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
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
the Incense and sweet Odours offered up to God under the Law These related to the Prayers of Jesus Christ he offers Incense with the Prayers of the Saints Revel 8.3 4. And another Angel came and stood at the Altar having a Golden Censer and there was given unto him much Incense that he should offer it with the prayers of all Saints upon the Golden Altar which was before the Throne And the smoke of the Incense which came with the prayers of the Saints ascended up before God out of the Angels hand They had therefore both the same Gospel-blessings and upon the same Gospel account as we namely from the meer mercy of God through the Mediation of Jesus Christ through his Death and Intercession Reas 2. A second Argument might be taken from an Historical Induction of all those former times and the several Gospel Discoveries which the Lord vouchsafed to them all along from time to time As to Adam in Paradise after his Fall The Gospel was preached to him in that great and blessed Promise that the seed of the Woman should break the Serpents head This was the first Gospel Sermon that ever was preached Afterwards to Abraham the Gospel was preached Gal. 3.8 when it was promised that in thy seed shall all the Nations of the World be blessed and in Isaac shall thy seed be called To Moses and by Moses to Israel when the Lord said I am the Lord thy God that brought thee forth out of the Land of Egypt For he was a Typical Mediator There were yet further Discoveries in Davids time Christ is the true David Thus I might go through the whole Old Testament and shew you how the Lord from time to time made further and further discoveries of himself to his people in succeeding ages Reas 3. Either the Gospel was preached unto them of old or else it will follow that they were all damned or else that they were saved without Christ which to imagine were infinitely derogatory and dishonorable to the Lord Jesus Christ The Fathers before the coming of Christ were saved and went to Heaven But without Christ there is no salvation For there is no other name under heaven c. Acts 4.12 It is impossible that any Sinner should be saved without Christ Qui salutem cuiquam promittit sine Christo nescio an ille salutem habere potest in Christo Austin He that promiseth any man Salvation without Christ I know not whether he can have Salvation by Christ By the works of the Law shall no flesh be justified or saved Rom. 3.20 Gal. 2.16 Jesus Christ therefore is the same yesterday and to day and for ever Heb. 13.8 that is in all times and ages and so we may apply it thus Yesterday under the Law to day under the Gospel and for ever Jesus Christ is the only Saviour Therefore if the Old Testament Saints were saved it was by Christ and if by Christ they had the Gospel preached to them as well as we So we see the Truth of the Doctrine Obj. 1. But why do we call it the Old Testament if it was Gospel Answ This is only in regard of the manner of Dispensation we do not call the first part of the Bible or the times wherein it was written the Old Testament and the latter part of the Bible and the the times wherein it was written the new Testament as if the former were meer Law and the latter nothing but Gospel No therefore take heed of mistaking here For there is very much of the Gospel and the Grace of God in Christ revealed in the Old Testament many precious Gospel truths in the Old Testament And there is very much of the Law and threatnings thereof declared written down and left upon Record to us in the New Testament Yea there is more of Hell and Damnation there are more dreadful threatnings thereof in the Sermons of our Lord Jesus Christ recorded in the four Evangelists than is to be found in all the Old Testament But we call it the Old Testament because it was the first Dispensation of the Gospel And the Gospel we call the New Testament because it is the new Dispensation of the same everlasting Gospel therefore the reason is only in the way and manner of their Dispensation and not in the Subjects themselves Obj. 2. But there is a second Objection that the Apostle often speaks of That ancient Dispensation as if it was Law and not Gospel Some Scriptures call that Old Testament Administration Law the Ministration of Death as John 1.17 the Law came by Moses but Grace and Truth by Jesus Christ If it was Law may some say then it was not Gospel so 2 Cor. 3.7 the Ministration of Death Answ We must distinguish between the thing preached and the manner of Preaching between the Shell and the Kernel the Shadow and the Substance Now the thing preached was the Gospel though the manner of preaching it was legal the Kernel was Gospel though the Shell was Law The Spirit and Substance and Mystery of that Dispensation was Evangelical though it was involved in a legal Shell and outside and overshadowed with the Shades and Figures of the Law God never had but one way only to save men by but it had divers fashions and forms divers outward discoveries and manifestations in those times in a more legal manner but afterwards more like it self in a more evangelical manner This Legality of that Administration appears chiefly in five things which were the peculiar Properties and Characters of that Dispensation by which it is distinguished from the Gospel-dispensation as being much inferiour to it So we shall shew you two things at once both the differences of the two Administrations and withal the Preheminence and Excellencies of the New above the Old It was dark weak carnal burthensome and terrible 1. It was dark but the Gospel is clear all things were involved in thick and dark Shadows Though there was a Light in that Mosaical Paedagogy which did appear and shine forth into the minds of Gods Elect yet withal there was a cloud of Darkness as to the outward Administration especially if compared with the Dispensation of the Gospel since the coming of Christ There was and is a double use of Types and Parables and of that whole way of Argument by Similitude and Comparisons they do both darken and illustrate if explained and understood they do exceedingly enlighten and illustrate but if not explained they are like a Riddle they cast a dark mist and cloud upon the thing So was the Law of Moses to all those that were not instructed by the Spirit to understand the Mystery of it The Reason and Meaning of it was hidden to the most of them hence a Veil is said to be upon their Hearts that they could not see to the end of that which is abolished c. 2 Cor. 3.13 14 c. as the Apostle there discourseth it at large 2. It was weak but the
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
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
Providence that ever was excepting that of our Redemption by Jesus Christ Yea so famous was the History of Moses that though it was very antient yet the Heathen Historians and Poets have said something of it And he is thought by some to be their Mercurius Trismegistus of whom they spake out of some broken remembrances and traditions though corrupted with fabulous Inventions intermix'd wherein yet some footsteps of the Truth may be discerned They call their Mercurius Interpres Divum and paint him with a Rod twined with Serpents c. Now that Moses was a Type the Scripture is clear Deut. 18.18 I will raise them up a Prophet from among their Brethren like unto thee Heb. 3.2 Jesus Christ who was faithful to him that appointed him as also Moses was faithful in all his House But how or wherein was Moses a Type The Answer is in two respects For Moses may be considered two ways 1. In regard of his Dispensation and so he was a type of the Law 2. In regard of his Person and so he was a Type of Jesus Christ And so we have two things to inquire into 1. What of the Law and 2. What of Jesus Christ was shadowed forth in Moses I shall begin with the lower Notion first 1. Moses was a Type of the Law in regard of the Dispensation wherein the Lord was pleased to use him and to introduce by his Ministry into the Church For as hath been formerly shewed the Types are not always to be restrained only to the Person of Christ But there were legal shadows of all other Truths which are more clearly and fully revealed under the New Testament And so they had their Types and Shadows even of the Covenant of Works as was shewed in Abrahams Wives and Children So likewise Moses his Administration of the Mind of God shadowed forth the same thing Hence the Scripture speaks so much of the Law of Moses under the notion of Works The Law came by Moses Joh. 1.17 that is as contradistinguished unto Gospel Grace and Truth for it follows but Grace and Truth by Jesus Christ Not that Moses his Dispensation was indeed a Covenant of Works but a shadow or representation of it For had it been indeed a Covenant of Works it would have been their Duty to seek Salvation by their own Merits but they were saved by Grace as well as we and not by Works they were saved by Faith in Christ and in his Righteousness whereof they had some discoveries they were under a Dispensation of Grace but it was like a Covenant of Works and did very much resemble that legal way in many respects Quest But wherein was the Mosaical Dispensation so like unto the Covenant of Works what of the Law was shadowed forth in Moses Answ Something was hinted as to this in the first Sermon on Heb. 4.2 But now to speak a little further to it 1. In regard of the dreadful Majesty and Terror and Glory of that Administration Herein it was like the old Covenant Heb. 12.18 21. God acts as a Soveraign Lord in the Covenant of Works and appears in the dreadful Glory of his absolute Soveraignty and Dominion over his Creatures 2. There was a darkness also in that Dispensation Heb. 12.18 Ye are not come unto blackness and darkness and Tempest Hence Moses had a Veil upon his Face Exod. 34.29 30 33. But there was a further mystery in this Veil it signifieth a spiritual Veil a Covering upon the Heart 2 Cor. 3.13.14 a Veil upon their Minds Act. 13.27 the Prophets they understood them not though read every Sabbath day 3. There was a Yoke of Bondage which neither we nor our Fathers saith Peter were able to bear Act. 15.10 so the Law genders unto Bondage Gal. 4.24 25. Such as are under the Law their Spirits are under continual Bondage but the Gospel is spiritual Liberty 4. The abiding Strength and Power of the Law to condemn 1 Cor. 3 the Letter killeth It is the Ministration of Death And as Moses his natural Force was not abated Deut. 34.7 so neither is the Strength of the Law as to its condemning Power over Sinners Hereby the continual force of the Law is signified the Power whereof decayeth not in the Conscience of Sinners by number of Days or mutitude of Works Answorth in lec till God take it away and abolish it by Grace in Christ 5. The Weakness of it to save Moses might not enter into Canaan though he did much desire it see Deut. 32.52 And the Reason alledged is his failing in that one point Numb 20.12 What was Moses his error and mistake at that time There is something of difficulty to discern and make it out Three things the Scripture seemeth to intimate 1. He smote the Rock twice Numb 20.11 when his Instructions were no more but to speak unto it v. 8. 2. Something of inordinate Passion seems to be noted Psal 106. he spake unadvisedly with his Lips v. 33. 3. His Unbelief is expresly taxed because ye believed not my Word Numb 20.12 But what was this Unbelief or how came it to be working in him at this time Some have guessed at it thus This Occurrence fell out eight and thirty years after their first murmuring for Water and their was a new Generation now risen up and they falling into the very same sin and that at the same place upon the Borders of Canaan and upon the same occasion want of Water for which the Lord had rejected and excluded their Fathers Moses was afraid that the Lord would now take advantage against this Generation also as he did against their Ancestors causing them to wander forty years and as indeed he might justly have done against these also But yet Moses should not have given way to such Fears unless the Lord had declared it which as to this Generation he did not But for this one failing Moses could not enter into Canaan So the Law if but one Sin be admitted keeps the Soul of Heaven the Law is strong to condemn and destroy Sinners but it is unable and weak to save them The Law cannot save Rom. 8.3 Yea 6. The abrogation of it through Grace As Moses's Body was buried that it could not be found Deut. 34.6 and Satan would have brought it forth again but Michael opposed him Jud. 9. so he hath buried the Law though Satan would revive it in the Spirits of Men. 7. Moses did prepare the people for Joshuahs Dispensation So the Law prepares and sits the Soul for Christ Gal. 3.24 wherefore the Law was our Schoolmaster to bring us unto Christ that we might be justified by Faith It doth not put us into Christ but it prepares us for Christ Thus in regard of the Terror of that Dispensation and the Darkness and Bondage of it the Strength to condemn the Impotency of it to bring them into Rest and the Abrogation of it and that nevertheless it did prepare and fit them for it Moses did
former Employment and Place to do this Work Exod. 3.10 Come now therefore and I will send thee unto Pharaoh that thou maist bring forth my people the Children of Israel out of Egypt But by Jesus Christ he redeemeth us out of the spiritual Bondage of Sin and Satan which is worse than Egyptian Bondage and he was sent by his Father and was content to come down from Heaven and to leave his Glory to do this great Work wherein Christ hath the preheminence For Moses was a Mediator only of temporal and typical Redemption but Christ is the Mediator of spiritual and eternal Redemption By Moses his Mediation also the Law was delivered upon Mount Sinai Gal. 3.19 it was ordained in the hand of a Mediator or a middle person that stood and transacted between God and the people Act. 7.38 who received the lively Oracles to give unto us But by Jesus Christ the Gospel is published In this respect he is the Mediator of a better Testament Moses gave the moral judicial and ceremonial Laws But Christ reveals the Gospel and Gospel-Worship Moses appoints the Passover Sacrifices builds the Tabernacle made with hands But Christ gives the Lords Supper a most lively Representation of himself and his own Death the true Sacrifice And he is himself also the true Temple and Tabernacle which the Lord hath pitched and not Man so that Christ hath the preheminence in all things inasmuch as Gospel-worship excels Legal worship and Truth and Substance excels Figures and Shadows Lastly Moses did mediate between God and the people as an Intercessor by his Prayers and Supplications and did prevail for them for the Destruction of Amalek Exod. 17. And again when they murmured upon the evil Report of the Spies Numb 14.12 13 20 and when they made the molten Calf Exod. 32.10 11 14. then with much wrestling he prevailed with the Lord for them Psal 106.23 Moses stood in the breach So doth Christ intercede and pleads for us with the Father when we provoke him by our Sins 1 Joh. 2.1 2. yea he lives for ever to intercede Heb. 7.25 2. Moses his Sufferings and Conflicts in the Discharge of his Trust and Exercise of his Office had in them a Shadow of the like to be undergone by Christ Moses fasted forty days and forty nights in the Mount So did Christ in the Wilderness He suffered many Contradictions both from his Enemies and from his Friends professed Enemies Jannes and Jambres and the Magicians of Egypt 2 Tim. 3.8 His Friends the people to whom he was sent rejected him Exod. 2.14 often murmured at him forty years he bore their manners Acts 13.18 yea his neerest friends sometimes Aaron and Miriam So Christ he was rejected of the Builders Psal 118.22 came to his own and his own received him not Joh. 1.11 His own Disciples sometimes thought his Doctrines hard sayings as when he spake against Divorces they thought a man had better never be married than submit to such a yoke and all along how weak and wayward were they But the Scribes and Pharisees like Jannes and Jambres openly resisted and opposed his Doctrine and Miracles 3. The Lords owning and bearing witness to him by Miracles Signs and Wonders Deut. 34.10 11 12. So to Jesus Christ Acts 2.22 a man approved of God among you by Miracles Wonders and Signs some note in all about five and forty of them recorded by the four Evangelists and wrought in the three years and an half of his publik Ministry viz. three in his first year nineteen in his second year and thirteen in his third year and ten in his last half year before Judas betrayed him besides those at his Death and after his Resurrection Only there were these two differences between Moses his Miracles and Christs 1. That Moses his Miracles were wrought in Christs Name but Christs Miracles were wrought in his own Name 2. That Moses his Miracles had more of Terror and Majesty Christs more of Love and Sweetness Christ seldom wrought any Mirales for the hurt of his Enemies in a way of righteous Wrath and Judgment but ordinarily only for the help both of Friends and Enemies as for instance the healing of Malchus his Ear. I remember but two Miracles wrought by Jesus Christ in a way of Wrath and Punishment against his Enemies the suffering the Devil to enter into the Gadarenes Swine and causing his Enemies to fall backward when they came to apprehend him All the rest were Miracles of Mercy and Kindness But by the Hand of Moses there were no less than ten miraculous Plagues upon Egypt There were Thunderings and Lightnings at Mount Sinai The Earth opened her mouth upon Corah Dathan and Abiram and swallowed them up quick with other such dreadful and terrible things in righteousness The reason of this difference was because Moses was the Minister of the Law which is a voice of Words and Terror and Fear and genders unto Bondage but Jesus Christ is the Minister and Author of the Gospel which is Grace and Peace Therefore these two different kinds of Dispensations were attested with two different kinds of Miracles But as to the general the working of Miracles by Moses and so being owned by the Lord and born witness to by him herein there was a resemblance and prefiguration of what was done by Jesus Christ 4. And lastly Moses was a Type of Christ in the end and close of his Life viz. in his Death Resurrection and Ascention into Heaven He dyed willingly he went up to Mount Nebo which was a part of Mount Abarim and there surrendred up his Soul So Christ No man taketh it from me but I lay it down of my self no man taketh it from me see Joh. 10.18 I have power to lay it down and I have power to take it again He went to Mount Golgotha and there gave up his Soul to his Father Moses after his Death and Burial rose again buried he was Deut. 34.6 and that he rose again and ascended into Heaven may be gathered from Matth. 17. For he did appear and talk with Christ at his Transfiguration together with Elias So you know Jesus Christ rose again from the dead and ascended into Heaven Thus Moses was a Type of Christ all along In his Birth in his personal Qualifications in the whole course of his Life his Office his Sufferings his Miracles and finally in his Death Resurrection and Ascension into Heaven But yet though there was such a full analogy and so great a resemblance between them yet there was a disparity Christ having the preheminence above Moses Heb. 3.5 6. Moses was faithful as a Servant in his Lords House but Christ as a Son in his own House Thus much as to Moses Now for Joshuah his Successor That he was a Type appears because Christ was called by that name in the Hebrew And Joshuah is called Jesus in the Greek in the New Testament Acts 7.45 Heb. 4.8 that is a Saviour though he be but
of that man is peace This is the difference between Christs Peace and Satans Peace for they both give Peace to their subjects But Satans Peace is a Peace of freedom from trouble and of sinful security in sin Christs Peace is a Peace after and out of trouble by War and Victory over Sin and spiritual Enemies Isai 9.3 His Servants rejoyce as those that divide the spoil after the Victory Quest But how may I know that Peace will be the end of all my present Conflicts Answ Dost thou get the Victory then the end will be Peace Are there any beginnings of Victory whatever thou dost do not lay down thy Weapons but fight still this is the beginning of Victory and the end will be Triumph and Peace and Joy Sept. 19. 1667. Who is the Type or Figure of him that was to come Rom. 5.14 THe third Conjunction or Conglebation of typical Persons under the Law is those three Prophets Elijah Elisha and Jonah whom I put together because Elijah was a Type of Christs Ascension into Heaven and Elisha of the Continuance of his Presence and Spirit in his Apostles and Messengers ever since and Jonah of his Death and Sufferings the procuring cause of all 1. For Elijah that great Prophet I confess he is omitted by many that have written of the Types and indeed by all that I have seen I know not well how it comes to pass But that he was a Type is certain because John the Baptist is called by his Name therefore he was a Type 1. Of John Yea 2. Of Christ himself 1. He was a Type of the Messiahs Harbinger and Forerunner John the Baptist For the Types as hath been often hinted are not to be restrained always only to the Person of Christ himself but all the things of Christ were typified to them of old There were Types of all New Testament Dispensations therefore John is called Elijah Mal. 4.2 last v. and Christ himself explains it Matth. 11.14 But why is John called Elias Not that he was Elijah personally but mystically he rose up in the Spirit and Power of Elijah So Elijah was John in a Type or Figure John was Elijah in Spirit and Power as Luk. 1.17 There was something of Analogy in his very outward Garb and Deportment an hairy man 2 King 1.8 that is in regard of his Habit or Clothing in a rough hairy Garment So John Matth. 3.4 a Girdle of Hair but chiefly in regard of his Spririt and inward Endowments and of his Work and Office to convert and recall a backsliden Generation 2. Elijah was a Type of Christ himself And that he was so will be very evident if you do consider how great a Person this Elijah was in three respects 1. His eminent and heroick Spirit of Holiness and invincible Courage and Activity for God His very Name signifies God the Lord Elijah or Elijahu in the Hebrew Elias in the Greek in the New Testament He abode with God when almost all the world forsook him 1 King 19.10 he reduced and brought back the people cap. 18.39 he was a man mighty in Prayer Jam. 5.17 18. a man of an invincible Courage who feared not to stand himself alone against four hundred Prophets and against Ahab the King and Jezabel the Queen whose Chaplains these false Prophets were He is brought forth in the sacred History not unlike Melchizedek without Father or Mother without either Birth or Death 1 King 17. 2. The great and wonderful Miracles wrought by him there be twelve recorded in the History of him in the first and second Books of Kings 1. His shutting up the Windows of Heaven that there should be no Rain for three years and an half 1 King 17. whence some have called him Fraenum Caeli the Bridle of Heaven 2. His being fed by a Raven morning and evening at the Brook Cherith beside Jordan This was the effect of his Faith and Prayer and may be reckoned amongst his Miracles English Annot. not that it is likely that he did eat raw Flesh but rather that God by his Providence directed the Ravens to the places where they might have it as to some rich mens Kitchens or the like 3. His miraculous Supply of the Widow of Zarephath called Sarepta in Luke 4.26 that her Barrel of Meal wasted not nor did the Cruise of Oyl fail 4. His raising of her Son from the dead by stretching himself upon the Child This was the first person we read of in Scripture that was raised from the dead and Elijahs fourth Miracle All these are recorded in 1 King 17. 5. In fetching down Fire from Heaven upon his Sacrifice to confound the Priests of Baal 6. His opening the Windows of Heaven and fetching down Rain after he had done justice upon the Priests of Baal these two are in cap. 18. he did this also by Prayer and by persevering in Prayer cap. 18. ver 43. 7. His fasting forty days and forty nights cap. 19.8 In Mount Horeb and in his Journey thither and back again the place where God appeared to Moses Exod. 3.1 2. and where he gave the Law to Israel Deut. 4.10 14. Never any man fasted forty days besides this Elijah and Moses Exod. 34.28 and Christ Matth. 4.2 Herein both Moses and Elijah were manifest Prefigurations of the Lord Jesus Christ This was Elijahs seventh Miracle 8. His calling the Prophet Elisha and causing him to follow him by casting his Mantle upon him which had such an influence that he left all and followed him therefore this may be put into the Catalogue of his Miracles cap. 19. And in the like miraculous influence of the Spirit did Christ call his Apostles to leave all and follow him His ninth and tenth Miracles were the Destruction of the two Captains and their Fifties when Ahaziah sent to take him 2 King 1.1 they both perished alike For like Sins pull down like Judgments The 11th was the dividing of Jordan by his Mantle that he and Elisha might pass over 2 King 2. And the 12. was his Ascension into Heaven in a Chariot of Fire 2 King 2.11 a Prerogative that never any man had but himself and Enoch before the Law and Moses who gave the Law but Moses died first and was translated afterwards as hath been formerly shewed They were all three eminent Types herein of Christ his Ascension into Heaven They that are faithful and zealous for God in times of general Apostacy the Lord is wont to own them in a special manner and to put special Honour upon them one way or other 3. His commissionating Successors after him to carry on the Work of God when he was gone 1 Kings 19.15 16. Elisha to be Prophet Hazael King of Syria Jehu King of Israel So Christ sends forth his Apostles and Ministers Matth. 28. some that are godly and sometimes he imploys others that are not godly but only gifted and makes some use of them as he did of Jehu and of Judas
a certain time or during a mans whole life Of Persons that were Nazarites all their days the Scripture giveth some very great and eminent instances as Sampson Judg. 13.5 also Samuel the Prophet 1 Sam. 1.11 also John the Baptist Luke 1.15 Of Persons under the Vow of Nazariteship only for some certain time we have instance in Paul the Apostle Acts 18.18 and again Acts 21.23 24. How long they were to be under the Vow the Scripture limits not The Jewish Writers report that one month was the shortest time in use amongst them This Order shadowed forth sundry things relating 1. To Christ himself 2. To the Members of Christ 3. To the Benefits of Christ 1. The Nazarites were Types of Christ himself not that Christ himself was a Nazarite according to the Law but only in the Spirit and Truth of this Type That he was not a Nazarite literally is clear because he drank Wine as at other times so at his last Supper which they might not do But in him this Type was fulfilled in two respects 1. In regard of his usual Name and Title Jesus of Nazareth or Jesus the Nazarite Matth. 2. ult Joh. 19.19 Thus he was usually called which the Jews would never have done but that by the Providence of God he had lived in that place In which disposal of Providence altius fuit Dei Consilium as Calvin in Mat. 2. God had a further Design and Counsel than they were aware of that from thence called him by that Name Which though it was given him upon another occasion by the Jews namely from the place of his Residence yet God in his infinite Wisdom did so contrive and order it that by this means he should be commonly called by the Name of this religious Order See Matth. 2. ult where the Evangelist tells us that by this means of Christs living in Nazareth was fulfilled that which was spoken by the Prophets namely that he should be called a Nazaren By the Prophets is meant those Prophets that wrote the Book of Judges and the place intended is Judges 13.5 as Calvin from Martin Bucer judgeth It is true indeed the words there are spoken of Sampson literally but intended mystically of the Messiah of whom both Sampson and all the Nazarites were Types It is true there is some literal difference between Zain and Tsade and the Syriack Translation which yet is but a Translation renders Nazareth by Tsade Notsoreth whereas the word Nazarite is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with Zain But that the Holy Ghost regarded such a literal exactness is not probable See Bucholcer Cbronol p. 285. It may suffice that there is an allusion and affinity in the sound And though Matthew useth the word Nazarene as signifying one of the religious Order of the Nazarites yet Pilate Joh. 19.19 useth the same word of him never dreaming of any thing more than the place where Christ had dwelt Some indeed have thought that this passage in Matth. 2.23 refers to Isai 11.1 where Christ is called Netsor the Branch a flourishing Branch But we do not find that flourishing Branches are called Nazarites in the Scripture so Calvin in Matth. 2. ult 2. In regard of his peculiar Holiness and Separation unto God They were ceremonially holy but he was holy indeed and after an higher and infinitely more excellent and glorious manner He is called that holy thing that shall be born of thee Luk. 1.35 and Dan 9.24 the most holy or the Holy of holies 2. The Nazarites were Types of all the Saints and Members of Christ All Believers who are an holy people are spiritual Nazarites separated unto God I say all Believers whether male or female For there were Women Nazarites as well as Men Num. 6.2 when either Man or Woman shall separate themselves to vow a Vow of a Nazarite For in Christ Jesus there is neither male nor female Gal. 3.28 3. There was in this Order a Ceremonial shadow and adumbration of the Benefits of Christ which Believers do receive from him and they are chiefly two Sanctification and Justification 1. Sanctification This was shadowed out in this that the Nazarites were persons separated and devoted unto God in a special manner by a Vow Numb 6.6 As also in the particular Rules and Ceremonies belonging to this Order which were three 1. Not to drink Wine Numb 6.3 4. So Sampson This was to teach them Temperance and Mortification of fleshly Lusts which Wine often provokes men to and takes away their hearts from that which is good Hos 4.11 and causes them to err and stumble Isai 28.7 Moreover this Ceremony taught them instead of Wine to be filled with the Spirit Ephes 5.18 and inebriated as it were with the Joys thereof in the sense of Gods Love which is better than Wine Cant. 1.4 2. Not to cut their Hair ver 5. This is thought to be appointed as many other ceremonial Laws were in opposition to the heathenish Idolatry of those times and to signifie the keeping himself from all uncleanness and impurity For when the Nazarite was purged and cleansed from impurity his Hair was shaved off ver 9. and so the Leper Lev. 14.8 9. therefore to keep it from shaving seemeth to signifie the keeping themselves from uncleanness so some expound it It shadowed forth also the growth of the Graces of Gods Spirit in them as in Sampson who with the loss of his Hair lost the Power of God and as his Hair grew again so his Strength in God renewed Judg. 13 25 and 16. This Strength came not by the growth of the Hair otherwise than as an outward Sign appointed unto them of God who sanctifieth to his people what outward Signs himself pleaseth to signifie and convey Grace as he sanctified the Waters of Jordan to wash away Naamans Leprosie Ainsworth on Numb 6.5 which of themselves had no such efficacy 2 Kings 5.14 3. Not to defile themselves by the dead ver 6 7 8. This refraining from the dead in whom the Image as it were of Gods Curse for Sin was to be seen For the Wages of Sin is Death Ainsworth in loc Rom. 6.23 figured out abstaining from sinful and dead Works and from such as live in them who are dead whilst they live 1 Tim. 5.6 It shewed their Constancy in the Rules of their Profession and their Magnanimity in the loss of dearest Comforts 2. Justification by Christ alone was shadowed forth in two Rules or Observations belonging to this Order 1. That legal strictness and severity of Purification in case of accidental Defilement ver 9 10 11 12. If a Nazarite chance to be defiled he is to begin again upon a new score This shews the absolute Purity and Perfection of the Law of God which will not admit the least error or failing but whosoever continueth not in all things is cursed and condemned by it Deut. 27.26 Gal. 3.10 If a man keep the whole Law and fail but in one point he is guilty of
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
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
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
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