21 the Lord made them Coats of Skins and cloathed them but they could not wear the Skins until the Beasts were slain and slain they were it is like for Sacrifice there being no need of them for Food at that time nor any mention of the use of such Food till Noahs time after the Flood Gen. 9. But we read of Sacrifices more plainly Gen. 4.4 where Abel is said to have brought an Offering to the Lord of the firstlings of his Flock and of
the Priest was not to go to him to fetch it but the man himself is to bring it vers 3. of his own voluntary will so Christ dyed willingly and offered up himself a Sacrifice and a whole Burnt-Offering unto God for us Ephes 5.2 Joh. 10.18 I lay down my life of my self so should we in all our Services be a willing people we should come before the Lord with willing minds when we present our Corbans our Gifts Services and Oblations to him God loves a cheerful Giver 2 Cor. 9.7 2. This leads us by the hand and points every way to Jesus Christ as the cause of our acceptance with the Lord in that they were to bring it to the door of the Tabernacle of the Congregation to be offered upon the Altar which stood there For Christ is both the Door and the Tabernacle and the Altar and the Priest He is the door of the Sheep Joh. 10.7 And he is the true Tabernacle and the Sanctuary which the Lord hath pitched and not man Heb. 8.2 A greater and more perfect Tabernacle not made with hands Heb. 9.11 And he is the Altar Heb. 13.10 which sanctifies the Gift and makes it accepted Mat. 23.19 And Christ is the Priest also that presents and offers up our Sacrifices to the Lord He is often called a Priest and our great High Priest This therefore teacheth us That all our access unto and acceptation with the Lord is only in and through Jesus Christ it is through him alone that our Services and Sacrifices are accepted there is no acceptance out of Christ For he that neglected this was to be cut off Lev. 17.8 9. 3. They are to bring it hither before the face of the Lord or the presence of the Lord this refers to the holiest of all where God dwelt and where his presence did appear So the meaning is that we are to see God in all our Services and to eye the presence of God and that he is to be seen there and there only even in and by the Lord Jesus Christ Luk. 1.75 that we might serve him before him 2 Cor. 4.6 the Light of the Knowledg of the Glory of God in the face of Jesus Christ 4. The Tabernacle was a Type of the Church which is often called the Tabernacle and Temple and House of God We are to worship God in his Church in the Assemblies of his people Heb. 10.25 and 12.22 23. So much for the first ceremonial Action about the Burnt-Offering 2. The Sinner that brought the Sacrifice was to lay his hand upon the head of it vers 4. this was not required in the Sacrifice of Fowls but only of Beasts see the like Exod. 29.10 There is some controversy here whether he was to lay on his right hand or his left hand or both but seeing it is in the singular Number and seeing it is expresly commanded that the Priest should lay on both his hands Lev. 16.21 that is both for his own sins and the peoples therefore it is thought by some not improbably that when any of the people offered he laid on but one hand But whether the right or the left We may suppose that whatsoever was not limited by God was left at liberty This Ceremony relates to the confession of sin and the translation of the guilt of it upon the Sacrifice the Offerer in this Ceremony disburthening himself of sin and putting over his own Guilt upon the Sacrifice so it is explained Lev. 16.21 He shall lay on his hands and confess over him the Iniquities of the Children of Israel So Christ hath born our sins and carried our sorrows Isa 53.4 5. And we are to confess our sins over him by Faith in Christ and through the blood of his Sacrifice it shall be forgiven us 1 Joh. 1.7 9. 3. The Sacrifice must be killed and slain and that upon the north side of the Altar vers 5. and vers 11. It is questioned here who did this whether he that brought the Offering or the Priest But doubtless it was the Priest for it is said of him that kills the Offering that he shall stay it vers 5 6. but that was the Priests work And to the killing of the Sacrifice of Beasts answers the wringing off the head of sacrificed Fowls But this is expresly affirmed to be the Priests work vers 15. Only this we find that the Levites were added to the Priests to assist them and help them in the whole work of their Ministry Numb 8.19 and we find it often recorded that they did so 2 Chron. 29.34 Therefore in vers 22. of that Chap. where the Killers and the Priests are distinguished it is not to be understood concerning the people as if they had killed the Offerings but rather the Levites see likewise 1 Chron. 23.28 31. and 2 Chron. 35.10 11. So much for the literal explication of this Ceremony now for the mystery and meaning of it What might be noted from hence concerning actions and administrations properly and peculiarly ministerial we shall observe when we come to that place to the legal Priesthood and Ministry But it is plain and obvious that it holds forth the death of Christ the Messiah was slain and cut off Dan. 9.26 His Soul was made an Offering for sin Isa 53.10 As to that Circumstance of killing it on the north side of the Altar vers 11. the same Rule is given concerning the Sin-Offering Lev. 6.25 and the Trespass Offering Lev. 7.1 2. There be various applications of this Some think there is no further mystery in it but that the Tabernacle door and the Altar were so situate and placed that on the north side there was more space for such Acts as required most room as the killing and dressing of the Sacrifices did so our own Annotators But others conceive this Law was not without something of mystery in it some note how their greatest Troubles and Sufferings were from the North Jeremiah sees a Seething Pot and the face thereof was towards the North. Jer. 1.13 and then vers 14. Out of the North an Evil shall break forth upon all the Inhabitants of the Land Therefore some conceive that to restrain the Evils and Judgments of God the Offerings were slain on the north side of the Altar also that the situation of the Temple was on the north side of the City Psal 48.2 Mount Sion on the sides of the North. Moreover here is no regard had to the Sun and to the East but thither the Ashes were carried forth as vers 16. Whereas the Heathen were accustomed to Sacrifice and to direct their Worship towards the East and towards the Sun which they made an Idol of In opposition to which Idolatry as some conceive the Lord appointed his people to sacrifice towards the North. And lastly the Gospel hath prevailed more in the northern Hemisphere of the World which also is more inhabited than in the Southern Ezekiel in his Vision of the holy City doth first describe the
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
Asham though it is used for sin in general yet it seems to imply in a more special sense sins of an higher nature such as are committed with more deliberation or with more consent of will or against more light or with less of temptation or more of injury unto others sins of a more grievous and heinous nature for the same word signifies also desolation and laying waste Isai 24.6 therefore hath the Curse devoured the earth and they that dwell therein are desolate vajeshmu And in the same sense is this word used elsewhere e. g. Psal 5.10 destroy them O God desolato eos tanquam reos Buxtorf Moreover there be Instances given here in the Trespass Offering of gross sins against light and knowledg conscience-wasting soul-desolating sins as lying cheating perjury Cap. 6.2 3. And we may therefore render Asham piaculum The issue then is this That the Sin Offering relates to those involuntary infirmities which are unavoidable while there is a body of sin and death dwelling in us and which are consistent with assurance and sincerity But the Trespass-Offering to those greater conscience wasting and soul-desolating sins which are inconsistent with assurance and true Communion with God though it includes some lesser sins yet it extends to these also 2. The second Law of the Sin-Offering is this That there is a various matter of this Offering for four sorts of persons that sin and miss the way which indeed are the Analysis of this Chapter 1. For the anointed Priest a young Bullock vers 3. 2. For the whole Congregation a young Bullock vers 13. 3. For the Ruler a Kid of the Goats a Male without blemish vers 22. 4. For any particular person a Kid or else a Lamb a Female without blemish vers 27. And so the Chapter divides it self into these four parts 1. The Sin Offering for the anointed Priest is a young Bullock c. vers 3 to 13. There is some difficulty upon this Who is meant by the anointed Priest Some restrain it to the High Priest only because none but he was anointed with material Oyl The word in the Text is Hachohen hammashiach the Priest that is anointed vers 3. But if this be restrained to the High Priest only the question will be what shall become of the other inferior Priests Is there no Sin Offering Is there no Expiation for their sins and sailings Doubtless there is But we cannot well refer them amongst the common people of the Land the Priests and people being so continually distinguished every where throughout the Scripture Therefore it seems more congruous to conceive as some do that all the Priests are here included and that the word anointed intends no more but dedicated consecrated set apart unto that work and office or that it may refer to that first Consecration of them in Aaron their Fore-father Exod. 29.7 And thou shalt take the anointing Oyl and pour it upon his head and anoint him The Law is if he shall sin le ashamath hyam according to the sin of the people as our Translation renders it that is like one of the common people For the Priests were not made infallible or impeccable by their Office and therefore had need to offer for their own sins as well as for the peoples Heb 5.2 3. It is not to be restrained only to such sins of his as wherein he seduceth and draws the people aside to sin with him or whereby he brings publick Judgments upon them as some have rendred it si delinquere fecerit populum and others si deliquerit in populi noxam For then here were no relief for him as to all his other failings in the discharge and execution of his trust and office in the house of God and in his own private and personal walkings Therefore it must be understood in the largest and most comprehensive sense for any sin or failing of weakness in any of the Priests Let him bring a young Bullock for his Sin Offering 2. For the whole Congregation a Bullock vers 13. the whole body of the people collectively taken the same that was appointed for the Priest though with some difference in the Rites There the Priest but here the Elders as in the name of the people being to lay their hands upon the Head of the Sacrifice 3. For the Ruler a Kid a Male vers 22. Nasi Princeps quasi elatus super alios from Nasa exaltavit tulit that is any Civil Ruler that is raised or lifted up above others The word is used not only concerning Kings and chief Magistrates as Ezek. 34.24 but concerning inferior Rulers also Exod. 16.22 And all the Rulers of the Congregation came and told Moses c. Numb 16.2 4. For any of the common people their Sin Offering is a Kid a Female vers 27. or else a Lamb a Female vers 32 to the end of the Chapter Now from this second Law of the Sin-Offering namely this various matter of it for so many sorts of persons that sin we may learn these Instructions before we proceed to the third Law 1. That the anointed Priest may err Therefore the Bishop of Rome if he were an Officer of Christ he might err and miss his Mark though being Antichrist it may be granted to him that he seldom errs from his Scope it being to promote the Devils Kingdom and to obstruct the Kingdom and oppress the Church of Christ I must confess I have wondred at this error of Popery that the Pope cannot err I wonder why he may not err in Doctrine as well as in life Why may he not deny God in words as well as in his works That he may and doth err in his life and that his works are evil themselves have not the impudence to deny therefore he may err in his Faith as well as in his life in his words as well as in his works And if you do but look into a weekly News book you will ever and anon find mention of the Popes Nephews what they do and what preferments he provides for them But who are these It is fit you should know the meaning of it The word Nephew it is an Italian Phrase of Speech for a Bastard and so indeed the Popes Nephewes is nothing else but the Popes Bastards this is he that cannot err Among the Papists Priests you know must not marry and the Pope is not so humble as to own others of his poor Kindred But yet we must believe in this unclean Beast and we must call him his Holiness forsooth whose Leprosy is written in his Forehead and who declares his sin as Sodom and hides it not as Gomorrah For they are not ashamed of all their uncleannesses and abominations having their Consciences seared with an hot Iron and yet this sinful doleful Creature cannot err when his Bones are full of the sins of his youth which shall ly down with him in the dust 2. The second Instruction is this That there are degrees of
their high strains of superstitious Devotion Mark 7.4 8. But out of Gods Institution here we may spell this lesson of spiritual Instruction namely the strange defilement and deep contagion and pollution that is in sin that there is so much ado for the cleansing of it and what care there should be to purge and cleanse our selves from it Heb. 10.19 22 2 Cor. 7.1 And to make it out a little more particularly If you would find out the meaning of a Type it is a good Rule to observe the Scripture use of the same word in the way of a Metaphor and allusion Now we find both wicked men and good men compared to earthen Vessels It is a Metaphor concerning wicked men and the breaking is the destroying them Jer. 19.11 Psal 2.9 Jer. 48.38 God will break wicked men and unclean persons with utter destruction as Vessels wherein is no pleasure But good men also are called earthen Vessels and so the Type must be accommodated a little otherwise 2 Cor. 4.7 We have this Treasure in earthen Vessels And so the cleansing these Vessels by washing with water points to the spiritual cleansing by the Spirit of Christ Ezek. 36.25 and by his blood Heb. 9.13 14. And breaking signifies the utter abolishing of all sin and uncleanness by death We are not fully cleansed till the Vessel be broken but then there is no more defilement in the Vessel And God will make it up again in the Resurrection as pure and holy as if it had never been defiled with sin at all Thus we have gone through the special Laws of the Sin-Offering in these five Heads for they do either concern the end or the matter or the blood of it or the burning or lastly the eating of it I shall conclude all that hath been said upon the Sin-Offering with some general Instructions from the whole 1. We may here learn and be instructed that even sins of Infirmity they do contract a guilt upon the Soul yea such a guilt as needs Atonement and Expiation in the blood of Jesus Christ There are no venial sins the least sin is death You must bring your Sin Offering if you expect to be forgiven Do not slight sins of Infirmity for then they become more than meer Infirmities 2. Here is relief unto Faith against those usual complaints of dayly Infirmities which many gracious Souls do so much complain of and mourn under Alas I can do nothing well if I pray my thoughts wander when I hear the Word I understand little and remember less I am easily overtaken and carried aside dayly I sin in all I do But you see here is a Sin Offering provided There is not a just man upon earth that doth good and sinneth not Eccles 7.20 In many things we offend all James 3.2 Therefore the Lord ordained this Sin-Offering which as it served for a legal Expiation and purging of their sins under that Dispensation so it did prefigure to them the blood of Jesus Christ which cleanseth us from all our sins 3. Here is great encouragement to engage in the service and work of God notwithstanding our own Infirmities and disabilities yet do not withdraw when called though conscious to thy self of much unworthiness and unfitness for the Lord hath provided a Sin-Offering for us he will accept our sincere though weak endeavours and pardon our failings 4. See and take notice what continual Obligations of love are upon us to Jesus Christ we have such continual need of him Behold and wonder at his love in that he was content to be made a Sin Offering for us and so procures our pardon for such continual sins and failings He that knew no sin was made sin for us that is he was made a Sin Offering for us 2 Cor. 5.21 Hence we have pardon and not only pardon but power also against sin Rom. 8.3 and for sin condemned sin in the flesh And for sin that is God sent Christ for a Sin Offering as you have the same word so rendred Heb 10.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Sacrifices for sin thou hadst no pleasure Object But my sins are worse then meer Infirmities of Saints they are sins of a grosser nature Ans There is relief for such in the Trespass Offering if they do not sin presumptuously and obstinately For God will wound the hairy Scalp of him that goeth on in his Trespasses Psal 68.21 But if you repent of it and bring your Trespass-Offering to the Lord there is hope in Israel even concerning such kinds of sin also of which the Lord assisting we shall speak the next time THE GOSPEL OF THE TRESPASS-OFFERING Lev. Cap. 5. and Cap. 6. to vers 7. August 27 and September 6. 1668 The Trespass-Offering Asham THis is the fifth sort of legal Sacrifices The difference between this and the Sin-Offering as to the special end of them being in this That the Sin-Offering seems to carry some limitation to sins of weakness and ignorance but this extends further even to sins against knowledg This points at Christ as the Sin Offering and all the rest did therefore Christ is called Asham Isai 53. The method which the Holy Ghost is pleased to use upon the Trespass Offering is this He proposeth 1. the Case and 2. the Remedy and in this method he goes over a four-fold Case and a Cure and Remedy for them The sacred Rites and Ceremonies here required differ little from other Offerings before handled and therefore we may be the briefer The first Case is three-fold I mean there be three Cases put together 1. Concealment of mans knowledg when called to testify upon Oath Vers 1. If a Soul sin and hear the voice of Swearing and is a Witness whether he hath seen or known of it if he do not utter it then c. A Soul that is a person the Soul the more noble part being synecdochically put for the whole man The temptation seems to ly here if the persons for Rank and Quality in the world be great so that a Witness is afraid to speak and utter his knowledg Hear a voice of Swearing that is either of the Judge adjuring or calling him forth to speak upon Oath Or of sinners Swearing Cursing Blaspheming You have an Instance of the former in the High Priest Mat. 26.63 I adjure thee by the living God that thou tell us whether thou be Christ the Son of the living God Unto which Adjuration or voice of Swearing our Lord Jesus Christ made answer and did declare the truth though before he held his peace For it was Casus Confessionis a case wherein confession of the Truth was called for Of the latter we have an Instance in Lev. 24.10 11. They that heard the man blaspheme made complaint to Authority A man may contract upon himself the guilt of other mens sins by concealing them if he be called to reveal them This presupposeth a Magistrate that is not given to swearing and cursing and damning himself for if
God give up his people unto the hands of such Magistrates in such a case they have none to complain to 2. The second Instance is ceremonial uncleanness vers 2 and 3. whereof you read in the 11. Chapter of this Book and so forward to the 16. wherein the several sorts of legal or ceremonial uncleanness are treated of at large But do these things defile the Conscience and contract a guilt upon the Soul They do not under the Gospel but yet they did under the Law because then God had forbidden it But suppose it were unknown and involuntary is the Conscience defiled by Casualties No but yet they must seek atonement and bring their Trespass-Offering Doubtless this was to teach them and us to seek pardon for unknown and secret sins I mean unknown to our selves as well as to others Psal 19.12 Who can understand his errors Cleanse thou me from secret faults When he knoweth As soon as God convinceth the Conscience of any sin any defilement that we have contracted there is no delaying but we must make hast to make our peace with him but as soon as the sin is known by the knowledg of the Rule that enjoyns duty and forbids disobedience men must look out for pardon 3. The third Case is swearing to do an unlawful thing as David did 1 Sam. 25.22 Herods Oath Mark 6.23 was such an one and so was theirs that sware to kill Paul Act. 23.21 Of this sort was Jepthahs Vow Judg. 11.30 31. it was a rash Vow What if a Dog or a Swine had met him first Or some other Beast that was unclean for Sacrifice Here was ground for a Trespass-Offering Now the Remedy provided is in general confessing his sin with a Trespass-Offering vers 5 6. It is in particular threefold 1. A Lamb or a Kid a Female vers 6. 2. If he be not able to compass this Two Turtle Doves or two young Pigeons the one for a Sin-Offering the other for a Burnt-Offering whose Rites and Ordinances are set down vers 7 8 9 10. The Lord graciously condescends and provides for the poverty and necessities of his people Vers 10. According to the manner According to the Institution Cap. 1. The Sin-Offering was for that peculiar sin that burdened his Conscience The Burnt Offering for all his sins in general The particular sin was to be first expiated as that the guilt whereof was most pressing upon the Conscience and which provoked God most 3. In case he be not able to compass this Then the tenth part of an Ephah of fine flower vers 11 12 13. The second Case is trespassing ignorantly against the holy things of the Lord. Vers 15. compare it with Cap. 22.14 15 16. The holy things of the Lord is things dedicated to him whereof there were many and of many sorts under the Law As for Instance They were not to eat within their private Gates the Tyth of their Corn Wine Oyl c. Deut. 12.17 18. They were to sanctify all the Firstling Males Deut. 15.19 To this sort may be referred the sin of Ananias and Sapphira they did rob God of his holy things Act. 5.1 2. though they did it knowingly and so it was worse than this case which supposeth ignorance The Remedy provided and appointed in this case is 1. A Ram for a Trespass-Offering 2. Restitution with the addition of a fifth part vers 15 16. The same proportion was added in the case of things redeemed by the Owner Lev. 27.13 15 16. With thy estimation the Speech is directed to Moses and so in him to the Priests that were to suceeed see Cap. 27.12 And the Priest shall value it whether it be good or evil According to thy estimation O Priest so shall it be The Priest shall make atonement For though the Trespasser do restore yet atonement could not be made but by the Priest and the Sacrifice appointed which leads us to Christ and to his death to seek atonement with God there There is no expiation of sin in our amendment or reformation but in the blood of Christ 3. The third Case is general concerning sins unknown and of weakness vers 17 18 19. And the Remedy provided is a Ram. Though he wist it not yet he is guilty and shall bring a Ram. That is when it comes to his knowledg The former Cases vers 4. and 15. speak also of ignorance But some state the difference thus That this is for sins never known certainly but in a doubt and suspense There is to be a doubtful Trespass-Offering vid. Ainsw in loc 4. The fourth Case is in Cap. 6. to vers 8. wherein there is a bundle of grievous sins put together all against light and knowledg 1. Injustice and theft 2. Force and violence 3. Lying fraud and deceit 4. Perjury or swearing falsly about it If a Soul sin and commit a Trespass against the Lord and lye against his neighbour For sins against our neighbour are also sins against God Psal 51.4 Against thee only that is thee chiefly For he had sinned against Vriah and against Bathshebah and had done them both irreparable wrong But that which lay heaviest upon him was the injury done to God I have sinned Luk. 15.18 against Heaven that is against the God of Heaven The Remedy appointed is threefold the two former are not for satisfaction to God but to the party injured without which there can be no effectual application of the atonement to thy Conscience 1. Restitution Vers 4. This is the ground of that saying non remittitur furtum nisi restituatur ablatum the theft is not forgiven without restitution 2. Addition of a fifth part vers 5. This is when the sinner out of the conviction of his own Conscience doth it of his own accord For if he were convicted by the Magistracy and publick Justice of the Land he must restore fourfold in some cases and double in other cases see Exod. 22.1 to 4. 3. A Ram for a Trespass Offering vers 6. Some general Instructions from the whole 1. We may here learn and see in the Trespass Offering and the Laws and Ordinances thereof how much there is of the will of God in the matters of his worship for there are divers things in this as well as in the other Offerings and Sacrifices whereof there can no account be given but the divine will and good pleasure of the Almighty As that the Trespass Offering which mentions greater sins such as stealing lying perjury should have a lesser Sacrifice to expiate the guilt thereof than was appointed in the Sin-Offering for a Ram is the highest Sacrifice here required But the Sin-Offering which is for ignorances and infirmities requires no less than a young Bullock for some kind of persons And why a young Bullock for the Priest and no more but a Goat a Male for the Civil Ruler Reason would say this should be as great if not greater then the Priests Magistracy being as great and as high a power
as Ministry Who is able to give any necessary reason for these things One Reason indeed might be to lead them from the shadow to the substance that they might not dwell and rest in the outward Type and Ceremony but look further to what was figured by them For if the atonement had lain in the Type there must have been other proportions set down between sin and sin but the will of the Lawgiver is enough and this we must acquiesce in where no other reason doth appear You have formerly heard how the Lord saith upon the Meat-Offering I will have no Leaven nor Honey but in the Peace-Offering he saith I will have Leaven In all the Fire-Offerings he saith I will not have Honey but in the First Fruits he will have Honey His Will is our Rule his Will as revealed in his Word Vse 2. See the sovereign virtue of the blood of Christ for he is our Trespass-Offering as well as our Sin Offering Therefore Isai 53.10 it s said When thou shalt make his Soul an Offering for sin The word is the same with this Asham naphsho his Soul a Trespass-Offering Here are sins against knowledg mentioned thieving lying perjury sins which do amount to a very stupendious guilt Vse 3. Hence thirdly here is encouragement to the greatest sinners to have recourse to him and to his blood and to make use of him for atonement There is atonement in the blood of Christ our Trespass-Offering even for Thieves Oppressors Lyars and perjured persons Let me speak particularly to these sins mentioned in the Text and that in this method 1. To shew the greatness of these sins And then 2. That yet there is atonement for them in the blood of Jesus Christ 1. Theft and unjust dealing That this is a very grievous sin appears by this because it is so contrary to the very light of nature and to that golden Rule of equity to do as you would be done to and is destructive to humane Society That it is against light appears because they labour to hide it and are ashamed of it if it come to be known Jer. 2.26 As a Thief is ashamed when he is found And this further shews the greatness of it That God insists upon restitution and satisfaction to the party injured Consider this all you that are Tradesmen and have much dealing in the world and you that are Apprentices and Servants If you steal and pilfer from your Masters though it be but a Groat or Six-pence if you do not restore it God will never pardon you But what if a man be not able and have not wherewith to restore That is a sad case but in such a case God may accept the will for the deed But suppose the persons may be dead and gone The answer that Casuists give in such a case is that then you must restore it to God by giving it to the poor or to some good use restore you must one way or other For without restitution there is no remission and the Reason is clear Because the detaining of unjust gotten Goods is a continuation of the sin the taking possession of them was theft the keeping that unjust possession is a continuation of that theft Zach. 5.4 The curse of God shall enter into the house of the Thief and remain in it and consume it with the timber and stones of it The curse of God will be upon thee in all thy comforts in all thy concernments But yet there is atonement We have two Instances in the Scripture of Thieves that were converted and saved Zacheus Luk. 19.8 9 10. but he made restitution vers 8. And the Thief on the Cross 2. Violence here is a sin against the sixth Commandment added to a sin against the eighth for Violence belongs to the sixth Commandment Thou shalt not murther they are beginnings of blood they have a tendency to it and blood is a sin that crys There are many threatnings against this sin Psal 104.11 Evil shall hunt the violent man to overthrow him This is against light for no man would be so used himself Yet there is atonement for this you have Instance in violence of the worst sort proceeding even unto blood and that in a way of persecution for Righteousness sake in Manasseh and Paul who had been men of much violence and yet were converted and saved Manasseh 2 King 21. with 2 Chron. 33.12 13. And Paul 1 Tim. 1.13 14. It is like the Thief on the Cross was such a one an High-way man a violent thief or else by their Law they could not have put him to death but yet the Lord shewed mercy to his Soul 3. Lying a grievous sin and against a double light and knowledg both knowledg of the Rule and of the Fact which riseth up in the mind against a Lyar when he speaks a lye It is usually one of the first actual sins that breaks forth in Children Psal 58.3 The wicked are estranged from the womb they go astray as soon as they be born speaking lyes And there be dreadful threatnings against it see Rev. 21.8 you that are Parents may do well to teach your Children that Scripture Yet there is atonement for this sin also David sometimes told lyes to save his life but yet he was deeply humbled for it his Soul cleaved to the dust about it and melted for heaviness Psal 119.25 28 29. 4. Perjury and false swearing a most horrible sin for a man to invoke the God of Truth to joyn with him in a lye and to co-attest and bear witness with him to a lye and this sin seldom escapes unpunished even in this life God usually sets some visible mark and token of his vengeance and wrath upon them even in this life Jer. 34.15 18. Ezek. 17.15 18 19. Yet we have an Instance and but one that I remember in all the Bible of a man that found mercy for this sin and that is Peter who denyed Christ with swearing and cursing but he went out and wept bitterly and when his broken bones were set again as in nature they grow stronger there than in another place so Peter grew very bold in preaching and confessing Christ whom before he had so fearfully denyed Obj. 1. But there be divers sins which are not here specified Ans Yet they are included and understood by a parity of reason and there might be some reasons given why it might not be convenient to mention some sins particularly which yet were included and for which there was atonement As if a man be overtaken in drink or lust or passion rash anger c. these and all other pardonable sins are included either in the Trespass Offering by a parity of reason with the Instances mentioned in the Text or else under the Sin-Offering or the Burnt-Offering Obj. 2. But some sins were not intended to be included in any of the Sacrifices of the Law but they had no atonement no Sacrifice provided for them as Murther and Whoredom
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
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
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
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
and make use of it and it will cleanse thy Soul for ever Hebr. 9.13 14. September 27. 1668. THe Apostle in these expressions the blood of Bulls and Goats includes by a parity of reason all the other Ceremonial Cleansings which are not particularly mentioned As they had three sorts of Ceremonial Uncleanness so they had three ways of Purification 1. For the uncleanness by touching any unclean Meat or thing The purification for this was by the Red Heyfer which the Holy Ghost mentions in the Text particularly whereof we spake the last time 2. For unclean Issues Two Turtle Doves or two young Pigeons the one for a Sin Offering the other for a Burnt Offering Lev. 15.14 15. and Lev. 12.8 Or a Lamb and a young Pigeon ver 6. The rites whereof being the same with the Burnt-Offering and the Sin-Offering were there handled and so need not be spoken to here again 3. The third sort of Ceremonial uncleanness was that unclean disease of Leprosie which is treated of at large in Lev. 13. and the Cleansing of it in Chap. 14. Of the Disease we have formerly spoken in the exposition of the 13. Chapter and shall therefore now proceed to the cleansing of it which was done by several Sacrifices and Ceremonies appointed and directed in that 14. Chapter of Leviticus wherein the method the Holy Ghost is pleased to use is this He gives direction first concerning the cleansing of a Leprous person to ver 33. and then of a Leprous house from ver 33. to the end of the Chapter The Rules and Directions about the cleansing of a leprous person are of two sorts Preparative and Executive The preparatory directions are these three 1. He must be brought unto the Priest Lev. 14. ver 2. This was an Ordinance of God and therefore Christ himself requires the observation of it of that Leper whom he himself had cured miraculously Matth. 8.4 Go shew thy self unto the Priest and offer the Gift that Moses commanded The Leper was to dwell alone without the Camp and without the City but he was to be brought to the outmost part of the Camp or to the Gates of the City to the Priest Now the true Priest is Jesus Christ Therefore the meaning of this Ordinance was plainly and clearly this That Leprous souls must come to Jesus Christ by Faith for spiritual healing He is said to arise with healing in his wings Mal. 4.2 You know how many Lepers he did heal in the days of his flesh And all the Miracles of Christ had a symbolical use to instruct us in what he does for Souls in a spiritual way by what he did for mens bodies in a miraculous way 2. The Priest must go forth out of the Camp to the Leper ver 3. This plainly speaks thus much That Jesus Christ goes forth unto poor sinners when in their distance in their back slidings and separations from the Lord he seeks them and finds them out whose blessed Office it is to seek and to save lost sinners Luk. 19.10 We are by nature far from God shut out and cast forth aliens from the Common-wealth of Israel Ephes 1.12 When thou wast in thy blood I passed by and pittied thee Ezek. 16.6 He goes to meet the returning Prodigal Luk. 15.20 As the Priest here to meet the Leper when shut out of the Camp of Israel 3. The Priest shall see and behold if the plague of Leprosie be healed in the Leper ver 3. The Judgment of it is committed to the Priest and he must judge as the thing is It is Christ himself that is the Judge of Souls and he will judge true and righteous Judgment Isai 11.3 he shall not judge according to the seeing of his eyes Though men judge thou art a Leper a Schismatick a Fanatick be not troubled if the Priest pronounce thee clean if the Lord hath said it to thee by the witness of his Spirit in his Word It is the Priest must judge and it is this Word which cannot err nor lye that shall judge of thee at that day It belongs also to Ministers in an inferior way to judge of men to discern between the Clean and the Unclean and to retain or remit sins Ministerially Joh. 20.23 These are the preparatory directions for the purification of the Leper Now 2. The Executive part follows from vers 3. c. and it consists mainly in two things 1. The Sacrifice of two Birds and their Ceremonies to vers 10. 2. A Sacrifice of three Lambs with their Appurtenances and Ceremonies from vers 10 to 21. 1. The first part of the Purification of the Leper is by two Birds and the Ceremonies belonging to them from vers 3 to vers 10. The Materials here required are two living clean Birds together with Cedar Scarlet and Hyssop vers 4. The Birds are thought to be Sparrows The Hebrew word Ziphor signifies a Bird in general any winged Fowl Deut. 4.17 They are forbidden to make the likeness of any winged Fowl that flyeth in the Air. Psal 8.8 The Fowls of the Air. And is sometimes used particularly concerning a Sparrow Psal 84.3 and 102.7 We may understand it here in the largest sense for any clean Birds These two Birds and the Herbs are the Ingredients that must all concur to make up the matter of this cleansing Sacrifice The two Birds were not two Sacrifices for one of them was not slain but dismissed but they did both make up one Sacrifice some of the Mysteries whereof could not be represented by one Bird and therefore two were appointed the one to dye and the other to live They had another Ordinance of the like nature and of the same importance with this viz. the two Goats on the yearly Feast of Expiation Lev. 16. whereof the one was slain the other did escape being sent away into the Wilderness therefore called the Seape-Goat But why were there two Birds and what was the Mystery of this Ans It shadowed forth both the natures and estates of our Lord Jesus Christ 1. Both his natures his eternal Deity and his mortal Humanity are here prefigured and represented The slain Bird represents his humane nature capable of death and suffering The other Bird his divine nature which was and is immortal and impassible As both these Birds were necessary and must be used in this Sacrifice so Christ our Sacrifice must be both God and man We are not cleansed and saved either by his Deity or Humanity alone but both his natures do concur in his mediatorial Actions for our Salvation 2. Here is a shadow of the twofold state that Jesus Christ passed thorough first a state of death and humiliation and then a state of life and glory 1 Pet. 3.18 For Christ also hath once suffered for sins the just for the unjust that he might bring us to God being put to death in the flesh but quickened by the Spirit Put to death in the flesh that is in his humane nature but quickened by
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
out of their mouths that is the Word of God denouncing the Wrath of God fiery indignation devours the adversaries Heb. 10.27 4. We read of fiery tryals and afflictions Luke 12.49 I am come to send fire on the earth 1 Pet. 4.12 Think it not strange concerning the fiery tryal the fiery tryal of Persecution by open enemies publickly opposing the fiery tryal of Contention by false brethren secretly undermining 6. The Fire of the Altar came from Heaven Lev. 9.24 2 Chronic 7.1 strange Fire is forbidden Lev. 10.1 1. Humane inventions which he had not commanded them Lev. 10.1 2. Carnal Wrath and Passion this is not the Fire of the Altar but strange Fire James 3.17 Wisdome from above is first pure then peaceable c. the wrath of man accomplishes not the Righteousness of God James 1.20 7. The use of the Altar in reference to the Sacrifice was to support and sanctifie it the Altar did two things both which Faith is to eye and look unto both as done in Christ and to be done in us 1. To support the Sacrifice and bear it up so Christ was born up by the power of his Deity 2. To make it acceptable so Christs Sufferings are so infinitely precious and acceptable with the Lord through the glory and excellency of his Person there is nothing else will bear up a Soul under sense of Guilt but this to consider who it was that died and suffered for us It was the Son of God And the reason of many fears and tremblings of unbelief is because the Soul looks at the Sacrifice without the Altar looks at the Death of Christ but considers not the Altar the Deity that sanctifies the Gift As to us we need both support and acceptance eye both these in Christ eye Christ for them to your own Souls 1. Support when the heart is ready to sink and to be overwhelmed with the difficulties that do occur thou art weak but here is strength 2. Acceptance Isai 56.7 their Burnt-offerings and their Sacrifices shall be accepted upon mine Altar thou art unworthy but leave thy Gift upon the Altar and it shall be accepted whatsoever toucheth the Altar shall be holy Vse 1. See the unlawfulness yea the abominableness of material Altars and Altar-worship under the New Testament For the Altar was a Type of Jesus Christ in his Deity and Priesthood therefore Altars are ceased For is not Jesus Christ the Son of God or hath God another Son to dye for us or do we look for another Gospel that we must build Altars to typifie the mysteries thereof Because it lies directly in my way and it is one of the worst and grossest of the Superstitions and Corruptions of Worship in our times I may not well pass it by consider but two things here 1. The Lords Table is not an Altar ought not to be so called or so accounted 2. The many other evils that are involved in this and go along with it 1. The Communion Table is not an Altar and ought not to be so called nor so accounted Take three arguments for the proof of this Reas 1. Because the Scripture calls it a Table but not an Altar and we must speak of God and of his Ordinances as God himself doth in his word So the Apostle 1 Cor. 10.21 ye cannot be partaker of the Lords Table and of the Table of Devils so Christ Luk 22.21 the hand of him that betrayeth me is with me on the Table Reas 2. An Altar implies a Sacrifice and sacrificing Priests for Priests Altar and Sacrifice are relatives and have a mutual and inseparable connexion and dependance upon one another But the Lords Supper is not a Sacrifice nor the Ministers of the Gospel Priests therefore the Lords Table is not an Altar The use of an Altar is to offer Sacrifice upon but when we come to the Lords Supper do we come to Sacrifice Christ again and to crucifie the Son of God afresh No but we come to celebrate the memory of his Death who dyed once for all Heb. 10.10 Christ was once offered to bear the sins of many Heb 9.28 and 7.27 To talk of a commemorative Sacrifice is meer non-sense and a contradiction for as the Picture of a man is no man so the commemoration of a Sacrifice is in truth no Sacrifice If it were a Sacrifice offered upon the Table as an Altar they should make four Horns upon the four corners of the Table and they should make a Grate for the Fire and they should put Fire to their Altars to burn the Sacrifice even the Bread and Wine Reas 3. If the Communion Table were an Altar then it should be greater and better then the Sacramental Bread and Wine then the Lords Supper it self and a means to consecrate them for the Altar sanctifies all the Gifts and Sacrifices that are offered upon it and is greater then the Gift Matth. 23.18 19. Hence it is said the Altar shall be holiness of Holinesses or most holy Exod. 40.10 But the Table is not greater then the Lords Supper Therefore the Table is not an Altar It is true some of the Antients have called it an Altar but unscripturally and improperly as they did also use other extravagant and wanton Metaphors calling it Solium Christi the Throne of Christ whereas Christ is not represented on the Table in his Majesty as upon a Throne but in his lowest humility and deepest abasement as broken crucified c. These expressions of the Fathers 1. They were unscriptural the Scripture doth not use such language nor speak of the Communion Table in such a strain 2. They have done much hurt in the Church unawares to those good men and have been inlets and occasions of much Superstition 3. When they used this phrase of speech the Sacrifice of the Mass and Priests and much other Idolatrous Popish trash was not known nor heard of in the world neither were there any to be scandalized with those phrases and to use them to such ill ends and purposes as the Papists and other superstitious persons have improved them therefore such language is worse now then it was then 4. Others of the Fathers have testified against Altars even in the primitive times O igen contra Gelsum l. 4. as Origen who lived about two hundred years after Christ Objicit nobis Celsus quod non habemus Imagines aut Aras aut Templa He that is Celsus chargeth the Christian Religion with this that we have neither Images nor Altars nor Temples Arnob. l. 6. apud Quench-cole p. 71 72. In answer to this Origen doth not deny the Charge but confesseth the matter of fact to be true and defends it from the very fundamental grounds of Religion and so doth Arnobius and others 2. Consider the many other evils that follow and flow from this and go along with it from this blind conceit that the Lords Table is an Altar hence follows 1. Calling it an high Altar and making steps to
Feast which do distinguish it from the rest 1. The killing and eating of the Paschal Lamb with the Ceremonies thereto belonging which was upon the fourteenth day of the first month at even Exod. 12. v. 6 c. 2. The putting away of Leaven and eating unleavened Bread for seven days that is from the fifteenth to the one and twentieth of that month Exod. 12. ver 15. Hence it hath its denomination the Feast of unleavened Bread from this Ceremony as it is called the Feast of the Passover from the Paschal Lamb that was eaten over night See of this before on Lev. 7.37 upon the Meat-offering 3. The Sheaf of first Fruits was waved upon the morrow after the Passover that is upon the sixteenth day of the first month But of this there will be occasion to speak further in the next Feast These were the special Observations and appertainances belonging to this Feast besides those general Rules beforementioned that do concern them all Now for the end and use of this Feast 1. It was the Commemoration of their Deliverance and Redemption out of Egypt and from the destroying Angel there which was the occasion of the first Institution of the Passover Exod. 12.26 27. And unleavened Bread was made use of to this end because their departure was so hasty that they had not time to leaven their Bread Hence Deut. 16.3 unleavened Bread is called the Bread of tribulation because they did eat it when they were in great tribulation 2. It was a presiguration of our spiritual Redemption by Jesus Christ who is the true Lamb of God Joh. 1.29 and a Lamb stain from the Foundation of the World Rev. 13.8 and who was actually slain in the fulness of time at this very season namely at the Passover as you find it recorded in the four Evangelists It shadowed forth Christ in five respects 1. The Paschal Lamb it self held forth Jesus Christ in sundry of the personal qualifications sitting him for his Office therefore Christ is so often called a Lamb Joh. 1.29 Rev. 5.6 1. The Paschal Lamb was to be a Lamb without blemish Exod. 12.5 so Christ 1 Pet. 1.19 20. Ye are redeemed with the precious Blood of Christ as of a Lamb without blemish and without spot who verily was fore-ordained before the foundation of the world but was manifest in these last times for you There was not the least spot of sin on Christ either in his heart or in his life and practice he knew no sin 2 Cor. 5.21 2. The Lamb was to be a male Exod. 12.5 which is the more excellent and perfect sex This excellency might shadow forth the perfect excellency and absolute perfection of Christ so Christ was of the male sex Isai 9.6 to us a Son is born 3. The Lamb is a meek and patient creature therefore Christ is compared to a Lamb in regard of his Meekness and Patience there was no resistance there was nothing in him but silent submission to the Hand and Justice of his Father in his Sufferings Isai 53.7 This appeared also in the whole course of his life he had many provocations but did put all up he wrought no miracle to the destruction of men as some of his Servants have done but it appeared most eminently in his Sufferings 2. The killing and dressing of the Lamb held forth the Death and Sufferings of Christ of which we may note four things 1. The Lamb was to be taken Exod. 12.5 and so was Jesus Christ arrested as it were and seized upon by divine Justice to which the Officers and Souldiers were but inferiour Instruments and Executioners 2. It was slain ver 6. and so was Christ though now he is alive and lives for evermore yet slain he was Rev. 5.6 I saw a Lamb as it had been slain and v. 13. slain before the foundation of the world in regard of Gods Decree and the efficacy of his Death which was accepted for the Saints of old and doth continue still to be accepted for Believers the Virtue of his Death abides still 3. The Lamb was rosted in the fire not raw nor sodden v. 9. This signifies the scorching heat and fierceness of the fiery Wrath of God upon Christ when he bare our sins He did not save us without suffering nor by an easie way of suffering Lam. 2.4 He bent his bow like an enemy he stood with his right hand as an adversary he poured out his fury like fire Those expressions may be here applied to Gods dealing with Christ 4. Not a bone of it was to be broken Exod. 12.46 This is applied unto Christ Joh. 19.33 36. not a bone of him was broken It was said of the Paschal Lamb and it is quoted as spoken of Christ for the Lamb was Christ typically and in a shadow There was an over-ruling Providence of God in it that the performance and accomplishment might answer the promise in the Type 3. The time of it shadowed forth Christs Sufferings There was a remarkable analogy in the circumstances of time and this in four respects 1. In that the Lamb was to be a year old not the first day or week but at a fit age was the Lamb to be taken up so Christ at a fit age in the best and fittest time so far we may safely apply this circumstance from that of the Apostle In due time Rom. 5.6 2. In that the Lamb was to be taken the tenth day but not slain till the fourteenth day Exod. 12.6 so Christ entred into his publick Ministry the thirtieth year of his life which is the tenth thrice told and suffered not till the four and thirtieth Luk. 3.23 he was neer about thirty years old when baptized And in the Gospel of John there are four Passovers mentioned at the fourth whereof he suffered Dan. 9.27 in the midst of the week The week is seven prophetical days seven years the midst whereof is three years and an half Moreover he was born on the fifteenth day of the seventh month for that was the day of the Feast of Tabernacles from whence to the Passover which was in the first month is half a year 3. The Lamb was to be slain on the fourteenth day of the first month the time when they came out of Aegypt so Christ died at the very same time of the year at the Feast of the Passover So that the time did look backward to their typical Redemption out of Aegypt and forward to their spiritual Redemption by Jesus Christ It is true it is called the preparation day Joh. 19.31 but that is thought to be because the Jews had a corrupt custome when two great Feasts came so neer together to put off the former a day longer But Christ observed and fulfilled the time appointed in the Institution 4. It was to be slain in the evening or as the Margin has it between the two evenings for every day had two evenings namely the evening of the day which began at three a clock
up unto God with strong crying and tears Matth. 26.37 he began to be sorrowful and very heavy and ver 38. then saith he unto them my Soul is exceeding sorrowful even unto death and ver 39. he fell on his face and prayed saying Oh my Father if it be possible let this Cup pass from me Luk. 22.44 And being in an agony he prayed more earnestly and his Sweat was as it were great drops of Blood falling down to the ground Hebr. 5.7 It speaks also the Contrition and brokenness of heart that is in the Prayers of the Saints 3. He took a censer full of burning coals of fire from off the altar to kindle the Incense It is the fire of the Altar the Spirit of God that inflames the Affections in Prayer that sets the heart on fire and makes the Incense flame sets Grace on work and as the Spices whereof the Incense was made are the Graces of Gods Spirit and the beating of them small is the Contrition of the heart so the Incense must be set on fire with sacred fire the Spirit of God inflaming the heart with earnest desires and ardent affections after God 4. The Cloud of Incense must cover the Mercy-seat that the Cloud of Incense that is the Smoke thereof may cover the Mercy-seat that he die not ver 13. There is much Instruction in this If we think to behold the Mercy-seat without the Cloud of Incense we die It is the death of many a Soul that in the day of Atonement when they are afflicting their Souls for sin they think that God is merciful and they cry to God for Mercy But they do not behold the Mercy of God in the Son of his Love they do not look up to the Mercy-seat as covered and clouded with the Incense of the Merits and Mediation of Jesus Christ and therefore they die and perish even in the day of Atonement when they come before the Mercy-seat 3. The Blood must be sprinkled upon the Mercy-seat Eastward that is upon the forepart of it ver 14. It teacheth us that as the High Priest went into the holy place not without Blood so Christ with his own Blood Heb. 9.7 11 12. hath entred into Heaven for us to make way for us to come thither also by the merit and virtue of his own Blood and Satisfaction Heaven therefore is called the purchased possession Ephes 1.14 because purchased by the Blood of Christ We have boldness to enter into the holiest by the Blood of Jesus Hebr. 10.19 20. 4. The Blood must be sprinkled upon the Mercy-seat seven times A mystical number often used in the legal Services and hath been formerly explained It is a number of perfection God having created the World in six days and resting upon the seventh It therefore notes a full and perfect cleansing and applying of the Blood of Christ for that end And it presupposeth a copious and liberal effusion but it implies directly a plenteous and effectual application of the Blood of Christ Get the Blood of Christ effectually applied unto thy Soul or else thou canst never look God in the face with any comfort or acceptance take this Blood of Christ apply it by Faith see how it atones God It is true the Blood of Christ doth not make God merciful but it makes way for the exercise of his Mercy it doth not cause the attribute of Mercy to be in God but it makes way for the putting of it forth Now then let us put both these together The Mercy-seat must be both clouded with Incense and sprinkled with Blood or else there is no approaching for Sinners into the presence of God none but through the Prayers and Intercessions and through the Blood and Satisfaction of Jesus Christ Non solum periculosum sed horribile est de Deo extra Christum cogitare It is not only dangerous saith Luther but it is an horrible thing to think of God out of Christ Do not think to make use of Gods Attributes in an immediate way but by the Intercession of a Mediator there is no Mercy in God for Sinners out of Christ Thus much of the Priests Offerings for himself 2. The second sort of Offerings upon this great day of Atonement were for the People and these are two Goats for a Sin-offering and a Ram for a Burnt-offering ver 5. The Rites and Ceremonies of these two Goats are full of the Gospel It is pity that choise portions of Scripture which have so much in them are commonly so little understood by us Let us in the help of Christ inquire a little into the mystery of these things Of the Burnt-offering there is something said but it is not much the common rules of the Burnt-offering being here to be observed But the Sin-offering of the two Goats there be many very significant Rites and Ceremonies about them This Sin-offering is first generally and then severally and more particularly spoken to and the several actions about them more particularly opened 1. In general ver 7 8 9 10. The first thing that they had to do which was peculiar to it was that these two Goats they were to cast lots upon them Now a Lot is a referring of a thing by an appeal to the determination of Providence Prov. 16.33 the Lot is cast into the lap but the whole disposing thereof is of the Lord. There is a special hand of Providence in a Lot so it is said of Christ Acts 2.23 Him being delivered by the determinate Counsel and foreknowledge of God ye having taken and by wicked hands have crucified and slain The Lot in this business was to determine which of the Goats should be slain and which was to escape But why were there two Goats one to die and the other to escape The reason was plainly this Because that one alone was not sufficient to represent the Mystery intended and aimed at For Christ was both God and Man he both died and rose again but the same Sacrifice could not both die and live again without a miracle Therefore these two Goats were appointed to represent more compleatly the whole mystery of our Redemption in all the concernments of it to shadow forth Jesus Christ in both his Natures and in both the states he passed through both in his Divinity and in his Humanity both in his Humiliation and Exaltation As in like manner there were two Birds appointed in the Purification of the Leper See of the cleansing of the Leper Lev. 14. pag. 398. So here two Goats a flain Goat and a scape Goat the one to shadow forth Christ as dying and slain for our offences the other as rising again for our Justification The slain Goat represented Christ as he was put to death in the Flesh that is in his Humane nature the scape Goat represented him as quickened by the Spirit that is by his Deity raising him up again from death to life This in general Now 2. In particular the sacred Rites and
on foot about it as if a man should say he had rather lye or steal or whore or be drunk or kiss the Pix or bow to an Idol or go to Mass then not preach the Gospel For I beseech you consider either it is a sin or it is not a sin If it be not a sin to preach in a Fools Coat or in a Surplice prove this and then use it and wear it in the name of God But if it be a sin it is not a supposed good intent to save a Soul that will justifie an evil action though it be not so foul an evil as some others If a Minister would fain do good to Souls and therefore is very loth to be silenced let him observe this rule let him take heed of conforming lest God silence him lest God stop his mouth or blast his endeavours that he shall never speak with any great evidence and demonstration of the Spirit nor with any great success for the good of Souls For I see but few Surplices or Circingle men that do much good Vse 2. To confute the Popish Allegorizers who tell us the literal sense of these Garments is such as this namely That the disposition and frame of the World is expressed in them and that the High Priest did thereby profess himself the Minister or Servant of the Creator of Heaven and Earth For of the significations of these holy Garments thus they descant see Aquin. 1. 2â— â—st 102. art 5. ad 10. and Becan tom 3. Opusc 7. cap. 5. q. 1. 〈◊〉 lintea significabant terram ex quâ linum nascitur Balceus Oceanum qui cingit terram the Linnen Breeches signifie the Earth out of which Flax groweth the Girdle the Ocean because it compasseth the Earth like a Girdle Tunica hyacinthina Aerem quia hyacinthini coloris est the sky-coloured Coat the Air because it is of a sky-colour The Golden Bells of it the Thunder in the Air The Pomegranates the Lightenings The Ephod the starry Heavens The two Onyx-stones the two Hemispheres or the Sun and the Moon The twelve Precious Stones in the Ephod the twelve Signs in the Zodiack The Mitre the Empyrean Heavens The Golden Plate God the King of all This they call the literal account of these holy Priestly Garments Well then they come to the mystical sense and there they tell us That the Linnen Breeches signifie Chastity the Linnen Coat purity of Life the Girdle moderation of Discretion the Mitre a right Intention which they say are virtues necessary for all Ministers over and above which Bishops they say must have four others which they fancy to be signified by the other Garments of the High Priest But these are too vain to insist on a large Confutation of them As these Interpretations and Applications of theirs have no footing in Scripture nor the least countenance given them from thence so there is a profound silence concerning Christ therein passing him over wholly when as indeed He and his Performances and Endowments are the great thing taught and shadowed forth by them all Vse 3. See and behold in these holy Pontifical Vestments the spiritual Glory of Jesus Christ the true High Priest For all this did represent plusquam Angelicam Splendorem Calvin that more then Angelical Splendor of Jesus Christ who is clothed indeed with Glory and Beauty Let me but briefly run over and recapitulate the heads of things according to the Explications given 1. Here is the white and pure Linnen of his perfect Righteousness imputed to us in Justification For that is one great thing intended by it as well as the Garments of Holiness and Grace inherent 2. He is girded with Strength and with Truth and Faithfulness for our Salvation and is always ready to do us good 3. He hath a glorious Robe the Golden Bells whereof have sounded in the holy place and their sound is gone forth into all the earth and the Fruits thereof are sweet and fragrant as a Garden of Pomegranates 4. He wears a glorious Ephod in the shoulders whereof he doth support his Church and lifts up them and their concernments out of the dust of death and sin and misery and bears them up before the Lord as upon the shoulders of an infinite and almighty Power 5. He hath a Brest-plate of Love upon his Heart continually our Names and our Concernments are written there even upon the Heart of Jesus Christ like the Names of the Children of Israel upon Aarons Brest-plate 6. Here is the true Urim and Thummim all Divine Illuminations and Perfections in the Heart of Jesus Christ and Emanations of Light and Holiness from him to us 7. He hath a Mitre upon his Head He is a Royal Priest both King and Priest He reconciles us effectually and intercedes with Power as a Prince prevailing with the Lord. 8. And lastly he wears a Golden Crown of Holiness upon his Forehead before the Lord. And having such an High Priest Is not all this enough to strengthen Faith and to encourage you not only to believe but to rejoyce in believing even to rejoyce and triumph in Jesus Christ THE GOSPEL of the CONSECRATION of the PRIESTS Exod. cap. 29. ver 1 c. to 38. Feb. 21. 1668. THe Contents printed in your Bibles give you the true Analysis of this Chapter for there be three things in it 1. The Consecration of the Priests to ver 38. 2. The continual Burnt-offering ver 38 c. 3. The Lords Promise of his gracious Presence with the Children of Israel ver 45. It is only the first of these viz. the Consecration of the Aaronical Priests unto their Office that we are now to speak unto There be four things wherein those Priests of old were Types 1. In their Priestly Qualifications and other Rites and Rules observed by them 2. In their Apparel 3. In their Consecration to their Office 4. In their Priestly Ministrations The two former of these viz. their Priestly and ritual Qualifications as also their holy Garments have been spoken to That which follows next is their Consecration to their Office which is declared at large in two places almost two whole Chapters of holy Scripture The Direction of it in this 29th of Exodus and the Execution of it in the 8th Chapter of Leviticus This Consecration was the solemn Investiture of them in their Office which was done by sundry sacred and mystical Rites and Ceremonies ordained and appointed of God for that end They were chiefly these four all mentioned in both these places Exod. 29. and Levit. 8. 1. Washing them 2. Apparrelling them with the holy Garments 3. Anointing them with the holy Oyl 4. Sacrificing and so sanctifying them by Blood All which I shall put together in one general Proposition or point of Doctrine which will indeed contain the sum of this whole Chapter as far as to ver 38. Doctr. That the Consecration of the Priests of old was done by washing them and by apparrelling them
is holy 5. This holy Oyl might not be put to any common use upon mans flesh it shall not be poured Exod. 30.31 32. which plainly intimates thus much That carnal and unregenerate men have not the Spirit that there be some who have not the Spirit viz. all carnal men Jude 19. Joh. 14.17 Rom. 8.1 6 9. 1 Cor. 2.14 6. Nor might any be made like unto it Exod. 30.33 Men are not to imitate and counterfeit the Ordinances of God or the Graces of his Spirit It is the brand set upon Jeroboam that he devised a day of his own heart like unto the Feast which is in Judah 1 Kings 12.32 4. The fourth and last part of their Consecration was by sacrificing and sanctifying them by the Blood thereof Exod. 29.10 c. Lev. 8.14 c. signifying how that Christ should put away sin by the sacrifice of himself Heb. 9.26 and ver 12. Quest But then here a question presently ariseth How comes this in here in Consecration For the death and sufferings of Christ seem to belong rather to the Execution of his Priestly Office then to his Initiation and Consecration thereunto Sol. To this there may be three Answers given 1. That there is in this a disparity between the Type and the Antitype as the Apostle intimates Heb. 7.27 28. this is some part of an Answer but this is not all for it would be harsh in this so main a part of their Consecration not at all to resemble Christ Therefore for a further Answer 2. That Christ was consecrated to the full execution of his Priestly Office by his death and sufferings He could not officiate as Mediator and perform the whole work of his Priestly Office he could not save them to the uttermost that come unto God by him till he had suffered death It is true Christ was a Priest before but he was but a Priest in a state of abasement and humiliation but he was not capacitated to execute the triumphing part of his Priestly Office till he had first humbled himself unto death therefore he is said to be consecrated through sufferings Heb. 2.10 This word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used by the Greek Interpreters for Consecration in Exod. 29. and Lev. 8. and elsewhere and so rendred by our Translators Heb. 7.25 see Heb. 2.10 and Heb. 5.8 9. being consecrated which we render being made perfect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is though he were a Son yet having learned obedience by the things he suffered and so being consecrated he became the Author of eternal Salvation to all them that obey him He could not become such an Author till consecrated by his sufferings or made perfect Christ must first dye and so put away sin before he can appear in the presence of God in Heaven for us which is a great part of his Priestly Office Christum oportuit Cruce inaugurari in suum primatum Calvin in Heb. 2.10 vid. Calv. in Exod. 29.16 He was a Priest in the form of a Servant before but he was not a Priest in glory till consecrated thereunto by his own Blood 3. Some apply it to the Gospel-Ministry thus That the Gospel-Ministry was consecrated by the Blood of Christ For though it is true the Ministry is the immediate fruit of Christs Ascension into Glory as Ephes 4. yet his Exaltation being sounded in his Death here therefore is the foundation of the Church and Ministry How great is their sin who despise their Office who reject their Message and so despise the Glory yea also despise the Death and Blood of Christ Now concerning this part of their Consecration viz. by Sacrifices there be divers things observable There were divers Rites and Ceremonies particularly required in these Sacrifices of Consecration which were common to all the Sacrifices as the killing them pouring out the Blood burning them upon the Altar c. which I shall not handle in this place but rather refer them to the head of Jewish Sacrifices as their more proper place to which they do belong and where they have been spoken to See before pag. 248 c. therefore at this time I shall only mention such special Rites and Ceremonies as are peculiar to this business of Consecration And of this kind there are four Rules here observable 1. They were to offer all sorts of Sacrifices a Sin-offering ver 14. a Burnt-offering v. 18. and a Peace-offering v. 28. to teach not only the special Holiness that ought to be found in them but the deepness of the stain and guilt of Sin that there must be Expiations of all sorts to cleanse them throughly from it tantae molis erat so great a work it was to cleanse the Soul from sin And to shew the compleat and perfect cleansing and expiation that is in the Blood of Jesus Christ we are perfectly clean through him He is both Sin-offering and Burnt-offering and Peace-offering and all in all 2. The method and order of these Sacrifices is remarkable for they were first to offer the Sin-offering then the whole Burnt-offering and then the Peace-offering This is to be interpreted by the consideration of those peculiar respects which each kind of Offering had though they did all aim at the same general scope the purging away of sin yet if we consider them distinctly The Sin-offering speaks Pardon of Guilt the Holocaust or the whole Burnt-offering the dedication or giving up our selves to God to his use or Service by the fire of his Spirit the Peace-offering our Thankfulness in the sense and assurance of Peace between God and us The rest could not have been accepted if the Sin-offering had not gone before and made way for them Hence the Instruction is that till sin be done away all Sacrifices and Services are abominable Make that thy first work thy great and prime request to God to get Pardon of sin 3. A third remarkable Rite about these Sacrifices of Consecration is this that the Blood was to be put upon the tip of the right ear and upon the thumb of the right hand and the great toe of the right foot of Aaron and his Sons ver 20. To teach and signifie that the work of Gospel-Sanctification doth extend to the whole man to all the parts and members of the Body and to all the powers and faculties of the Soul so the Apostle implies in that Prayer of his for the Thessalonians 1 Thess 5.23 the very God of Peace Sanctifie you wholly aad I pray that your whole Spirit and Soul and Body be preserved blameless unto the coming of our Lord Jesus Christ There should be in spiritual Priests a sanctified ear to abhor corrupt communication and to receive readily holy and spiritual Instructions the hand also should be sanctified for acting and the foot for walking in the ways of God It may further intimate that the external application of a sacramental sign to some principal part or parts of the Body is significative enough of universal cleansing
that is an essential property of God Novitas essendi est de Essentia Creaturae And that Melchizedek was a Creature and not God was proved before because he was Priest and King of Salem and every Priest is taken from amongst men de Ratione Sacerdotis est ut sit verus Homo it is an essential requisite in a Priest that he be indeed a Man Melchizedek therefore was a Man but yet eternal typically and in a figure Christ is called a Priest for ever Psal 110.4 and of Melchizedek the Apostle saith he abideth a Priest continually Heb. 7.3 You shall never have cause to say My Friend alas my best Friend is dead For he hath an everlasting Priesthood and lives for ever to intercede and make mention of you to the Lord Heb. 7.25 4. In regard of his Preheminence and Excellency above all other men Vide My Notes of Christs Priestly Office wherein greater than Aaron Behold how great this man was Heb. 7.4 he was greater than Aaron the Priest of the Lord yea greater than Abraham the Forefather of Aaron He was greater than Abraham as in other respects so in these three 1. In that he blessed Abraham Gen. 14.19 Heb. 7.7 and without contradiction the less is blessed of the greater so Christ blesseth us Luke 24 50 51. All our Blessings are through him he is the Fountain of Blessing 2. In that Melchizedek did refresh Abraham and his Army Gen. 14.18 and Melchizedek King of Salem brought forth Bread and Wine that is as the old Note well explains it for Abraham and his Souldiers Refreshment and not to offer Sacrifice So Christ refresheth his Church with the Word and Sacraments Matth. 11. I will give you rest or I will refresh you Ego reficiam vos 3. In that Melchizedek did receive an homage and acknowledgment of Tythes from Abraham and from Levi and Aaron in his Loins Thus they paid their Respects to him Gen. 14.20 Heb. 7.9 whether of his Spoils or of his Goods it was the tenth part Some have gone so far from this as to infer that we ought to give unto Christ the Tenth part of our Goods as well as the Seventh part of our Time But to let that pass Certain it is that we ought to give some fit proportion of our Estates unto God for his use and service And as he was herein greater than Abraham so likewise greater than Aaron and the Aaronical Order Melchizedeks was an higher Order in many respects largely opened in that 7th to the Hebrews Vse This that hath been said concerning Melchizedek as a Shadow of Jesus Christ affords the greater encouragement to believe and comfort to them that do believe in the Lord Jesus Christ Encouragement having such an High Priest thou maist safely venture thy Soul upon him Comfort that so great a Person is thy Saviour True thou art unworthy but his Worth and Excellency is enough to preponderate and overballance all thine unworthiness He is both a King and a Priest for ever after the Order of Melchizedek and if thou dost accept of him as thy King to rule thee thou maist safely rely and rest upon him as thine High Priest to justifie and reconcile thee to his Father Aug 15. 1667. Of the individual Personal Types that were before the Law there be four yet remaining to be spoken to You have heard of Adam Enoch Noah Melchizedek how they were Types and Figures of him that was to come It remains to speak of Abraham Isaac Jacob and Joseph 1. Abraham As the Apostle saith of Melchizedek in other respects Heb. 7.4 so we may say of Abraham Consider how great this Man was in that so many Patriarchs so many righteous men so many Prophets Priests and Kings yea Jesus Christ himself were once in Abrahams Loyns I confess he is omitted by divers that have handled this Subject for what reason I know not unless it be from an aptness to restrain all the Types to the Person of Christ wherein perhaps they found the accommodation not so clear in respect of Abraham in whom nevertheless you will see some clearness I hope by and by even as to that though it is not always necessary in a Type that it point directly at the Messiahs Person but it is sufficient if there be an adumbration or shadowing a forth of any Gospel Truth or Mystery any way belonging to him But there were many of them shadowed forth in Abraham and the Scripture owns him for a typical Person as you will see in the particulars I shall but instance in five or six things 1. If we consider him together with Isaac and Jacob that proceeded from him we may observe that in these three persons Abraham Isaac and Jacob there is a weak and dark shadow of a very great Mystery even of those three glorious Persons God the Father Son and Spirit in the order of their Subsistence and Influences to our Salvation For Abraham was the Father and Original of both the other and in his Love to God he spared not his only Son Isaac but offered him up to Death for a Burnt-offering so God in his Love to Man spared not his only begotten Son but delivered him up for us Rom. 8.32 Isaac was sacrificed in a Figure Vide my Expos on Gen. 22. so was the Son of God the second Person of the Trinity in our Nature slain and sacrificed for us And Jacob you know came both of Abraham and Isaac and he is renowned for the Spirit of Prayer by which he had power with God and prevailed Gen. 32.28 He did not prevail by his own strength but by the Power of the Holy Ghost who did appear in him and acted him as a Spirit of Prayer and Supplication unto such invincible wrestlings with the Lord. From all which you see that there is some glimpse and shadow of the Fathers Love of the Sons Death and Sufferings and of the Spirit his breathings and workings in us Here is something of a low and weak representation of that glorious Mystery of the Trinity and the influences thereof to our eternal peace though it is but a low and weak and dark shadow of it as all Types are in comparison of the Antitype 2. If we consider Abraham with his two Wives Hagar and Sarah and their Posterities Ishmael and Isaac Here the two Covenants of Works and Grace legal and evangelical Professors are shadowed forth For this we have the Apostles Authority and the Testimony of the Holy Ghost himself the best Interpreter of his own meaning Gal. 4.22 23 24. 1. The Differences and Properties of the two Covenants are here held forth Hagar by the strength of Nature hath a Child but Sarah by the Faith in the Promise Gal. 4.23 So Works and Fruits brought forth in a mans own strength these are legal if by Faith in Christ this is evangelical The first Covenant-Spirit is a Spirit of bondage Gal. 4.24 25. bondage unto sin and death the
second Covenant-Spirit is a Spirit of liberty and freedom not liberty to sin but liberty of spirit in and unto Duty The first Covenant-Spirit is a Spirit of Persecution Gal. 4.29 the second Covenant-Spirit is a Spirit of Love Let those Professors look to it and take heed to their Spirits who have a rigid a violent an imposing spirit towards the people of God the Children of the Promise take heed least you prove Hagarites and meer legal Professors 2. It is true as Abraham did turn aside unto Hagar so a Believer that is in the Covenant of Grace may possibly turn aside in some particular actings to a Covenant of Works when through unbelief and neglect of the Promise they act according to the Law in their own strength or in a way of violence not of love to their Brethren 3. But the Bondwoman and her Seed must be cast out Gen. 21.10 Gal. 4.30 Away with the Law of Works we must renounce the old Covenant and get free from the snares of such a Spirit 3. If we consider Abraham as the Head of the Covenant to that Church and People so he is a Type of Christ the Head of the second Covenant You know God covenanted with Abraham for his Seed so he doth with Christ for all his Elect. Gods Promise to Abraham was to give a Seed to him and an Inheritance to his Seed viz. the Land of Canaan the Land of Promise so God did promise to Jesus Christ that he should see his Seed Isai 53.10 11. and to bring them to Heaven Heb. 2.10 Jesus Christ is the true Head of the second Covenant he engageth and undertakes for all his Seed Abraham was but a typical Head thereof 4. Abraham was a Type of Christ in regard of his absolute Obedience to the Will of God coming from his own Land and from his Fathers House submitting to that painful and unto carnal Reason shameful and contemptible Ordinance of Circumcision dismissing Ishmael a thing grievous to a tender-hearted Parent yea which was yet more sacrificing and offering up his Isaac his only Son Isaac there was nothing so difficult but if God require it Abraham will do it there is not such another Example there is not an higher instance of Obedience in all the Scripture than in Abraham save only in Jesus Christ who was obedient to his Fathers Will in all things even unto Death it self Joh. 6.38 8.29 10.18 As God tryed Abraham in his Isaac so will he try every Son of Abraham in what is dearest to him 5. Abrahams Intercession for the Righteous in Sodom and the efficacy of it with the Lord is some shadow and resemblance of the Prayers and Intercession of Jesus Christ and the prevailing efficacy thereof for the Salvation of the Elect Gen. 18.25 For as Lot was saved by means of Abrahams Prayer from the Destruction of Sodom so are we for Christs sake from everlasting Damnation For Sodom was a Type of Hell which is therefore called a Lake of Fire and Brimstone Rev. 21.8 Lastly That he who was the Father of the Faithful should be so great a Souldier and Conqueror of five Kings and indeed Abraham is the first godly Warrior we read of in Scripture It was a good Omen and a Presage what Believers the Sons of Abraham should do and especially in the latter days when the Kingdom of Christ shall prevail as Dan 2. and chap. 7. 2. Isaac the Scripture takes notice of him as a Type of Christ when it calls both him and Christ the promised Seed and saith he rose from the dead and so he dyed also in a Figure or as a Type He was therefore a Type of Christ in three respects 1. In his Birth 2. In his Death and Sufferings 3. In his Resurrection from the dead 1. In regard of his Birth which was extraordinary and incredible not by the power of Nature but by virtue of the Promise of God Isaac was the Seed of the Promise made to Abraham Gal. 4.28 in whom all the Nations of the earth should be blessed But Christ was indeed the promised Seed he was chiefly and principally intended in that Promise see Gal. 3.16 in whom alone we are truly blessed Psal 72.17 Isaac was born by virtue of the Promise believed on against and above the ordinary course of Nature of Sarahs dead Womb Rom. 4.19 So Christ was born of the Womb of the Virgin Mary in a miraculous unconceivable manner not according to the ordinary course of Nature but by the power of the Holy Ghost overshadowing her Luk. 1.35 An Angel did reveal the Birth of Isaac to Sarah and she thought in her self it was impossible Gen. 18.11 12. Sarah heard it and it had ceased to be with Sarah after the manner of Women and Sarah laughed within her self saying after I am waxed old shall I have pleasure my Lord being old also So did an Angel reveal to the Virgin Mary that Christ should be born of her and she admires and saith how can this be seeing I have not known Man Luk. 1.34 Isaac's Birth was promised and waited for many years from the first Promise of a Seed made to Abraham to the Birth of Isaac was five and twenty years For he was seventy five years old when he left Haran Gen. 12.4 and he was an hundred years old when Isaac was born Gen. 21.5 So Christ the promised Seed was long expected and waited for from the first Promise of Christ in Gen. 3.15 Vid. Ainsworth in loc to his coming in the Flesh was well nigh four thousand years 2. Isaac was an eminent Type of Christ in regard of his Death and Sufferings Isaac without resistance without repining or reply willingly yields himself to his Father even unto Death So was Christ obedient to his Father even unto Death So each of them was led away like a Lamb to the slaughter as is said of Christ Isai 53.7 Act. 8.32 Isaac carried the Wood whereon he was bound to Moriah Gen. 22.6 so did Christ carry the Cross whereon he was nailed to Golgotha Joh. 19.17 and so the Wood was first laid upon them both and then they were laid upon the Wood. Isaac was to be offered alone the Servants being left behind at the foot of the Hill Gen. 22.5 So Christ must tread the Wine-press alone his Disciples being fled and scattered from him Joh. 16.32 The place where Isaac was offered was Mount Moriah Gen. 22.2 and there was the Temple built a Type of Christs Body and there also his Body was crucified upon another part of the same Mountain And as to the time something of analogy may be noted some accommodated it thus that as Isaac came the third day to the place of his Immolation so Christ came to his Sufferings the thirty third year of his age consisting of three tens and three units And it was three years after his Entrance upon his publick Ministry which is three days putting a day for a year according to the