Asham though it is used for sin in general yet it seems to imply in a more special sense sins of an higher nature such as are committed with more deliberation or with more consent of will or against more light or with less of temptation or more of injury unto others sins of a more grievous and heinous nature for the same word signifies also desolation and laying waste Isai 24.6 therefore hath the Curse devoured the earth and they that dwell therein are desolate vajeshmu And in the same sense is this word used elsewhere e. g. Psal 5.10 destroy them O God desolato eos tanquam reos Buxtorf Moreover there be Instances given here in the Trespass Offering of gross sins against light and knowledg conscience-wasting soul-desolating sins as lying cheating perjury Cap. 6.2 3. And we may therefore render Asham piaculum The issue then is this That the Sin Offering relates to those involuntary infirmities which are unavoidable while there is a body of sin and death dwelling in us and which are consistent with assurance and sincerity But the Trespass-Offering to those greater conscience wasting and soul-desolating sins which are inconsistent with assurance and true Communion with God though it includes some lesser sins yet it extends to these also 2. The second Law of the Sin-Offering is this That there is a various matter of this Offering for four sorts of persons that sin and miss the way which indeed are the Analysis of this Chapter 1. For the anointed Priest a young Bullock vers 3. 2. For the whole Congregation a young Bullock vers 13. 3. For the Ruler a Kid of the Goats a Male without blemish vers 22. 4. For any particular person a Kid or else a Lamb a Female without blemish vers 27. And so the Chapter divides it self into these four parts 1. The Sin Offering for the anointed Priest is a young Bullock c. vers 3 to 13. There is some difficulty upon this Who is meant by the anointed Priest Some restrain it to the High Priest only because none but he was anointed with material Oyl The word in the Text is Hachohen hammashiach the Priest that is anointed vers 3. But if this be restrained to the High Priest only the question will be what shall become of the other inferior Priests Is there no Sin Offering Is there no Expiation for their sins and sailings Doubtless there is But we cannot well refer them amongst the common people of the Land the Priests and people being so continually distinguished every where throughout the Scripture Therefore it seems more congruous to conceive as some do that all the Priests are here included and that the word anointed intends no more but dedicated consecrated set apart unto that work and office or that it may refer to that first Consecration of them in Aaron their Fore-father Exod. 29.7 And thou shalt take the anointing Oyl and pour it upon his head and anoint him The Law is if he shall sin le ashamath hyam according to the sin of the people as our Translation renders it that is like one of the common people For the Priests were not made infallible or impeccable by their Office and therefore had need to offer for their own sins as well as for the peoples Heb 5.2 3. It is not to be restrained only to such sins of his as wherein he seduceth and draws the people aside to sin with him or whereby he brings publick Judgments upon them as some have rendred it si delinquere fecerit populum and others si deliquerit in populi noxam For then here were no relief for him as to all his other failings in the discharge and execution of his trust and office in the house of God and in his own private and personal walkings Therefore it must be understood in the largest and most comprehensive sense for any sin or failing of weakness in any of the Priests Let him bring a young Bullock for his Sin Offering 2. For the whole Congregation a Bullock vers 13. the whole body of the people collectively taken the same that was appointed for the Priest though with some difference in the Rites There the Priest but here the Elders as in the name of the people being to lay their hands upon the Head of the Sacrifice 3. For the Ruler a Kid a Male vers 22. Nasi Princeps quasi elatus super alios from Nasa exaltavit tulit that is any Civil Ruler that is raised or lifted up above others The word is used not only concerning Kings and chief Magistrates as Ezek. 34.24 but concerning inferior Rulers also Exod. 16.22 And all the Rulers of the Congregation came and told Moses c. Numb 16.2 4. For any of the common people their Sin Offering is a Kid a Female vers 27. or else a Lamb a Female vers 32 to the end of the Chapter Now from this second Law of the Sin-Offering namely this various matter of it for so many sorts of persons that sin we may learn these Instructions before we proceed to the third Law 1. That the anointed Priest may err Therefore the Bishop of Rome if he were an Officer of Christ he might err and miss his Mark though being Antichrist it may be granted to him that he seldom errs from his Scope it being to promote the Devils Kingdom and to obstruct the Kingdom and oppress the Church of Christ I must confess I have wondred at this error of Popery that the Pope cannot err I wonder why he may not err in Doctrine as well as in life Why may he not deny God in words as well as in his works That he may and doth err in his life and that his works are evil themselves have not the impudence to deny therefore he may err in his Faith as well as in his life in his words as well as in his works And if you do but look into a weekly News book you will ever and anon find mention of the Popes Nephews what they do and what preferments he provides for them But who are these It is fit you should know the meaning of it The word Nephew it is an Italian Phrase of Speech for a Bastard and so indeed the Popes Nephewes is nothing else but the Popes Bastards this is he that cannot err Among the Papists Priests you know must not marry and the Pope is not so humble as to own others of his poor Kindred But yet we must believe in this unclean Beast and we must call him his Holiness forsooth whose Leprosy is written in his Forehead and who declares his sin as Sodom and hides it not as Gomorrah For they are not ashamed of all their uncleannesses and abominations having their Consciences seared with an hot Iron and yet this sinful doleful Creature cannot err when his Bones are full of the sins of his youth which shall ly down with him in the dust 2. The second Instruction is this That there are degrees of
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
concerning this Ordinance which Circumcision doth hold forth He is not a Christian which is one outwardly neither is that Baptism which is outward in the flesh but he is a Christian that is one inwardly and Baptism is that of the heart in the spirit and not in the letter whose praise is not of men but of God The Apostles Scope is to depress the external part of the Ordinance as of no worth and value separated from or compared with the spiritual part so it is with our Ordinances that we do enjoy under the New-Testament What is the washing away of the filth of the body if the heart be not washed But it is as Circumcision was to them an aggravation of their sin and condemnation I will punish saith God Jer. 9.25 26. all them which are circumcised together with the uncircumcised Egypt and Judah and Edom and the Children of Ammon and Moab and all that are in the utmost Corners that dwell in the Wilderness for all these Nations are uncircumcised and all the house of Israel are uncircumcised in heart So God will punish the Baptised with the Unbaptised together For many people are unbaptised in the flesh and many of the house of Israel many professing Christians are not baptised in heart They have the Circumcision but not the Covenant of Circumcision they have the Water but not the Spirit of Baptism Therefore take heed of separating the outward part from the inward part of the Ordinance do not rest in the external priviledg but look after the spirit and blessing of every Ordinance get God to wash thy heart and the heart of thy Seed 'T is not enough to have thy body washed if thy heart and soul be not washed from its filth THE GOSPEL OF THE SACRIFICES June 14. 1668. Levit. 7.37 38. This is the Law of the Burnt offering of the Meat offering and of the Sin offering and of the Trespass-offering and of the Consecrations and of the Sacrifice of the Peace offerings c. THe Perpetual Statutes of the Law of Ceremonies have been referred to Five general Heads 1. The initiating Seal of Circumcision 2. The legal Offerings and Sacrifices and Purifications 3. The Temple 4. The Priesthood 5. The Festivals Of the initiating Seal of those times we have formerly spoken from Act. 7.8 That which next follows in the method propounded is the legal Offerings concerning which the Text lays down two Assertions or Points of Doctrine 1. That there was a divine Institution and Command of God for the Offerings and Sacrifices that were under the Law 2. That there were six kinds or sorts of propitiatory Sacrifices under the Law viz. the Burnt offering c. this is the Scope of vers 37. The former Doctrine is the Scope of the 38 but that which is last mentioned in the words of the Text is first in order of Consideration Doct. 1. That there was a divine Institution and Command of God for the Offerings and Sacrifices that were under the Law The Text indeed speaks properly of propitiatory Sacrifices but there is a general truth in the Proposition concerning all their Sacrifices and all the sorts and kinds of them This Book of Leviticus begins thus And he called Vaikra that is the Lord he called by an audible voice from his dwelling Place the Throne of his Glory which was upon the Mercy Seat between the Cherubims as he had promised Exod. 25.22 see Numb 7.89 It is true it is said Jer. 7.22 concerning Burnt-Offerings or Sacrifices that God commanded them not c. But the sense and meaning is comparative though the Grammar of the words sound as if it were negative It cannot be explained better than the Old Note hath done it shewing that it was not his chief intent and purpose that they should offer Sacrifices but that they should regard wherefore they were ordained to wit to be joyned to the word as Seals and Confirmations of Remission of sins in Christ for without the word they were vain and unprofitable To open this Doctrine a little to you we must first consider what a Sacrifice or an Offering is Now an Offering in general is any thing presented to the Lord to become peculiarly his and to be typical of Christ and Gospel Mysteries The former part of the Description extends to Anti typical Offerings as well as typical to Gospel as well as legal Offerings for our Souls and Bodies and all our Services are offered and presented to the Lord but not as Types and Shadows of another Gospel but they become his in a spiritual and peculiar propriety as theirs of old did Their Offerings by being offered became the Lords they presenting and the Lord accepting them therefore they are called Holy as being separated to the Lord separated and set apart from common use to holy use Hence they are called Gifts Quorbanim as being given to the Lord â Quarab appropinquavit so in in the Text their Oblations or their Corbans see Mark 7.11 All this holds true of Gospel Offerings under the New Testament but the Legal Offerings were set apart for God with respect to Christ and his great Sacrifice and Offering of himself up unto God for us they all had some Relation to this either as to the thing it self or the blessed Effects and Fruits of it Some have distinguished them into three sorts 1. Such as were offered at the Brazen Altar or the Altar of Burnt-Offering which represented the Death and Sufferings of Jesus Christ 2. Such as were offered in the Sanctuary more near to the Holy of Holies viz. the Shew-bread and the Incense at the Altar of Incense which had respect to his Intercession for us at the Throne of Grace in the virtue and by the merit of that Sacrifice which he before had shed and offered up to the Justice of God for us 3. Such as were offered in the Holy of Holies where the High Priest came upon some extraordinary and special occasions which did represent the full attainment of the ends of both the former namely our full Access unto and Communion with God through the influence both of the Death and Oblation as likewise of the Prayers and Intercession of our Lord Jesus Christ for us The two latter of these we shall speak unto when we come to those parts of the Temple where these Services were to be performed but the first sort viz. the Sacrifices and Offerings at the Brazen Altar we are now to speak unto These Sacrifices that were offered at the Brazen Altar are commonly distributed into two sorts Propitiatory and Eucharistical 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Sacrifices of Expiation and Sacrifices of Thanksgiving Psal 107.22 It is the former sort whereof the Text speaks and they are here called Corbans a Term which as some affirm is usually appropriated to this sort of Offerings though the notation and original signification of it be more general For the opening whereof unto you I
the fat thereof which being a Godly man he neither would nor durst have done had not the Lord appointed it so likewise Noah Gen. 8.20 21. builded an Altar unto the Lord and took of every clean Beast and of every clean Fowl and offered Burnt Offerings on the Altar And the Lord smelled a sweet savour so Abraham Isaac Jacob. Gods acceptance of Noahs Sacrifice and before that of Abels is a sufficient proof and evidence of his having instituted and appointed them for Cultus non institutus non aest acceptus Worship not commanded is not accepted See likewise Exod. 10.25 and 18.12 where they were used among the Jews before the giving of the Law upon Mount Sinai But from this ancient Institution with some further help from the Jews the Heathen had a traditional dead knowledg of this Truth but as they forgat and lost the true Object to whom they should have offered up their Sacrifices so they had nothing but a dead form of Sacrifices wholly perverted from their true and right end and use therefore God by Moses restores and renews this great institution therefore the Text saith vers ult This is the Law which the Lord commanded Moses in the day that he commanded the Children of Israel to offer their Oblations unto the Lord. The Institution was so corrupted that there was need of some renewed Light and Reformation about it but being of so great Antiquity before there was any Tabernacle or Temple or Priesthood or Festivals appointed therefore I put Offerings and Sacrifices before the rest the Institution of them being much more ancient Prop. 2. In this renewed Institution and Regulation of their Offerings and Sacrifices there were sundry Adjuncts and Ceremonies some whereof were required and some severely forbidden to be added to them all which were mystical and significant It may be truly said of them which hath been falsly boasted concerning humane Ceremonies that they be neither dark nor dumb but mystical and significant and fit to stir up the dull mind of man to the remembrance of his duty towards God by some special and notable signification whereby he may be edified They had their spiritual significations by Gods intendment and appointment as indeed it is Gods prerogative to appoint mystical and significant Ceremonies in his Worship That they had so will appear in the Particulars both ex natura rei from the very nature of the thing it self and by conference of sundry other Scriptures by the Light whereof we must search and find out the Interpretation They may be interpreted and applyed many of them to the Church in a secondary way in regard of the union and communion it hath with Christ as well as unto Christ himself primarily and chiefly The Adjuncts required and annexed to them were many which will come to be spoken to when we come to the several sorts and kinds of Sacrifices only some Generals may be now mentioned deferring the explication of them to the places where their Institution is first mentioned As 1. They were all tyed and appropriated by divine Institution to the Brazen Altar at the door of the Tabernacle This was a new addition in Moses his Reformation for they had Sacrifices as hath been shewed from the first Promise of the Gospel after the entrance of Sin but there was no Tabernacle nor one only Altar appointed and instituted till Moses his time 2. Another appurtenance of all the Sacrifices was Salt Levit. 2.13 Mark 9.49 every Sacrifice is salted with Salt 3. Musick Temple Musick both Vocal and Instrumental whereof the former sort indeed was Moral but the latter Ceremonial While the Sacrifices were offering the Trumpets were sounding and other musical Instruments 4. Incense As soon as they had offered the Sacrifice and the Musick and Trumpets ceased the Priest went into the Holy Place to offer Incense and the people without prayed 5. Many ceremonious Actions partly of the Sinner that brought the Sacrifice but chiefly of the Priests and Levites in ordering and sacrificing of it and here amongst the rest the Ceremonies of Purification from legal and ceremonial Uncleanness may come to be considered such as these were the Adjuncts required The Adjuncts forbidden were in general any conformity or complyance with the Pagans in their Rites and Ceremonies Deut. 12.4 30.31.32 Ye shall not do so unto the Lord your God What thing soever I command you observe to do it thou shalt not add thereto nor diminish from it so Rev. 14.9 10. complyance with Popish Worship is forbidden under pain of Gods Wrath. Particularly two things were severely interdicted and forbidden in all their Sacrifices except some peculiar Cases of which afterwards Leaven and Honey Levit. 2.11 the mysteries of all which we shall endeavour to open to you by the help of Christ in our further progress upon this Subject Prop. 3. The occasions upon which they were to be offered were of all sorts I shall but instance in four Heads of things As Confer ser of the Burnt-Offering on Levit. 1. 1. When under guilt of sin for this was the direct intent and scope of them all they were to offer a Sacrifice for Reconciliation 2. For the obtaining of any needful Mercy and for the preventing and removing of any Judgment or Danger either impending or inflicted as 1 Sam. 7.9 10. Samuel offered a Lamb for a Burnt Offering and it found great acceptance with God when Israel was fighting against the Philistins So the Israelites Judg. 20.26 when seeking unto God by Fasting and Prayer for Success and Victory in their War against the Benjamites So David to remove the Plague 2. Sam. 24. ult The neglect whereof in great Enterprises hath sometimes caused a good Cause to miscarry as Judges 20.26 this seems to have been one of the fatal Errors in their management of it the two former times for we read not that they offered Sacrifice till their third attempt 3. To testifie their Joy and Thankfulness for Mercies received as Noah when he came out of the Ark Gen. 8.20 and Solomon when he had obtained Wisdom 1 King 3.15 4. In the instituted seasons of them for besides Vows and free Will-Offerings upon such emergencies of Providence as those before mentioned there were many Cases wherein they were instituted and required as when a Priest was to be Consecrated an unclean Person to be Purified any Festival or Holy-day to be Celebrated they had all their respective Sacrifices and Offerings appointed by the Law Thus you see the nature of these Legal Sacrifices as also the first Institution the adjuncts and occasions of them As to the several sorts and kinds of them the next Doctrine will inform you viz. Doct. 2. That the Sacrifices of Propitiation under the Law may be referred to these six kinds or sorts namely the Burnt-Offering the Meat Offering the Sin Offering the Trespass-Offering the Offering of Consecrations and the Sacrifice of the Peace-Offerings They are and may be several ways distinguished and
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
and threw it up with his own Bowels with these words vicisti Galilaee vicisti In these latter times of all the Persecutors in Queen Marys time there is none that seems to have sinned and shed the blood of Saints against Light more than Stephen Gardner of whom there is this Story in the Book of Martyrs and others that write of those times That having invited sundry persons of Quality the Duke of Norfolk and others to dine with him at his house he would not sit down to Dinner till he had news brought him by his servant of the death of two Martyrs Ridley and Latimer who suffered at Oxford and so made his Friends and Guests stay and wait upon his cruelty and blood thirstiness till four a clock in the Afternoon and then being informed that fire was most certainly set to them he said now let us go to Dinner and he began to eat but was taken ill and carried sick from his Table and so lay fifteen days in most intollerable torments having no ease or voidance of any thing in his body by Urine or otherwise his body being miserably inflamed thereby and thrusting his tongue out of his mouth swollen and black and while he lay in this condition uttering sometimes words of despair and blasphemy when Dr. Day Bishop of Chichester came to him and began to comfort him with the Promises of the Gospel and free Justification in the blood of Christ what my Lord saith he will you open that Gap now Nay then farewell all together such words may be fit for one in my condition but if once you open that Gap to the people then farewel altogether And when he was put in remembrance of Peters denying his Master he said that he had denyed with Peter but had never repented with Peter Acts and Monuments vol. 3. pag. 527. and pag. 957. Here was Light and inward Conviction that this was indeed the right way and yet malice even unto blood Open that Gap to the people and then farewel all together just as the Pharisees said they feared the people would go after Christ Some have Instanced also in some of the last killers of the Witnesses of Christ Rev. 11. of whom it is said fire proceedeth out of their mouths and devours their Adversaries vers 5. which they parallel with that expression of the Apostle Heb. 10.27 a certain fearful looking for of Judgment and fiery Indignation that shall devour the Adversaries 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A receiving of Judgment that is in their own Consciences God sealing up with some flashes of his Wrath their eternal damnation they have some sparks of Hell fire spit into their Consciences from the lives and doctrine of the Witnesses It is spoken in Rev. 11. in allusion to Moses by whom those Rebels Corah and his Company as also Nadab and Abihu were burnt with fire There be two things which are sure signes a man hath not committed it 1. When the Soul is afraid of it least they have committed this sin here is no malice against the Spirit of Grace for on the contrary here is a fear least they have sinned against him this great sin 2. If there be but common meltings and relentings of heart yea though without any true and saving brokenness and softness of heart yet even this common work is evidence enough that this sin hath not been committed for the sin against the Holy Ghost is the highest degree of wickedness and hardness of heart but where there are any common meltings there is not the highest degree of hardness therefore there is not the sin against the Holy Ghost In such there is a perfect fixation of the will in evil like the very Devils and the damned in Hell Therefore let the greatest sinners know if God hath but kept them from this unpardonable sin that there is hope and help in the Gospel for them there is atonement in the blood of Christ for all that come unto God by him God hath not excluded thee do not thou exclude thy self 'T is true there is atonement but how are we to apply this atonement How may we so improve and apply that precious blood of Christ as to get peace by it and sense of pardon and reconciliation with God 1. Turn your eyes and thoughts from all other things but the blood of Jesus Christ alone for reconciliation a man may set his mark upon his Sheep but it is his money that bought them Other things may be Evidences of Justification but it is the Redemption that is in Jesus Christ that purchases it Phil. 3.7 8. Never think to make God amends or content his Justice or appease his Wrath by any thing that you can do 2. Get a thorough conviction in thy Conscience of the fulness of the atonement and the Soul-redeeming virtue that is in the blood of Jesus Christ that it cleanseth from all sin 1 Joh. 1.7 The redeeming power of the blood of Christ is greater then the condemning power of sin This excellency it hath from the excellency and dignity of his person for it is the blood of God Act. 20.28 which makes his obedience and suffering give more glory to God then our sufferings in Hell would have done Desire the Lord to make a clear discovery of this mystery to thy soul 3. Consider how freely this blood is held forth and offered in the Gospel to be rested on by sinners Rom. 3.25 and 16.26 God has revealed it that it may be rested on 4. Be not afraid of receiving the Atonement Rom. 5.11.17 but rather be afraid to reject it Heb. 4.1 We should not be afraid of believing but of not believing for the Gospel is not tendred unto men that they should have notions in their heads but that they should believe Rom. 4.23 24. 5. Let your acting of Faith upon Jesus Christ be always accompanied with repentance Ezek. 16. last This obviates that Objection about fear of presuming if thy Faith be accompanied with repentance thou dost not presume THE GOSPEL OF THE OFFERINGS and SACRIFICES September 10. 1668. Lev. 7.37 INtending at this time my brethren to wind up this Subject of the Legal Offerings and Sacrifices I have therefore now resumed this Text from which you may remember two Doctrins have been formerly observed 1. That there was a divine Institution and command of God for the Offerings and Sacrifices that were under the Law 2. That there were six kinds or sorts of propitiatory Sacrifices under the Law namely the Burnt-Offering the Meat Offering the Peace-Offering the Sin-Offering the Trespass-Offering and the Offering of Consecrations in Serm. 1. of Doct. 1. on this Text pag. 232 233. Doct. 2. That the propitiatory Sacrifices under the Law may be referred to these six kinds or sorts viz. c In the prosecution of this Doctrine we have gone through many of the Offerings and Sacrifices of the old Law in the way of Exposition upon the former Chapters of this Book to vers
his house We see of what an infectious nature it is therefore keep off at the greatest distance have nothing to do with it We should hate the very Garments spotted with the flesh Obs 6. Note from the whole what an intricate and cumbersome Dispensation the people of God were then under in those Legal times in regard of the Law of Ceremonies Here was beside the bodily Disease a Ceremonial uncleanness in it which was very burthensome and difficult to judge of and to keep themselves from it and to cleanse it And it was such a burthen as might light upon a Child of God a Godly man might possibly be a Leper As it is not improbable by some expressions but that might be Hâ—mans Case Psal 88. he saith he was shut up an abomination to them and that Lover and Friend were gone They had this burthen of Ceremonial uncleanness besides all their other burthens That as Peter speaks Act. 15. were a Yoke which neither we nor our Fathers are able to bear We are free from all this we have no further care or burthen lying on us but to look to the health of our bodies and the moral uncleanness of sin but the Ceremonial uncleanness is vanisht away Vse It should stir us up to thankfulness and as the best expression of it to love and prize and keep close to the Ordinances and Institutions of the Gospel which are but two which are plain and easy and spiritual viz. Baptism and the Lords Supper with some few other things for the order and way of enjoying these as a Church-Estate and Ministry to dispense them As he said to Naaman if the Prophet had required some great thing wouldst thou not have done it How much rather when he saith to thee wash and be clean So if the Lord had put that old Yoke upon our Necks and Consciences which he hath been pleased to remove should we not have taken it upon us How much more when he required only so few such plain easy simple spiritual things We should love and prize them and the Lord in them and bring forth the fruit of Gospel Dispensations THE GOSPEL OF THE LEGAL PURIFICATIONS September 20. 1668. Hebr. 9.13 14. HAving spoken of the Ceremonial Uncleannesses and the Moral Uncleanness figured thereby It follows in the next place to speak of the Ceremonial Purifications and the Spiritual Cleansing signified thereby together with the means thereof If the blood of Bulls and Goats sanctified to the purifying of the flesh These general expressions include all But the Apostle specifies one particular viz. The ashes of an Heyser sprinkling the unclean The Law for it is in the 19. Chapter of Numbers There be two things chiefly to be considered in it as in other Sacrifices 1. The matter of it 2. The Ceremonies or actions about it for Purification 1. The Matter and under this there be four things observable 1. That it was an Heyser 2. A Red Heyser 3. Without spot or blemish 4. On which never came Yoak 1. It must be an Heyser So in the Text so in Numb 19. vers 12. The Lord spake unto Moses and unto Aaron saying this is the Ordinance of the Law which the Lord hath commanded saying speak unto the Children of Israel that they may bring thee a red Heiser without spot wherein is no blemish and upon which never Yoke came Here is Gods Authority so appointing that it should be an Heifer though ordinarily they were to offer Males yet here the Law you see is expresly otherwise it must not be a Bullock but an Heifer therefore this was a peculiar kind of Sacrifice God by his sovereign Authority did and might appoint what he pleased to be offered in his Sacrifices 2. It is particularly required that it be a red Heifer a colour often and fitly applied to Christ in a mystical sense My Beloved is white and ruddy Cant. 5.10 so Isai 63.1 Who is this that cometh from Edom with red Garments from Bozrah Red with his own blood and with the blood of his conquered Enemies And Rev. 19.13 his Vesture dipt in blood The redness of the Heifer did also point at the humane nature of Christ which he had from Adam who was made out of red Earth Gen. 2.7 from which also he took his name Adam Thus Christ is red and that in regard of his sufferings and in regard of his victories and of the blood of his conquered Enemies and also in regard of his beauty and lastly in regard that he took part of flesh and blood was really and truly man 3. It is further required in this Sacrifice that it must be without spot and blemish Numb 19.2 This was required in all the Sacrifices as Lev. 1.3 10. without blemish And it speaks forth the purity and perfection of Jesus Christ therefore it is said 1 Pet. 1.19 We are redeemed by his blood as of a Lamb without spot and blemish And him that knew no sin hath God made sin for us that we might become the righteousness of God by him 2 Cor. 5.21 So he is both white and ruddy Ruddy in regard of his bloody Sufferings but white in regard of his pure and perfect Righteousness 4. It must be such an Heifer on which never came Yoke Numb 19.2 So Christ was free from the bondage of sin and did never come under the yoke of mens Inventions and Commands nor did he suffer by compulsion but freely and willingly when he died for us Sin and the punishment of it is compared in Scripture to a Yoke Lament 1.14 The Yoke of my Transgressions is bound by his hand they are wreathed and come up upon my neck And so Joh. 8.33 34 35 36. He that lives in sin and commits and makes a Trade of it he is the servant of sin They boasted that they were free and never in bondage to any man but he tells them of a spiritual servitude which they understood not This was Christ free from And yet further as there was not this Yoke of sin upon him so neither was there any Yoke of constraint or compulsion in his Sufferings in any thing he underwent for us all he did and suffered was spontaneous and voluntary Joh. 10.17 18. I lay down my life that I might take it again No man taketh it from me but I lay it down of my self I have power to lay it down and I have power to take it again So here is a Heifer a red Heifer a Heifer without spot and one upon which never came Yoke 2. Consider the Actions and Ceremonies about the Heifer which were also very significant and full of spiritual mystery Not to insist upon the bringing of her to the Priest which was common to all the Sacrifices there were four especially remarkable 1. That she must be slain without the Camp 2. The blood sprinkled seven times towards the Tabernacle 3. The body burnt with Cedar Scarlet and Hyslop call into to the fire 4. The Ashes
the Lord so Gospel-Ministers are called Priests and Levites ver 21. See the Geneva Notes e f g h. on the place Quest Here then it may be demanded whether Gospel-Ministers may be called Priests Answ In the Popish sense they may not for the Papists call them Priests because they say they offer a propitiatory Sacrifice in the Mass for quick and dead But there is no such Sacrifice under the Gospel but that one only Sacrifice which Jesus Christ offered when he offered up himself once for all Therefore their calling Ministers Priests on such an account is erroneous and abominable And hence it is that the word Priest is justly become a word of contempt and reproach as the word Baal which at first was and might be used for the true God but becoming in common and ordinary speech the name of Idols the Lord refuseth that Title Hos 2.16 thou shalt no more call me Baali my Lord but thou shalt call me Ishi Or as the word Bishop which is a Scripture word and signifieth an Overseer any Elder of a Church but having been so long abused to signifie an Antichristian Order of men and spiritual Usurpers in the Church of God it is now justly become a word of contempt and reproach and therefore it is not sit to call a Gospel-Minister a Bishop Of the same nature is the word Catholick which in its proper signification and its first use might be innocent and inoffensive but being become the name of distinction whereby the Papists do distinguish themselves from other Christians that are more reformed then they therefore we do not call our selves Catholicks as they do Some alledge that the word Priest comes from the Saxon Preister and that from the Greek Presbyter and so signifies no more but an Elder But the signification of words is not ruled by the Notation or Etymology of them and therefore suppose this word Priest had some good sense at first yet being in common speech used to signifie one that offers Sacrifice it is therefore not sit to be used concerning Gospel-Ministers unless with some limitation and explication as if we call them Antitypical Priests or the like The analogy lies chiefly in this That as the Priests of old did minister to the Lord in his House under the Law so do Gospel-Officers under the New Testament in his Church 3. The Priests were Types of all Believers Rev. 1.6 and he hath made us Kings and Priests to God and his Father so likewise 1 Pet. 2.9 where he speaks to all Believers and saith But ye are a chosen Generation a royal Priesthood c. all Believers are holy Priests unto God The analogy lies chiefly in this that as the Priests of old did offer legal Sacrifices so Believers offer up spiritual Sacrifices under the Gospel the Apostle so explains it 1 Pet. 2.5 Ye also as lively stones are built up a spiritual House an holy Priesthood to offer up spiritual Sacrifices acceptable to God by Jesus Christ These spiritual Sacrifices are Prayer and Praise and Thanksgiving and universal Obedience to all Gods Commandments These are spiritual acceptable Sacrifices by Jesus Christ which Believers offer up now as the Priests did typical Sacrifices under the Law We see then that the Priests under the Law were Types of Jesus Christ of Gospel-Ministers and of all Believers under the Gospel Quest 2. How or wherein did the Priests typifie Christ c This is a large field I shall endeavour to shew how and wherein the Priests under the Law did shadow forth the things relating to Jesus Christ under the Gospel and that in four things 1. In their personal Qualifications and other ritual observations belonging to this Rank and Order of men 2. In their Apparel 3. In their Consecration 4. In their Priestly Ministrations in the House of God 1. In their personal qualifications and special observations belonging to that Order of Priesthod some whereof did fit them for the Office and the rest were Rules to be observed by them in their Office There were sundry legal and typical qualifications and observations required in those Ranks and Orders of 〈◊〉 There were certain common and moral qualifications which it is not necessary to seek a typical accommodation of as that they should be knowing and godly men as Gospel-Ministers ought to be But there were sundry other qualifications which had a typical respect which were partly to fit them for their Office and partly the Rules to be observed by them in that Office and Order I put them all together for the greater plainness and brevity sake though they might be ranked under two distinct heads 1. The Priest must be taken from amongst his Brethren 2. He is subject to common infirmities 3. Yet free from gross deformities and blemishes 4. Called of God he must be called to this Office 5. He must abstain from Wine he must drink no Wine 6. He must not marry a Widow 7. Nor mourn for the dead These things did point out something relating to Jesus Christ and Gospel Ministers 1. The Priest must be taken from among his Brethren from among the Jews so the Apostle speaks and applies it as having something of mystery in reference hereunto Heb. 5.1 For every High Priest taken from amongst men is ordained in things pertaining to God He was to be taken from amongst themselves And truly so was Jesus Christ He is not taken from among Angels but from among men he took not on him the Nature of Angels but the Seed of Abraham Heb. 2.16 This is one thing and it is a shadow and an intimation of Jesus Christ his being of our nature of humane nature For otherwise he had not been a fit Mediator between God and Man if he had not partaked of our nature he could not have redeemed us 2. As the Priest was taken from amongst his Brethren so he was subject to the common infirmities of his Brethren he had as is said of the Prophet Elijah the same passions and infirmities that his Brethren had This is applied to Jesus Christ who took upon him not only our Nature but the sinless infirmities of pain hunger weariness and other sufferings which we are obnoxious to so the Apostle speaks For we have not an High Priest which cannot be touched with the feeling of our infirmities but was in all points tempted as we are yet without sin Hebr. 4.15 the next words after the Text so in Heb. 5.1 2. For every High Priest taken from among men is ordained for men in things pertaining to God that he may offer both Gifts and Sacrifices for Sin who can have compassion on the ignorant and on them that are out of the way for that he himself is also compassed with infirmity having experience and sense of the same infirmity in himself he knows how to have compassion on others This relates to Jesus Christ who is a merciful High Priest exposed to the same temptations and passions with us though without sin
of the Lord Exod. 28.38 Ephes 1.6 He hath made us accepted in the beloved Though we and our best works are vile yet the Lord looking upon the Forehead of our High Priest sees Holiness engraven there looking upon the Face of Christ he there also beholds it for us and becomes well pleased with us and we in the Faith thereof persuaded and assured of our acceptance with the Lord through the Faith of him Thou that saiest there is nothing but sin in me sin and vileness in all I do I answer it is true the Lord can see nothing but sin in thee but he cannot look upon the High Priest but there he sees holiness yea the holiness of Jehovah there Thus you have seen something of the holy attire which the Lord ordained and appointed for the Priests of old I shall conclude with two or three general words as by way of Use or Inference from the whole Vse 1. We may here see the evil of the superstitious Garments retained from Antichrist for the Ministers of the Gospel It is to transform Gospel-Ministers into legal Priests yea into Popish Priests The Priests under the Law had a long white Linnen Coat hence Antichrist hath a Surplice The Priests of old were girded with a Girdle hence is the Canonical Girdle as they call it which by many is now commonly called a Circingle by way of contempt and just and righteous scorn The Priests under the Law had an holy Robe hence is the Canonical Coat They had an Ephod hence is the Pall which the Pope was wont to send to Archbishops for their Consecration or Installment Lastly the High Priest of old had a Mitre hence is the Bishops Mitre And Ribera quotes a place out of Josephus where he saith that the High Priest wore a tripple Crown from whence he thinks St. Peter did the like as the Pope now doth that so the Verity might be answerable to to the Figure that Christs High Priests might wear that which the High Priest the Figure of Christ did wear Ribera de sacr Vest cap. 14. apud Willett on Exod. 28. Controv. 4. But Dr. Willett answers him beside many other just and rational answers as that the Scripture doth not say it was a triple Crown I had thought saith he that Aaron had been a Figure of Christ not of the Pope and temporal things do not prefigure temporal one triple Crown another but that outward Crown shadowed forth the spiritual Kingdom and Regal Dignity of Jesus Christ But against all these Popish Garments in general observe two things 1. That these things were typical and shadowy therefore now that Christ the true High Priest is come in his Divine Glory this external pomp and splendor of bodily Apparel is ceased and vanished away with all the rest of the Ceremonies by the appearing of the Sun of Righteousness The Papists therefore in this matter they do judaize The Priest among the Papists when he comes among the people he comes forth just like a Priest of the Ceremonial Law as if he were going to offer Sacrifice Though withall it is to be observed that some of their superstitious Garments are not borrowed from the Jews but either from the Pagans or invented of their own heads For they have a rich Wardrobe of superstitious Garments as the Crosier Staff the Albe the Chimere the grey Amice the Stole with such like some of which for my part I know not well what they are nor whence they had them nor is it worth the while to make much search in Histories and Fathers after them but as in some they judaize so in others I doubt they paganize 2. Observe this that the false Priests of old were much given to this kind of Superstition and not only they but sometimes good men were a little tainted with it who abhorred the more open sort of gross Idolatry Judg. 8.27 Gideon made an Ephod a sacred ministring Garment but he intended no hurt Good Man for he was no Papist he had broke down the Image of Baal but yet this did offend the Lord and became a snare to Gideon and to his House Suppose men be against the gross Idolatry of the Papists as our reforming Magistrates in England were in the first Reformation yet if they retain any of these Priestly Garments it may offend God and be a snare to them But we have a grosser instance in 2 King 10.22 in Jehu's time who said to him that was over the Vestry Bring forth the Vestments for all the Worshippers of Baal It seems they had not only Worshipping Vestments but such a number of them that it required a special Officer to keep them and look after them There are but two Objections commonly alledged for them Obj. 1. It is decent Ans Decency in Clothing appears in common use and custom and is regulated thereby and by the Light of Nature and therefore those Habits that men do not wear in common use are accounted uncomely and ridiculous And thence though in old time they were wont to were white and in those hotter Climates they did much use Linnen yet now in after-times people having betaken themselves to darker colours as being graver and not requiring such continual washing as it would be ridiculous altogether ridiculous for a man to wear a white Shirt on the top of all his Clothes so to do the like in the Worship of God is a direct and manifest breach of that rule of Decency 1 Cor. 14. ult and so far from decent that it is ridiculous and absurd God having not appointed any such thing Moreover the meaning of that Scripture is not that men should institute and invent decent things but only that they do administer the things of Christ which he hath instituted in a decent manner and further than this that Text gives no liberty nay it restrains men from medling further then only to see that the Appointments and Ordinances of Christ be administred in a decent and orderly manner But there is no decency in wearing a Surplice for then the want of it would be undecent which common sense tells us it is not Nor did Christ or the Apostles worship God undecently and yet they never prayed or preached in a Surplice Obj. 2. Better do it then not preach I had rather preach in a Fools Coat said one then not preach the Gospel Ans We must not do evil that good may come thereof Rom. 3. and therefore we may not preach in a Fools Coat for it is not decent The plain truth is that this pretense which so many have abused themselves withall that they had rather preach in a Fools Coat forsooth then not preach the Gospel it is a weak and sinful speech The first that spake it as I have heard was a French Protestant who being made a Prebend by King James was content to accept of it and made this excuse he not understanding or not rightly considering the English Controversies that were then
7. of Cap. 6. The five first sort of Sacrifices have been spoken to at large As to the sixth the Offering of Consecrations there will be occasion to speak something of it when we come to the Priesthood neither is it handled at large in these first Chapters of Leviticus but only some of the Laws of it briefly toucht upon therefore I shall refer what I shall speak of it to that other place As to what remains of the 6. and 7. Chapters of this Book they containing some additional Laws to the Offerings before treated of they were spoken to under the Offerings to which they belong I shall therefore now proceed unto two or three Questions that remain to be considered before we leave this point Quest 1. The first is whether the legal Sacrifices may not be otherwise distributed and what other distributions there be of them Ans The answer is That the Scripture gives other distributions also as well as this in the Text but I chose to handle them in this as the plainest for weak memories They are sometimes thus divided into Zebach and Mincha that is slaughtered Offerings and Meat-Offerings Dan. 9.27 He shall cause the Sacrifice and Oblation to cease The word is the Slaughter Offering and the Meat Offering to cease Zebach and Mincha and in many other Scriptures The Meat Offerings were of Inanimate things offered up to God by fire upon the Altar But the Slaughtered Offerings were of living Creatures and these were offered up both by fire and blood the Beast being first slain and then burnt with fire Some have distinguished these two in respect of their ends and uses thus That the slain Sacrifices respected chiefly the sufferings and passive obedience of Christ as making satisfaction for our sins by his death and blood and that the Meat-Offering related chiefly to his active obedience whereby he fulfilled the Law for us by his holy and blessed life good works being as it were meat and drink to an holy heart In the Meat-Offering therefore say they was shadowed by the burning and ascending of Inanimate things the obedience and merits of Christ to come but it is not to be restrained to his active obedience only for the burning and destroying the Meat-Offering by fire did plainly represent the sufferings of Christ for the satisfaction of divine Justice as was formerly shewed more fully in the Exposition of the Meat Offering Moreover the slaughtered Offerings may be subdivided from their ends and uses thus That they were either simply for atonement and pardon of sin or for other occasions also Those for atonement of sin were either for all sins in general or with special respect to some particulars For all sins in general was the Burnt-Offering which therefore was offered every day There was holocaustum juge for those peccata jugia a dayly Burnt-Offering for those continual dayly sins and sinfulness of our hearts and natures Numb 28.10 This is the Burnt-Offering of every Sabbath besides the continual Burnt-Offering and its Drink Offering which was offered every day at morning and at evening saith the Geneva Note of which Daniel saith of Antiochus that by him the dayly Sacrifice was taken away Dan. 8.11 As to particular sins they being of two sorts either lesser or greater there were two sorts of Sacrifices provided for them For sins committed through ignorance and infirmity the Sin-Offering but the Trespass-Offering extended even to sins committed against light and knowledg These were the Sacrifices meerly for atonement and expiation of sin As to other occasions also there were two Sacrifices appointed and ordained of old 1. As to assurance of peace and of the love of God the Peace-Offering which was a Sacrifice both of atonement and of thanksgiving 2. As to acceptance and entrance into Office in the Church the Milluim or the Offering of Consecration wherein besides atonement of sin this was superadded the Investiture of the person into trust and office in the house of God Quest 2. A second Enquiry may be this whether there were not other Sacrifices besides what are comprehended under these distributions Ans There were some others but they were peculiar Sacrifices these were the ordinary sort of them As for the rest either they may be some way reduced and referred to some of these or else they will come in and may be fitly handled in other places As for Instance the two Sparrows in the cleansing of the Leperâ— were a peculiar kind of Sacrifice Lev. 14. And they will come in among the Laws and Ceremonies of Purification when we spirit of ceremonial cleanness and uncleanness so will also the Sacrifice of the red Heifer and the holy Water or water of Purification made of the Ashes of that Sacrifice Numb 19. The Paschal Lamb also was a peculiar Sacrifice but it will fitly come in to be handled in the Feast of the Passover when we come to the Festivals and there also the Sacrifices of the yearly Feast of Expiation on the tenth day of the seventh month will come to be considered one part whereof is the Scape Goat Levit. 16. But the ordinary Sacrifices were these that have been handled Quest 3. The third Quaere may be this These six here enumerated in the Text being the ordinary sorts of propitiatory Sacrifices what other Sacrifices had they besides these of propitiation or atonement I answer as to that when I entred first upon the Subject you may remember I distributed the Offerings at the Brazen Altar into two sorts Holiness of Holiness and Holiness of Praises or Sacrifices of Atonement and of Thanksgiving You find this distinction of double Holiness and single Holiness in Lev. 21.22 he shall eat the Bread of his God that is of the Sacrifices both of the most Holy and of the Holy so the Fruit of the Land after it was Circumcised is said to be Holiness of Praises to the Lord Lev. 19.24 Quodesh Hillulim is contradistinguished unto Quodesh quodeshim The former sort of Sacrifices namely those that were Holy of Holinesses for atonement were made by fire but the latter sort viz. such as were meerly Sacrifices of Thanksgiving or Holiness of Praises were not offered up to God in the fire but by other Ceremonies Of these there were two sorts the Heave-Offering and the Wave Offering of both which we shall speak a word briefly both concerning the matter the manner and the signification of them The first mention we have of them is in Exod. 29.24 26 27. in the Offering of Consecration The Shoulder is an Heave Offering and the Brest a Wave-Offering Again in Lev. 7. the right Shoulder and the Brest is reserved out of all the Peace-Offerings for a Wave Offering and an Heave-Offering to the Lord for the Priests see vers 34. Again in Lev. 23.10 11. we read of a Wave-Sheaf of the First Fruit of your Harvest unto the Priest And ye shall wave the Sheaf before the Lord to be accepted for you This was to be