And here comes in that Quoere concerning the Peace-Offerings whether they were of the Holy of Holies whether they had the double or only the single Holiness They are not called most holy as the other five sorts are The reason whereof is because that some part of them was eaten by the people but yet a part also was burnt upon the Altar and another part eaten by the Priests and these parts were most holy though the whole was not Therefore some have called the Peace Offering Sacrificium varium a divers Sacrifice as being partly holy and partly most holy And the other sorts they call simplex by a simple Sacrifice intending that which was all of it most holy and the whole was to shadow out the Sacrifice and satisfaction of Jesus Christ so Mede Disc 49. 2. The second Ceremony of the Peace-Offering was the limitation of time for the eating of it The parts belonging to the Priest and to the Offerer must be eaten by them the same day or the next but if any was left till the third day it must be burnt with fire Lev. 7.15 16 17.18 And here there is a distinction in the Rule between the two sorts or occasions of Peace-Offerings namely That if it were for Thanksgiving it must be eaten the same day that it is offered but if it were for a Vow or a voluntary Offering it must be eaten within two days The former Rule is in vers 15. The Rule for the latter is in vers 16. But how if they did not observe this Rule see the penalty in vers 17.18 To eat any of it upon the third day was very detestable and abominable see vers 17 18. It is forbidden under the penalty of utter Extermination There might be something of a natural Reason for this because the flesh might putrefy in that hot Climate if kept longer But surely this is not all that was intended in such a severe and vehement Prohibition Therefore there be also two spiritual Mysteries that seem to be intended and aimed at by the Spirit of God in this Ceremony 1. To teach us that we should make haste and not delay Communion with God in the exercise of Faith and thankful obedience Do not delay and put off the work of Believing but receive Christ and Communicate of him in this our day This Instruction is clear and evident out of this Ceremony for seeing eating signifies our feeding upon Christ by Faith and to day and to morrow denotes a short time therefore this instructs us speedily to lay hold upon the Mercy of God in Christ and to feed upon this our Peace-Offering while it is called to day according to that Psal 95.7 8 Heb. 3.12 13 15. So for other duties of obedience we should not delay the expressions of our joy and thankfulness to God Psal 119.60 I made haste and delayed not to keep thy Commandments They had a like Rule touching the Passover Exod. 12.10 Ye shall let nothing of it remain until the morning and that which remaineth of it until the morning ye shall burn with fire One scope whereof was to teach us to lay hold on present opportunities Do not protract the time there is a day of Peace after which when once expired it is too late God will not accept thy Peace-Offerings then 2. It is thought to have respect unto Christs Resurrection which was upon the third day therefore he saith Luk. 13.32 Behold I cast out Devils and I do Cures to day and to morrow and the third day I shall be perfected Then he ended his work and state of humiliation for our Redemption and had no more to do in a way of Sacrifice and Peace-Offering for our sins In which respect the number of three was a mystical number under the Law as well as the number seven the Scripture often sets a mark upon it Isaac was offered the third day Gen. 22.4 Against the third day they were to be ready to receive the Law upon Mount Sinai Exod. 19.10 11. Sanctify the people to day and to morrow and let them wash their Clothes and be ready against the third day for the third day the Lord will come down in the sight of all the people upon Mount Sinai so the Ark went before them three days before it rested Numb 10.33 And they departed from the Mount of the Lord three days journey and the Ark of the Covenant of the Lord went before them in the three days journey to search out a resting place for them And after three days to pass over Jordan into Canaan Josh 1.11 In the third day the unclean person was to purify himself but if he purify not himself the third day then the seventh day he shall not be clean Numb 19.12 In the third day Hezekiah went up into the house of the Lord and recovered from the sentence of death 2 King 29.5 Hos 6.2 After two days he will revive us in the third day he will raise us up and we shall live in his sight With many other memorable things all which intimates something of mystery in the third day And the greatest Dispensation that ever was upon that day was the Resurrection of Jesus Christ from the dead after he had layn part of three days in the Grave Then he was perfected and had no more to do in way of Sacrifice and satisfaction for our sins as after the third day there was no more of the Peace-Offering remaining 3. A third Ceremony in the Peace-Offering was this That they were to offer leavened bread with it Cap. 7. vers 13. This is the more remarkable for that in all their other Sacrifices Leaven was usually very strictly and severely forbidden but here it is required Here we may learn first That it is not the nature of the thing it self but meerly the will of God that makes a thing good or evil in his worship To put Leaven into any other Offering it makes the Sacrifice odious unto God and like a smoak in his Nostrils all the day but if it please him to require it in the Peace-Offering then it must be used So for Honey he forbids it in other Sacrifices Lev 2.11 But in the First Fruits they were to offer Honey 2 Chron. 31.5 The Children of Israel brought in abundance of the First Fruits of Corn Wine Oyl and Honey and of all the Increase of the Field God herein manifesting his Authority and the supremacy of his Will If it had pleased our Lord Jesus Christ to command us to sign men in his Name with the sign of the Cross it would have been a duty and a blessed thing to do it and if he had not commanded us to wash men with Water in his Name it would have been a sinful and an unlawful Administration to baptize More particularly Leaven is taken both in a good and in a bad sense and I find Interpreters do accommodate and apply it both ways as to the Sacrifice of the Peace Offerings 1. In
Prefiguration of the Rest of the Body of Jesus Christ in the Grave that whole day which was indeed the only whole day of his resting or cessation from the actions of a bodily life For he was in the Grave only some small part of the sixth day and of the first day but he rested the whole Jewish Sabbath So then as they had other legal days and times that pointed them to other things about the Messiah so the Sabbath points to his resting in the Grave And he did not only rest in the humbling of himself under the guilt of our Sins but in his Resurrection from the dead The day of his Resurrection was the day of his entring into his state of rest from his Sufferings but on the Sabbath he rested from the actions of his bodily life therefore the seventh day Sabbath is abrogated and the Lord hath substituted the first day of the week for the Sabbath is moral And there is a ground too for the changing of the day that there should be one day in seven to attend on the Worship of God this is moral and perpetual that it should be the last day in seven this is by Gods Institution made legal and typical Christ entred into his rest of Glory into the state thereof at his Resurrection and into the place thereof when he ascended into Heaven but his resting in the grave was on the seventh day From all which you may see the morality of the Sabbath considered as in general together with the shadowy nature of the Jewish Sabbath of the seventh day having these typical respects relations annexed to it and so therein you see the grounds of the abrogation of it and of the substitution of the Christian Sabbath instead therereof And so much may serve for the typical respects and use of the Jewish Sabbath Now as for the Rites and Observations thereof 1. There were more Sacrifices that day then upon other days Numb 28.9 10. The reason was because there were more Mercies given and commemorated that day as the Creation their Deliverance out of Egypt and their Sanctification by the Spirit It shall be a sign between me and them that they might know that I Jehovah do sanctifie them Exod. 31.13 Ezek. 20.12 20. Here learn that the more Blessings God gives to any people the greater thankfulness he expects again It reacheth also that special Holiness that should be upon the Sabbath more exercise of Grace and duties of Worship to be performed upon that day then ordinarily upon any other day there should be that among us on the Christian Sabbath that should answer their double Sacrifice upon their Jewish Sabbath But in Ezek. 46.45 there is appointed for the Sabbath six Lambs for one under the Law to teach us that there should be more Holiness now under the Gospel then there was under the Law 2. They might not kindle a fire on that day Exod. 35.3 as some think to put them in mind of their absolute freedom from their Egyptian Bondage and the fiery Brick-works there or from the fire of Gods Wrath in the world to come when entred into that none of these fires should ever be kindled upon them or hurt them though others think that restraint respected only kindling a fire for the building of the Tabernacle nor is it unlikely 3. They were to abstain from building the Tabernacle that day Exod. 31.12 13 14 15 16 17. and 35.2 to teach them that the six days that is the time of this life is the only time wherein God will build the Tabernacle of his Church this life is the only day of Grace and opportunity of Salvation 4. They might not gather Manna on that day Exod. 16. In this life Christ is offered but in the Sabbath of eternity no Manna no means of Grace no offers of Christ then none could have Manna upon the Sabbath but they that had stored it up upon the week day so none can have Christ in Heaven but they that have stored him up in their hearts on earth These things shew the rigor of the Law as to Sabbath-rest but the Pharisees being deeply possest with the spirit of the Law did strain it a peg or two higher that to do a miraculous work of mercy or works of necessity was unlawful 2. They had also a Sabbatical year viz. every seventh year a Sabbath of the seventh year every seventh year was a Sabbatical year as every seventh day was a Sabbatical day Exod. 23.10 Deut. 15.9 This was celebrated by letting the Land rest from its usual culture and husbandry Levit. 25.4 5. Some alledge a political and philosophical reason for this that the Land by resting one year might be the more fruitful the other six quod caret alternâ requie durabile non est This Sabbatical year was celebrated by giving rest unto the Land from tillage and manuring the hungry ground This was a shadow of things to come this signifies something of Christ and Gospel mystery in which observe four things There was a fourfold Instruction in this Sabbatical year 1. This Sabbatical year told them plainly that both they and their Land was the Lords Lev. 25.23 For the Land is mine 2. This taught them to depend upon Providence without worldly care and trusting to the Creature for supply and support For they must not now sow nor till the Land this year for the sixth year was to bring forth the Fruit of three years both for the seventh year and for the eighth and for the ninth till the Harvest time See Lev. 25.20 21 22. and ver 6. the Sabbath of the Land shall be meat for thee The Land of its own accord that year was to produce sustenance enough both for man and beast It is not enough for us to depend on the ordinary course of means God can over-rule them and over-work them as he doth here 3. The Lord hereby teacheth them and us that great Gospel-lesson and duty of mercy and bounty to the poor Exod. 23.10 11. the Land must rest that the poor may eat and Deut. 15.1 2. Creditors must release their Debtors every seventh year Lev. 25.5 6. there is an Equity a Chancery a bountiful condescension to the necessities of the poor that men exact not their own right in all things but rather remit and abate something thereof Not but that men may take their course and use means to get it especially when persons are able and wilful but in case of poverty there should be mercy shewed in such a case 4. This Sabbatical year was a special season and time of instruction in the Law of God Deut. 31.10 11 12. the Lord would have them instructed and taught to know his Mind and the true Religion and the ways of his Worship Therefore he appointed so many times and seasons for it weekly and monthly and yearly and moreover one year in seven as you see Beside the mystery of spiritual rest by Christ of which further in
all James 2.10 and so needs Christ and his Blood to make atonement even for the least Sins and those which are in some sort involuntary as the original corruption of Nature is and many actual Sins of meer infirmity and frailty 2. Sacrifices of Atonement even when they had fulfilled their Vow ver 13 to 21. It taught the secret and unseen Guiltiness which cleaveth to the most holy men in their best and most perfect works which without atonement by the Blood of Christ Ainsworth in loc cannot be pure and pleasing in the sight of God For though a man know nothing by himself yet is he not thereby justified 1 Cor. 4.4 When we have kept our Vows and done our Duty yet we need Atonement and Pardon 4. A fourth religious Order amongst them of old was their Prophets These also were Types of Christ and Christians Of Christ For as they taught the will of God so doth Christ For he is the great Prophet Deut 18.15 Acts 3.22 Joh. 1.18 no man knows the Father but he to whom the Son revealeth him Matth 11.27 But though there be a resemblance and analogy yet there is also a great disparity in this Type For all the Types as hath been often observed fell short of the Antitype in Glory and so in this for none teacheth like him Job 36.22 in regard of the Authority and Efficacy of his teaching 1. The Authority For the Prophets speak in the Lords Name Thus saith the Lord but Christ in his own Name and the Fathers as a Son over his own House Heb. 3.6 2. The Efficacy All the Prophets could not reach the Heart but Christ he teacheth inwardly and effectually for he sends his Spirit to bring the Truths to remembrance with power and efficacy Joh. 14.26 And as their Prophets were Types of Christ so likewise of all Believers for they are spiritually Prophets 1 Joh. 2.27 1 Cor. 2.15 the spiritual man judgeth all things They are said to prophesie as the Lords Witnesses Rev. 11. 5. A fifth religious Order in those legal times was that of Priesthood Their Priests and especially their High Priests were Types of Christ and Christians Therefore Christ is so often called a Priest and the High Priest Heb. 3.1 of our Profession The Analogy between Christ and them appears chiefly in two things 1. That as they offered Sacrifice and by Sacrifice made atonement so Christ Ephes 5.2 gave himself for us an Offering and a Sacrifice to God for a sweet smelling favour 2. There was in them the shadow though but the shadow of an everlasting Priesthood because the Office was settled in the House and Family of Aaron and so though the persons died yet the Office was never vacant for the Son succeeded the Father and was sometimes invested during the Fathers life as Eleazer Numb 20.26 And though Melchizedeks Priesthood was of an higher Order and more illustrious than that of Aaron as the Apostle shews Heb. 7. yet in this also there was but a shadow of Eternity as hath been formerly shewed But Christ is indeed a Priest for ever he is often so called in the Epistle to the Hebrews He was made a Priest not after the Law of a carnal Commandment but after the Power of everlasting life Heb. 7. The Disparity between Christ and these typical Priests was manifold I shall instance in a few particulars 1. Theirs was but the shadow Christ the true Sacrifice and true Reconciliation with God 2. They offered Sacrifice first for their own Sins but Christ had no Sins of his own to offer for and to make satisfaction for Heb. 7.27 3. All those Priests of old even Melchizedek himself they were but Priests they were not both Priest Altar and Sacrifice But Christ is all three He is Priest as God-man He is the Altar in regard of his Divine nature for this is that that sanctifies the Gift and makes the Sacrifice so infinitely efficacious and meritorious And Christ himself is also the Sacrifice in regard of his Humane nature His Humane nature suffered death and so was offered up as a Sacrifice unto God for us Thus in all things Christ hath the Preheminence I might also shew how all the Saints are Priests He hath made us Kings and Priests unto our God Revel 1. But there will be occasion to speak further of the Priesthood when we come to the Temple and the Temple Ministry 6. A sixth religious Order was their Kings of the House of David It is true Magistracy is a civil Ordinance belonging to the second Table But yet as God was pleased to annex a typical respect unto the Sabbath which is in it self a moral Duty and unto Adams Marriage with Eve which was a civil Relation so he did unto Magistracy or Kingship as stated and settled amongst that people Hence as in the business of Marriage and of the Sabbath the things themselves are not abolished but only the typical respects are taken off so here Kingship as amongst them was both a civil and a religious Order Non dubium est quin caelestis pater in Davide ejusque posteris conspici voluerit vivam Christi Imaginem Calvin Institut l. 2. cap. 6. sect 2. cap. 7. sect 2. See the Analogy in three things 1. In their Inauguration they were anointed with holy Oil Psal 89.20 with mine holy Oil have I anointed him This typified the Gifts and Graces of the Spirit the Spirit of Government Acts 10.38 how God anointed Jesus of Nazareth with the Holy Ghost which Christ received above his Fellows Psal 45.7 not by measure but above measure Joh. 3.34 2. The Lord settled the Kingdom by an everlasting Covenant in a perpetual Series and Succession of persons in the House of David So with Christ he hath made an everlasting Covenant that his Kingdom shall endure for ever Isai 9.7 of the increase of his Government and Peace there shall be no end 3. The moral work and duty of their Office had also a typical use to shadow forth what Christ doth spiritually in and for his Church 1. They made Laws for the people of Israel though they did it still in subordination to and pursuance of the Laws of God as all Magistrates ought to do not in opposition to them So Christ is the Law-giver of his Church Isai 33.22 the Lord is our Judge our King our Law-giver 2. They subdued the Enemies of Israel so did David the Philistines the Moabites c. So doth Christ subdue and tread down the Churches Enemies 3. It was their work to execute Vengeance upon Rebels as Solomon the peaceful King did on Joab Adonijah Shimei So doth Christ the Prince of Peace on Unbelievers and Hypocrites in the Church This King will say Bring forth these mine Enemies and slay them before my face Yet there was a great Disparity between Christ and those Kings His Kingdom is spiritual his Government infinitely better than theirs was 2 Sam. 23.4 5. some understand and render to this
Heaven who are compared to Chariots and fiery Chariots Psal 68.17 the Chariots of God are twenty thousand even thousands of Angels which suits with that expression of the Chariot of the Cherubims in the Oracle 1 Chron. 28.18 and with that of the Apostle Peter who saith 1 Pet. 1.12 the Angels bow down their heads to pry into the mysteries of the Gospel alluding to the posture of the Cherubims over the Ark. 2. Kings and Magistrates are called Cherubims in Scripture so it is spoken of the King of Tyre Ezek. 28.14 Thou art the anointed Cherub that covereth and I have set thee so thou wast upon the holy Mountain of God It speaks forth both their Dignity and Duty The Magistrate is to protect the true Religion and the Worship of God as the Cherubims did cover the Ark. 3. Ministers are called Cherubims so in Revel 4. those four living Wights are nothing else but four Cherubims as you will clearly see if you compare that with Ezekiels Vision Ezek. 4. But these Cherubims or four living Wights in the Revelation cannot be interpreted concerning the Angels in Heaven because they are said to be redeemed by the Lambs Blood Rev. 5.8 9. which the Angels in Heaven were not And moreover the four living Wights are expresly distinguished from the Angels in Heaven ver 11. therefore it must needs be meant of a lower sort of Angels the Angels of the Churches that is the Officers and Ministers of the Church who should be men of Angelick Spirits for industry and zeal and vigilancy in the Lords work 6. The sixth and last part of the Ark here mentioned is the Mercy seat The Cherubims of Glory overshadowing the Mercy seat The Mercy-seat was the Cover of the Ark of which Exod. 25.17 The Hebrew word for it is Capporeth from Caphar to cover with pitch and in another Conjugation to expiate atone appease It implyeth a merciful covering of our sins The Septuagint call it sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a propitiatory covering and sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Lid or covering laid on The Apostle applies it to the Blood of Christ and the satisfaction made thereby to the Justice of God for our sins Rom. 3.25 1 Joh. 2.2 Vse 1. See the Glory of the visible Church and of the Presence of God there For all these glorious things are in the Temple in the Holy of holies there And therefore your should see God himself there and hear his voice though not visibly and audibly but spiritually yet really and powerfully and effectually speaking to the heart You should see these things by the eye of Faith When you come to a Meeting though the World revile and call them Conventicles you should see a guard of Angels and Cherubims round about you c. Vse 2. See the fulness of supply and spiritual relief that is in Jesus Christ in the Gospel for poor lost Souls Here is something to answer all their cases and necessities here is God appearing and speaking in Christ here is passive and active Obedience here is the Word the Ministry the Guard of Angels the workings of Providence for the Churches good There be two things which an enlightned Conscience needs and cries for 1. I cannot keep the Law I want a perfect legal Righteousness to appear before God in Therefore Christ hath done it Here is the Law kept in this blessed Ark of the Covenant He hath fulfilled all Righteousness c. 2. But I want a Propitiation for the sins that have been committed But therefore here is a Mercy-seat upon the Ark a propitiatory Covering in the passive Obedience of Jesus Christ whereby he hath not only kept the Law but satisfied for our breaking of it Draw neer to God in the faith and meditation of this mystery An Advertisement to the Reader THe observing Reader will remember that in the method proposed by the Author the Legal Ministry should have come in the next place to be treated of But the Author in his course of preaching handled this Head before that which alteration of his first designed method and thus transposing these two heads of the Legal Ministry and the Legal Festivals is by himself accounted for in the entrance on that of the Legal Ministry and therefore no more shall be said of it The Reader will also doubtless observe his Entrance on this subject of the Legal Festivals to be more abrupt then in the rest of which this account may be given That on this head the Authors Notes which he left behind him were less perfect then on any of the foregoing and thence as it cost more labour to bring them to what is here presented so the judicious Reader will perhaps discern a difference between his Discourses on this and on the other heads as not being spun with an even thred And we have therefore been necessitated to use a greater liberty here then we allowed our selves elsewhere to insert in their properest places as neer as we could sundry notions which we found noted down in the Authors broken Papers relating to this subject some whereof perhaps were not his own yea it may be not according to his Judgment though we do not know of any such inserted but only noted down by him as they came into his mind or as he met with them in reading to be better considered of at further leisure For it is certain it was his manner thus to do Moreover we do find many imperfect hints of Notions amongst his Papers which we could not find where to insert nor indeed as to some of them well tell what to make of them or how to express them as the Author designed and therefore they are lost with him Lastly we may advertise the Reader that we find the Author had thoughts of re-assuming and going over this whole head of the Legal Festivals again in somewhat another method the first rude lineaments whereof were thus drawn by himself viz. he designed first a brief delineation of the whole and when instituted namely their Feasts to wit the Passover Pentecost the Feast of Tabernacles the Feast of Trumpets and the great Day of Expiation their New Moons and their Sabbaths to wit the seventh day of the week the seventh year amd the fiftieth year Next he designed to go over them all again and shew how they made up a rude draught or a dark shadow of better things and here he would have made the first Institution to be his Text for the several Heads and for the Sabbath the 12 13 14 15. verses of the fifth of Deuteronomy because the typical Reason is there annexed to the Command And in the last place he intended to have spoken more fully to the unwarrantableness of Popish Holidays and Musick And indeed he had many years before written two brief Discourses on that Argument the main Materials whereof we suppose he would have brought in here perhaps with some considerable Additions and therefore we have for the affinity of
the matter to this head of the Jewish Festivals subjoined as an Appendix those two Discourses as they were found amongst the Authors Papers Farewell THE GOSPEL of the JEWISH FESTIVALS Jan. 14 17. 1668. Coloss 2.16 17. Let no man therefore judge you in Meat or in Drink or in respect of an Holy day or of the New Moon or of the Sabbath-days Which are a shadow of things to come but the Body is of Christ Obs 1. THat the Jewish Holy days were of three sorts and may be referred to three Heads Feasts New Moons and Sabbaths 2. That these were Shadows of things to come but the Body or Substance is of Christ 3. That therefore Christians should not suffer any man to condemn them for their not observing of these Days I shall handle the two first together in one shewing under each of these legal Holy days what the substance and thing signified was what of Christ was signified and shadowed forth by them Obs 1. That the Jewish Holy days were of three sorts and may be referred to three heads viz. Feasts New Moons and Sabbaths This Distribution of them doth frequently occur in the Scripture in other places as well as in this Text 2 Chron. 2.4 I build an House saith Solomon for the Burnt-offerings on the Sabbaths and on the New Moons and on the solemn Feasts of the Lord our God Ezek. 45.17 And it shall be the Princes part to give Burnt-offerings c. in the Feasts and in the New Moons and in the Sabbaths even in all the solemnities of the House of Israel that is in their appointed or solemn Assemblies Where Solemnities or solemn Assemblies is the general and this Genus is distributed into three particulars Feasts New Moons and Sabbaths so likewise Hos 2.11 I will also cause all her mirth to cease her Feast-days her New Moons and her Sabbaths even every holy Assembly of hers The first word is Feasts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hebrew moyed set times because they came at set times of the year This is meant of their annual Festivals which were in number five The three principal were the Feast of the Passover the Feast of Pentecost and the Feast of Tabernacles which continued the two former each of them seven days the last for eight days together and the first day and the last day of them were holy Convocations wherein they were to do no servile work but to be wholly vacant for the Word and Worship of God The first mention of them is in Exod. 23 14-17 They are more largely spoken to in the 23. chap. of Leviticus and again in Deut. 16. and briefly recapitulated and summed up in ver 16. These were the principal because then all the males were to go up to Jerusalem and therefore these three are so often mentioned together There were also two more the Feast of Trumpets and the Feast of Expiation There are five general Rules observable concerning all these yearly Feasts 1. That they were all to be celebrated at the place the Lord their God should choose which was Jerusalem Exod. 23.14 Deut. 16.16 That which we are to learn therein is this that there is a Church-worship There are some Ordinances of Gods Worship which are not to be enjoyed but in Church-society As there is a personal and family-worship so there is publick or Church-worship of this kind is the Lords Supper If this be not an Ordinance of publick Worship under the Gospel there is none therefore to carry it to private persons upon their death-beds as the Papists doe is unwarrantable and superstitious 2. It is to be observed that they were all in the Summer time and not in Winter for the Passover was upon the fourteenth day of the first month Pentecost was seven weeks after and the Feast of Tabernacles was upon the fifteenth day of the seventh month Hence is that expression Acts. 27.9 Sailing is now dangerous because the Feast was now already past that is the Feast of Tabernacles The Instruction we are here to learn is this namely to see the tenderness of God towards his people even as to the outward man As he will have Mercy rather then Sacrifice so he orders the matters of Sacrifice and Worship with tenderness and mercy even to the bodies of his people yea the Spirit of God vouchsafes to dwell in their very Bodies as well as in their Souls and he preserves the dust thereof as precious reliques in the treasures of his Providence and will gather those dispersed atoms and bring them forth again and raise them up to everlasting life How great is his Goodness to us It shews there is a Duty incumbent upon us in reference to our Bodies and how great a sin it is in men to wrong and hurt their bodies when the Lord himself is tender of them 3. They were not to come empty handed Exod. 23. Deut. 16.16 17. true Religion is bountiful Duties of Worship are to be accompanied with duties of mercy and bounty so upon the Christian Sabbath there should be Collections for the poor 1 Cor. 16.2 Hypocrisie divides these it is willing to serve God but in the cheapest way hypocrites are all for a cheap Religion 4. Whereas there was danger of Invasion by their Enemies when all the Males were absent the Lord secures them by a promise of special Protection Exod. 34.24 Neither shall any man desire thy Land when thou shalt go up to appear before the Lord thy God thrice in the year Learn here that while we are in our Duty God will take care of our Safety the way of Duty is the way of Safety When the Church of the Jews was gone from God and had crucified the Lord of Life this protecting Providence forsook them For at the Passover it was that the Romans took and destroyed Jerusalem This Ordinance which was at first and ever after a means of safety to them the Lord now makes it a snare to bring them all together as it were into a pound that the Romans might take them and cut them off But while they abode with God in purity of Worship and Obedience he abode with them in his protecting Providence This should be a great encouragement to us in the Work and Worship of God to run all hazards and to fear no colours but be resolute in the discarge and performance of Duty The Lord is with us in such a case and then who can be against us 5. These Feasts as to their end and use were both commemorative of former Benefits and also prefigurative of future It may be said so of other holy times and holy things also but it holds eminently true concerning these three solemn anniversary Feasts The first of these yearly Feasts was the Passover which began upon the fifteenth day of the first month answering chiefly to our March The first Institution of it is in the 12th chap. of Exodus There were three things which were the peculiar observations of this
Scripture recommendeth and Nature teacheth and directeth to his Distinction is lame and defective and his Rule false For it is not natural Reason but Divine Institution that is the foundation of religious Ceremonies as is most apparent in the two Sacraments of Baptism and the Lords Supper Doth natural Reason teach these neither will his Rule stand that nothing is proper to the Jews but only such Ceremonies as signifie some future thing For a plenteous Induction of instances might be given in sundry legal Burthens and Ordinances of those times which we all account our selves delivered from though we do not well know what typical signification to assign unto them It will be hard to demonstrate what typical signification there was in that restraint of the initiating Seal precisely to the eighth day or in that Law that a man shall marry his deceased Brothers Wise to raise up seed unto his Brother with many other things of the like nature which yet are not now in force And upon this account also this instrumental Musick is rejected by many judicious Writers as being a burthen laid upon the Jews or an Indulgence allowed unto them in that estate of infancy but now the time of Gospel Freedom is come Galat. 4.4 5. Judaeis fuerat permissum propter infirmitatem cordis sui saith Chrysostom in Psal 150. Quia populus erat magis durus carnalis Aquin secund secundae qu 91. art 2. ad 4. Veteri durae cervicis stupidae mentis populo Deus olim indulsit Pareus in 1 Cor. 14.7 Suppose saith Mr. Cotton singing with Instruments were not typical but only an external solemnity of Worship fitted to the solace of the outward Senses of Children under age such as the Israelites were in the Old Testament Galat. 4.1 2 3. yet now in the grown age of the Heirs of the New Testament such external pompous solemnities are ceased and no external Worship reserved but such as holdeth forth simplicity and graty nor is any Voice now to be heard in the Church of Christ but such as is significant and edifying by signification 1 Cor. 14.10 11 26. which the Voice of Instruments is not Mr. Cotton of singing of Psalms cap. 1. p. 6. 5. If that Institution under the Law be binding to us in Gospel-times I do not see how it will be avoided but it will bring in the whole Jewish Musick as well as some part of it And then why should we not have Trumpets in the Worship of God as well as Organs for the Jews had Trumpets also And why must we have them only in Cathedral Churches and in the Kings Chappel seeing there is no preeminence or difference of places under the New Testament If Organs be too dear for every poor Parish yet as Mr. Calderwood observes they might get Citherns or Bagpipes Haec instrumentalis Musica saith he si apta cultui divino in Ecclesiâ Christianâ cur denegatur singulis paraeciis conceditur tantum Cathedralibus Ecclesiis Sacellis Regis si sumptuosum sit Organon sufficiet Tibia utricularis aut Cythara Didoclav Altar Damasc c. 8. p. 494. Or they might follow the example of some superstitious Christians at Jerusalem mentioned by Sir George Sandys who instead of Musical instruments have Sawcers of Brass which they strike one against another set about with Jingles Sir G. S. Relation of a Journey in 1610. lib. 3. pag. 173. And would not this be very grave and solemn Worship And why should there not be Dancing in the Worship of God as well as Piping for those old Idolaters in Exod. 32.6.19 of whom these in our times are the genuine offspring and posterity did not only shout but also danced and plaid before their Idol or if they like not that example which nevertheless they imitate and follow they may read of Davids leaping and dancing before the Ark and that with divine acceptance and approbation 2 Sam. 6. as also Miriam the Prophetess Exod. 15.20 which if they think it was not a precedent for Gospel-times let them give any reason for it which may not be applied as well against the Jewish Musick 6. I need not say what a troop of Church Officers this kind of Worship introduceth of whom the Scripture is wholly silent and hath left no Direction to us how they should be qualified how called how maintained nor what the work and duty of their Office is Those Musitians of old among the Jews as Mr. Hildersham observes were all Levites and had a special Function and Calling in that Church by Gods appointment whereupon they were wholly to attend and whereunto they were enabled by special Gifts received from God Hild. on Psal 51. lect 1. p. 3. Of their diligent attendance upon the work see 1 Chron. 9.33 And these are the Singers chief of the Fathers of the Levites who remaining in the Chambers were free for they were imployed in that work day and night And 2. for their gifts and abilities see 1 Chron. 15.22 Chenaniah he instructed about the Song for he was skilul And 1 Chron. 25.7 the number of them that instructed in the Songs of the Lord even all that were cunning were 288. Yea 3. they had also special Maintenance appointed and provided for them hence we read of a certain portion for the Singers due every day Nehem. 11.23 and all Israel in the days of Zerubbabel and of Nehemiah gave the portions of the Singers and the Porters every day his portion Nehem. 12.47 But Christ hath left no direction to us about any such Officers in the Churches of the New Testament we read of Pastors Teachers Elders and Deacons but of Choristers and Singingmen nothing And if we say the Church may appoint them this will open a gap for all humane Inventions Prelates Popes and Cardinals came in at this door And being not appointed by Christ they must needs be a great burthen to the Church Hence Erasmus justly complains Operosam quandam theatricam Musicam in sacras aedes induximus tumultuosum diversarum vocum garritum qualem non opinor in Graecorum aut Romanorum Theatris unquam auditum fuisse In hunc usum magnis salariis aluntur puerorum greges quorum omnis aetas in perdiscendis kujusmodi gannitibus consumitur Tantis sumptibus oneratur Ecclesia ob rem pestiferam c. We have brought saith he a tedious and theatrical Musick into the Church a tumultuous noise of many voices such as I think was never heard in the Greek or Roman Theaters For which purpose whole flocks of Boys are maintained at a great charge whose age is wasted in learning this gibble gabble as Dr. Ames renders it such Charges is the Church loaden with for such a pestiferous thing Erasm in 1 Cor. 14. apud Ames Fresh Suit part 2. cap. 4. p. 405. But this may suffice to that first Objection from the use of them under the Law These six Considerations may suffice to shew that nevertheless they are no part
Mother neither shall he go out of the Sanctuary nor profane the Sanctuary of his God for the Crown of the Anointing Oil is upon him I am the Lord. What is the meaning of this he shall not defile himself for the dead Doubtless natural affections were not forbidden the Priests were not to be Stoicks and brute Beasts But it teacheth us that the Priest was to have more regard to the duty of his Function then to any natural passions or affections whatsoever Exod. 33.9 This was eminently fulfilled in Jesus Christ who did not lay aside any due or seasonable respect to his natural Relations A respect he had for them as appears by his Care of his Mother when he was on the Cross committing her to John but this was no unseasonable respect or regard of her But we find also that he was disputing in the Temple Luke 2.48 49. attending on the work of his Ministry and not attending on his Father and Mother and in Matth. 12.46 c. his Mother and Brethren or Kindred they stood without desiring to speak with him But he answered should not I be about my Fathers business who is my Mother and my Brethren c. whosoever doth the will of my Father the same is my Brother and Sister and Mother He would not so attend on them as to neglect the discharge and execution of his Office He did not at any time uncover his head by any weakness or inglorious passion or affection He did not defile himself by familiar communion with defiling sinners at any time he did converse with them sometimes but not so as to contract any pollution to himself He is separated from sinners he never touched any dead body with any defiling touch And this same spirit of neglect of natural respects to Relations the Lord requires also of others even of his Ministers and of all Believers in some cases and in some measure and degree They must regard the work of God more then the comfort and sweetness in the dearest relations Follow me saith Christ and let the dead bury the dead He that loveth Father or Mother more then me is not worthy of me A man must hate Father and Mother Wife and Children and Brethren and Sisters yea and his own Life also else he cannot be Christs Disciple Luke 14.26 So Paul Henceforth we know no man after the flesh 2 Cor. 5.16 Obj. When then is respect to Relations to be laid aside Answ The Rule is this when God by his Providence orders things so as that it stands in competition with the duty we ow to God when it is so we are then in some sense called to hate that is not to regard Father or Mother Wife or Children when our respects to them stand in competition with the duty we ow to Christ Every Believer is to do all this as well as Jesus Christ So we see the antient Observations and Rules belonging to the Order of the Priesthood of old they had respect to the Mystery of Christ and his Saints and Ministers under the Gospel The Priests also were Types of Christ in their Clothes and Apparel and Consecration to that Office But of these things hereafter THE GOSPEL of the PRIESTS HOLY GARMENTS Levit. 8.7 8 9. Febr. 7 11 14. 1668. And he put upon him the Coat and girded him with the Girdle and clothed him with the Robe and put the Ephod upon him and he girded him with the curious Girdle of the Ephod and bound it unto him therewith And he put the Brest-plate upon him also he put in the Brest-plate the Vrim and Thummim And he put the Mitre upon his head also upon the Mitre even upon his forefront did he put the Golden Plate the holy Crown as the Lord commanded Moses THese words beloved contain an enumeration of the Priestly Garments in the order in which they were put on at the Consecration of Aaron to his Office and so to sum up the words in one doctrinal proposition it is this Doct. That there were nine holy Garments instituted and appointed of God for the High Priests of old namely the holy Coat the Girdle the Robe the Ephod the Girdle of the Ephod the Brest-plate the Vrim and Thummim the Mitre and the Golden Plate Note these three things in general concerning them and then I shall come to particulars 1. The general end and use of these Garments was to be for Beauty and Glory Exod. 28.2 as betokening an higher Glory and Beauty then meerly outward even the Beauty of Holiness as a shadow of an higher spiritual Clothing for the Scripture often speaks of a spiritual Clothing the taking away the guilt of sin and clothing the Soul with Christs Righteousness Zech. 3.4 Take away the filthy Garments from him and unto him he said behold I have caused thine iniquity to pass from thee and I will clothe thee with change of Raiment Psal 132.9 16. Let thy Priests be clothed with Righteousness and let her Saints shout for joy I will also clothe her Priests with Salvation and her Saints shall shout aloud for joy Job 29.14 I put on Righteousness and it clothed me my Judgment was as a Robe and a Diadem They are called holy Garments Exod 28.2 and often elsewhere but a Garment is not capable of inherent Holiness therefore it must be meant in regard of their use and signification The Lord did put a stamp and a relation of Holiness upon them by instituting and appointing them for sacred use in his Worship 2. The materials whereof they were made were these five Gold blue purple scarlet and fine Linnen Exod. 28.5 Some of them had all these ingredients there was none of them but had some of these Gold is costly and sumptuous Linnen is a white and clean clothing the rest have something of a bloody colour all of them together are thought to represent and to be a dark umbrage of the preciousness and glory of the true High Priest both in his Sufferings and in his Graces 3. For the number and order of them they are reckoned up and described at large in Exod. 28. and cap. 39. And being so largely spoken to almost two whole Chapters spent upon them by the spirit of God beside other briefer mention of them in other Scriptures we may safely conclude that there is much of spiritual use and mystery and meaning in them For it cannot enter into a Christian heart to think or imagine that the Holy Ghost would imploy two Chapters of Scripture in a thing of nought In Exod. 28. ver 4. the Brest plate is named first according to the order of Dignity that being the chief of all But in Levit. 8. they are mentioned in the order of putting them on and here there are nine mentioned in Exod. 29.5 6. there are seven but in Exod. 28.4 there are but six Which various enumerations of them are easily reconciled because some Garments are sometimes implied and included in others as