in the afternoon and the evening of the night which began at Sun-set Josh 10.26 27. The Lord gave them so large a time because they had many other Services and Sacrifices to offer See Ainsworth in loc So Christ Matth. 27.46 50. he suffered death about the hour of three a clock and then the evening began for the sixth hour of the day is that which we call twelve a clock the ninth hour is that which we call three a clock in the afternoon for the Jews reckoned their hours from morning to evening and not as we do from midday to midnight Thus you see how the time of the Passover shewed forth divers circumstances of the time of Christs Sufferings 4. The Blood of the Lamb shadowed forth the Blood of Christ See the analogy in four things 1. The Blood of the slain Lamb was not to be spilt upon the ground or trodden under foot but kept in a Basin as a precious thing v. 22. What that typified we may gather from that of the Apostle Heb. 10.29 they have trodden under foot the Blood of the Covenant This was to hold forth the preciousness of the Blood of Jesus Christ it is called precious Blood 1 Pet. 1.19 Unbelief rejects and spills this Blood and makes it to be shed in vain 2. It was to be sprinkled upon the lintel and posts of their doors with a bunch of Hyssop v. 22. This shadowed forth the sprinkling of Christs Blood upon the Souls of his people that is the effectual application of it by the Promise Isai 52.15 He shall sprinkle many Nations 1 Pet. 1.2 the sprinkling of the Blood of Jesus Christ It was to be sprinkled with a bunch of Hyssop This intimates the means of the application of the Blood of Christ which are the Promises and Ordinances and Faith and the Spirit of Christ in them 3. This Blood of the Paschal Lamb it made atonement for them that is typically so Christs Blood doth it really Nothing we can do can expiate the least sin but there is atoning virtue in this Blood he hath expiated our sins and made Satisfaction for our offenses 4. Hence the destroying Angel passed over them v. 23. and the Israelites were spared when the Egyptians were cut off so Believers are saved through the Blood of Christ sprinkled upon their Consciences when Unbelievers are cut off and perish eternally Heb. 12. the Blood of Christ speaks better things then the Blood of Abel Thus you see how the Blood of the Paschal Lamb typified the Blood of Christ 5. Their eating the Lamb signified our spiritual seeding upon Christ by Faith especially in the Sacrament of the Supper We eat Christ spiritually by Faith and sacramentally in the Lords Supper The manner of eating was very significant to hold forth the manner of receiving Christ in the Supper not unworthily 1 Cor. 11. but in due order as 1 Chron. 15.13 1. They were to do it standing with their staves in their hands their shooes on their feet and their loins girt which was a posture of readiness for action and motion which seems to have been a peculiar circumstance of that first Passover but it was very significant shewing how we ought to behave our selves in the Egypt of this world and of a natural condition and of Anti-christian bondage that we should be upon a posture of motion and action bestirring our selves to get out of it Gird up the Loins of your minds 1 Pet. 1.13 saith the Apostle that is be at Christs dispose be ready to follow his Call to follow the Lamb whithersoever he goeth Rev. 14.4 Let us up and be going for we have a great journey before us and this is not our rest Mich. 2.11 here we have no continuing City but seek one to come Hebr. 13.14 2. They were to eat it with sowr or bitter Herbs Christ himself was a Man of Sorrows and must be fed upon with bitter and dolorous remembrance of our sins and of his Sufferings for them 1 Cor. 11.28 31. the grief we have put him to should be matter of grief to us Repentance and godly sorrow must go along with the exercise of Faith And as Christ suffered before he entred into Glory so all that will follow him must bear the Cross before they can wear the Crown We cannot reign with him except we suffer with him 3. They must eat it without Leaven and have no Leaven for seven days ver 15. Leaven is of an infecting sowring spreading nature It is put for false Doctrine Beware of the Leaven of the Scribes and Pharisees Matth. 16.6 12. and the Apostle interprets it as signifying also Hypocrisie 1 Cor. 5.7 8. Purge out the old Leaven and let us keep the Feast with the unleavened Bread of Sincerity and Truth So Christ interprets it to his Disciples Luk. 12.1 Beware ye of the Leaven of the Pharisees which is Hypocrisie And the Apostle 1 Cor. 5.8 applies it in particular to the sowring swelling lust of malice Let us keep the Feast not with old Leaven naither with the Leaven of Malice and Wickedness As they having eaten the Passover did presently abstain from all Leaven for seven days together so we having once laid hold on Christ and fed upon him by Faith must put away the old leaven of sin and corruption purging our hearts as they did their houses of it not a day but seven days serving the Lord in holiness and righteousness all the days of our lives Thus we are to keep the Feast under the Gospel 4. The whole Lamb was to be eaten and none of it left ver 9.10 so by Faith we must receive whole Christ and all his Benefits Joh. 1.12 1 Cor. 1.13 Is Christ divided every Believer hath whole Christ to himself Some are willing to feed upon Christ for pardon and to eat that part of the Lamb but to feed upon Christ for holiness and mortification this they desire not 5. It was to be eaten by the whole Family ver 3 and 4. and if the Family were too little they were to call in others this signified both the communion and enlargement of the Church It signified the spiritual communion of the Church as being one Body one spiritual Family 1 Cor. 12.12 13. the whole Church of Christ must eat and feed upon Christ jointly as well as severally and personally and exercise a spiritual and visible communion together It signified also the enlargement of the Church gathering in of others Luk. 14.23 compel them to come in But no uncircumcised person might eat thereof Exod. 12.48 so now none uncircumcised in the flesh no unbaptized person and none uncircumcised in heart none apparently unregenerate may be received to the Lords Supper See Ezek. 44.7 9. which speaks of New Testament days in Old Testament phrases Their second Feast was that of Penticost so called in the New Testament Act. 2.1 from the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fiftieth because it was kept fifty days after the Passover
In England besides the frequent Testimonies of the Martyrs against them Authority hath smitten them once and again the Lord usually carrying on the work of Reformation by degrees The first blow they received by publick Authority was by the Injunctions of King Henry the eighth in the year 1536. in the Preface whereto he reasons thus against them Forasmuch as the number of Holy days is so excessively grown and yet daily more and more by mans devotion yea rather Superstition was like further to increase that the same was and should be not only prejudicial to the Commonwealth by reason that it is occasion as well of much sloth and idleness the very Nurse of Theeves Vagabonds and divers other unthriftiness and inconveniences as of decay of good Mysteries and Arts profitable and necessary for the Commonwealth and loss of mans food many times being clean destroyed through the superstitious observance of the said Holy days in not taking the opportunity of good and serene weather offered upon the same in the time of Harvest but also pernicious to the Souls of many men which being inticed by the licentious vacation and liberty of these Holy days do upon the same commonly use and practise more excess riot and superfluity then upon any other days c. See Mr. Fox Acts and Monum vol. 2. pag. 386. whereupon he abrogates a number of them and especially such as sell in the Harvest time And thus the work was begun But the total extirpation of them was a work and honour reserved by God for the great Parliament who in their Directory pag. ult have declared that Festival days vulgarly called Holy days having no warrant in the Word of God are not to be continued And in their Ordinance of June 8. 1647. they do utterly abolish them in these words Forasmuch as the Feasts of the Nativity of Christ Easter and Whitsuntide and other Festivals commonly called Holy days have been heretofore superstitiously used and observed be it ordained by the Lords and Commons assembled in Parliament that the said Feast of the Nativity of Christ Easter and Whitsuntide and all other Festival days commonly called Holy days be no longer observed as Festivals or Holy days within the Kingdom of England and Dominion of Wales Any Law Statute Custom Constitution or Canon to the contrary in any wise notwithstanding See Mr. Scobels Collection anno 1644. cap. 5â— and anno 1647. cap. 81. And now to see these and other abominations by the Prelatick party conjured up again from the Grave and from the bottom of Hell after such a Funeral he said well who said it is almost as prodigious and as ghastly a sight as to see a dead Ghost walking up and down with his winding-sheet about him but God will shortly bury them again and seal the Tomb-stone upon them never to rise more For he hath said I hate I despise your Feast-days See Calv in Amos 5.21 I will not smell your Holy days Amos 5.21 wherein as the most judicious Interpreters observe he doth not only reprove their Hypocrisie in reference to his own blessed days but also their Idolatry and Superstition in observing days of their own Oh! that God would set home this Text by the power of his Spirit upon the Consciences of Holiday-keepers to convince and humble them How dreadful are these words I hate I despise your Feast-days I will not smell your Holy days that is I will never accept them THE SUPERSTITIOUS VANITY OF THE POPISH MUSICK IN THE WORSHIP of GOD. THis is such a strange superstitious Vanity that it is generally accounted in these knowing times as it was of old by Justin Martyr Quest Resp 107 childish and ridiculous insomuch that it doth expose the Papists and their way of Worship to much contempt and laughter and therefore I should have thought it needless to speak much against a thing so generally exploded but that Mr. R. B. hath discovered and declared himself for it as a thing in it self lawful and warrantable His words are these For Organs or other instruments of Musick in Gods Worship they being an help partly natural and partly artificial to the exhilerating of the Spirits for the Praise of God I know no argument to prove them simply unlawful but what would prove a Cup of Wine unlawful or the Tune and Meeter and Melody of Singing unlawful but yet if any would abuse it by turning Gods Worship into carnal Pomp and Levity especially by such non-inteligible singing or bleating as some of our Choristers used the common people would have very great cause to be weary of it as accidentally evil Thus he Disp of Humane Cerem p 412. But Bellarmine hath said more then this for it in fewer words Cum habeamus saith he exemplum Testamenti veteris experiamur devotionem per eam excitari taedium minui Bell. de Missa lib. 2. c. 15. and he gives as grave and learned Counsel against the abuse of them In ipsis Organis saith he non nisi res sacras pias sobrie graviter exprimendas neque enim leve peccatum est siquis lascivum aliquid Organis ludat audientium animos non ad pietatem sed ad amorem mundi accendat Bell. de Bon. Oper. in particul lib. 1. cap. 17. The answering of which objections and pretences will sufficiently discover the vanity and groundlesness of this Superstition and that it is more then accidentally evil And first to that plausible Objection of Bellarmine from the use of them in the Old Testament to begin with the strongest Argument first for this is the most specious and hath the greatest seeming weight But though the Jews had Musical Instruments in the Worship of God under the Law yet that they are no part of Gospel-worship these Considerations may evince First There was then a clear word of Institution for them The Trumpets of Silver and Cornets of Horn were instituted by the hand of Moses Numb 10. in the ten first verses and Levit. 23.23 24. we read also in Moses his time of Timbrels used in the publick Praises of God by Miriam the Prophetess Exod. 15.20 and in Davids time we read of Organs also and ten-stringed Instruments and Cymbals of Brass and Harps and Psalteries of fine wood 2 Sam. 6.5 Psal 149.3 and 150.4 2 Chron. 16.4 5. and these Musical instruments were not brought into Gods Worship by David of his own head but by Authority and Direction from God For so was the Commandment of the Lord by his Prophets saith the Text 2 Chron. 29.25 and therefore they are called the musical instruments of God 1 Chron. 16.42 and instruments of Musick of the Lord 2 Chron. 7.6 with relation to God as the Author and Institutor of them For the Lords Name in the Scripture phrase is never set upon things of Humane invention but only upon things of Divine institution as the Lords Supper the Lords Day the Lords Feasts the Lords Altar c. so
thirtieth year after the Creation of the World For probably Eves next Son was the next year after Abels Death and then Adam was one hundred and thirty years old Gen. 5. Moreover it is noted that in Enos his time there was a Reformation of things Gen. 4.26 then began men to call upon the Name of the Lord which seems to be meant of a Segregation of the precious from the vile 1. It cannot be meant that now men began to prophane the Name of the Lord. For the Apostacy began before in Cain and his Crew which was before the Birth of Enos one hundred and six years 2. Neither can it be meant that now there was the first Religious Worship of God For that had been long before by Abel and by Adam and Eve and others of the Godly in those times 3. Therefore it seems clearly to be meant of some new Reformation of Religion the wicked party being grown by this time very numerous the godly as it seemeth withdrew from them before when there was but one Cain that had fallen off Reformation might be attained by thrusting him out from among them 4. But now so great a number and perhaps the greater part being corrupted the Godly might not continue and mingle themselves with them nor could they cast them forth For this a minor part could not do to the greater part 5. Therefore they could do no more but withdraw and walk by themselves and so they came to be called the Sons of God that is Professors of the true Religion who were called by this Name and the other were but Sons of Men. From all which it is matter of admiration that there should be so much of opposition and aversion in the Minds of some unto all manner of Church-Government and Discipline at this day in this height of Gospel-Light the outward Signs and Ceremonies of Religion having been connected with Discipline in all Ages from the first Manifestation of the Gospel even until now 4. The Lord did in those days inspire and raise up some to be Prophets and Preachers of Righteousness besides the Instructions of all the godly Parents to the Children There were some persons peculiarly eminent amongst them as Enoch he prophesied that there was a day of Judgment coming Jude 14. which was partly fulfilled in Noahs Flood but shall be more fully and perfectly at the great Day The Name of his Son Methuselah was a Prediction of the Flood For it signifieth Mortis Gladius the Dart of Death or when he is dead God will send his sword his Dart and Arrows of Divine Wrath and Vengeance against a wicked World And lastly Noah himself a Preacher of Righteousness he lived amongst them six hundred years before the Flood and he preached and prophesied of the Flood for a hundred and twenty years before it came Of whom we shall speak further by and by Now this first Dispensation of the Lord unto his Church continued from first to last about sixteen hundred fifty six years For so long it was from Adam to the Flood as you will find if you compute and put together the Lives and Ages of those ten Antediluvian Patriarchs recorded in the fifth Chapter of Genesis But there was an Apostacy a falling away from God under this Dispensation It began in Cain and his Unbelief of the Gospel For by Faith Abel offered a more acceptable Sacrifice than he Heb. 11.4 therefore the others wanting Faith made his unacceptable At last he kills his Brother and being dealt with by God about it he repented not Gen. 4. But in time the Apostacy grew about it he repented not Gen. 4. But in time the Apostacy grew to its height that all Flesh had corrupted his way upon the earth Gen. 6.12 and there was a general Atheism and Prophaneness Job 22.16 17. The Apostacy under this Adamical Dispensation of the Gospel for I know not what fitter term to express it by consisted chiefly in three things 1. Sensuality and brutish Lusts they took their swinge in their Lusts This is mentioned in Gen. 6.2 and Matth. 24.38 The Sons of God saw the Daughters of Men and took them Wives Hence arose all the Heathenish Fables of the Adulteries and Whoredoms of their Gods For the old Pagan Gods were indeed no other but those old Gigantine Rebels and Sinners against the Lord in the first times and ages of the World 2. Violence and Oppression Gen. 6.11 The Earth also was corrupt before God and the Earth was filled with Violence Being men of great Strength and many of them no doubt Gyants they did whatsoever they list 3. Sinful Mixtures and Confusion between the Church and the World Gen. 6.2 The Sons of God that is the Professors of Religion married with the Daughters of Men that is Professors with such as were prophane The Sons of God cannot be meant of the Angels for they were not capable of bodily Lusts they could not fall in love with Women Hereupon the Lord brought in Desolation and cut them down with a Flood as Job 22.16 and so put this Adamical Dispensation to an end but brought in another and a new Dispensation of himself viz. 2. To Noah and his Posterity This was the Lords second Dispensation to his People For the Lord would not yet cast off his Care of wretched Man but recover him and set him up again once more Now unto all the former Discoveries there were several additions For that great Gospel-Promise that a Saviour should come and that the Seed of the Woman should break the Serpents Head they had that and did live upon it still they had also Sacrifices and Cloathing and Church-Discipline but new Discoveries were added The Lord spake something more of his Mind unto them There were some further Beams of Light appearing and shining forth upon them 1. He saved them by Water in the Ark the Story whereof you have in the 6 7 and 8. Chap. of Genesis remembred 1 Pet. 3. as a Type of Baptism And by the way this could not but be of great use to all Posterity For though Nature would teach men the use of Boats and lesser Vessels to pass the lesser Brooks and Rivers yet that they had any great Ships before the Flood is not probable So that here it seems was the beginning of the Art of Navigation and Shipping 2. He renews his Covenant With them with Noah and all his Seed even all mankind and gave them the Rainbow for an outward Sign and Pledge thereof Gen. 9.8 9 12. to 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is the first instance where the word Covenant is used concerning the Transactions between God and Men. The Rainbow was the Sign thereof the horns downwards and the back upwards to Heaven intimating that the Lord will not shoot out of his Bow the Arrow of another Deluge which whether it were there before and now only made a Sign of the Covenant or that now it had its first Existence is
no reflection at all upon his Truth and Faithfulness if the Messiah had been quite another manner of Person than the Types held forth But to admit such a supposition to suppose that the Messiah might have been quite another manner of Person than the Types hold forth is to take away the Analogy between the Type and the Antitype and so by consequence to deny that they were Types or else to make them all Lyes and false Images Therefore if it be but granted that they were true Signs it follows even from thence that they were Seals or sure and certain Pledges of Christ and Gospel-Mysteries in him See Calvin in 1 Cor. 10.3 11. Beza in Col. 2.17 Erant enim vera pro ratione ac modo Sacramentorum efficacia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ac etiam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They were both Signs and Seals and true and efficacious Signs and Seals after that manner of efficacy that is in Sacraments Rule 3. The Types relate not only to the Person of Christ but to his Benefits and to all Gospel Truths and Mysteries even to all New-Testament-Dispensations I mention this the rather because I have observed that it doth much darken the thoughts of many that they study to accommodate every Type directly to the Person of Christ because we commonly call them Types of Christ But that expression is not meant of his Person exclusively to his Benefits but of both together Christ and the good things of Christ the Types shadowed forth Christ and all the good that comes by him So the Apostle Heb. 10.1 they are a shodow of good things to come he doth not limit or restrain them to the Messiahs person only As the Cherubims were Types not directly of Christ but of the Angels that stand before the Lord and minister to him and to his People Hence before the Gospel there were no Gospel Types before the first Promulgation of it Genes 3. there could be no Types of Gospel Blessings There were some things extant before which were made Types afterwards but they had not that Schesis that habitude and relation to Christ and the Gospel till there was a Gospel or a Promise of Life by Christ that blessed Seed Yea as they had Types of Christs Person and of his spiritual and saving Benefits so they had Types even of all New-Testament Dispensations Our very Sacraments were shadowed forth by theirs As Baptism by Circumcision and by their passing thorough the Red Sea and the Lords Supper by their Passover Yea they had Types not only of the Blessings and Benefits of Christ but of our Miseries without him As they had their Ceremonial Uncleannesses as the Leprosie for instance was a Type Of what Neither of Christ nor of his Benefits but of our natural Pollution So they had a Type of the Covenant of Works viz. Hagar and Ishmael They had a Type of the Church of Rome viz. Babylon So Antiochus may pass for a Type of Antichrist Doeg and Achitophel of Judas Pharaoh for a Type of the Devil Sodom and Gomorrah for a Type of Hell For as the Types look chiefly and principally at Christ and his Benefits in the clear and full Exhibition and Communication of them under the Gospel so they represent other things also though not by way of Primacy and principal intention but by way of concomitancy and illustration of the Principal Therefore these Types of New-Testament-evils it will not be necessary always to handle them by themselves For the most of them will come in better under the several Types or Shadows of good things the further illustration whereof by the contrary was the thing chiefly aimed at in them Rule 4. As there is a Similitude a Resemblance and Analogy between the Type and the Antitype in some things so there is ever a dissimilitude and a disparity between them in other things It is so in all similitudes It is a Rule in Reason There is a mixture of Consentaneity and Dissentaneity or else instead of Similitude there would be Identity So here in these sacred Similies it is not to be expected that the Type and the Antitype should quadrare per omnia that they should agree in all things Therefore the Apostle though he makes Adam a Type of Christ whom he calls the second Adam yet he shews the disparity also and that the second Adam did infinitely transcend and excel the first 1 Cor. 15.47 the first man is of the Earth earthly the second man is the Lord from Heaven So the Priests of old they were Types of Christ but Christ did infinitely excel them and his Priesthood was infinitely more glorious as the Apostle disputes at large in the 7 8 9 and 10. of the Hebrews see particularly chap. 7. v. 23 24 27. There is more in the Antitype than in the Type Hom. 61. in Genes Oportet figuram minus habere quam veritatem Chrysost For such is the Glory and Excellency of Christ the Antitype that no Type could reach it Hence that Distinction of Types partial and Types total must be understood with some limitation thus That some things or persons were only Types of Christ in some one particular thing others in many things but there never was any that did or could possibly resemble him perfectly in all things So Jonas is called a partial Type because he shadowed forth the Messiah in that one thing his abiding two or three days in the Grave and then rising again David some call him a total Type in regard that the whole History of his Life hath so great a shadow and representaton of Christ the true David But yet if we speak rigidly and properly David himself was but a partial Type For he was only a Prophet and a King he was not a Priest but Christ was both Prophet Priest and King Moses indeed was both a Prophet a Priest and a King but his Priesthood continued only till Aaron was consecrated then Moses laid it down And Moses did mediate between God and the People as a Prophet to interpret the Mind of God to them and as a King or a Judg to govern them and as an Intercessor to pray for them but not by giving himself a Sacrifice unto death for expiation of their sins He was a Mediator ob interpretandi docendi officium but not ob satisfaciendi beneficium as some express it Therefore Moses himself was but a partial Type a Type only ratione rei in regard of Redemption and Deliverance but not ratione modi he did not do it by shedding his Blood and laying down his Life as Christ did Hence we must take heed of straining the Types too far to make them agree in that wherein indeed there is a disparity or disagreement If the Type go with us one mile or rather with the Antitype one mile we must not constrain it to go twain 3. The third thing propounded to be spoken to was the Differences and Agreements between a Type and
before them to battel it was taken captive by the Philistines and Shilo was rejected of God and laid desolate for the wickedness of his people Israel The Story whereof you have recorded in 1 Sam. 4. A very instructing Providence to teach them to take heed of carnal resting in external Ordinances Yea Gospel Ordinances Baptism and the Lords Supper if thou art a wicked man will stand thee in no more stead than the Ark did them Jer. 7.12 But go ye now unto my place which was in Shilo where I set my Name at first and see what I did to it for the wickedness of my people Israel And after this it is observable that the Ark and the Tabernacle so far as it appears out of the sacred History never met again after this parting Which should teach such as pretend to be the Tabernacles of God in whom he dwells as every Christian is to take heed of decays and backslidings in your Christian course For it may be God and thou may part never to meet more We see sad examples of it in many Professors that after backslidings never recover their former Glory they never enjoy the Ark of his Presence any more as formerly What became of the Tabernacle after the Desolation of Shilo and after this departure of the Ark from it the Scripture is in a great measure silent Only this we find that it was at Nob in Sauls time 1 Sam. 21.1 and that it was afterwards at Gibeon in Davids time 1 Chron. 16.39 And finally that the Vessels of it were removed to the Temple after the building of that by Solomon Not as the Jews suppose to be laid by there but rather to be used as occasion was together with the other Vessels of the Temple Some think the Tabernacle had a station once at Mizpeh which they gather from that phrase 1 Sam. 10.17 and Samuel called the people together unto the Lord to Mizpeh But this is not certain because they might be said to appear before the Lord elsewhere and not only where the Tabernacle was The places where the Ark came are more particularly recorded in the Scripture First it was carried from Shilo into the Field of Aphek against the Philistines 1 Sam. 4.2 where the Philistines took it captive and carried it from place to place to Ashdod to Ekron to Gath 1 Sam. 5. At last they sent it home into the Land of Judah First to Bethshemesh cap. 6. Thence it went to Kirjath Jearim Thence to the House of Abinodab cap. 7. Thence to the House of Obed-Edom 2 Sam. 6. Thence to the City of David ibid. ver 12. And finally it was placed in the Oracle in the Temple by Solomon 1 King 8.6 7. where it continued till the Captivity of Babylon at which time it was either destroyed in the burning of the Temple or else carried away to Babylon and restored amongst the rest of the Vessels of the Lords House by Cyrus Some indeed think it was never returned and that the second Temple wanted the Ark. But this to others seems improbable because the High-priest was annually to minister in the most holy place and that in reference to the Ark for he was to sprinkle the Mercy-seat with Blood of which hereafter But these various removals and travels of the Ark to and fro from place to place may teach us this lesson that God hath not tyed himself and his Ordinances and the tokens of his Presence so to any people but that if they prove unworthy he may remove them and seek unto himself another habitation Matth. 21.43 Rev. 2.5 I will remove the Candlestick 4. Hence fourthly among the holy places Jerusalem was very eminent as being the place of the Temple and Ark and all the publick Worship thereunto belonging Psal 76.2 In Salem also is his Tabernacle and his dwelling place in Sion Psal 87.2 The Lord loveth the Gates of Sion more than all the dwellings of Jacob. Jerusalem therefore is made in Scripture a Type of the Church both militant and triumphant Gal. 4.26 for Jerusalem which is above is free which is the Mother of us all Therefore in that magnificent Description of the Church Catholick mystical Heb. 12.22 23. amongst other Elogies it is called heavenly Jerusalem So Rev. 21.2 the new Jerusalem that comes down from God out of Heaven as a Bride adorned for her Husband is the Church throughly reformed in the latter times both in Doctrine and Order and Worship Which Purity is begun here and perfected in another and an higher Glory in Heaven And throughout the Scripture the Elogies given to Jerusalem are very high and excellent It is called the City of God Psal 46.4 The Elect City or the City which God hath chosen 1 Kings 11.32 but he shall have one Tribe for my Servant Davids sake and for Jerusalems sake the City which I have chosen out of all the Tribes of Israel It is called the beloved City Gog and Magog compass the beloved City Rev. 20.9 The holy City Matth. 27.53 many bodies of Saints which slept arose and went into the holy City Rev. 22.19 God shall take his part out of the holy City The City of the living God the heavenly Jerusalem Heb. 12.22 It is called the Throne of the Lord Jer. 3.17 at that time they shall call Jerusalem the Throne of the Lord and all Nations shall be gathered unto it to the Name of the Lord to Jerusalem Quest What is the ground of this Holiness of these places and how are we to conceive of it Answ You heard in general before that it consists in this in the Lords separating of them for himself in a special and peculiar manner But there be four expressions in the Text the explication whereof will a little further clear it 1. The Lord is said to set his Name there 2. Thither shalt thou seek 3. Thither shalt thou come 4. Thither shalt thou bring thy holy things 1. The Lord is said to chuse these places to set his Name there and therefore they are called his Habitation even to his Habitation shall ye seek the meaning is his Name dwelt there What is Gods Name and how is it set in such a place Gods Name is any thing by which he is known the discoveries or manifestations of himself by which he is known amongst his people as a man is known by his Name He sets his Name in such or such a place when he constitutes or appoints it to be the place wherein he will give forth the discoveries and manifestations of himself unto his people There be five things here included 1. That here were the standing symbols and tokens of his Presence The Ark the Mercy-seat the Altar the Sacrifices here they had their abode and residence even in the places that God chose for that end 2. In these places were visible appearances of his Glory upon special occasions As when Moses had erected and reared up the Tabernacle Exod. 40.34 then a Cloud covered
out of their mouths that is the Word of God denouncing the Wrath of God fiery indignation devours the adversaries Heb. 10.27 4. We read of fiery tryals and afflictions Luke 12.49 I am come to send fire on the earth 1 Pet. 4.12 Think it not strange concerning the fiery tryal the fiery tryal of Persecution by open enemies publickly opposing the fiery tryal of Contention by false brethren secretly undermining 6. The Fire of the Altar came from Heaven Lev. 9.24 2 Chronic 7.1 strange Fire is forbidden Lev. 10.1 1. Humane inventions which he had not commanded them Lev. 10.1 2. Carnal Wrath and Passion this is not the Fire of the Altar but strange Fire James 3.17 Wisdome from above is first pure then peaceable c. the wrath of man accomplishes not the Righteousness of God James 1.20 7. The use of the Altar in reference to the Sacrifice was to support and sanctifie it the Altar did two things both which Faith is to eye and look unto both as done in Christ and to be done in us 1. To support the Sacrifice and bear it up so Christ was born up by the power of his Deity 2. To make it acceptable so Christs Sufferings are so infinitely precious and acceptable with the Lord through the glory and excellency of his Person there is nothing else will bear up a Soul under sense of Guilt but this to consider who it was that died and suffered for us It was the Son of God And the reason of many fears and tremblings of unbelief is because the Soul looks at the Sacrifice without the Altar looks at the Death of Christ but considers not the Altar the Deity that sanctifies the Gift As to us we need both support and acceptance eye both these in Christ eye Christ for them to your own Souls 1. Support when the heart is ready to sink and to be overwhelmed with the difficulties that do occur thou art weak but here is strength 2. Acceptance Isai 56.7 their Burnt-offerings and their Sacrifices shall be accepted upon mine Altar thou art unworthy but leave thy Gift upon the Altar and it shall be accepted whatsoever toucheth the Altar shall be holy Vse 1. See the unlawfulness yea the abominableness of material Altars and Altar-worship under the New Testament For the Altar was a Type of Jesus Christ in his Deity and Priesthood therefore Altars are ceased For is not Jesus Christ the Son of God or hath God another Son to dye for us or do we look for another Gospel that we must build Altars to typifie the mysteries thereof Because it lies directly in my way and it is one of the worst and grossest of the Superstitions and Corruptions of Worship in our times I may not well pass it by consider but two things here 1. The Lords Table is not an Altar ought not to be so called or so accounted 2. The many other evils that are involved in this and go along with it 1. The Communion Table is not an Altar and ought not to be so called nor so accounted Take three arguments for the proof of this Reas 1. Because the Scripture calls it a Table but not an Altar and we must speak of God and of his Ordinances as God himself doth in his word So the Apostle 1 Cor. 10.21 ye cannot be partaker of the Lords Table and of the Table of Devils so Christ Luk 22.21 the hand of him that betrayeth me is with me on the Table Reas 2. An Altar implies a Sacrifice and sacrificing Priests for Priests Altar and Sacrifice are relatives and have a mutual and inseparable connexion and dependance upon one another But the Lords Supper is not a Sacrifice nor the Ministers of the Gospel Priests therefore the Lords Table is not an Altar The use of an Altar is to offer Sacrifice upon but when we come to the Lords Supper do we come to Sacrifice Christ again and to crucifie the Son of God afresh No but we come to celebrate the memory of his Death who dyed once for all Heb. 10.10 Christ was once offered to bear the sins of many Heb 9.28 and 7.27 To talk of a commemorative Sacrifice is meer non-sense and a contradiction for as the Picture of a man is no man so the commemoration of a Sacrifice is in truth no Sacrifice If it were a Sacrifice offered upon the Table as an Altar they should make four Horns upon the four corners of the Table and they should make a Grate for the Fire and they should put Fire to their Altars to burn the Sacrifice even the Bread and Wine Reas 3. If the Communion Table were an Altar then it should be greater and better then the Sacramental Bread and Wine then the Lords Supper it self and a means to consecrate them for the Altar sanctifies all the Gifts and Sacrifices that are offered upon it and is greater then the Gift Matth. 23.18 19. Hence it is said the Altar shall be holiness of Holinesses or most holy Exod. 40.10 But the Table is not greater then the Lords Supper Therefore the Table is not an Altar It is true some of the Antients have called it an Altar but unscripturally and improperly as they did also use other extravagant and wanton Metaphors calling it Solium Christi the Throne of Christ whereas Christ is not represented on the Table in his Majesty as upon a Throne but in his lowest humility and deepest abasement as broken crucified c. These expressions of the Fathers 1. They were unscriptural the Scripture doth not use such language nor speak of the Communion Table in such a strain 2. They have done much hurt in the Church unawares to those good men and have been inlets and occasions of much Superstition 3. When they used this phrase of speech the Sacrifice of the Mass and Priests and much other Idolatrous Popish trash was not known nor heard of in the world neither were there any to be scandalized with those phrases and to use them to such ill ends and purposes as the Papists and other superstitious persons have improved them therefore such language is worse now then it was then 4. Others of the Fathers have testified against Altars even in the primitive times O igen contra Gelsum l. 4. as Origen who lived about two hundred years after Christ Objicit nobis Celsus quod non habemus Imagines aut Aras aut Templa He that is Celsus chargeth the Christian Religion with this that we have neither Images nor Altars nor Temples Arnob. l. 6. apud Quench-cole p. 71 72. In answer to this Origen doth not deny the Charge but confesseth the matter of fact to be true and defends it from the very fundamental grounds of Religion and so doth Arnobius and others 2. Consider the many other evils that follow and flow from this and go along with it from this blind conceit that the Lords Table is an Altar hence follows 1. Calling it an high Altar and making steps to
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 THere are three Doctrines in the words 1. That the Jewish Holy days are of three sorts or may be referred to three general heads Feast days New Moons and Sabbaths 2. That these their holy seasons were shadows of things to come but the Body is of Christ 3. Therefore no Christian should suffer any man to judg him or condemn him for not observing these Jewish times and seasons We are endeavouring to open the substance of these shadows and what were those things to come those things about Jesus Christ and the Gospel which were shadowed forth in them We began first with their Holy days or their Feast days that is their annual Festivals whereof we heard they had five 1. The Passover 2. Pentecost 2. The Feast of Tabernacles 4. The Feast of Trumpets 5. The Feast of Expiation These three the Passover Pentecost and the Feast of Tabernacles were the three great Festivals which were more solemn then the rest because then all the Males of Israel were to assemble together out of the whole Nation and to appear before the Lord in the place that he should choose in a general Church Assembly We heard something that these things pointed to The Passover did point them to the Death and Sufferings of Jesus Christ as the true Paschal Lamb who fulfilled this Type even as to the very season and holy time it self for he suffered at the Passover The Pentecost pointed at the time of the effusion of the Holy Ghost after his Ascension The Feast of Tabernacles pointed them to the Birth and Nativity of Jesus Christ when he should come to tabernacle and pitch his Tent in our Nature We heard indeed that this was the time of Christs Birth and not as it is commonly computed to be in December in the depth of Winter It is not like the Shepherds would be watching their Flocks all night then and that Augustus would command his Subjects to travel to their own Cities to be taxed at such a time and that John would choose that time to baptize in There be two more of the Jewish Feasts to be spoken to which were great and solemn Feasts yet not so great as these three because the people were not all bound to come up to Jerusalem to the Temple namely the Feast of Trumpets and the Feast of Expiation they were both in the seventh month as was also the Feast of Tabernacles the Feast of Trumpets on the first day of it the Feast of Expiation on the tenth day and the Feast of Tabernales on the fifteenth day and from thence to the two and twentieth day which is therefore accounted the greatest of all their Feasts being in the seventh month which was also the first in their old account the chiefest of all the months in the year and called by some the Sabbath of months as the seventh day is the Sabbath of days 4. This month began with the Feast of Trumpets which was upon the first day of the seventh month The first Institution of it we have in Lev. 23.23 24 25. and the Lord spake unto Moses saying c. It was celebrated as a Sabbath they were to do no servile work therein This Feast also had its peculiar Sacrifices appointed for it as in Numb 29. the six first verses It was also solemnized with the blowing of Trumpets which being the special Rite of this Festivity it had its Name from thence Here therefore the old legal Musick may fitly be considered this being as it were their Feast of Musick The Institution of these Trumpets we read in Numb 10. the ten first verses mentioned long after as a very solemn Ordinance in Psal 81.3 4 The first mention we have of Musical instruments in the Worship of God is in Exod. 15.20 21. where we read that Miriam used Timbrels and they praised God therewith and they sang the Song of Moses when they were delivered from Pharaoh And Miriam the Prophetess the Sister of Aaron took a Timbrel in her hand and all the Women went out after her with Timbrels and with Dances And Miriam answered them Sing ye to the Lord for he hath triumphed gloriously the Horse and his Rider hath he thrown into the Sea Moses afterwards by order from God appointed these Trumpets to be made and we read of a further increase of such Instruments in after times As to the use and signification of them there be many Gospel Instructions to be considered in this legal shadow we shall mention seven 1. The general scope of them was to signifie and shadow forth the sound of the Gospel the blessed sound of the Gospel which is called the joyful sound Psal 89.15 the Gospel is called glad tidings it is a joyful pleasant sound indeed Hence the Ministers of the Gospel are said to lift up their voice like a Trumpet Isai 58.1 the Tongue of the just is as choise Silver Prov. 10.20 these Trumpets were of Silver the faithful discharge and execution of their Office is expressed by blowing of the Trumpet Hos 8.1 Ezek. 33.3 4 5. it is said in the day when the Jews shall be converted in that day the great Trumpet shall be blown and they shall come which were ready to perish c. Isai 27. last when God shall gather them one by one ye shall be gathered one by one ver 12. in that day the great Trumpet shall be blown c that is saith Calvin the Silver Trumpet of the Gospel to the conviction and conversion of the Jews God will have his Church instructed not by sight only but by voice not by the eye only but by the ear Even under the Law the Lord would not have his people always to look for miraculous and immediate Guidance but they were to order themselves according to the sound of the Trumpet both in War Peace according to the rule of the Word so according to the rules of the Gospel according as that Trumpet sounds so are you to act This is the first namely the joyful sound of the Silver Trumpet of the Gospel 2. The Joys and Graces of the Spirit of God is another thing intimated by this Trumpet and instrument of Musick that spiritual melody of the Joys and Graces of the Holy Ghost in the hearts of Gods people Psal 98.6 with Trumpets and sound of Cornet make a joyful noise before the Lord the King Ephes 5.18 19. There is a melody and joyful voice in the Consciences of Believers the Spirit of God both sanctifying and comforting of them so the Apostle Col. 3.16 Grace and Joy the fruit of Grace so this Musick remains in the Antitype of it the heart-strings of Believers making melody suitable to the profession of their Lips and to the gracious and peaceable
the Feast of Expiation Answ They had no more of Gods appointment that were perpetual and religious Feasts It is true we read of some others both in Scripture and in the Jewish Writers but either they were not perpetually recurring every year but meerly occasional upon present emergencies of Providence or else they were not holy and religious Feasts but only civil and political or else lastly they were sinful and unwarrantable as 1. There was Solomons Feast that solemn Feast at the Dedication of the Temple as in 2 Chron. 5. but this was extraordinary and occasional and not a standing yearly Festival 2. They had also those Fasts of the fifth and of the seventh month which are mentioned in Zech. 7 3-5 but these also were but temporary and occasional upon occasion of the calamities of their Captivity in Babylon the Land being laid desolate Jerusalem taken the Temple destroyed Hence they had these Fasts only during the time of their sorrow but they ceased and were turned into rejoycing 3. There was the days of Purim mentioned in Esther 9.21 22. that they kept in the month of Adar on the fourteenth and on the fifteenth day of the month yearly for then it was turned from sorrow to joy and from mourning to a good day This seems not to be a religious but a political constitution so our Divines conclude against the Papists who plead this for their Popish Holidays For there were peculiar Sacrifices appointed for all the holy Festivals Numb chap. 28 and 29. but there was none for this and there is nothing mentioned but civil rejoycing days of Feasting and Joy and sending portions to the needy ver 22. Of this nature is our fifth of November Not but that there may and ought to be upon such times holy rejoycing in God as upon any providential occasion but there ought not to be a religious abstinence from the works of our Callings as upon the Lords day and upon occasional days of Fasting or Rejoycing that ought not to be on any such days Had they been religious Feasts and days wherein they were bound to abstain from the works of their Callings after the nature of religious Feasts we then are to suppose that Mordecai Nehemiah c. had instruction from God about it else they durst not have done it they that had such Light and Holiness 4. We read of two Feasts more appointed in the time of the Maccabees one for the Dedication of the Altar 1 Maccab. 4.56 so they kept the Dedication of the Altar eight days offered Burnt-offerings with gladness and offered sacrifices of deliverance and praise And the other for the Purification of the Temple 2 Maccab. 1.18 we are now purposed to keep the Purification of the Temple upon the five and twentieth day of the month Chesleu Now if these had been only particular and occasional Feasts these things God had left with the Church to appoint but seeing the Jews say they were yearly Feasts they were thererefore superstitious and unwarrantable things for they had no such extraordinary persons amongst them that could give them authority from God for such a thing Thus we have gone through the first word Feast days their Holy days or Feast days Their holy times we referred to three heads their Holy days New Moons and Sabbaths Now a word concerning their New Moons Let no man judge you in respect of the New Moons 2. New Moons 2. The second word in the Text is New Moons of which we read in Numb 28.11 in the beginnings of your months ye shall offer a Burnt-offering unto the Lord c. and Numb 10.10 in the beginnings of your months ye shall blow with the Trumpets over your Burnt-offerings c. To open this a little that so you may understand the mind of the Holy Ghost in it you must observe that their computation of the year was not as ours is meerly Solar but partly Lunar for their month always began with the New Moon and the days remaining to fill up their Solar year which are eleven they were wont to intercalate at the appointment of their High Prests and Rulers at the years end Or as some write after the second or third year in an intercalatory month which they called Veader consisting of eleven or one and twenty or three and thirty days Their month still began with a New Moon and the Lord did appoint that it should be a season religiously observed by them you shall offer such and such Sacrifices ye shall blow with Trumpets c. There were four things observable in the solemnizing the New Moons for they did solemnize this season with such religious Rites and Observations as these 1. A holy Convocation and abstaining from the works and business of their Callings Therefore in Amos 8.5 they are brought in as saying when will the New Moons be gone that we may sell Corn c. 2. By repairing to the Prophets for Teaching and Instruction to inquire of God and to hear his Word 2 Kings 4.23 3. With sounding or blowing of Trumpets every New Moon as well as the New Moon of the seventh month Numb 10.10 4. With peculiar Sacrifices yea a greater number of Sacrifices then on the Sabbath day They had peculiar Sacrifices then to be offered on the first day of the month Numb 28.11 Some add fifthly the keeping solemn Feasts of Love and Amity 1 Sam. 20.5.6 Now this Solemnity doubtless had some Divine mystery in it it aimed at some good thing to come something of Christ in the Gospel for the Text saith expresly they were a shadow of things to come And the Worship of God in Gospel-times is expressed under this phrase Isai 66.23 from one New Moon to another so Ezekiel in his Vision of the Temple-worship under the Gospel speaks of it under the name of New Moons Ezek. 46.1 6. But what then did it signifie what was the meaning of all these things Doubtless they were written for our Instruction there was a Gospel-mystery in these legal Institutions In these things principally lay the substance of these shadows 1. Their acknowledgment of God in the Creature that God must be acknowledged in the renovation of the Creatures in the course of Providence as when the Moon begins increases and is renewed then Gods Providence is acknowledged and taken notice of he renews the course of nature and every mercy we enjoy There is no Light to be seen at first in the Moon but it increases till it come to the full Moon Thus God renews every creature and every comfort in the way of his Providence Psal 104.30 thou sendest forth thy Spirit and they are created and thou renewest the face of the earth They must not bless God in this Solemnity for the Moon when it was at the full then more of the Creature is seen but when there is least of the Creature then God must be owned even in the least of mercies 2. The Renovation of the Church in a way
the Honour of Saints and that the Lord should ease his people of the burthen of a few Festival days to lay upon them an heavier burthen by a greater number of them So that we see the Scripture doth abundantly and clearly condemn and testifie against these superstitious observations of days and times Reason 3. Consider further the deep dishonour that is done to God by these days every manner of way The common pretense is that they do it for the Honor of Christ but it is not good Intentions that will excuse bad Actions Jeroboam pretended very good Intentions 1 Kings 12.28 so did they in Exod. 32.5 they proclaimed an Holy day to Jehovah though they kept it in a rude manner but what saith the Lord to them even after all the Prayers of Moses for them ver 34. in the day when I visit I will visit their sin upon them He will not regard their vain pretenses for the truth is these days are celebrated rather in dishonour and as it were in despite of Christ then for any Glory to him For 1. They are a dishonour to his Holiness as if Christ were a God that delighted in Profaneness and Wickedness for he is dishonoured as some have well observed by letting the reins loose to all manner of Profaneness as much in the twelve days and in some respects more then in all the twelve months of the year beside Hence Mr. Perkins most truly and justly complains that the Feast of Christs Nativity commonly so called is not spent in praising the Name of God but in Revelling Dicing Carding 〈◊〉 Mumming and in all licentious liberty for the most part as 〈◊〉 it were some Heathen Feast of Ceres or Bacchus Perk 〈…〉 Creed Art of Christs Birth apud Gillesp Engl. Pop. Cerem p. 〈…〉 cap. 9. page 48. 2. It is an unspeakable dishonouour to his blessed Sabbaths for men to set their Days by his Days their Posts by his Posts their Altars by his Altars as Jeroboam devised a Feast of his own heart like unto the Feast that was in Judah 1 Kings 12.32 yea as Dr. Ames observes they were from their first use not only equalled unto but extolled above the Lords day Fresh Suit part 2. p. 84. Those Prelates saith Mr. Gillespy that will not abase themselves to preach upon ordinary Sabbaths think the high Holy days worthy of their Sermons Engl. Pop. Cerem part 3. cap. 1 pag. 13. Yea they can write Books against the Sabbath as Heylin White Pocklinton and others have done to pluck away that Crown of Glory and Preeminence which God hath set upon that day which he hath chosen and they set up their own devised days in stead thereof Common experience proveth saith Reverend Mr. Dod on the second Commandment p. 68. that all they which stand most for superstitious Holy days are greatest profaners of the Lords Sabbath and contemners of his Word 3. They do dishonour the Wisdom and Word of Christ for Christ the Lord of Time and the Lord of the Sabbath hath sanctified and instituted the first day of the week whereon he arose from the dead for the Commemoration of the great work of our Redemption by him and what can the man do that comes after the King and in those things that have been already done as Eccles 2.12 It is a bold and deep reflection upon the Wisdom of Christ to add thus to his appointments as if the Lord Jesus Christ himself were not wise enough to appoint days and times sufficient to keep his own Nativity Death Resurrection Ascension and all the great things he hath done for us in everlasting remembrance in the hearts of his Saints but the Devil and the Pope must help it out It is therefore in plain terms a profane speech of Dr. Hammond that when the Festivals are turned out of the Church it will not be in the power of weekly Sermons on some head of Religion to keep up the knowledge of Christ in mens hearts View of Direct and Vindic. of Liturg. pag. 31. What are not the Institutions of Christ powerful to attain his own blessed ends unless they be pieced out with the additions of mens Inventions surely there is no Christian that hath found the experience of the saving Power and Blessing of Gods Ordinances to his own Soul but will detest and abhor to entertain such base and vile thoughts of them unless he hath forgotten that he was purged by them from his old sins 4. These superstitious Holy days introduced and brought in many other corruptions along with them as bad or worse then themselves like the unclean Spirit with seven Devils more sundry whereof are thus expressed by Dr. Ames Fresh Suit against Cerem part 2. pag. 84. They were saith he from their first rise not only equalled unto but also extolled above the Lords day Easter brought in a superstitious Lent to attend upon it made Baptism wait for her Moon and conformed our Lords Supper to the Jewish Passover in unleavened Bread It was the first Apple of Contention amongst Christians The Latin and Greek Churches striving contending fiercely about the time of it and Victor Bp. of Rome desperately excommunicated those that were not of his opinion in this frivolous Question So that it was the first Weapon wherewith the Bishop of Rome played his Prizes against other Churches and after slew so many Britains with by Austin the Monk Holy days devised by men in honour of Christ invited and drew on Holy days to Saints with many other mischiefs more then can be now numbred up And therefore upon all accounts God is dishonoured by them And so much for that third Reason Reason 4. The true yearly time for the Celebration of these Festivals is not certainly known but much disputed among Chronologers and Divines so that Holiday-keepers cannot affirm that they do commemorate opus diei in die suo the Lord having hid it as he did the Body of Moses to prevent Idolatry The fierce contention for the space of two hundred years or thereabout between the Greek and Latin Churches about the time of celebrating Easter is famous in Ecclesiastical History the Eastern Churches kept it on the fourteenth day of the first month when the Jews kept their Passover from whence they were called quarto-decimani But the Western Churches kept it upon the Christian Sabbath in commemoration of Christs Resurrection who rose upon the first day and both sides pretended Apostolical Tradition for their different practice The difference grew so hot that Victor Boshop of Rome being full of the spirit of Antichrist excommunicated all the Asian Churches as being Fourteeners and as Judaizers Afterwards Constantine the Great called the Council of Nice to compose these differences in the Churches who thought it best to keep it upon the day of Christs Resurrection but they had done better if they had utterly abolished it as the great reforming Parliament did in England But thus we see what a bone of Contention
the Incense and sweet Odours offered up to God under the Law These related to the Prayers of Jesus Christ he offers Incense with the Prayers of the Saints Revel 8.3 4. And another Angel came and stood at the Altar having a Golden Censer and there was given unto him much Incense that he should offer it with the prayers of all Saints upon the Golden Altar which was before the Throne And the smoke of the Incense which came with the prayers of the Saints ascended up before God out of the Angels hand They had therefore both the same Gospel-blessings and upon the same Gospel account as we namely from the meer mercy of God through the Mediation of Jesus Christ through his Death and Intercession Reas 2. A second Argument might be taken from an Historical Induction of all those former times and the several Gospel Discoveries which the Lord vouchsafed to them all along from time to time As to Adam in Paradise after his Fall The Gospel was preached to him in that great and blessed Promise that the seed of the Woman should break the Serpents head This was the first Gospel Sermon that ever was preached Afterwards to Abraham the Gospel was preached Gal. 3.8 when it was promised that in thy seed shall all the Nations of the World be blessed and in Isaac shall thy seed be called To Moses and by Moses to Israel when the Lord said I am the Lord thy God that brought thee forth out of the Land of Egypt For he was a Typical Mediator There were yet further Discoveries in Davids time Christ is the true David Thus I might go through the whole Old Testament and shew you how the Lord from time to time made further and further discoveries of himself to his people in succeeding ages Reas 3. Either the Gospel was preached unto them of old or else it will follow that they were all damned or else that they were saved without Christ which to imagine were infinitely derogatory and dishonorable to the Lord Jesus Christ The Fathers before the coming of Christ were saved and went to Heaven But without Christ there is no salvation For there is no other name under heaven c. Acts 4.12 It is impossible that any Sinner should be saved without Christ Qui salutem cuiquam promittit sine Christo nescio an ille salutem habere potest in Christo Austin He that promiseth any man Salvation without Christ I know not whether he can have Salvation by Christ By the works of the Law shall no flesh be justified or saved Rom. 3.20 Gal. 2.16 Jesus Christ therefore is the same yesterday and to day and for ever Heb. 13.8 that is in all times and ages and so we may apply it thus Yesterday under the Law to day under the Gospel and for ever Jesus Christ is the only Saviour Therefore if the Old Testament Saints were saved it was by Christ and if by Christ they had the Gospel preached to them as well as we So we see the Truth of the Doctrine Obj. 1. But why do we call it the Old Testament if it was Gospel Answ This is only in regard of the manner of Dispensation we do not call the first part of the Bible or the times wherein it was written the Old Testament and the latter part of the Bible and the the times wherein it was written the new Testament as if the former were meer Law and the latter nothing but Gospel No therefore take heed of mistaking here For there is very much of the Gospel and the Grace of God in Christ revealed in the Old Testament many precious Gospel truths in the Old Testament And there is very much of the Law and threatnings thereof declared written down and left upon Record to us in the New Testament Yea there is more of Hell and Damnation there are more dreadful threatnings thereof in the Sermons of our Lord Jesus Christ recorded in the four Evangelists than is to be found in all the Old Testament But we call it the Old Testament because it was the first Dispensation of the Gospel And the Gospel we call the New Testament because it is the new Dispensation of the same everlasting Gospel therefore the reason is only in the way and manner of their Dispensation and not in the Subjects themselves Obj. 2. But there is a second Objection that the Apostle often speaks of That ancient Dispensation as if it was Law and not Gospel Some Scriptures call that Old Testament Administration Law the Ministration of Death as John 1.17 the Law came by Moses but Grace and Truth by Jesus Christ If it was Law may some say then it was not Gospel so 2 Cor. 3.7 the Ministration of Death Answ We must distinguish between the thing preached and the manner of Preaching between the Shell and the Kernel the Shadow and the Substance Now the thing preached was the Gospel though the manner of preaching it was legal the Kernel was Gospel though the Shell was Law The Spirit and Substance and Mystery of that Dispensation was Evangelical though it was involved in a legal Shell and outside and overshadowed with the Shades and Figures of the Law God never had but one way only to save men by but it had divers fashions and forms divers outward discoveries and manifestations in those times in a more legal manner but afterwards more like it self in a more evangelical manner This Legality of that Administration appears chiefly in five things which were the peculiar Properties and Characters of that Dispensation by which it is distinguished from the Gospel-dispensation as being much inferiour to it So we shall shew you two things at once both the differences of the two Administrations and withal the Preheminence and Excellencies of the New above the Old It was dark weak carnal burthensome and terrible 1. It was dark but the Gospel is clear all things were involved in thick and dark Shadows Though there was a Light in that Mosaical Paedagogy which did appear and shine forth into the minds of Gods Elect yet withal there was a cloud of Darkness as to the outward Administration especially if compared with the Dispensation of the Gospel since the coming of Christ There was and is a double use of Types and Parables and of that whole way of Argument by Similitude and Comparisons they do both darken and illustrate if explained and understood they do exceedingly enlighten and illustrate but if not explained they are like a Riddle they cast a dark mist and cloud upon the thing So was the Law of Moses to all those that were not instructed by the Spirit to understand the Mystery of it The Reason and Meaning of it was hidden to the most of them hence a Veil is said to be upon their Hearts that they could not see to the end of that which is abolished c. 2 Cor. 3.13 14 c. as the Apostle there discourseth it at large 2. It was weak but the
the more deep and dreadful will their Damnation be The Apostle calls the Gospel the Word of Truth Unbelief saith it is a Lye It gives God the lye it makes him a Lyer and makes the Gospel a Fable If there be a way of recovery why shouldst not thou believe and venture thy Soul on that if there be no such way then the Gospel is a Lye and wilt thou say the Gospel is a lye We have a proverb as sure as Gospel There is nothing so clear and sure and certain as the Gospel All Happiness depends on the believing of the Gospel Therefore take heed of and strive against Unbelief labour as much against it as against any other Corruption and the chief help is a clear understanding a clear insight and understanding in the Mystery of the Gospel this will help against all thy Unbelief then all thy Objections will vanish as Darkness before the Sun It 's Ignorance of the Gospel from whence so many Objections arise Beg of God to give thee clear Gospel-Light and this will be the best means to overcome and overpower that sin of Unbelief Did men see the Excellency the Truth and Goodness of the Gospel they would receive it gladly and thankfully The Gospel is both true tydings and glad tydings it 's both true and glad tydings Now were this believed it would chear up the Hearts of poor Sinners Hebrews 1.1 2 3. God who at sundry times and in divers manners spake in time past unto the Fathers by the Prophets hath in these last days spoken unto us by his Son whom he hath appointed Heir of all things by whom also he made the Worlds who being the Brightness of his Glory and the express Image of his Person and upholding all things by the Word of his Power when he had by himself purged our Sins sat down on the right hand of the Majesty on high THat the Gospel was preached to them under the Old Testament as well as to us under the New hath been cleared from Heb. 4.2 where the Apostle saith Vnto us was the Gospel preached as well as unto them We are next to consider how it was preached unto them Now to this the Text answers that it was done in divers manners and at sundry times 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The scope of the words is to compare and prefer the Gospel Discoveries and manifestations of God before the Legal which he doth by a most elegant Antithesis between them Then God spake to the Fathers now to us that was by the Prophets but now by his Son Those Discoveries were of old and so are passed away but the Gospel is in these last days And finally then he spake in divers manners and at sundry times But now he hath fixed upon this one way and once for all to reveal himself by his Son We may resolve the Text into four general Propositions or points of Doctrine 1. That it hath pleased God to speak or reveal Himself and his Mind and Will unto poor lost Man in order to his Happiness and Salvation For he speaketh here only of the Gospel Discoveries 2. That there be two grand Discoveries or Dispensations of the Mind of God unto the Sons of Men the one before the other since the coming of his Son 3. That under that former Dispensation God did reveal and speak his Mind of old unto the Fathers by the Prophets in divers manners and at sundry times 4. That in this last Dispensation instead of all those former various Discoveries used of old he hath spoken his Mind unto us only by his Son You see the two last Doctrines do contain and hold forth the Differences and peculiar Characters of each Dispensation It is only the third Doctrine that we are now to speak unto viz. that under the old Dispensation God did reveal and speak his Mind unto the Fathers by the Prophets in divers manners and at sundry times 1. It was of old therefore now passed away as Heb. 8.13 that which decayeth and waxeth old is ready to vanish 2. To the Fathers that is to their Ancestors for he writes this Epistle to the Hebrews as the Title of it shews 3. By the Prophets all those by whom God revealed his Mind to others were in that respect Prophets that is Discoverers or Revealers of the Mind of God 4. In divers manners 5. At sundry times It is these two last that I intend a little to insist upon viz. these divers manners and sundry times I shall endeavour to shew 1. What were these divers manners or ways of Discovery 2. What were the several times or the several pieces and parcels of it For this is the Importance of the two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. I shall speak first to the manner as being first in consideration though last mentioned in the Text. The Lord was pleased herein to use great variety he did not limit and confine himself to one way and manner of Discovery but he spake sometimes in one manner and sometimes in another It concerns us to enquire into it so far as we have Scripture-light to guide us For we are built upon the Foundations of the Prophets and Apostles Ephes 2.20 Yet we must do it with Sobriety of Spirit eschewing and taking heed of vain Curiosity For they themselves who received those extraordinary Manifestations did not always fully know the manner of them in all circumstances as the Apostle Paul himself knew not whether in the Body or out of the Body 2 Cor. 12. This is one of the great things God doth which we cannot comprehend as Elihu speaks Job 37.5 Yet so far as the Scripture goes before us we may safely follow These divers manners therefore of Gods speaking or revealing his Mind of old may be referred chiefly to these seven Heads 1. By Visions 2. By Dreams 3. By Voices 4. By inward Inspirations and Impulses of his Spirit 5. By legal Types and Shadows 6. By Signs and Wonders 7. By a special and peculiar kind of Intimacy and Familiarity 1. The Lord was wonted then to speak by Visions I mean visible Apparitions and Representations of things to the eye the person being awake and not asleep I do not mean things represented meerly to the Mind and inward Thoughts for this will come in afterwards under another head namely that of inward Inspiration and Revelation but I speak now of such Visions wherein things were really and indeed objected to the outward Senses Hence the Prophets are called Seers hence that phrase the Visions of God used concerning Prophesies And what was it that they saw Sometimes they saw God himself sometimes the Angels and sometimes other things were represented and did appear in Vision to them 1. Sometimes the Lord himself did appear in Visions to them not as though his Essence were corporeal or visible He dwels in Light unapproachable 1 Tim. 6.16 whom no man hath seen nor
can see but created Manifestations and Representations of his Glory he did appear in So Exod. 20.18 and 19.18 19 20 Jehovah descended symbolically in regard of the glorious tokens and symbols of his Presence But then they saw no similitude only Fire and Smoke and the Mountain shaking Deut. 4.12 Exod. 24.10 11. And they saw the God of Israel and there was under his feet as it were a paved work of a Saphire stone also they saw God and did eat and drink Exod. 34.5 6. And the Lord descended in the Cloud and stood with him there and proclaimed the Name of the Lord and the Lord passed by before him and proclaimed c. It seemeth by the expressions Deum humanâ effigie pertranfijsse that God passed by in an humane shape All the three Persons of the Trinity have appeared distinctly in visible Representations God the Father and the Son Dan. 7.9 13. I beheld till the Thrones were cast down and the ancient of days did sit I saw in the night Visions and behold one like the Son of Man came with the Clouds of Heaven to the ancient of days Revel 4.1 compared with Chap. 5.7 where we find that the Lamb took the Book out of the right hand of him that sat upon the Throne So that here be two of those glorious Persons distinctly appearing Ezek. 1.26 Above the Firmament there was the likeness of a Throne and upon it the likeness as the appearance of a Man about it It seems to be meant of God the Father because Ezek. 9.2 4. He is distinguished from the Man with a Writers Inkhorn by his side who is thought to be our only High Priest the Lord Jesus Christ The second Person Jesus Christ To Moses Exod. 3.2 4. For he is called the Angel which agrees not so well to the first Person And Moses prays for his Good will Deut. 33.16 Therefore it was not any created Angel but Jesus Christ the Angel of the Covenant of Grace as a praeludium to his Incarnation So to Isaiah 6.1 he saw the Lord. It is the Lord Jesus Christ so it is interpreted John 12.41 So Gen. 32.24 And Jacob was left alone and there wrestled a Man with him until the breaking of the day that is God in the form of a Man as the old Geneva Note hath it The Prophet Hosea saith it was God Hos 12.3 4. and Jacob wept and made supplication unto him and there he or God spake with us The third Person the Holy Ghost in the shape of a Dove at the Baptism of Jesus Christ Matth. 3. 2. Sometimes Angels have appeared sometimes in Bodies of humane shape provided for them by the Power of God either created of nothing and after the Apparition annihilated or compacted of the four Elements and especially of Air condensed and then resolved again after the Appearance was past into the matter of which they were compounded As to Lot Gen. 19.1 10. And there came two Angels to Sodom and Lot seeing them rose up to meet them and bowed himself with his Face to the ground These Angels vers 10. are called Men. To David 2. Sam. 24.17 And David spake unto the Lord when he saw the Angel that smote the People and said Lo I have sinned and I have done wickedly c. He saw the Angel Which is further explained 1 Chron. 21.16 And David lift up his eyes and saw the Angel of the Lord stand between the Earth and the Heaven with a drawn Sword in his hand At Christs Resurrection divers Angels appeared in the shapes of Men Matth. 28.2 3. An Angel rolled back the Stone from the door of the Sepulchre and sate upon it c. Luke 24.4 Behold two Men stood by them in shining Raiment So at his Ascension Acts 1.10 Behold two Men stood by them in white Apparel Sometimes the Angels did appear not only in humane shapes but with other Representations accompanying them as Horses and Chariots of Fire that is with Riders upon them 2 Kings 6.17 Behold the Mountain was full of Horses and Chariots of Fire round about Elisha Zach. 1.8 Behold a Man riding upon a red Horse and behind him there were red Horses speckled and white and 6.1 there came four Chariots out from between the two Mountains ver 5. These are the four Spirits of the Heavens 3. Sometimes other things were represented and shewn in Vision to them to signifie to them the Mind of God as Jerem. 1.11 13. The Prophet there seeth the Rod of an Almond tree and a seething pot with the face thereof toward the North So Amos cap. 7. ver 1 4 7 8. has several things presented in Vision to him And this is one of these divers manners of the Lords speaking viz. by Visions or Representations to the eye waking 2. Another manner was by Dreams that is by Representation of things to the Fancy in sleep and they had not only things presented but usually Words spoken to interpret them Sometimes the Lord gave divine Dreams to wicked men as to Pharaoh and Nebuchadnezzar but they knew not what they meant and so were not Prophets but the Lord sent the Interpretation by others who were his faithful Servants But the Prophets and Servants of God usually had both the Dream and some further light for the Perception and Interpretation of it As to Abraham Gen. 15.12 And when the Sun was going down a deep sleep fell upon Abram and lo an horrour of great Darkness fell upon him and he said unto Abram know of a surety c. ver 13. And to Jacob Gen. 28.12 13. the Dream of the Ladder ver 12. is interpreted to him by God in the following verses and 31.11 12. The Angel of the Lord appeared to Jacob in a Dream and speaks unto him and 46.2 God spake unto Israel in the Visions of the night So to Daniel cap. 7. 1 7 13. the divers night Visions he had there are afterwards interpreted to him ver 15 c. To Joseph Matth. 1.20 An Angel of the Lord appeared to him in a Dream saying fear not to take unto thee Mary thy Wife and Matth. 2.13 19. An Angel of the Lord appeareth in a Dream to him saying arise and take the young Child and his Mother and go into the Land of Israel This way and manner of speaking seems to have been very frequent and usual in those ancient times as those words of Elihu intimate Job 33.14 15 16. For God speaketh once yea twice in a Dream in a Vision of the night See Aynsworth on Gen. 20.3 and Gen. 37.5 when deep sleep falleth upon Men in slumbers upon the bed then he openeth the Ears of Men c. 3. A third manner was by Voices by an audible Voice uttered either by God himself immediately or the Angels And these audible Voices are accompanied sometimes with visible Appearances to the eye but sometimes the Voice alone without any visible apparition To our first Parents Gen. 3.3 It was the Voice of God
these two lay chiefly in this that under the former Dispensation the ordinary way of preserving the Knowledg of God was only by oral Tradition But from Moses his time it was committed to Writing In both these the Church of God was under years in a state of Childhood Gal. 4.1 3. But in the former viz. the time before the Law they were little Children it was the very Infancy and first and weak beginnings of the Church This Period of the Churches Infancy may be subdivided into three particulars 1. The Dispensation they were under from Adam to Noah 2. From Noah to Abraham 3. From Abraham to Moses 1. Adams Dispensation I mean after the Fall For it is the gradual breakings forth of Gospel-light whereof the Text speaks We are to consider how the Lord then spake and how far he revealed himself in that age and state of Mankind Besides what was common to all times viz. the Works of God and the Light implanted in mans heart there were several things that were the special Discoveries and Light of that Age I shall instance in four particulars 1. The Lord having convinced them of their Sin gave them that famous Promise that the Seed of the Woman should break the Serpents Head Gen. 3.15 This was the first Beam of Gospel-Light that ever brake forth unto lost and fallen Man A comprehensive Promise which includes the whole Gospel as you have formerly heard in many particulars upon that Text Gen. 3.15 This great and precious Promise they and all the Saints for almost four thousand years did believe and live upon waiting and longing for the coming of that blessed Seed that victorious Seed that should slay the Dragon and destroy the Works of the Devil as 1 Joh. 3.8 It is thought that Eve did hope to have seen him in her days and that she her self should have been the immediate Mother of the Messiah And thence she called her first Son Cain Possession thinking she had now got the Promise in possession and performance But afterwards perceiving her mistake and disappointment she called her next Son Abel Vanity As it is a common error that we are apt to run into in the exercise of Faith upon the Promises we are apt to antedate the time of performance which is from a secret mixture and working of unbelief for he that believeth shall not make haste Isai 28.16 2. To this Promise the Lord added some outward and visible Signs and Tokens for the further help of Faith In all times ever since God made Man he hath given him some outward and sensible things to be Signs and Representations of spiritual things as being suitable to the Nature of such a Creature Man consisting both of Soul and Body Even before the Fall there were two Sacramental Trees the Tree of Life and the Tree of Knowledge of good and evil and now under the Gospel we have two Sacraments Baptism and the Lords Supper So in these first times after the Fall they had something of the like nature The signal instance hereof is the Sacrifices or the slaying of clean Beasts and offering them and other things up to God to make atonement For it is expressed that Cain and Abel did it Gen. 4.3 4. and Noah afterwards Which to have done without Order from God had been detestable and abominable Therefore there is no doubt but as they were taught by their Parents so their Parents were instructed from the Lord about it And in Noahs time we find there was a distinction of Beasts into clean and unclean Gen. 7.2 that is clean for Sacrifice For it doth not appear that any of them were used for Food before the Flood What this aimed at the Scripture is plain Heb. 9.22 Without shedding of Blood there is no Remission of Sins and Christ is said to offer up himself a Sacrifice for us Ephes 5.2 therefore they did look at Christ Before Sin there was no need of any Sacrifice for Expiation of Sin Hence among the Gentiles they had a custom of sacrificing from some slender Fame remaining among them of such an Institution for it was no part of the Light of Nature though they were ignorant of the true God the true Object to whom to present their Sacrifices Hither also some refer that passage Gen. 3.21 Vnto Adam also and to his Wife did the Lord God make Coats of Skins and clothed them This is thought to have a further Mystery included and aimed at in it For there is a spiritual Clothing often spoken of in Scripture As they were under a double Nakedness both of Soul and Body their Souls divested of Gods Image and original Righteousness and their Bodies overspread with Shame so the Lord provided a double Clothing for them He did not clothe their Bodies and leave their Souls naked but he gave them both the upper Garment of Justification and imputed Righteousness and the inner Garment of Sanctification and Grace inherent This may be considered also under another Notion as one of the Favours of Providence unto those first times of fallen Mankind that now was the Invention of many useful Arts and Sciences Here God himself vouchsafes to teach them how to make Clothes We read also in Gen. 4. of sundry other Arts and Occupations as ver 20. Jabal was the Father of such as dwell in Tents and of such as have Cattel The meaning of it is well explained in the Margent the first Inventor of Tent making and of Pastorage and keeping Cattel And his Brothers Name was Jubal he was the Father of all such as handle the Harp and Organ ver 21. the first Inventor of Musick I mean Instrumental Musick For Vocal Musick Nature it self teacheth that And ver 22. The working of Mettals by Tubal-Cain an Instructer of every Artificer in Brass and Iron whence arose the Heathenish mistakes and fables of Vulcan These were great Mercies and gave some further Discoveries of God to those who had Eyes and Hearts to see him in his Works For all lawful Arts and Sciences and all the Rules thereof are Beams of Gods Wisdom and Gifts and Operations of his Spirit Prov. 8.12 I Wisdom dwell with Prudence and find out Knowledg of witty Inventors So Bezaleel and Aholiab Exod. 31.3 I have filled him with the Spirit of God in Wisdom and Vnderstanding and in Knowledg and in all manner of Workmanship and ver 6. I have given with him Aholiab Those mean Trades and Occupations Isai 28. are the Gifts of God The Lord teacheth the Husbandman how to thresh his Corn and to beat out the Cummin 3. There was something also of Church Discipline exercised in those first Ages of the Church A signal Instance hereof we have in Gain Gen. 4.12 A Fugitive and a Vagabond shalt thou be in the earth God himself pronounceth Sentence upon him ver 16. he is sent forth loaden with the Curse of God from the Fellowship of his people This is thought to have been about the hundred and
are so corrupted that Seth calls his Son Enos miserable man Well about three hundred years after as some conjecture for the particular time is not set down in the sacred History but it may be supposd to be thereabouts from Cains Defection and Ejection there is a new Reformation in the time of Enosh How long this reformed state continued is not certain but sure it is that when the World was but sixteen hundred fifty six years old there was such a general and universal Corruption of things that the Lord thought it necessary to cut them down with a Flood That as some have expressed it all mankind is sick of the Falling-sickness Or as the Lord himself complains Hos 11.7 My People are bent to backsliding from me though they called them to the most High yet none at all would exalt him though the Prophets called them to repent and turn to the Lord yet there was none found that would exalt and set up God in his heart and life There is a backsliding bent upon the Heart like the Byass upon the Bowl that turns it aside a departing disposition of spirit 3. Behold and see the free Grace of God in so many recovering Dispensations and renewed Discoveries and manifestations of himself Oh the Love of God to worthless Man he was loth to give up such a lost Creature This is that Divine Philanthropy whereof the Apostle speaks Tit. 3.4 4. These old things being past and vanished away do not sit down with attainments of such low Dispensations but labour for such degrees of Light and Grace and Communion with God as becometh Saints under the New Testament Administrations Beloved the Dispensation of the Age wherein we live is high and glorious But it may be thy particular Dispensation is low thy own personal attainments come very short Thou art but like a Believer that lived under Adams under Noahs under Abrahams Dispensation Signs of a Christian under a low Dispensation 1. When there is an inordinate affecting and a lusting after outward and visible and extraordinary Appearances and Operations such as they were Wont to have in those childish times Such may be Christians and may have the root of the matter in them but they are Christians of the lowest form There is a lusting in our hearts by nature after such things after extraordinary Operations which God is wont to cross as he did in Naaman 2 King 5.11 so when Christians linger much after and lay much weight upon Dreams and Visions and extraordinary Raptures and Ravishments of Spirit or it may be look'd after Miracles if they hear of any vain pretender thereunto I had rather have a little solid Comfort in that good old plain Scripture way of Faith and Repentance and labouring with my own Heart to apply the Promises and I value this more than if an Angel should appear to me out of Heaven to tell me that I am a Child of God For if an Angel should appear to me with such a Message I profess I should not know whether to believe him or not but I am sure that if I walk close with God if I exercise my self unto Godliness and unto Communion with him in Faith and Prayer and in seeking of him and humbling my self before him daily I am sure that in this way I cannot miscarry if the Gospel be true I am safe the Lord keeping me in that way I would not advise Believers utterly to reject all Evidences and Comforts where there is possibly something of Enthusiasm intermixt if there be a suitableness to their condition in the Promises brought to hand in such a way and if there be a spiritual Savour in the Heart and a relish of the Gospel and the Promises and Blessings of it I say then receive them which way soever they be brought to hand though it be by a Dream But I would exhort you not to rest in such a way but labour for an higher and more solid and spiritual way of Comfort and Communion with God 2. Art thou acted by a spirit of Light and Love or Darkness and fear hast thou a dark or clear Light It may be thy Candle gives but a dim Light and smokes in the socket as if it were going out Thou art dark as to the Light and Work of this age This is a sign thou art but low in thy attainments Art thou acted by Fear or Love If by Fear only this is low and legal if by love also this is Gospel-like The Law genders unto Bondage Gal. 4.24 It was delivered Heb. 12.18 with darkness and tempest But the spirit of the Gospel is a spirit of Faith and Love not of Fear and terror 3. Where there is an aptness to backslide and fall off from good beginnings and to fall again after recovering Dispensations This is but a weak and infant state as little Children when first they begin to go they catch many a fall 4. Consider of what standing thy Profession is at first all Believers are but low and weak but for an old Professor to be so this is sad It may be thou hast made a Profession of Religion ten or twenty years It is time for thee to put away childish things Heb. 5.10 you might have been for the time setled and established Christians assured of Gods Love but you are yet under the power of sinful corruptions of Pride and Peevishness and Passion yet under darkness and prevailing doubts about your Interest in God and this after many years Profession of Religion This might better become the Sons of God under those old Dispensations than one of thy years and standing We have briefly gone through the several pieces of Discovery the several Beams of Gospel-light that shone forth before the Law during that first Period from Adam to Moses The second grand Period is that under the Law from Moses to the Messiah This we are now to speak unto we may call it the Legal or the Mosaical Dispensation In this season there were further and clearer and more plentiful beamings forth of Gospel-light upon the Church above what had been before Now might the Spouse say The Voice of my Beloved behold he cometh leaping upon the Mountains skipping upon the Hills c. Cant. 2.8 9. The Worship of God and the true Religion and Church of God was now reduced to a better consistence and settlement in the world than ever before There were two things especially which were the peculiar advantages of this Dispensation under the Law wherein it did excel the former which was before the Law 1. That now the true Religion was preserved and propagated by Writing to Posterity which had been done before only or chiefly by Oral Tradition which might indeed be more easily done Willet in Gen. 9 28 when men lived so many hundred years For some have well observed that three Patriarchs for the space of two thousand years and more from the beginning of the World to Isaac might suffice to propagate
Ten Commandments Exod. 19.9 that the people might hear and cap. 20.22 he talked with you from Heaven and he wrote them in two Tables of Stone and in the five Books of Moses The Ceremonial and Judicial Laws were delivered in this last way viz. by Writing being left upon Record in the Books of Moses This is celebrated as a choice Mercy Psal 103.7 He made known his ways unto Moses his Acts unto the Children of Israel yea as a peculiar and distinguishing Mercy Psal 147.2 last v. He sheweth his Word unto Jacob his Statutes and Judgments unto Israel he hath not dealt so with any Nation And now seems to have been the first Invention of the Art of Writing The first mention we find of it is in Moses his time In Jacobs time it may seem they had no knowledg of it because in the Covenant between him and Laban instead of any Articles in Writing between them or signing or sealing of it they only erect an heap of Stones as Monuments of Remembrance of it Gen. 31.45 seq And the Invention is so admirable that it seems to transcend all humane Wit and Industry The reducing of all audible and articulate Sounds unto visible Marks and that in so familiar and short a way by twenty or thirty Letters without any further load to the Memory that we may well ascribe it unto God himself as the blessed Author and Inventor of it to help his poor people to and in the knowledg of himself according to that in Prov. 8.12 I Wisdom dwell with Prudence and find out knowledg of witty Inventions 3. The Lord accepted the whole Nation to be his own peculiar people erecting a glorious Frame and Fabrick of Church and Common-wealth amongst them wherein the Lord himself was King and did immediately preside and therefore it hath been fitly called a Theocracy so Gideon Judg. 8.23 The Lord shall rule over you Isai 51.16 that I may plant the Heavens and lay the foundations of the Earth and say unto Zion thou art my People 4. He gave them glorious and visible symbols and tokens of his Presence amongst them walking before them in a Pillar of Cloud and Fire Exod. 13.21 22. which Pillar rested upon the Tabernacle after that the Tabernacle was built Exod. ult ult which also was a symbol of his Presence with them and so was the Ark and the Manna from Heaven Exod. 16.14 15. with the Rock that followed them Exod. 17.6 1 Cor. 10.4 5. The Lord himself conducted and led them through the Desarts of Arabia by the Hand of Moses and into the Land of Promise by the Hand of Joshuah drying up Jordan for them subduing the Inhabitants before them raising up Judges and Rulers for them and finally training them up by many instructing Providences to fit them for the further Mercies he had yet in store for them One would think all things were now well setled but there were two or three things partly defects in this Dispensation it self and partly some provoking evils on their part under it by reason whereof the Lord brought in a further and an higher Dispensation afterwards 1. There had been strange Rebellions and Provocations in the Wilderness which have had an influence into all the sorrows and troubles that have befallen them ever since Murmuring against God Mutining against Moses and Aaron which the Lord took very hainously and therefore destroyed Corah Dathan and Abiram by miracle For to disobey the just Commands of a lawful Magistrate is to rebel against God himself And above all Idolatry Exod. 32.34 35 In the day when I visit I will visit their Sin upon them and the Lord plagued the people because they made the Calf which Aaron made From whence the Jews have a proverb that in every affliction in every calamity that comes upon them there be some grains of the Molten Calf in it 2. There were frequent Degeneracies and Oppressions under the Judges 3. The Tabernacle was unfixed Upon all which accounts the Lord had not yet satisfied himself in the expressions of his own Love towards them but his Heart was full and he was resolved to do yet more for them and so to try them to the utmost Therefore he was pleased to put a period unto this Dispensation which began about the year of the World two thousand five hundred and thirteen and lasted about four hundred eighty seven or eighty eight years 1 Kings 6.1 2. The Lords second Dispensation under the Law was from the Temple to the Captivity in Babylon In this Period the Glory of the Legal Dispensation rose up to the greatest height and splendor and that chiefly in two particulars the Glory of the Kingdom and Temple 1. The Kingdom was setled in the House of David as the Type and Progenitor of the Messiah And in his days and Solomons it extended to the utmost bounds that God had spoken of to Abraham though afterwards for their own sins they were cut short the neighbour Nations shaking off the yoke and the Kingdom it self divided into two parts two Tribes only left to Solomons Posterity The Lord had promised Abraham that his Seed should possess all the Land to the River Euphrates Gen. 15.18 And it was performed in Davids time and in Solomons 1 King 4.21 24. 2 Chron. 9.26 And this Kingdom was a Type of the Kingdom of Christ 2. The other piece of their Glory was the Temple Before God had dwelt in Tents but now he had an House built unto his Name The Lord turned his flitting Tabernacle into a fixed Temple for which David made plentiful Preparation Solomon did erect and set it up He did it in seven or eight years time or more precisely seven years and an half for he began it in the second month and finished it in the eighth 1 King 6.1 and ult and he began it in the fourth year of his Reign and finished it in the eleventh moreover he began it in the 480th year after the coming out of Egypt and dedicated it seven or eight years after which fell into the year of the World three thousand or three thousand and one as you will find if you take the pains to compute and put all the former Periods together And their Kingdom and Temple stood in some degree of outward Glory about four hundred years from the finishing and dedicating of it to the beginning of their Bondage under the Yoke of Babylon And now one would think they had been setled in such a condition as might have stood for ever But the Apostacies were very great which brought this high and prosperous Dispensation to an end to a sad end For 1. The peoples hearts being not so with God as became a people crowned with such Glory God left them and their Princes the first and wisest of them the very Founders of their Kingdom and Temple unto very great and enormous transgressions David committed Adultery and Murther a very unparallell'd case for which the Lord threatneth the
the divine Authority of the Scripture Yea the Lord raiseth them to an higher pitch of Reformation than ever Nehem. 9. They kept the Feast of Tabernacles so as it had not been kept from the days of Joshua Doubtless David and other reforming Kings had kept it but that part of the Ordinance the dwelling in Booths had been as it may seem omitted and neglected by them another Corruption was the mixture of the Church with Heathens by strange Marriages Ezr. 9 and Nehem 10. and the Samaritans those Mongrels would have intruded but were rejected Ezra 4. Thus they purged and reformed themselves from both these corrupting mixtures in the matter of the Church 5. And lastly the Old Tetament was concluded by the Prophet Malachy who was the last of all the Prophets The Lord would have no Prophet beyond the first times of the second Temple nor no Writings of men in the age immediately after the Apostles immediately following the Gospels Promulgation That it might manifest it self more clearly by its own own Light to be supernatural This Period viz. that of the second Temple continued four hundred and ninety years Dan. 9.24 seventy Prophetical weeks is four hundred and ninety solar years Now such a people thus delivered and restored twice delivered out of Bondage first out of Egypt and then a second time out of Babylon one would think they would have abiden with the Lord for ever after And one thing they did learn viz. to forsake gross Idolatry and this was all But they grew more rigidly formal and exquisitely hypocritical than ever and Religion ran out into Sects and Parties and Factions amongst them There were Pharisees and Sadduces and Galilaeans and Herodians amongst them Names which the Scripture mentions and Histories speak of another Sect called the Essenes And thus it was with them when our Lord Jesus came in the Flesh The inward and spiritual part of Godliness and the Practice of that which is truly so was in a very great measure lost amongst them being eaten out partly by their Sects and Divisions partly by their rigid Formality and Hypocrisie And thence at last the Lord sending his Son their Messiah so long promised and longed for by them they reject and crucifie him So the Lord having by all these various Dispensations and turnings of his hand mended the old House as it were seven times over he resolves now at last to pull it down for all these legal Dispensations were but the mending as it were and repairing of the old House but the Gospel pulls it quite down and builds a new one Thus I have led you thorough the several times and seasons wherein the Lord spake unto them of old you have seen the gradual progress of the Light and Work of God among them in those seven pieces of the Old Testament Dispensation which have been briefly run thorough That which follows next to be spoken to is the Reasons of the Point why the Lord spake and revealed his mind in such divers ways and manners and in these several pieces and parcels neither in one way only nor at one time Quest What may be the Reasons of the Point The Lord could have spoke his whole Mind at once in one way and at one time therefore why did he speak in such divers manners and in so many several pieces and parcels Answ Although it is a sufficient general account to say that this or that is best because God wills it For he doth all things well and his Will is the Rule of Goodness and it is not for us to call him to an account of what he doth yet we may humbly and modestly inquire into the reason of things not to contend him with for doing so for that were Prophaneness but to understand something of his Wisdom therein The Reasons therefore may be referred to two heads 1. In regard of our Weakness 2. For his own greater Glory I shall speak briefly unto both these adding but a little unto what others have said upon this Subject Reas 1. In regard of our Weakness The Lord herein condescends and accommodates himself unto us You may see his Condescention in four things 1. In that we are dull and slow of understanding to apprehend the Truth Therefore the Lord illustrates the same things several ways like the Light shining into the House at several Windows that in such a plenty of Light some of all those Beams may shine into our Hearts Luk. 24.25 we are slow of Heart to believe 2. We are but narrow-mouth'd Vessels not able to receive much at once As we are slow to receive any thing at all so we are uncapable to receive much at once Therefore the Lord teacheth us here a little and there a little a little to Adam a little more to Noah and a little more to Abraham and yet more fully and copiously to Moses leading them on by degrees as they were able that so men in several ages might know what their Fathers did and something more Isai 28.9 10 13. Geneva Note in loc They must have one thing oftentimes told 3. By this various and gradual proceeding God did prepare and fit his People by weaker and lower Dispensations for further and higher Dispensations As a Child by learning his A. B. C. and his Primmer is fitted to go into an higher harder Book so the Church of God by those immediate Revelations and Visions c. so frequent in those first times when they wanted the written Word was fitted to receive the Scriptures with the more Desire and Reverence and Faith Exod. 19.9 Lo I come unto thee in a thick Cloud that the People may hear when I speak with thee and believe thee for ever And they did believe him ever after so Joh. 9.29 We know that God spake unto Moses So the Church of God being exercised under the Mosaical Pedagogy so long together they were thereby prepared to welcom the Gospel more gladly when it came How gloriously and joyfully was it entertained when they had waited for it about four thousand years with what Triumphings in God! that now they saw that which Kings and Prophets and righteous men have desired to see but it had not been granted to them see Luk. 10.23 24. That which all the Prophets had spoken of since the World began Luk. 1.70 Act. 3.24 The Mystery that had been hid from Ages and Generations Col. 1.26 4. A fourth Condescention of the Lord herein is this By these varieties of Dispensation the Lord provides to have his Truth set on with all kind of Arguments yea with Arguments of peculiar concernment and suitableness to take with us As Moses to the Jews The Lord made not this Covenant with our Fathers but with us Deut. 5.3 And Manna which thy Fathers knew not Deut. 8 16. So Christ Joh. 13.34 A new Commandment give I unto you And the Apostle 1 Joh. 2.8 A new Commandment I write unto you It was an old Commandment but set
other things of like nature that so we may distinguish and discern the things that differ I shall instance here only in four things that are partly of the same nature with the Types but yet not exactly the same 1. The difference between a Type and a Simile A Type doth belong indeed to that Argument or Notion in Logick but with this difference this distinction will shew you the difference between them that there is Typus arbitrarius and Typus fixus institutus An arbitrary Type is a similitude or comparison So Marriage is a similitude or comparison by which the Apostle sets out the mystical union between Christ and the Church Ephes 5. But yet Marriage is not a Type For then we shall make it a Sacrament as the Papists do you know it was instituted for another end before the Gospel came into the world It is a Sign but not a Sacrament For by that Argument we should have a thousand Sacraments So Riders on white Horses are resemblances used in Scripture to set out Christ and the Angels but yet not properly Types of them And the reason is this because they were never instituted and designed by God for that end to represent Christ and the Gospel they are only occasionally made use of There is a wide difference between the occasional use of a thing in the way of a similitude or comparison and the Designment or Institution of it for that end and use As if Christ be compared to a Feast of Bread and Wine as in the Parable of the Marriage-Supper This is a very true and fit comparison but for Bread and Wine to be designed and set apart by the Command of God to represent Christ and his Benefits this is a thing of an higher nature and puts them into a Sacramental nature and relation to him 2. The difference between a Type and a Parable A Parable is nothing else but a sacred Similitude We commonly take it as the Scripture doth for such a similitude wherein not only the Truth and Mind of God is the scope and matter of it but whereof God himself is the Author As in the four Evangelists we read of the Parables of Christ To call them Fables as Grotius doth haec Fabula indicat c. is a slight and an irreverent expression A Parable there is the same with a Similitude only hath God himself for its Author But in a Type the Lord doth not only occasionally use such or such a simile but sets such a thing apart sets a stamp of Institution upon it and so makes it an Ordinance to hold forth Christ and his Benefits 3. What is the difference between a Type and a Ceremony This is only that which is between the Genus and Species For all the Ceremonies were Types but all Types were not Ceremonies The Pillar of Cloud and Fire was a Type but not a Ceremony A Ceremony was some Law or external Observation prescribed unto them to teach and shadow forth some Gospel-Mystery so that a Type is more general a Ceremony is one particular kind of Types 4. What is the difference between a Type and a Sacrament I answer they differed in the number and multitude of them they had many Types we have but two Sacraments But there was no difference in the nature of them further than this that our Sacraments are Signs of Christ already come but their Types were Signs of Christ that was for to come our Sacraments are Signs Christi exhibiti their Types Christi exhibendi 4. As to the Words and Phrases by which it is expressed First we have this very word Type used in the Scripture not only in its native and proper Sgnification Joh. 20.25 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the print of the Nails But it is used also in this borrowed and spiritual sense whereof we are treating in the Text and 1 Cor. 10.6 these were Types for us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 1 Cor. 10.11 all these things happened unto them in Types So the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answers the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exemplar figura forma â 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aedificavit They are called Shadows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Col. 2.17 a Shadow of things to come Heb. 8.5 which serve unto the example and shadow of heavenly things Heb. 10.1 a Shadow of good things to come They are called Figures or Patterns 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebr. 8.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Example and Shadow Heb. 9.23 Patterns They are called Signs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 12.39 the Sign of the Prophet Jonas so is Circumcision Rom. 4.11 the Sign of Circumcision Figures or to render it more emphatically parabolical Figures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 9.9 a parabolical Figure for the time This answers to the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And some so understand Heb. 11.19 from whence also he received him in a Figure They are called Allegories Galat. 4.24 which things are an Allegory They are called Seals 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 4.11 the Seal of the Righteousness of Faith Also the Law 2 Cor. 3.6 the Letter that is the Law killeth but the Spirit that is the Gospel quickeneth And the Letter 2 Cor. 3.6 the Letter that is the Law killeth but the Spirit that is the Gospel quickeneth The Antitipe or the thing typed and figured is called in Scripture sometimes by this name the Antitype 1 Pet. 3.21 the Antitype whereunto even Baptism doth also now save us The Type being called a Shadow the Antitype is called the Body Col. 2.17 the Body is of Christ The Types are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Antytype 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 10.1 the very Image of the things themselves Future good things Heb. 10.1 a Shadow of good things to come Heavenly things Heb. 9.23 Patterns of things in the Heavens True Heb. 9.24 which are the Figures of the true Joh. 1.17 the Law was given by Moses But Grace and Truth came by Jesus Christ Lastly they are called Spirit and spiritual things 2 Cor. 3.6 the Letter killeth but the Spirit giveth life Revel 11.8 In the street of the great City which is spiritually called Sodom and Egypt There is literal and spiritual Egypt Vse We may receive encouragement from all that hath been said to look into the Types and to study this Subject For that they do adumbrate and shadow forth Jesus Christ and Gospel-Truths and Mysteries exhibited and revealed by him It is not good to despise any part of Scripture knowledg much less such parts as stand in such a direct relation to Jesus Christ Though there is something of difficulty through our own darkness and weakness yet the fruit will countervail the pains and labour though they be difficult yet they are useful to be known I have been desired by my Brethren of the Ministry to speak unto them and I hope to receive assistance from God through your Prayers and I do much desire the help
former Employment and Place to do this Work Exod. 3.10 Come now therefore and I will send thee unto Pharaoh that thou maist bring forth my people the Children of Israel out of Egypt But by Jesus Christ he redeemeth us out of the spiritual Bondage of Sin and Satan which is worse than Egyptian Bondage and he was sent by his Father and was content to come down from Heaven and to leave his Glory to do this great Work wherein Christ hath the preheminence For Moses was a Mediator only of temporal and typical Redemption but Christ is the Mediator of spiritual and eternal Redemption By Moses his Mediation also the Law was delivered upon Mount Sinai Gal. 3.19 it was ordained in the hand of a Mediator or a middle person that stood and transacted between God and the people Act. 7.38 who received the lively Oracles to give unto us But by Jesus Christ the Gospel is published In this respect he is the Mediator of a better Testament Moses gave the moral judicial and ceremonial Laws But Christ reveals the Gospel and Gospel-Worship Moses appoints the Passover Sacrifices builds the Tabernacle made with hands But Christ gives the Lords Supper a most lively Representation of himself and his own Death the true Sacrifice And he is himself also the true Temple and Tabernacle which the Lord hath pitched and not Man so that Christ hath the preheminence in all things inasmuch as Gospel-worship excels Legal worship and Truth and Substance excels Figures and Shadows Lastly Moses did mediate between God and the people as an Intercessor by his Prayers and Supplications and did prevail for them for the Destruction of Amalek Exod. 17. And again when they murmured upon the evil Report of the Spies Numb 14.12 13 20 and when they made the molten Calf Exod. 32.10 11 14. then with much wrestling he prevailed with the Lord for them Psal 106.23 Moses stood in the breach So doth Christ intercede and pleads for us with the Father when we provoke him by our Sins 1 Joh. 2.1 2. yea he lives for ever to intercede Heb. 7.25 2. Moses his Sufferings and Conflicts in the Discharge of his Trust and Exercise of his Office had in them a Shadow of the like to be undergone by Christ Moses fasted forty days and forty nights in the Mount So did Christ in the Wilderness He suffered many Contradictions both from his Enemies and from his Friends professed Enemies Jannes and Jambres and the Magicians of Egypt 2 Tim. 3.8 His Friends the people to whom he was sent rejected him Exod. 2.14 often murmured at him forty years he bore their manners Acts 13.18 yea his neerest friends sometimes Aaron and Miriam So Christ he was rejected of the Builders Psal 118.22 came to his own and his own received him not Joh. 1.11 His own Disciples sometimes thought his Doctrines hard sayings as when he spake against Divorces they thought a man had better never be married than submit to such a yoke and all along how weak and wayward were they But the Scribes and Pharisees like Jannes and Jambres openly resisted and opposed his Doctrine and Miracles 3. The Lords owning and bearing witness to him by Miracles Signs and Wonders Deut. 34.10 11 12. So to Jesus Christ Acts 2.22 a man approved of God among you by Miracles Wonders and Signs some note in all about five and forty of them recorded by the four Evangelists and wrought in the three years and an half of his publik Ministry viz. three in his first year nineteen in his second year and thirteen in his third year and ten in his last half year before Judas betrayed him besides those at his Death and after his Resurrection Only there were these two differences between Moses his Miracles and Christs 1. That Moses his Miracles were wrought in Christs Name but Christs Miracles were wrought in his own Name 2. That Moses his Miracles had more of Terror and Majesty Christs more of Love and Sweetness Christ seldom wrought any Mirales for the hurt of his Enemies in a way of righteous Wrath and Judgment but ordinarily only for the help both of Friends and Enemies as for instance the healing of Malchus his Ear. I remember but two Miracles wrought by Jesus Christ in a way of Wrath and Punishment against his Enemies the suffering the Devil to enter into the Gadarenes Swine and causing his Enemies to fall backward when they came to apprehend him All the rest were Miracles of Mercy and Kindness But by the Hand of Moses there were no less than ten miraculous Plagues upon Egypt There were Thunderings and Lightnings at Mount Sinai The Earth opened her mouth upon Corah Dathan and Abiram and swallowed them up quick with other such dreadful and terrible things in righteousness The reason of this difference was because Moses was the Minister of the Law which is a voice of Words and Terror and Fear and genders unto Bondage but Jesus Christ is the Minister and Author of the Gospel which is Grace and Peace Therefore these two different kinds of Dispensations were attested with two different kinds of Miracles But as to the general the working of Miracles by Moses and so being owned by the Lord and born witness to by him herein there was a resemblance and prefiguration of what was done by Jesus Christ 4. And lastly Moses was a Type of Christ in the end and close of his Life viz. in his Death Resurrection and Ascention into Heaven He dyed willingly he went up to Mount Nebo which was a part of Mount Abarim and there surrendred up his Soul So Christ No man taketh it from me but I lay it down of my self no man taketh it from me see Joh. 10.18 I have power to lay it down and I have power to take it again He went to Mount Golgotha and there gave up his Soul to his Father Moses after his Death and Burial rose again buried he was Deut. 34.6 and that he rose again and ascended into Heaven may be gathered from Matth. 17. For he did appear and talk with Christ at his Transfiguration together with Elias So you know Jesus Christ rose again from the dead and ascended into Heaven Thus Moses was a Type of Christ all along In his Birth in his personal Qualifications in the whole course of his Life his Office his Sufferings his Miracles and finally in his Death Resurrection and Ascension into Heaven But yet though there was such a full analogy and so great a resemblance between them yet there was a disparity Christ having the preheminence above Moses Heb. 3.5 6. Moses was faithful as a Servant in his Lords House but Christ as a Son in his own House Thus much as to Moses Now for Joshuah his Successor That he was a Type appears because Christ was called by that name in the Hebrew And Joshuah is called Jesus in the Greek in the New Testament Acts 7.45 Heb. 4.8 that is a Saviour though he be but
the people of God of old All which three put together gives 〈…〉 and glorious Representation of the Messiah Sampson in 〈…〉 and Sufferings David in his Victories and Conquesâ—◠〈◊〉 in the Peace and quiet Establishment of his Kingdom 1. Sampson a person whose Story is famous in the Scripture and some think that the Fame of him went forth amongst the Heathen and that their Fables of the Strength of Hercules and Nisus his purple Locks took their rise from the Story of Sampson The Grecians commonly turning all into Fables Graecia Mendax and being great pretenders to Antiquity being as drunk with the Pride of that Pretence though as false as the Papists are at this day and therefore making their own Country the Scene and the Stage of every wonderful thing as some have well observed of them they report of Nisus the King of Megaris in Greece that he had on his head a purple Hair on which the Preservation of his Life and Kingdom did depend which Jewel his Daughter Scylla is said to have delivered unto King Minos her Fathers Enemy with whom she fell in Love c. Of which Fables it may be said Fabula fundatur in Historia these Fables seem to be founded in the History of antient times That Sampson was a godly man it is certain because he is numbred amongst those eminent Believers Heb. 11. That he was a Type of Christ appears by the clearness of the Analogy between him and the Antitype and there seemeth to be some intimation of it in Jacobs Prophesie Gen. 49. of which hereafter And indeed the Analogy is so clear that I meet with none that have written of the Types but takes notice of Sampson for one so doth also Calvin and Beza on Matth. 2. ult He was a Type in regard of his Death and Sufferings yet not in that only but chiefly as being most peculiar and signal to him both above other Types and above other respects wherein himself was a Type For there were other respects also besides this which I shall touch upon and so come to this as the main Sampson therefore was a Type of Christ in four respects 1. In regard of sundry passages and circumstances of his Birth 2. in some special Actions of his Life 3. In his Strength and Victories over his Enemies 4. In his Sufferings and in the Victoriousness of his Sufferings 1. The first Analogy between Christ and him is in some passages about his Birth The time of it when Israel was under great Oppression by the Philistines Judges 13.1 then Sampson arose like a little Sun as his Name imports 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Soliculus or Sol parvus from Shemesh Sol and gave them some dawnings of the Day some beginnings of Light and Liberty in that deep night of Darkness and Bondage Answerably Jesus Christ appeared when the Jews were under the yoke of the Romans and both they and the whole world under the spiritual thraldom of Sin and Satan The Pagan world overwhelmed in Idolatry and ignorance of God the Jews degenerated into Formality and a spirit of Bondage then did this true Sun of Righteousness arise with healing in his Wings His Birth was beyond the ordinary course of Nature And so was Christs For Sampsons Mother was barren the Mother of Christ a Virgin It was foretold together with his Office to his Mother by an Angel and confirmed by a Sign And so was Christs His Office was to begin to deliver Israel from the Philistines Judg. 13.5 Christs to save his people from their Sins Matth. 1.21 The Sign to Sampsons Mother was the Angels appearing again and ascending in a flame of Fire Judg. 13.20 The Virgin Mary had the Message confirmed also by a Sign though not so terrible a Sign as this But the Angels acquainting her with her Cousin Elizabeths Conception and the Babe leaping in her Womb and she breaking forth into those blessed expressions Blessed art thou among Women and blessed is the Fruit of thy Womb and whence is this that the Mother of my Lord should come unto me Luke 1.36 42 43. Moreover they were both Nazarites from the Womb. Sampson by the Law of Nazarites Numb 6.2 Christ by special Sanctity fulfilling that Type that holy thing that shall be born of thee Luke 1.35 As also by the place of his Residence being born indeed at Bethlehem but bred at Nazareth Matth. 2.1 5 23. and thence called a Nazaren or a Nazarite 2. There is a second Analogy between Christ and Sampson in some special Actions of his Life As in his Marriage with a Philistine and the Text saith it was of the Lord therefore some think that his first Match was not sinful but that he had a special Dispensation for it Judg. 14.4 So Christ took a Spouse unto himself out of the Gentiles Hos 2.20 At his Marriage Sampson put forth his Mind in Parables and Riddles to the Philistines Judg. 14.12 And so did Christ to the Pharisees Matth. 13.34 3. There is a third Analogy in their Strength and Victories over their Enemies especially in this circumstance That Sampson wrought his Victories alone by his own personal Strength his Countrymen would not stand by him Judg. 15.10 11 12 So Christ trod the Wine-press alone when all forsook him Sampsons first exploit was the slaying of a Lyon in the Desart that roared upon him Judg. 14.6 So the first Work of Christ at his entrance into his Ministry was the conquering that roaring Lyon that assaulted and tempted him in the Wilderness and roared upon him with those three hideous Temptations Matth. 4. And as upon the Lyon Sampson slew he gave this Riddle Out of the Eater came forth Meat and out of the strong came Sweetness So ex Corpore Diaboli mystico out of the Devils Body being slain out of the Devils Destruction comes the sweet and blessed tidings of the Gospel and Flocks or Churches or Societies of Christians like so many Swarms of Bees The Saints were onco in an unregenerate condition Children of Wrath Limbs of Satan but Satan being slain and conquered they are transformed and it is as great a change as for a Bee to be bred of a dead Carkass Some Interpreters have observed English Annot. on Judg. 14.8 that this was extraordinary For Naturalists observe that Bees do not use to breed in the Carkass of a Lyon but rather of an Ox or Bullock We may apply it to the Dispensations of Providence God works by unlikely yea contrary means Meat out of the Eater The Canaanites our Enemies they are Bread for us Numb 14.9 their very Sins Corruptions Temptations the Lord in his unsearchable Wisdom produceth good out of them Light out of Darkness yea Life out of Death out of the Death of the Lord of Life Moreover Sampson slew a thousand men with the Jaw-bone of an Ass a very weak and unable and unlikely Instrument to effect such a Work by yet the Spirit of the Lord coming upon him what slaughter
here how glorious is the Messiah of whom all these were but weak and dark Umbrages He is indeed the chiefest of ten thousands Cant. 5. Vse 2. Look whatever Glory was in any of these Persons by way of Prefiguration of Jesus Christ it is and should be found in every Believer by way of Participation from Christ and Imitation of him Therefore in these Examples we see our own Duty in their Attainments we see what should be our Endeavours our Endeavours did I say I may say also through Grace our Attainments For tho it is true we are not yet perfect neither have we already attained yet there is a time coming when thou and I if we be true Believers shall be more holy than ever Elijah or Elisha were in the days of their pilgrimage here below when we shall serve God better than Zerubbabel and Jehoshuah did when they restored and rebuilt his Temple namely when we come to Heaven Then there is not the least Saint but is more holy than ever the most eminent Saint was here upon Earth For the best of them had a Body of Sin and Death in them but in Heaven there shall be no Sin at all For as these eminent Persons had a typical relation unto Christ so every true Believer hath a mystical Union and Communion with him and by virtue thereof they do partake of his Spirit and Glory So that as we have here a motive unto what we ought to do so we have also Encouragement and Comfort as to what we shall attain We shall attain it then when Jesus Christ shall present all his Members to his Father blameless and spotless and faultless Ephes 5.26 27. Jude 24. before the presence of his Glory with exceeding Joy Who is the Type or Figure of him that was to come Rom. 5.14 Sept. 26. 1667 THe personal Types of Christ have been referred unto two sorts 1. Individual Persons 2. Religious Orders or whole ranks and kinds of typical Persons The former have been spoken to we shall now proceed to the latter and so finish the Text. The difference between individual Types and religious Orders or kinds and ranks of typical Persons lies chiefly in this That no wicked man could be an individual Type of Christ but he may be involved in a religious Order of Types For the Order is holy though the Man be wicked And here it is not directly the Person but rather indeed the Order that is the Type and the Person as involved and invested in such an Order Quest What were these typical Orders and Ranks of Men Answ I shall instance only in these six 1. That whole Nation and People of Israel 2. The First-born of that Nation 3. Their Nazarites 4. Their Prophets 5. Their Priests 6. Their Kings 1. The whole Nation of the Jews they were a typical People their Church-state being very ceremonial and peculiar to those legal times and therefore now ceased and abolished and did adumbrate and shadow forth two things 1. Christ himself hence Christ is called Israel Isai 49.3 By Israel is meant Christ and all the Faithful as the Members of him their Head 2. They were a Type of the Church of God under the New Testament Hence the Church is called Israel Gal. 6.16 and Rev. 7. The twelve Tribes of Israel are numbred up by Name to shew forth the Lords particular Care of every one of his People in particular That place is not meant properly of old Israel because it relates to the times of the Antichristian Locusts Compare cap. 7. with cap. 9.4 the Analogy lies in this That they were a peculiar people to the Lord chosen and singled out by him from all the world So is Christ the Lords chosen Behold my Servant whom I have chosen mine elect in whom my Soul delighteth So are all the Saints 1 Pet. 2.9 A royal Nation a peculiar People gathered from among all Nations Rev. 5.9 Hence the Enemies of Israel were typical Enemies as Egypt and Babylon under the Old Testament Types of Antichristian Enemies under the New and the Providences of God towards that People of old Types and Shadows of his intended future Dispensations towards his People under the New as you will see further when we come to speak of typical Providences 2. The First-born of that Nation were also a typical sort of persons therefore Esau in despising his Birthright despised a spiritual Priviledge and therefore justly called a profane person Heb. 12.16 And they also typified Christ and the Church Christ For he is the First-born among many Brethren Rom. 8.29 The Church And thence the same Name and Title is given to all the Saints Heb. 12.23 The general Assembly and Church of the First-born The Analogy appears chiefly in two things 1. In regard of the Lords special Interest and Propriety in them 2. In regard of their Preheminence and Dignity above others 1. The Lords Propriety in them as his in a special and peculiar manner The First-born are mine Because he had redeemed them when the First-born of Egypt were destroyed Exod. 13.2 So Christ hath a special relation to God as his first begotten yea his only begotten Son his Son by Nature we are Sons only by Adoption and Grace Primogenitus ante quem nullus unigenitus post quem nullus Joh. 1.14 So the Saints The Lord hath a special relation and propriety in them all manner of ways by Creation by Redemption by Regeneration by his own choice of them by their consent and choice of him c. 2. In regard of their Dignity and Preheminence above others The First-born had many Priviledges above his Brethren he was as it were the second Father of the Family So Christ Isai 9.6 is called the everlasting Father He had the Honour and the Government the Priesthood was his and a double portion of the Estate Deut. 21.17 The First-born at first had the Priesthood Exod. 24.5 Young men sacrificed Afterward Levi was set apart instead of the First-born Numb 8. Therefore Reuben left the Government to Judah the Priesthood to Levi the double Portion to Joseph who was divided into two Tribes Ephrahim and Manasseh So Christ has the Honour above all Creatures Heb. 1.6 Let all the Angels of God worship him And the Saints which are the Lords First-born in a secondary way are honourable persons as being Members of Christ they are precious in his sight and honourable therefore he says I will give Nations and Princes for thy Life Isai 43.3 4. 3. Their Nazarites the Institution of their religious Order with all the Rules and Observations belonging to it you have in the 6th chapter of Numbers It was an Order of much esteem amongst the People of God in those times and is reckoned as a great Honour and Glory to that People Amos 2.11 I raised of your Sons for Prophets and of your Young men for Nazarites Her Nazarites Lam. 4.7 were whiter than Snow There were two degrees of it either for
this typical Ladder an express Figure of the Ministration of Angels through Jesus Christ unto the Saints which is a Fruit of that great priviledge of Adoption For they ascended and descended in the Vision by this Ladder To wicked men the Angels are Enemies as if the King frown upon a man all the Court does so too and fight against them as they did against Senacheribs Army when they slew an hundred eighty five thousand in one night 2 King 19.35 so Psal 35.5 6. Let them be as Chaff before the Wind and let the Angel of the Lord chase them let their way be dark and slippery and let the Angel of the Lord persecute them The blessed Angels are ever chasing and persecuting Reprobates and wicked men But through Christ they minister unto us for our good Zach. 1.9 they appeared behind him and ver 10. these are they whom the Lord hath sent forth and ver 11. they give up their account tâ— him 4. Jacob sees God at the top of the Ladder renewing his Covenant with him ver 13. So it is through Christ that God enters into Covenant and renews his Covenant with us through Christ the Promises are Yea and Amen 2 Cor. 1 20. God could never have spoken words of peace to Sinners but by the Mediation of Jesus Christ 5. Where was this Ladder seen At Bethel which signifies the House of God ver 19. he called the name of the place Bethel So Christ is seen in the Church Ephes 3.10 and through the Church made known to Principalities and Powers c. If you would have a Vision of Christ go to Bethel into the Churches of his Saints and People Cant. 1.8 if thou know not go thy way forth by the footsteps of the Flock There be several steps of this Ladder some apply it thus Several degrees of Grace as many Rounds of the Ladder so many Graces The lowest Round is poverty of Spirit the highest is Perfection Thus you see how Jacobs Ladder represented and shadowed forth something of Christ and of the Gospel to him and us and so much for this spiritual Ladder which Jacob saw 2. A second typical thing in those typical days was the burning Bush which the Lord shewed to Moses Exod. 3. in the ten first verses a very memorable Dispensation therefore largely repeated by Stephen Acts 7 30. to 35. The Bush burnt and was not consumed A most lively Emblem of the Churches subsisting in the Fire of Persecution through the presence and good will of him that dwelt in the burning Bush That is the Instruction we should learn out of it As Israel in the Iron Furnace in Egypt for it related both ways both to shew the state of Israel in Egypt and of the Church of God on earth afterwards So the three Children Dan. 3. in the fiery Furnace were not consumed no nor hurt by the Fire So in the times of Antichrist Rev. 11.3 the Lord hath his Witnesses prophesying all the thousand two hundred and threescore days God hath his two Witnesses all the while though they prophesie in Sackcloth yet prophesie they do and bear witness to him The Lord doth not leave himself without Witness when his Church and Interest is in the lowest and most aflicted condition and indeed all along under the New Testament this Bush hath been burning in several Fires and yet not consumed There was first the fire of Pagan Persecution during the three first Centuries Then the fire of Arrianism and Contention in the Church c. set forth under that prophetical representation of Fire in the first and second Trumpets Rev. 8.7 8. Then the fire of Antichristian Persecution a thousand two hundred and threescore days And then lastly the Persecution of three days and an half in the last part of his Reign But yet still the burning Bush is not consumed the Church of God subsists and lives and outlives all opposition it cannot it shall not be consumed They have power over the Fire Rev. 14.18 It is understood by some Interpreters not unfitly concerning the Martyrs that suffered by Fire but were not overcome by it their Faith and Patience was not overcome but did triumph and conquer through Jesus Christ and all this through the Presence of God with them For he that dwelt in the burning Bush dwells in the midst of his Church Deut. 33.16 Acts 7.35 The Son of God was in the Furnace Dan. 3.25 And under the New Testament he walketh in the midst of the seven Golden Candlesticks Rev. 2.1 He hath promised Isai 43.2 when thou walkest through the Fire thou shalt not be burnt neither shall the Flame kindle upon thee These two typical things were presented to particular persons namely the mystical Ladder to Jacob and the burning Bush to Moses The other five were more publick to the whole people of Israel namely the Pillar of Cloud and Fire the Manna the Rock and Water out of it the Brazen Serpent and the Pool of Bethesda 1. The Pillar of Cloud and Fire Exod. 13.21 22. As to the nature of it it seems to have been not unlike those things which are called in Scripture Pillars of Smoke Joel 2.30 which the Apostle renders Vapour of Smoke Acts 2.19 which the Lord did now create and in a miraculous way and by the Ministration of his Angels who are the Instruments of his Providence and Ministers to his Church did carry it and move it to and fro from place to place It is called a Cloud because it had something of that appearance but it was not an ordinary and natural but a supernatural and miraculous Cloud and differed from other ordinary Clouds in many respects It was of such an height and bigness as was and might be seen by all the House of Israel Exod. ult ult other Clouds are soon dispersed and dissipated But this remained firm for the space of forty years together till they came into the Land of Canaan the lower part of it rested upon the Tabernacle after that the Tabernacle was erected and from thence it ascended and went up like a Pillar of Smoke as we read of Pillars of Smoke Judg. 20.40 Cant. 3.6 it was one and the same substance which was a Cloud by day and Fire by night It was not real natural Fire therefore called the appearance of Fire Numb 9.16 It was not Ignis urens but only Ignis lucens it was no burning but only shining Fire For it sate upon the Tabernacle which was made of boards and other combustible matter It kept its form and was not moved by the Wind or by any other ordinary and common Cause but by the Lord himself and it moved and walked no faster than the whole Camp could follow Out of this Cloud the Lord spake and delivered his Oracles to Moses And there the Glory of the Lord appeared to the people Exod. 16.10 and 33.9 and 34.5 Levit. 16.2 Psal 99.7 Numb 11.25 and 12.5 Deut. 31.15 Thus for the History of it Now
shall bite them and upon occasion of their ungrateful murmurings against the Manna Numb 21.5 The Instruction we may learn and see in it is this That God le ts loose those fiery Serpents Satan and their Lusts to sting the Consciences and torment the Souls of Men for contempt of Christ and Gospel mercies When Manna hath been slighted when Christ is offered and rejected then the Serpent stings Psal 81.11 12. Because Israel would none of me therefore I gave them up to their own hearts lusts Have you never felt the truth of this Type by woful experience how sin hath raged and gotten more strength when the Gospel hath been slighted and offers of Grace despised So much of the Disease the deadly sting of these fiery Serpents for their murmurings Now 2. for the Remedy The Brazen Serpent That Christ is this Brazen Serpent himself declares Joh. 3. 1. It was made of Brass and in the shape and form of a Serpent yet not a real Serpent It was not made of Gold but only of Brass which though it be a strong and bright Mettal yet was contemptible in outward appearance and most unlikely to have attained such an end to work such a cure So is Christ strong and mighty and bright and glorious Rev. 1.15 16. The brightness of his Fathers glory Heb. 1.3 Yet a man and the Son of man Therefore low and mean in his outward appearance and despised of the world Christ crucified is to the Jews a stumbling block and to the Greeks foolishness but to them that are saved the wisdom of God and the power of God 1 Cor. 1.23 24. Yea he condescended to appear in the similitude of sinful flesh for so the Apostle most accurately expresseth it Rom. 8.3 He was counted a sinner but he was indeed without sin Heb. 4.15 As this brazen Serpent was like a Serpent yet had neither Venom nor Sting so Christ appeared like a sinner He came in the likeness of sinful flesh and yet knew no sin 2 Cor. 5.21 But though he was not sinful yet he was indeed under the curse due to sin as the Serpent was cursed Gen. 3. So Christ became a curse for us Gal. 3.13 2. This brazen Serpent was a Remedy and a Cure provided of God in meer Grace and sovereign Mercy for ungrateful and unworthy Rebels when some of them were stung to death and ready to perish for their contempt of Manna and others of them were dead and gone and past recovery for the same sin It was against the merit of their murmurings when they spake against him and against Moses in like manner doth God give his Son Jesus Christ of free and meer grace when we were enemies without and against our merit when so great a part of mankind perisheth without him in their own rebellions and especially for their contempt of the Gospel Joh. 3.16 God so loved the world it was a most intense love to give his only begotten Son that whosoever believeth on him might not perish but have eternal life 3. The Serpent must be lifted up upon a Pole Numb 21. That all Israel might see it whether near or further off so Christ was lifted up Joh. 3.14 As Moses lifted up the Serpent in the Wilderness even so must the Son of man be lifted up that is upon the Cross Joh. 12.32 33. And I if I be lifted up from the earth will draw all men unto me This he spake signifying what death he should die And in the preaching of the Gospel in the sight of all men Gal. 3.1 Before whose eyes Jesus Christ hath been evidently set forth crucified among you Both to those that are near and farr of Ephes 2.17 4. This brazen Serpent must be also looked upon by the Israelites when stung Numb 21.8 So must Christ by the eye of Faith Joh. 3.15 Faith is often expressed unto us by that Metaphor of looking Look unto me all ye ends of the earth and be saved Isa 45.22 Isa 65.1 I said behold me behold me Faith looks with a fixed eye and with a mourning eye A mans Spirit is much seen and doth much discover it self by his eye 5. In this way it gave healing unto those that being stung did look upon it whom nothing else could heal Moses and his Law could not do it Numb 21.8 So Christ Mal. 4.2 Vnto you that fear my Name shall the sun of righteousness arise with healing under his wings Psal 103 who healeth all thy diseases And none but he can do it Act. 4.12 There is no healing of a wounded Conscience but by Jesus Christ alone as lifted up upon the Cross and beheld by the eye of Faith The brazen Serpents being lifted up was not enough but it must be looked upon so Christ must be believed on or else the soul cannot be healed Ignorant Souls that see not Christ or that despise him shall not be saved by him as if any of the people had said what virtue can there be in such a brazen Serpent to health and so would not look up to it Such they deservedly perish so do Unbelievers and Despisers under the Gospel Though they were but weak and dim-eyed blear-eyed dim-sighted c. yet looking up to the brazen Serpent they were healed so though Faith be weak yet being sincere it saveth Though in the utmost parts of the Camp some say it took up twelve myles Yet look unto me all the ends of the earth and be saved Isa 45.22 6. The brazen Serpent retained this virtue only while instituted by God for that end and therefore when the sacred Stamp of Institution was taken off we read no more of any Miracles wrought by it and Hezekiah brake it in pieces 2. Kings 18.4 Now this part of the History cannot be fitly accommodated to Christ himself but to his Ordinances thus That the very same things and actions which are good and useful when God appoints them are useless yea abominable if there be no stamp of Institution upon them Thus we may fitly apply it because the Types as hath been said relate to all Gospel Truths and the same Truth shines forth in all the rest of those ancient Types and Shadows The Lord then appointed ministring Garments for his Priests and Ministers but for Ministers to use sacred Vestments now is unlawful and abominable The Lord then appointed a kind of legal Hierarchy and spiritual Supremacy of the High Priest over all the rest of the Priests and Levites they were to act by the appointment of Aaron and his Sons Numb 4.19 But for one Gospel Minister to claim a supremacy of Jurisdiction over another Gospel Minister within his own Charge or Congregation This is that for which we justly call the Pope Antichrist The Lord then appointed the Feast of Tabernacles and the Passover and Pentecost But for us to keep these Feasts now under the names of Christmas Easter or Whitsuntide or the like as the Pope hath taught us to do it is a farr
see things as in a Glass but in Heaven we have the things themselves And now to sum up all that hath been said in Explication the Doctrine amounts to thus much That the Ceremonial Law hath a shadow or a dark and weak representation of the good things of that eternal future happiness the more lively Image and Portraiture whereof we have under and by the Gospel Quest 4. What are the several parts of this Law of Shadows and Ceremonies these perpetual Types or everlasting Statutes Ans This is a large Field I shall refer them at present to five several Heads omiting Sub divisions lest they be troublesome to weak memories 1. The initiating Seal to wit Circumcision 2. Their Sacrifices and Purifications of sin and of uncleanness 3. The Temple and Tabernacle and other holy places 4. The Priesthood with the whole legal Ministry 5. The Festivals or Legal Times and Seasons These five general Heads will carry us through this whole Subject of the Types For the whole Ceremonial Law and all or most of the Statutes of it will come in under some of these Heads 1. The initiating Seal of those times which was Circumcision the first Institution whereof we have in Gen. 17.10 11. This is my Covenant which ye shall keep between me and you and thy seed after thee Every man child among you shall be circumcised And ye shall circumcise the flesh of your foreskin and it shall be a token of the Covenant betwixt me and you Which is contracted and epitomized into a few words by Stephen Act. 7.8 And he gave him the Covenant of Circumcision and so Abraham begat Isaac and circumcised him the eighth day and Isaac begat Jacob and Jacob begat the twelve Patriarchs Wherein he briefly tells us the substance of this Shadow and the meaning of this Type namely that it signified and shadowed forth the Covenant of Grace 2. Their Sacrifices and Purifications for sin and for uncleanness of which Psal 40.6 Sacrifice and offering thou didst not desire burnt-offering and sin-offering hast thou not required with Heb. 10.5 10. Many things will come in under this Head for they had both Sacrifices of Expiation for moral sins and Ceremonies of Purification for legal uncleanness and impurity I put them both together because they did both aim at one Scope namely the cleansing and purging away of sin They had burnt-offerings meat-offerings peace-offerings sin-offerings trespass offerings They had legal Uncleannesses of several sorts they had unclean Meats unclean Persons unclean Houses unclean Garments unclean Vessels the saddest of all their ceremonial Uncleannesses was the Leprosy for all which they had Purifications answerable The general scope of all which was to shadow forth Jesus Christ in his purifying cleansing power and virtue as cleansing us from the guilt of sin by his Blood shed and sacrificed for us and from the filth and power thereof by his Spirit dwelling and working in us Therefore he is said to offer up himself a Sacrifice for us Ephes 5.2 and to wash us and cleanse us vers 26 27. 3. The Temple and Tabernacle and the Utensils thereof with all their holy places For they had many and divers of them the whole Land of Canaan was an holy Land They had Cities of Refuge Jerusalem was an holy City Mount Sion was an holy Hill the Temple was an holy House And before they had a sixed Temple they had which was equivalent in signification as well as like unto it in outward form the Tabernacle Heb. 9.1 to vers 6. All which signified and shadowed forth both Christ and the Church Christ in his humane nature the Church both as visible and as militant and mystical and likewise as triumphant in Heaven Therefore the Church of God is called his House 1 Tim. 3.15 4. The Priesthood with all the rest of the Temple Ministry Heb. 8.2 They had beside the High-Priest the other Priests and the Levites some whereof were Porters some Singers And here the Temple Musick comes to be considered the High-Priest was an eminent Type of Christ the true and great High-Priest of his Church And all this Temple Ministry was a shadow of the true Gospel Ministry which though they cannot be called Priests in the Popish sense yet they may be called Antitypical Priests The further mysteries of all which legal Ministry we shall open more particularly afterwards the Lord enabling us 5. A Fifth of these perpetual Types was the Festivals or Holy Times appointed by the Law whereof they had many their weekly seventh day Sabbaoths their New Moons their yearly Feasts That of Tabernacles Passover and Pentecost their seventh year their Jubilee of fifty years containing the Revolution of seven times seven all which were a shadow of good things to come Col. 2.16 17. Vse 1. This Text and Doctrine gives much light for the resolution of that question whether the Law of Moses was a Covenant of Works or Grace The answer is That the Law hath a shadow of the good things of the Gospel but not the very Image of the things themselves There was a mixture in that Dispensation you may take the Answer more fully in three Propositions 1. The thing it self adumbrated and shadowed forth in this Law of Ceremonies is the future good things of the Gospel so that it was indeed a Covenant of Grace that they were under 2. The manner of representation of them was legal and in the way of a shadow not of a full and lively Image so that it was a kind of legal Gospel they had in those times Vid. on Heb. 4.2 3. The carnal Jews made it meer Law by sticking in the shell and shadow and rejecting the Gospel or the thing it self that was adumbrated and shadowed forth unto them Vse 2. See the Justice of God in the rejection of the Jews For might not Israel have understood They did not want a competency of outward means but they wanted hearts Deut. 29.2 3 4. Vse 3. Encouragement in the search we are now upon as to the Types for it is the Gospel and the good things of the Gospel that we look into when we enquire and search into the Types The Law having a shadow of them Vid. on Rom. 5.14 Serm. 1. Vse where there are three Rules for the better understanding of them To which let me add this as an Appendix to the first seek Light from God Psal 119.18 Open thou mine eyes that I may behold wondrous things out of thy Law You may see wondrous things indeed Jesus Christ and the Gospel and many precious mysteries in this part of the Law of God this Law of Ceremonies if God open your eyes but otherwise all will be dark to you Vse 4. Encouragement to believe and receive the Gospel for it hath been held forth to the Faith of Gods people all along and they have rested upon it and found peace We have it declared in the clearest way and indeed every way for we reap the Fruit
of those former Dispensations therefore how shall we escape if after so many ways of teaching we do not receive Instruction see Heb. 2.3 4. THE GOSPEL OF CIRCUMCISION October 30. 1666. Acts 7.8 And he gave him the Covenant of Circumcision and so Abraham begat Isaac and circumcised him the eighth day and Isaac begat Jacob and Jacob begat the twelve Patriarchs THis excellent Sermon and Apology of Stephen the first Martyr of the New Testament the Scope of it is to shew them the variety of Gods Dispensations towards his people together with the various Rebellions and Oppositions of the Sons of men against him and so to convince them that the scope and tendency of them all was to lead to Jesus Christ and that as former Dispensations had been despised so was this which was the Glory of all the rest He goes over the History of the Church from Abrahams time to the time of Christ in sundry most eminent and principal Dispensations of God towards his Church In this Verse he is speaking of the Dispensation of God to Abraham He had shewed before how he had called Abraham out of his own Country how he had promised him a Possession the Land of Canaan how he had foretold the affliction of his Seed for four hundred years and their Deliverance afterward how the Lord had given him the Covenant of Circumcision and how under the influence of this Covenant Isaac was born and Jacob and the rest of the Patriarchs And he gave him the Covenant of Circumcision I shall give you no other Doctrine but the words themselves Doct. That God gave to Abraham the Covenant of Circumcision that is the Doctrine That which I do design and intend is a little explanation of Circumcision and of the Covenant thereof for that is the Phrase here and that in reference to our attendance upon God in this Ordinance of the New Testament Circumcision which we are now to wait upon him in To open to you the nature of Circumcision You know there is an outward and an inward part of it as there is in all other Signs and Sacraments whatsoever Something must be spoken 1. Of the Sign the nature of the external Ordinance 2. Of the Covenant that it relates to and 3. What those respects are wherein it doth relate to that Covenant 1. For the external part of this Ordinance of Circumcision It was the cutting away the Foreskin of the flesh of Abraham and his Male seed upon the eighth day The first institution of this Ordinance is recorded Gen. 17.10 11. This is my Covenant which ye shall keep between me and you and thy seed after thee every man child among you shall be circumcised And ye shall circumcise the flesh of your foreskin c. The Lord did appoint the Seal of this Covenant to be in that part of the body in his infinite Wisdom and Soveraignty a thing which carnal Reason would despise There seems to be two principal accounts of it 1. Because those Members of the Body are so much abused to sin in the way of uncleanness and filthiness therefore the Lord would now sanctifie them and separate a Seed and Generation to himself and usually the greatest Wrath of God to the Souls of men is expressed by giving them up to abuse those parts of the Body The World was grown very degenerate and the Lord was resolved to leave a Monument an everlasting Monument of his Wrath for those sins in all Ages and therefore destroys Sodom Gen. 18. and before this Destruction he appoints this Seal and Ordinance 2. Another account of it is this that it might be a sure and a strong Wall of Partition between the Jewish and Gentle Nations of the World It made the Partition Wall the surer because carnal Reason could not but despise such an Ordinance Those that know not God have no spiritual sense of the thing therefore we find the Heathens scoff at it as Horat. Curtosque Judaeos Credat Judaeus Apella because by their carnal Reason they could not see the reason of it Therefore when the Lord would have both united to Jesus Christ in one Body he abolishes Circumcision This Ordinance was dispensed to the Males the Females were included and comprehended in the Males and as fully and clearly comprehended in them as the Land and the Trees are said to be Circumcised so are all the Daughters of Abraham as they came of circumcised Parents and married to circumcised Husbands and their Sons were circumcised so that it was a circumcised Nation and People It was to be done upon the eighth day after the Birth of the Child and so in this Text He gave him the Covenant of Circumcision and so Abraham begat Isaac and circumcised him the eighth day The reason of this limitation might be partly because of the Infant state of the Church in those times therefore the Lord teacheth them and limiteth them even in such small particulars which are now left to be determined only by the general Rule of the Word even the particular time and season of our Circumcision It s thought also this might have some further mystery in it in reference to the Christian Sabbaoth which is the eighth day in one respect the first in other ways of numbering and to respect a new state and life after that the compleat and full number of the days of this life here are gone through after the Week is ended the Week of this life here we come to Heaven and Glory which was one thing intimated in Circumcision as you will hear afterwards But so much for the external part of this Ordinance the cutting off the foreskin of Abraham and his Male seed and that upon the eighth day 2. To speak a little to the mystery of this Ordinance the meaning of it the spirit of this external Dispensation For besides the Shell there was a Kernel besides the letter of the Law of the Ordinance there was much spiritual mystery intended and aimed at in it Now then what is the mystery of Circumcision the inward part of it that is the Covenant And he gave him the Covenant of Circumcision So that Circumcision is the Covenant and it is the same expression where this Ordinance is first instituted You shall have my Covenant in your flesh Gen. 17. It is called a Covenant as other Signs and Sacraments are it is a sacramental Phrase the Lamb is called the Passover the Bread the Body the Wine the Blood of Christ so Circumcision is the Covenant of it But what Covenant is it that Circumcision doth relate to This is the great Question You know there be two Covenants that of Works and Grace Now Circumcision was not the Covenant of Works but the Covenant of Grace That it was not a carnal Covenant and a Covenant of Works take these five Considerations to make good that ground before we proceed any further for if it be the Covenant of Works it cuts off all that is
to be said as to the spirit and mystery of this Ordinance all that you will hear afterwards will be things belonging to the Covenant of Grace therefore let us prove that it is not a carnal Covenant that Circumcision doth relate to Argum. 1. Jesus Christ is not the Covenant of Works but Christ is the Covenant of Circumcision and therefore it is not Works but Grace He is so called in Isa 49.8 I will give thee for a Covenant to the people Now Christ was in Circumcision he was the Minister of Circumcision he is the Seed which Circumcision relates to I will be the God of thy Seed This Seed is Christ Gal. 3.16 Now to Abraham and his seed were the promises made He saith not and to seeds as of many but as of one and to thy seed which is Christ Christ is the sum and substance of the Covenant of Grace now this was the Covenant that God made with Abraham and sealed in Circumcision that he would give him a Seed which Seed is Christ 2. The Gospel is Grace and not Works The Covenant of Abraham was the Gospel and therefore it is Grace but not Works It is the Apostles expression that the Gospel was preached to Abraham Gal. 3.8 The Scripture foreseeing that God would justifie the Heathen through faith preached the Gospel before to Abraham There is no Gospel of Works for Works is Law and bad tidings if it be the Gospel it is the Covenant of Grace 3. If it was a Covenant of Works it will follow that Abraham and all the Old Testament Saints either were not saved or else were saved without Christ neither of which can be admited The truth is if it were Works it will follow they were all damned for by works shall no flesh be justified and saved If they were saved and yet by Works they were saved without Christ but without Christ there is no salvation In him in this Seed shall all the Nations of the World be blessed that is by Jesus Christ no blessing and salvation without him and therefore he and his Seed were saved by Christ for Grace was in this Covenant 4. To be a God to any man this is not carnal this is not Works but Grace It is true God was a God to Adam before he fell but to be a God to Sinners this is Grace he was a God to Adam in innocency by virtue of the Covenant of Works but he is not a God to any Sinner but in a way of free Grace Now that was the Covenant I will be a God to thee and thy seed Gen. 17.7 Abraham was a sinner and a Child of Wrath by nature as well as others yet God was his God truly For God to be a God to those that never sinned there may be merit but for God to be a God to those that have sinned this is Grace indeed Angels are saved by Works Sinners cannot be saved but by Grace That ever the Lord should condescend to engage in such a Relation as to give a Sinner interest in him and propriety in him as his God this is Grace they that do not think this is Grace they do not need Arguments but pity and prayer 5. Consider that it was the fatal error and miscarriage of the carnal Jews that they did understand Circumcision and all the rest of those ancient Types and Ceremonies they did understand them all as a Covenant of Works and herein they lost Christ and their Souls It is every where charged upon them as their sin it is that which all the Prophets and Apostles do endeavour with all their might to beat them out of those misconstructions of Circumcision and the Covenant of God in those times The Apostle proves it at large in Rom. 4. that it was Grace and not Works that Abraham was justified by Now this was the error that all the carnal Jews fell into that they took it to be a Covenant of Works as the Pharisees they had a Righteousness of their own they were all of that Spirit they took it all as Law even the Gospel and the Grace that was in the Covenant and so fell short of the blessings of it therefore if our New Testament Circumcision be practised by any as the Covenant of Works as the Jews did when the Apostle preached to them they will fall short of Heaven Now if they took it to be a Covenant of Works shall we justifie their errors and miscarriage against the whole preaching of the Gospel This is enough to shew that it is the Covenant of Grace that Circumcision doth relate to Now briefly what is this Covenant of Grace And what is the Grace of the Covenant that Circumcision doth relate to This is a very large Field There were three parts of this Grace of the Covenant that the Lord made with Abraham and his Seed 1. To be a God to him 2. To give him a Seed 3. To provide an Inheritance both for him and them And these three general Heads will comprize and take in the whole mystery of Circumcision 1. The first part of the Covenant is this that God would be a God to him and his Seed and this indeed is most comprehensive and includes all the rest I will establish my Covenant and be a God to thee and thy Children after thee Gen. 17.7 And what is it for God to be a God to be a God to a man thy God or a God to thee It is when he gives to a poor Creature a special interest and propriety in himself so that God in his alsufficiency and efficiency is ours and we are his All his Attributes and Works are ours for our good I will be thy God that is all my Attributes shall be thine and for thy good as really as they are mine for my Glory The infinite Wisdom of God shall contrive their good whose God he is the infinite Power of God shall effect it the infinite Love of God is theirs his Mercy Truth and all his Attributes are theirs As his essential Power so his working Power or his actual Power As he will be all to them so he will work all for them Now this as I said includes and infers all the rest this is the first and most general 2. That he would give him a Seed that was another part of the Covenant Gen. 17.5 6. Thou shalt be a Father of many Nations thy name shall be no more called Abram but Abraham I will make Nations of thee As God did lengthen out his name so he would lengthen out his Posterity even to length of time But now what is this Seed the Lord promised to Abraham The question is whether it be a meer natural Seed or a spiritual Seed Certainly it was not meerly a natural Seed it is true that is one thing that was the Shell and outside of it but the Kernel of this promise was a spiritual Seed There was a fourfold Seed promised to Abraham above a natural Seed and
I shall prove each Particular out of plain Scripture 1. That great Seed that was not only the Seed of the Woman but the Son of God this was the first and chief Seed here intended Gal 3.16 He saith not as to Seeds but to thy Seed which is Christ such a Seed in whom all Nations are blessed Now it is in Christ only that all Nations are blessed therefore he was this promised Seed The Lord had not before limited the Seed Messiah to any particular Family but left it at large so far as appears among the whole Race of Mankind It was said to Adam the Seed of the Woman there was then no further limitation till Noahs time and then in Abrahams time the Lord limits the Covenant to his Seed It was afterwards confined to Judah one of the twelve Tribes at last the Lord went further to one Family in Judah namely Davids but here he limits it to Abraham that of him should come that great and blessed Seed This was the main thing indeed as without which all other Promises could never be bestowed and fulfilled but through him they are Yea and Amen Abraham saw my day and rejoyced he saw the Messias was to come of his Loyns this was the Seed in whom he believed and by which he was saved 2. There was a Church-seed promised the meaning is this That the Church of God should be continued in his Race and Posterity the true Religion should be setled there There were other godly persons before and after we read of Melchisedech and Job and his Friends and it is very like there might be others and when God had setled Salvation to Abraham it was the duty of all others to joyn themselves to that Church The Lord entailed by Covenant all his Ordinances to Abraham and his Posterity He gave them his Statutes and Judgments he chose them to be a peculiar People a People to the Lord and that is a Church a Society intrusted and invested with the Ordinances and thus he dealt with them he shewed his Statutes to Israel this is no small priviledge and mercy to enjoy the Ordinances this is called the Kingdom of God This Christ threatned the Jews that it should be taken from them and given to other people Mat. 21.43 that is God would settle his Church among the Gentiles and give them his Ordinances And that this is a Priviledge we see by that expression of the Apostle to the Ephesians wherein he mentions it as a part of the dreadful misery of the Ephesians that they were Aliens to the Common Wealth of Israel 3. There was a third thing intended and that is a believing Seed such as should be truly Godly and of this the Apostle speaks in Gal. 3.7 Know ye therefore that they which are of faith are the Seed of Abraham so that all true Believers are his Seed in that sense He is called the Father of the Faithful all Believers are his Posterity There were Multitudes that were truly Godly of Abrahams Seed and all that are Godly are his Seed they walk in his steps they are the Seed of the Covenant they are spiritually related to him He was the Pattern and typical Head of that Covenant in which we do all believe the Pattern of Faith to us He is called our Father It is said of him that he believed against sense and reason this was not writen for his sake alone but for us also that we might follow his steps 4. There was included in this Covenant an ingrafted Seed it is the Apostles expression in Rom. 11.17 I mean a Seed not only of the Jews but of the Gentiles God did not only engage to Abraham that there should be Church of his own natural Seed and that there should be Saints of his natural Seed but that the Gentiles should be ingrafted into his Covenant and so become his Seed Thou being a wild Olive Tree wert grafted in among them and partakest of the root and fatness of the Olive Tree God did above and beyond the ordinary course of things ingraft the Gentiles into that Covenant that he had once made with Abraham And thus you see what the Seed is which the Lord did promise in the Covenant whereof Circumcision was the Seal He did promise to give to Abraham that Seed firstly and chiefly that Seed who was the Son of God and a Church Seed and a believing Seed and not only a Seed of the Nation of the Jews but a Seed ingrafted into that Grace and Covenant from among the Gentiles We have gone through two Branches of the Covenant the third is this 3. That God would give an Inheritance to him and them this was the third part of Gods Covenant with him It is the greatest desire in nature to have Children and it is a good desire it is of God And what do Parents desire next a comfortable Inheritance for them and this did the Lord promise to Abraham And in that Text which hath been so often alledged God first promises to make him exceeding Fruitful and then I will give to thee and thy Seed after thee the Land wherein thou art yet a Stranger The Lord promised an Inheritance and that Inheritance was the Land of Canaan Now the Question is whether this was a temporal or spiritual Inheritance Doubtless the Lord did not promise to Abraham Canaan meerly as a temporal Inheritance but as a spiritual Inheritance Canaan was not as other Lands are a meer outward thing but it was a typical Land it was the Land of Emmanuel it is the Land of Glory Canaan was a Type of Heaven and in that respect it was that they did so earnestly prize it and look upon it as being Heaven in an earthly Shadow therefore Jacob and Joseph must needs be buried there therefore the Apostle assures us they did seek a better Country they professed themselves Strangers and Pilgrims here upon Earth They that say such things declare plainly they seek another Country which is an heavenly one wherefore God is not ashamed to be called their God It is a heavenly City whose Builder and Maker is God so that under that Shadow the Lord did promise Heaven to Abraham and this was the third part of this Covenant This Land of Canaan is called the Mountain of Holiness what expression can be higher Dan. 11. and therefore the Saints did look beyond that to another Country You see what the Covenant was and what were the principal things and Branches of it That God should be his God that God should give him a Seed and that God should give an Inheritance to him and them You see what the Covenant is that Circumcision doth relate to Now the last thing that was propounded was this what respect it is that Circumcision hath to this Covenant He gave him the Covenant of Circumcision For this Note these five things 1. Circumcision respects the Covenant as the Seal or Sacrament of Initiation into the Covenant The reason of
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 Priest was not to go to him to fetch it but the man himself is to bring it vers 3. of his own voluntary will so Christ dyed willingly and offered up himself a Sacrifice and a whole Burnt-Offering unto God for us Ephes 5.2 Joh. 10.18 I lay down my life of my self so should we in all our Services be a willing people we should come before the Lord with willing minds when we present our Corbans our Gifts Services and Oblations to him God loves a cheerful Giver 2 Cor. 9.7 2. This leads us by the hand and points every way to Jesus Christ as the cause of our acceptance with the Lord in that they were to bring it to the door of the Tabernacle of the Congregation to be offered upon the Altar which stood there For Christ is both the Door and the Tabernacle and the Altar and the Priest He is the door of the Sheep Joh. 10.7 And he is the true Tabernacle and the Sanctuary which the Lord hath pitched and not man Heb. 8.2 A greater and more perfect Tabernacle not made with hands Heb. 9.11 And he is the Altar Heb. 13.10 which sanctifies the Gift and makes it accepted Mat. 23.19 And Christ is the Priest also that presents and offers up our Sacrifices to the Lord He is often called a Priest and our great High Priest This therefore teacheth us That all our access unto and acceptation with the Lord is only in and through Jesus Christ it is through him alone that our Services and Sacrifices are accepted there is no acceptance out of Christ For he that neglected this was to be cut off Lev. 17.8 9. 3. They are to bring it hither before the face of the Lord or the presence of the Lord this refers to the holiest of all where God dwelt and where his presence did appear So the meaning is that we are to see God in all our Services and to eye the presence of God and that he is to be seen there and there only even in and by the Lord Jesus Christ Luk. 1.75 that we might serve him before him 2 Cor. 4.6 the Light of the Knowledg of the Glory of God in the face of Jesus Christ 4. The Tabernacle was a Type of the Church which is often called the Tabernacle and Temple and House of God We are to worship God in his Church in the Assemblies of his people Heb. 10.25 and 12.22 23. So much for the first ceremonial Action about the Burnt-Offering 2. The Sinner that brought the Sacrifice was to lay his hand upon the head of it vers 4. this was not required in the Sacrifice of Fowls but only of Beasts see the like Exod. 29.10 There is some controversy here whether he was to lay on his right hand or his left hand or both but seeing it is in the singular Number and seeing it is expresly commanded that the Priest should lay on both his hands Lev. 16.21 that is both for his own sins and the peoples therefore it is thought by some not improbably that when any of the people offered he laid on but one hand But whether the right or the left We may suppose that whatsoever was not limited by God was left at liberty This Ceremony relates to the confession of sin and the translation of the guilt of it upon the Sacrifice the Offerer in this Ceremony disburthening himself of sin and putting over his own Guilt upon the Sacrifice so it is explained Lev. 16.21 He shall lay on his hands and confess over him the Iniquities of the Children of Israel So Christ hath born our sins and carried our sorrows Isa 53.4 5. And we are to confess our sins over him by Faith in Christ and through the blood of his Sacrifice it shall be forgiven us 1 Joh. 1.7 9. 3. The Sacrifice must be killed and slain and that upon the north side of the Altar vers 5. and vers 11. It is questioned here who did this whether he that brought the Offering or the Priest But doubtless it was the Priest for it is said of him that kills the Offering that he shall stay it vers 5 6. but that was the Priests work And to the killing of the Sacrifice of Beasts answers the wringing off the head of sacrificed Fowls But this is expresly affirmed to be the Priests work vers 15. Only this we find that the Levites were added to the Priests to assist them and help them in the whole work of their Ministry Numb 8.19 and we find it often recorded that they did so 2 Chron. 29.34 Therefore in vers 22. of that Chap. where the Killers and the Priests are distinguished it is not to be understood concerning the people as if they had killed the Offerings but rather the Levites see likewise 1 Chron. 23.28 31. and 2 Chron. 35.10 11. So much for the literal explication of this Ceremony now for the mystery and meaning of it What might be noted from hence concerning actions and administrations properly and peculiarly ministerial we shall observe when we come to that place to the legal Priesthood and Ministry But it is plain and obvious that it holds forth the death of Christ the Messiah was slain and cut off Dan. 9.26 His Soul was made an Offering for sin Isa 53.10 As to that Circumstance of killing it on the north side of the Altar vers 11. the same Rule is given concerning the Sin-Offering Lev. 6.25 and the Trespass Offering Lev. 7.1 2. There be various applications of this Some think there is no further mystery in it but that the Tabernacle door and the Altar were so situate and placed that on the north side there was more space for such Acts as required most room as the killing and dressing of the Sacrifices did so our own Annotators But others conceive this Law was not without something of mystery in it some note how their greatest Troubles and Sufferings were from the North Jeremiah sees a Seething Pot and the face thereof was towards the North. Jer. 1.13 and then vers 14. Out of the North an Evil shall break forth upon all the Inhabitants of the Land Therefore some conceive that to restrain the Evils and Judgments of God the Offerings were slain on the north side of the Altar also that the situation of the Temple was on the north side of the City Psal 48.2 Mount Sion on the sides of the North. Moreover here is no regard had to the Sun and to the East but thither the Ashes were carried forth as vers 16. Whereas the Heathen were accustomed to Sacrifice and to direct their Worship towards the East and towards the Sun which they made an Idol of In opposition to which Idolatry as some conceive the Lord appointed his people to sacrifice towards the North. And lastly the Gospel hath prevailed more in the northern Hemisphere of the World which also is more inhabited than in the Southern Ezekiel in his Vision of the holy City doth first describe the
with it to make a sweet smell 3. The Remnant was Aarons and his Sons vers 3. and again vers 10. that is to eat it in the Sanctuary see Lev. 6.16 18. Except the Meat Offering of the Priests which might not be eaten but was to be all burnt for a whole Burnt-Offering Cap. 6. vers 23. This may be applied two ways 1. To the Communion and Participation of Christ by all Believers For they are all Priests unto God Rev. 1.6 A Royal Priesthood 1 Pet. 2.9 vers 5. An holy Priesthood to offer up spiritual Sacrifices And Christ is our Meat-Offering he is the Bread of God the bread of life Joh. 6.33 So then the Priests eating the Meat-Offering is Believers feeding upon Christ by Faith As the Meat-Offering was partly burnt upon the Altar and partly eaten by the Priests so Jesus Christ having offered up himself once for all doth always continue a spiritual Meat-Offering and Food for the hungry Souls of all Believers to feed upon His flesh is meat indeed his blood is drink indeed Joh. 6. 2. This was part of the Priests maintenance As indeed they had something out of every Offering see Numb 18.9 10. From whence we see that they who serve at the Altar should live of the Altar they that preach the Gospel should live of the Gospel The third thing concerning the Meat-Offering is the scope and intent of it this is hinted in vers 3. To be an Offering made by Fire of a sweet savour unto the Lord. More particularly there was a fourfold Mystery shadowed forth by it I speak now as to the general scope of the whole for the mysteries of particular Rites and Ceremonies about it must be spoken to under each particular Rite 1. It did prefigure and shadow forth the atonement or expiation of sin by the Righteousness of Jesus Christ both by his Sufferings and Actings his active and passive Obedience That this was one part of the mystery of the Meat-Offering the Scripture is express 1 Sam. 3.14 the iniquitie of Elies house shall not be purged or expiated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with Sacrifice or Offering for ever Neither by slain Sacrifices nor by Meat Offerings for ever so 1 Sam. 26.19 if the Lord have stirred thee up against me let him accept a Mincha And Psal 40.6 speaking of propitiatory Sacrifices he saith Zebach and Mincha slain Sacrifices and Meat-Offerings thou wouldst not The Apostle applies this to the sufferings of Christ for the expiation of our sins Heb. 10.5 10. Therefore when Christ was come he did cause both Zebach and Mincha to cease Dan. 9.27 both the slain Sacrifices and the Meat-Offerings And it is expresly said of the poor mans Meat-Offering for his Trespass that it shall make atonement Lev. 5.11 13. This is thought to be some account of the Apostles limitation Heb. 9.22 where he saith That under the Law almost all things were purged by blood For it was not always done by slain Sacrifices but sometimes by Meat Offerings And as the Scripture is clear for it so indeed the thing it self speaks For there was in the Meat-Offerings an express adumbration of both the parts of that justifying Righteousness of Jesus Christ by which we are reconciled to God His Sufferings or passive Obedience For there was a destroying of the Mincha by fire and pouring it forth as well as of the Zebachim by fire and blood Here was also an adumbration of his active Obedience or fulfilling all Righteousness which was his meat and drink Joh. 4.34 My meat is to do the will of him that sent me and to finish his work I know some have made some question of this whether the Meat-Offering were Propitiatory or only Eucharistical But you see how clear it is both from the Scripture and from the Analogy of the thing it self 2. The Meat-Offering signified also the persons of Believers who through Christ are sanctified and cleansed to be a pure Oblation or Meat-Offering unto God They are compared in Scripture to a Meat and Drink-Offering Isai 66.20 They shall bring their brethren for a Mincha or Meat-Offering unto the Lord. which was fulfilled in the Conversion of the Gentiles as the Apostle speaks Rom. 15.16 and in the sufferings of the Saints especially when they suffer unto death and martyrdom in the Cause of Christ They are a Drink-Offering to the Lord exceedingly accepted of him Philip. 2.17 Yea if I be offered up as a Drink-Offering si pro libamento offerar Beza upon the sacrifice and service of your Faith I joy and rejoyce with you all 2 Tim. 4.6 For I am now ready to be offered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the time of my departure is at hand The Note upon it is this I am ready to be offered for a Drink-Offering and he alludeth to the pouring out of blood or wine which was used in Sacrifices 3. The Meat-Offering signified not only their persons but their services those fruits of grace and good works that Believers do perform whether towards God or towards man which are often compared to fruits and to meat and drink And the Meat-Offering you know consisted of the Fruits of the Earth of things to be eat and drunk Good works are called fruits Phil. 1.6 and again Philip. 4.17 And meat and drink Joh 4.32 I have meat to eat that ye know not of and what was that See vers 34. My meat is to do the will of him that sent me and to finish his work As the Meat Offering consisted of the Fruits of the Earth things to be eat and drunk To instance in particulars 1. Prayer Psal 141.2 Let my prayer be set before thee as Incense and the lifting up of my hands as the evening Mincha or Meat Offering so when the Lord told the Jews I will not accept a Mincha or Meat Offering at your hands he addeth that in stead of them Mal. 1.10 11. From the rising of the Sun to the going down of the same Incense shall be offered to my Name and a pure Mincha a pure Meat-Offering which is fulfilled when men pray every where lifting up pure hands c. 1 Tim. 2.8 2. Praise and thankful acknowledgment of Gods goodness and soveraignty and the interest God hath in us and in all our comforts and enjoyments which as they come from him are thus acknowledged by way of Chief-Rent in Sacrifice This small Rent as a Peper corn in some Leases being an acknowledgment of their Homage that he is the great Landlord and Owner of all the good they enjoyed therefore while his Worship was neglected he blasted them in all their outward comforts Hag. 1.9 10 11. But when they acknowledged him he remembered them Cap. 2. vers 19. And left a Meat-Offering and a Drink-Offering in the house of the Lord as Joel 2.14 This is a second duty taught in the Meat-Offering 3. Some conceive here was a prefiguration also of the Sacrament of the Lords Supper and indeed something of
Analogy doth appear for the Meat-Offering did consist of Bread and Wine as the Lords Supper doth And as the Meat was eaten by the Priests so is the Bread by Believers who are Gospel-Priests But yet as in all Similitudes and Types beside the Analogy there be also sundry disproportions and disparities between the Type and the thing typified so here for the Meat-Offering was both a Feast and a Sacrifice part of it being burnt upon the Altar But the Lords Supper is only a Feast and not a Sacrifice being wholly eaten by the Priests The Meat-Offering did refer to what was future the Lords Supper to what is past that was a prefiguration of the true Sacrifice the Lords Supper is a commemoration of it In the Meat-Offering the Wine was only poured forth before the Lord but in the Lords Supper the Communicants are to drink it Drink ye all of it Mat. 26.27 In a word that was a Type this a Sacrament 4. There is a fourth duty which the Sacrifice of the Meat-Offering may refer to and that is Almes bounty and liberality to the Saints and to the Poor this is a true Sacrifice and a Gospel Meat-Offering The Apostle seems to speak of it under such a notion Heb. 13.16 To do good and to communicate forget not for with such Sacrifices God is well pleased And Philip. 4.17 18. 4. The Meat-Offering shadowed forth the acceptation of our persons and services with the Lord so in the places before alledged Philip. 4.17 18. the Apostle calls what the Philippians sent unto him for his supply An Odour of a sweet smell a Sacrifice acceptable well pleasing unto God see Mal. 1.10 God rejects the Jews but accepts the Gentiles in their stead together with their prayers and services vers 11. Upon this account Frankincense was an Ingredient in the Meat-Offering to make a sweet smell Hos 9.4 They shall not offer Wine Offerings to the Lord neither shall they be pleasing unto him The Lord hath sometimes given signal evidence and testimony of his good acceptance of this Sacrifice and of his people therein see 2 King 3.9 10 20. So that look as our Reconciliation to God was in a special manner taught and held forth by the Burnt-Offering so our Sanctification and acceptation with him is in a peculiar manner taught and shadowed forth in the Meat-Offering which hath occasioned some to restrain it to this Scope only though that is a mistake as hath been shewed Thus you see the general Mysteries adumbrated and shadowed forth in the Meat-Offering namely Jesus Christ his atoning and reconciling us to God as also Believers their persons their services the acceptance of both before God 4. The fourth Enquiry touching the Meat-Offering is concerning the additions forbidden to be annexed to it which were two Leaven and Honey vers 11. The reason and intent of this is worthy to be considered and enquired into And first for the literal sense and meaning of the Prohibition it is concerning Fire-Offerings at the Brazen Altar Leaven and Honey might not come upon the Altar but yet Leaven was permitted and allowed in Thank Offerings Lev. 7.13 and in the Offerings of First Fruits Cap 23.17 So here in this second Chapter Vers 12. it is thought to be spoken by way of caution they might offer it leavened but not sacrificed at the Altar Honey also is numbered among the First-Fruits 2 Chron. 31.5 Though some understand that of Dates which are as sweet as Honey This 12. vers some explain it thus ye shall offer them to the Lord for a Wave-Offering but not for an Oblation at the Altar This is strictly forbidden both in this and in divers other Scriptures as in reference to the Passover and that very severely under the pain of Extermination or cutting off Exod. 12.19 And in Amos 4.5 they are sarcastically reproved for it for that Interpretation agrees best with the Scope Now for the Reasons of the Prohibition And first for Leaven Leaven you know hath a sower taste it hath its name one of its names in Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the sowerness of the taste Vinegar is a Conjugate from the same Root Numb 6.3 Chometz Jajin And it hath a sowring and a swelling quality and property and an infecting spreading quality when it is put into a Batch of Dough it ceaseth not till it hath made all the rest like unto it self as our Saviour speaks of it Mat. 13.33 Leaven which a Woman took and hid in three measures of Meal till the whole was leavened And so the Apostle Gal. 5.9 A little Leaven leaveneth the whole lump Aul. Gellius Lib. 8. Cap. 15. The Heathen did retain by blind Tradition some footsteps of this Ceremony for the flamen dialis or Roman Priest might not by their Canons touch any leavened Meal Plut. quest Rom. apud Aynsw in Exod. 12.15 Plutarch scanneth the reason of it thus because Leaven it self proceedeth from corruption and corrupteth also the Meal with which it is mixed And therefore by the way that Metaphor of Fermentation so much used by some late Philosophers it may be doubted whether it be always so congruous and so full of light to clear up the mysteries of nature as they suppose who make such continual use of it for it is but one kind or way of corruption But for the spiritual mystery of it Leaven argues Corruption and therefore unleavened is as much as to say uncorrupted I find Leaven applied in Scripture to sin and sinners and Corruptions of all sorts and particularly to these four 1. To false Doctrine Mat. 16.6 11 12. The Leaven of the Pharisees is the false Doctrine of the Pharisees 2. To scandalous and wicked practices 1 Cor. 5.6 7 8. Purge out the old Leaven that ye may be a â—ein lump as ye are unleavened Let us keep the Feast not with old Leaven neither with the Leaven of malice and wickedness but with the unleavened bread of sincerity and truth Discontent Psal 73.21 thus my heart was grieved Or according to the Hebrew Metaphor thus was my heart leavened or sowred Ki Jithchametze lebaâ—i or rather leavened and sowred it self Malice and cruelty the Leaven of maliciousness Psal 71.4 Deliver me O my God out of the hand of the unrighteous and cruel man the leavened person Chometz So likewise Pride is fitly compared to Leaven because it puffs and swells the heart 3. To Hypocrisy and secret sins Luk. 12.1 2. the Leaven of the Pharisees which is Hypocrisy 4. To promiscuous Communion and carnal mixtures in Church society 1 Cor. 5.6 A little Leaven leaveneth the whole lump Some are apt to say their sin will do me no hurt but you may be deceived in this I tell thee their sins may infect and damn thee One Fornicator or profane person must not be allowed in the Church lest many be defiled Heb. 12.15 16. This is a Truth so clear throughout the whole Scripture that if I were to choose what
Death I would dye I think I could never choose to dye in a better cause than for bearing witness to this Truth That the Church of God ought not to be made a Den of Thieves and a Refuge and Receptacle for wicked Livers there must be no such Leaven in the House of God Now put all these together and put them into the affirmative and you see a fourfold Instruction in this Prohibition of Leaven It teacheth us 1. Soundness in the Faith of Christ 2. Holiness of life 3. Sincerity of heart 4. Purity of Church Communion 2. Honey was forbidden also it may seem strange that so sweet and so good a thing should be so severely interdicted How often is the Land of Canaan commended as a Land flowing with Milk and Honey But to eat too much of it is not good Prov. 25.16 27. It cloys and loads the Stomach and turns to choler and bitterness and if poured upon the Fire it swells and riseth up in Froth Three things we may learn out of this Prohibition of Honey 1. That God will be worshipped according to his own Institution and Command his Will is the Rule we must submit unto though we cannot well see the reason of it We must not follow any Invention of our own though to our carnal thoughts it seem as sweet as Honey though it seem never so decent never so orderly as that is the common pretense it is for decency and orders sake But what think you Friends is not Honey sweet and decent too But God requires it not therefore away with it from the Meat-Offerings of the Lord. 2. That holy temperature and equability of spirit that becometh Saints in all the conditions and vicissitudes they pass through we must take heed of Extremes There should be neither Leaven nor Honey neither too much sower nor too much sweet neither inordinate sorrow nor inordinate pleasures in the Meat-Offering of the Saints they should neither be dejected nor lifted up but in an even well composed frame and temper of Spirit 2 Cor. 12.7 10. neither leavened and sowred with discontent under worldly troubles nor surfeited with the sweatness and Honey of carnal pleasure and delight and contentment of the Creature 3. Some apply it unto Christ himself thus That there is in Christ our Meat-Offering no such sweetness which turns to loathing no such pleasure whereof a man can take too much there is no glutting no satiety no after sorrows no such delight as proves bitter in the latter end as much Honey doth But on the contrary the more any man tastes of the sweetness and comfort that is in him the more he shall long for it and say Lord evermore give us of this bread as Joh. 6.34 more of this bread more of this comfort this Communion with God He is not sweet at first and bitter afterwards but his Yoke seems heaviest at first but lighter afterward he speaks first of the Cross then of the Crown of Glory These four are all in this Chapter for the other two additional Enquiries we shall borrow Light out of other Scriptures further to illustrate this 5. The fifth Enquiry concerning the Meat-Offering is concerning the appurtenance of Drink-Offerings by divine Institution affixed and annexed to the Meat-Offering I reckon it as an appurtenance to the Meat-Offering for two Reasons 1. Because it is not mentioned as a distinct Species in that Enumeration of the Legal-Offerings which hath been so often quoted Lev. 7.37 The Drink-Offering is there omited as being included and understood in the Meat-Offering 2. Because it was never offered alone under the Law but always in conjunction with the slain Sacrifices to compleat the Meat-Offering belonging to them It is true before the Law we read of Drink-Offerings alone Jacob Gen. 35.14 he set up a Pillar in Bethel and he poured a Drink Offering thereon and he poured Oyl thereon But after that Regulation and Reformation of the Offerings by Moses we never read of any Drink Offering alone but only in Conjunction with Meat Offerings and Slaughter-Offerings As Numb 15.5 And the fourth part of a Hin of Wine for a Drink-Offering shalt thou prepare with the Burnt-Offering or Sacrifice for one Lamb. And vers 7. For a Ram thou shalt offer for a Drink-Offering the third part of a Hin And again vers 11. For a Bullock And Numb 28.7 The Drink Offering thereof shall be the fourth part of an Hin for one Lamb c. Lev. 23.18 They shall be for a Burnt Offering unto the Lord with their Meat-Offerings and their Drink Offerings And in Hezekia's time when he purged the House of God it is said 2 Chron. 29.35 The Burnt-Offerings were in abundance with the fat of the Peace-Offerings and the Drink-Offerings for eve By rurnt Offering I shall speak to three things upon the Drink-Offering 1. The matter of it 2. The Rite and manner of Oblation 3. The Mystery of it 1. First then for the matter of it it was Wine Numb 15.5 Wine for a Drink-Offering shalt thou prepare Called Shekar in Numb 28.7 from whence the Greek Sikera that is a strong inebriating Wine our Translators here render it strong Wine Hence Hos 9.4 They shall not offer Wine-Offerings to the Lord. Hence Judg. 9.13 in Jothams Parable the Vine saith should I live my Wine which cheereth God and man How doth Wine cheer God It cannot be said to cheer God otherwise than in Offerings and Sacrifices The Heathen fell into an horrible Corruption as to this for that they mingled Blood in their idolatrous and superstitious rage in Drink Offerings whereto the Psalmist alludes Psal 16.4 and declares how he abominates such a practise Their sorrows shall be multiplied that hasten or give Gifts to another God their Drink-Offerings of Blood will I not offer It is not unlike the Health Drinkers of our times of whom you may have heard of some who in their raging profanness have mingled their own Blood with Wine and so have drunk it in Healths to the Devil and to the confusion of Sion and Sions King 2. The Rite and manner of Oblation was by pouring of it forth before the Lord Numb 28.7 In the holy place shalt thou cause strong Wine to be poured out unto the Lord for a Drink Offering that is upon the Altar say some but not upon the Fire or as others beside the Altar for it is likely the Wine of the Drink-Offering was to be poured forth where the blood of the slaughtered Sacrifices was poured forth but that was at the bottom of the Altar as you have formerly heard upon Cap. 1. with Cap. 8.15 Hence it hath its name in Hebrew Nesek libamen a sacred effusion or a pouring out from the Verb Nasak fudit effudit They were not to drink it that might have been an occasion of intemperance and drunkenness there being dayly and continual Drink-Offerings nay there was no piece of legal worship wherein they were commanded to drink Wine But there is an
express prohibition of any such Rite Lev. 10.8 9. And the Lord spake unto Aaron saying Do not drink Wine or strong drink thou nor thy Sons with thee when you go into the Tabernacle of the Congregation lest you die Vers 10. And that you may put difference between holy and unholy and between unclean and clean 3. The spiritual Mystery of it Doubtless it had much of spiritual mystery in it the Psalmist calls it the Cup of Salvation Psal 116.13 I will take the Cup of Salvation and call upon the Name of the Lord for what other Administration under the Law that expression could relate unto besides this I know not there being no other use of Cups of Wine amongst them in the Worship of God but only in these Drink-Offerings whereof we speak Three things I shall briefly note 1. Wine in typical and allegorical Scriptures doth sometimes signify the joys and consolations of the Holy Ghost for Wine rejoyces and cheers the heart Psal 104.15 Wine that maketh glad the heart of man Therefore the Apostle Ephes 5.18 so speaks Be not inebriated with Wine wherein is excess but be ye filled with the Spirit The Apostles Antithesis between Wine and the Spirit intimates this Cant. 1.2 Thy love is better than Wine And vers 4. We will be glad and rejoyce in thee we will remember thy love more than Wine And Cant. 2.5 Stay me with Flagons comfort me with Apples for I am sick of love Stay me with Flagons that is with Flagons of Wine Metonymia subjecti continentis pro contento As in the Supper the Cup is put for the Wine This Cup is my blood that is the Wine in the Cup so here Stay me with Flagons she prays for the sense of his Love 2. We find the Saints pouring out their blood in the Cause of Christ compared to a Drink-Offering Phil. 2.27 2 Tim. 4.6 And so is in an higher in a much higher sense the blood of Christ represented by Wine in the Sacrament of the Supper as his Flesh by Bread and so the Meat and Wine in the Meat-Offering may also represent his Flesh and Blood 3. It shadowed forth the Lords acceptance of his people Shall I leave my Wine wherewith I cheer both God and man Judg. 9.13 that is pleasing to God in Sacrifice Hence when the Lord declares his rejection and disacceptance of them Hos 9.4 he thus expresseth it they shall not offer Wine Offerings to the Lord neither shall they be pleasing unto him 6. The sixth and last Enquiry that was propounded concerning the Meat-Offering is the Seasons and Occasions upon which it was to be offered There is the more cause to speak to this both because the Scripture is Copious in it and because there hath been something of controversy and something perhaps of inadvertency and of mistake about it You may note this in general There be some Offerings which were Meat-Offerings as to their matter which yet did not come under the Rule of the Meat Offering as it is here laid down in this second Chapter of Leviticus There be three Instances of this 1. The Wave Sheaf Lev. 23.10 11. 2. The two Wave Loaves Lev. 23.17 It is true these agreed in the matter with the Meat-Offering properly so called for they were of the Fruits of the Earth that were to be eaten but yet they did not come under the Rule of the Meat-Offering For they were not Ishim Offerings made by Fire they were not to be burnt nor were they most holy to be eaten by the Priests alone in the holy place and they were to be made with Leaven which is contrary to the ordinary Rule of Meat-Offerings But they were Heave-Offerings which were but singly and not doubly holy 3. A third Instance is the Jealousy-Offering Numb 5. which differs from the Meat Offering partly in the matter For the Jealousy-Offering was not fine Flower nor yet Flower of Wheat Qemach Sheirim Meal of Barley 〈◊〉 some render it the Bran of Barley Barley the coursest sort of Bread-Corn and Bran the coursest part of that Grain not Wheat but Barley not Flower but Meal and no Oyl nor Frankincense with it It differed also and chiefly in the end and use the Meat-Offering being for expiation as hath been formerly proved but the Jealousy-Offering was for exploration and discovery of guilt or innocence It was for a Memorial but not for a Memorial of acceptation but to bring sin to remembrance Numb 5.15 For these Reasons though there be something of general agreement being of the Fruits of the earth and so may be called a Meat-Offering in a general sense and so accordingly is called Mincha vers 15. Yet you see how much it differs from the Rule of the Meat-Offering in this second of Leviticus therefore it was not properly a Meat Offering Quest But when then was the Meat Offering offered And what Offerings were there under the Law that come more fully under that notion Ans They were of two sorts either separate or conjoyned with other Offerings Of separate Meat Offerings there are two signal Instances 1. The poor mans Trespass Offering Lev. 5.11 12. in stead of the Trespass Offering of Cattel because of his poverty 2. The Shew Bread Lev. 24 7 9. It seems to have been a Meat-Offering for the Incense was burnt as a Memorial for the Bread say some Or as others an handful of the Flower whereof they were made was burnt for the whole and the rest was eaten by the Priests after they had been presented and had stood for a time before the Lord so much as to separate Meat Offerings Now 2. as to Meat Offerings conjoyned with other Offerings The general Rule is this That they were conjoyned with Burnt Offerings of Cattel and with Peace Offerings whether offered as Vows or as Freewil-Offerings or at their solemn Feasts and in sundry other incidental occasions But they were not conjoyned with Burnt Offerings of Fowls nor with Sin or Trespass Offerings This Rule is both affirmative and negative it is grounded upon Numb 15.4 9. Hence as there was a dayly Burnt-Offering so there was a dayly Meat-Offering Numb 4.16 Numb 28.4 5. And sometimes the Lord gave signal testimonies of his acceptance of it as 2 King 3.9 10 20. So at the Consecration of the Priests and Levites Lev. 8.26 27. And Lev. 9.4 At the Consecration of the Levites Numb 8.8 At the Expiration of the Nazarites Vow Numb 6.17 At the Dedication of the Tabernacle there were twelve Meat-Offerings according to the number of the Tribes Numb 7.13 14. Also the Sheaf of First Fruits though it self was a Wave-Offering yet there was a Meat-Offering annexed to them Lev. 23.18 So that generally where you have a Burnt-Offering or a Peace-Offering under the Law whether under the notion of a Vow or a Freewil-Offering or at their stated Feasts and in most incidental occasions though I cannot say in all for it is not mentioned in the purification of
way of Retribution for mercies received Lev. 7.11 12. of which Psal 107.22 And let them sacrifice the Sacrifices of thanksgiving and declare his works with rejoycing Heb. 13.15 By him therefore let us offer the Sacrifice of praise to God continually acknowledging Christ in all our mercies 2. Another end of the Peace-Offerings was for the impetration or obtaining of mercies wanted either in the way of a Vow or a Freewil-Offering Lev. 7.16 Judg. 20.26 The Tribes in their Fast for obtaining victory against the Benjamites offered Peace-Offerings in the way of a Freewil-Offering Psal 56.12 Thy Vows are upon me O God I will render praises unto thee Or I will pay confessions unto thee that is he would in a way of praise offer the Peace-Offerings that he had vowed So Jonah 2.9 But I will sacrifice unto thee with the voice of thanksgiving I will pay that I have vowed Salvation is of the Lord. Gen. 28.20 21 22. The tenth of all that God should give him Jacob vowed to give to God that is as a Peace-Offering The difference between a Vow and a Freewil-Offering was only this That in the Freewil-Offering they did present the thing it self unto the Lord but in a Vow they did first promise it being it may be not in a capacity to perform it at that time As Jonah in the Whales belly and then when the deliverance was bestowed and the Prayer heard and granted they paid their Vows unto the Lord. Hence some have thus referred and compared these three sorts of Offerings hitherto described and directed in this Book That as the Burnt-Offering Cap. 1. principally figured our Reconciliation to God by the death of Jesus Christ and the Meat-Offering Cap. 2. had a special respect to our Sanctification in him before God so this Peace-Offering signified both Christs Oblation of himself whereby he became our Peace and our Salvation and likewise our Oblation of Praise Thanksgiving and Prayer unto God in the midst of our troubles temptations and spiritual conflicts which we fight by Faith in this world so that in this Sacrifice we come boldly to the Throne of Grace that we may receive Mercy and find Grace to help in time of need as Heb. 4.16 Therefore some have noted that this Sacrifice of Peace-Offering was often added under the Law to other sorts of Sacrifices Because beside the expiation of sin by the Blood of Christ there must be an effectual application of the atonement in a way of actual communion with God in a way of grace and peace through Jesus Christ Christ doth not only procure peace for us but Communicate and apply it to us Here was an actual Participation and an exercise of mutual Communion between God and the Priest and the Offerers feasting together Quest What were the times and seasons when they offered and were to offer Peace Offerings Ans They were either Occasional or more stated The Occasional times were either 1. in thanksgiving or 2. as Vows or 3. as Freewil-Offerings which were formerly spoken to The more stated times are such as these 1. At the Consecration of the Priests One of the Rams is called a Peace Offering Exod. 29.28 And at the first Consecration of Aaron and his Family Lev. 9.4 Also a Bullock and a Ram for Peace Offerings to sacrifice before the Lord. 2. At the expiration of a Nazaretical Vow Numb 6.14 One Lamb without blemish for a Peace Offering 3. At the Dedication of the Tabernacle Each of the twelve Princes of the twelve Tribes of Israel brought for a Sacrifice of Peace Offerings two Oxen five Rams five Hee Goats of the first year Numb 7.17 So at the Dedication of the Temple by Solomon 1 King 8.62 63. Solomon offered a Sacrifice of Peace-Offerings which he offered unto the Lord two and twenty thousand Oxen and a hundred and twenty thousand Sheep 4. In the Feast of First Fruits Two Lambs of the first year for a Sacrifice of Peace-Offerings Lev. 23.19 As for the Offerings at the Purification of a Leper the two Birds Lev. 14. It differs so much from the ordinary Rule of the Peace-Offerings that it cannot well be annumerated to them but it was a peculiar Sacrifice of Purification of which we shall speak hereafter So likewise the Passover Lamb. Exod. 12. though Eucharistical yet cannot well be reduced to the Peace Offerings or to any of the six ordinary kinds but was indeed a peculiar Sacrifice having other Rites than what belonged to the Peace Offering 3. The matter of the Peace Offering it was either of the Herd or of the Flock either of the bigger or of the lesser sort of Cattel either Lambs or Goats There was no Peace-Offering of Fowls as there was of Turtle Doves and young Pigeons in the Burnt-Offering The reason whereof is thought to be because this was to be divided amongst so many to God and the Priest and the Offerers but in Birds being so small this division could not so conveniently be made Moreover it must be without blemish and this was required before in the Burnt-Offering and indeed in all their Sacrifices And finally the Peace Offering it might be either Male or Female which was otherwise in the Law of the Burnt-Offering that was to be Males only Cap 1.3 This Interpreters do apply spiritually to the estate of the Church in Christ in whom there is neither Male nor Female Gal. 3.28 He that accepteth a Female in his Sacrifice doth not exclude Women from his Service they are not excluded from his Love and therefore should not count themselves freed from his Law It was a good speech of a Woman that was a Martyr Jesus Christ suffered as much for the redeeming of our Souls as he did for Men and therefore why should not we have as much courage as they to suffer for him God is no Respecter of persons 4. The Rites and Ceremonies of the Peace-Offering they were of two sorts 1. Common unto this with other Offerings 2. Peculiar to the Peace-Offerings As to the former sort there be five sacred Ceremonies required here which were mentioned before in the Burnt-Offering Cap. 1. and accordingly were there explained As 1. It must be brought to the door of the Tabernacle of the Congregation 2. The Owner must lay his hands upon it 3. It must be killed 4. The blood shed and sprinkled upon the Altar round about 5. Burning it upon the Altar all which having been explained before when we were upon the Burnt-Offering We may now proceed to the second sort viz. 2. Such Rites as are here first mentioned as having some peculiar respect to the Sacrifice of Peace-Offerings Now these may be reduced to four Heads 1. The division of it into three parts namely between God and the Priest and the people 2. The limitation of time for eating the Priests and peoples part to wit upon the same day or the next 3. The addition of Leaven 4. The prohibition of fat and blood These are the sacred Rites
their high strains of superstitious Devotion Mark 7.4 8. But out of Gods Institution here we may spell this lesson of spiritual Instruction namely the strange defilement and deep contagion and pollution that is in sin that there is so much ado for the cleansing of it and what care there should be to purge and cleanse our selves from it Heb. 10.19 22 2 Cor. 7.1 And to make it out a little more particularly If you would find out the meaning of a Type it is a good Rule to observe the Scripture use of the same word in the way of a Metaphor and allusion Now we find both wicked men and good men compared to earthen Vessels It is a Metaphor concerning wicked men and the breaking is the destroying them Jer. 19.11 Psal 2.9 Jer. 48.38 God will break wicked men and unclean persons with utter destruction as Vessels wherein is no pleasure But good men also are called earthen Vessels and so the Type must be accommodated a little otherwise 2 Cor. 4.7 We have this Treasure in earthen Vessels And so the cleansing these Vessels by washing with water points to the spiritual cleansing by the Spirit of Christ Ezek. 36.25 and by his blood Heb. 9.13 14. And breaking signifies the utter abolishing of all sin and uncleanness by death We are not fully cleansed till the Vessel be broken but then there is no more defilement in the Vessel And God will make it up again in the Resurrection as pure and holy as if it had never been defiled with sin at all Thus we have gone through the special Laws of the Sin-Offering in these five Heads for they do either concern the end or the matter or the blood of it or the burning or lastly the eating of it I shall conclude all that hath been said upon the Sin-Offering with some general Instructions from the whole 1. We may here learn and be instructed that even sins of Infirmity they do contract a guilt upon the Soul yea such a guilt as needs Atonement and Expiation in the blood of Jesus Christ There are no venial sins the least sin is death You must bring your Sin Offering if you expect to be forgiven Do not slight sins of Infirmity for then they become more than meer Infirmities 2. Here is relief unto Faith against those usual complaints of dayly Infirmities which many gracious Souls do so much complain of and mourn under Alas I can do nothing well if I pray my thoughts wander when I hear the Word I understand little and remember less I am easily overtaken and carried aside dayly I sin in all I do But you see here is a Sin Offering provided There is not a just man upon earth that doth good and sinneth not Eccles 7.20 In many things we offend all James 3.2 Therefore the Lord ordained this Sin-Offering which as it served for a legal Expiation and purging of their sins under that Dispensation so it did prefigure to them the blood of Jesus Christ which cleanseth us from all our sins 3. Here is great encouragement to engage in the service and work of God notwithstanding our own Infirmities and disabilities yet do not withdraw when called though conscious to thy self of much unworthiness and unfitness for the Lord hath provided a Sin-Offering for us he will accept our sincere though weak endeavours and pardon our failings 4. See and take notice what continual Obligations of love are upon us to Jesus Christ we have such continual need of him Behold and wonder at his love in that he was content to be made a Sin Offering for us and so procures our pardon for such continual sins and failings He that knew no sin was made sin for us that is he was made a Sin Offering for us 2 Cor. 5.21 Hence we have pardon and not only pardon but power also against sin Rom. 8.3 and for sin condemned sin in the flesh And for sin that is God sent Christ for a Sin Offering as you have the same word so rendred Heb 10.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Sacrifices for sin thou hadst no pleasure Object But my sins are worse then meer Infirmities of Saints they are sins of a grosser nature Ans There is relief for such in the Trespass Offering if they do not sin presumptuously and obstinately For God will wound the hairy Scalp of him that goeth on in his Trespasses Psal 68.21 But if you repent of it and bring your Trespass-Offering to the Lord there is hope in Israel even concerning such kinds of sin also of which the Lord assisting we shall speak the next time THE GOSPEL OF THE TRESPASS-OFFERING Lev. Cap. 5. and Cap. 6. to vers 7. August 27 and September 6. 1668 The Trespass-Offering Asham THis is the fifth sort of legal Sacrifices The difference between this and the Sin-Offering as to the special end of them being in this That the Sin-Offering seems to carry some limitation to sins of weakness and ignorance but this extends further even to sins against knowledg This points at Christ as the Sin Offering and all the rest did therefore Christ is called Asham Isai 53. The method which the Holy Ghost is pleased to use upon the Trespass Offering is this He proposeth 1. the Case and 2. the Remedy and in this method he goes over a four-fold Case and a Cure and Remedy for them The sacred Rites and Ceremonies here required differ little from other Offerings before handled and therefore we may be the briefer The first Case is three-fold I mean there be three Cases put together 1. Concealment of mans knowledg when called to testify upon Oath Vers 1. If a Soul sin and hear the voice of Swearing and is a Witness whether he hath seen or known of it if he do not utter it then c. A Soul that is a person the Soul the more noble part being synecdochically put for the whole man The temptation seems to ly here if the persons for Rank and Quality in the world be great so that a Witness is afraid to speak and utter his knowledg Hear a voice of Swearing that is either of the Judge adjuring or calling him forth to speak upon Oath Or of sinners Swearing Cursing Blaspheming You have an Instance of the former in the High Priest Mat. 26.63 I adjure thee by the living God that thou tell us whether thou be Christ the Son of the living God Unto which Adjuration or voice of Swearing our Lord Jesus Christ made answer and did declare the truth though before he held his peace For it was Casus Confessionis a case wherein confession of the Truth was called for Of the latter we have an Instance in Lev. 24.10 11. They that heard the man blaspheme made complaint to Authority A man may contract upon himself the guilt of other mens sins by concealing them if he be called to reveal them This presupposeth a Magistrate that is not given to swearing and cursing and damning himself for if
shall sometimes have a venomous virulent Confession from them wherein their Confessions against themselves are mingled with slanderous reflections and invectives against their Reprovers Yet when Excommunication is most speedy it should not be without admonition both before and in the Ordinance and after But shut out they must be Hence continual suspension is an abuse for scandalous sinners to stand suspended from year to year but never fully cast out Quest 5. To whom doth the power of Excommunication belong Answ This hath been matter of much controversy there have been several claims set on foot and many pretenders to this power The Pope and Prelates have been sufficiently detected to be meer Thieves and Robbers and Usurpers upon the inheritance of the Lord. All the Question that remains is about the power of the Elders and the People But I shall wave that which is controversal among the godly learned I would endeavour so to state the Case as to prevent and cut off Disputes and Janglings Therefore note only thus much That it is a general Rule in all Church Administrations that the Officers are to guide and go before the Flock and the People are to obey them in the Lord. Hence they are called Guides and Rulers Obey them that have the Rule over you Heb. 13. See Rev. 4. When the four living Wights that is the Elders of the Church give glory to God then the four and twenty Elders that is the Members of the visible Church fall down before him and worship him So in this business of Excommunication both the Elders and People have something to do in it To speak to them severally 1. The Duty of the Elders or Ministers This lies in two things 1. It is the Ministers part to enquire of the Lord for his People and to declare the mind of God unto them what the Lord would have them to do It is the Ministers duty to enquire of the Lord for them They must Deut. 17.9 10 11. come to the Priest for judgment So Abiathar inquires of the Lord for David It is their part also to declare the Answer of God to his People To hold forth the mind of God and their duty to them Deut. 17.9 They shall shew thee the sentence of Judgment There is the like Rule for Gospel times Ezek. 44.23 24. 2. To pronounce the Leper unclean To make him unclean that is authoritatively to declare him so This belongs to the Elders of the Church Levit. 13.3 Some body must do it and who fitter than the Officers who have the Government of the Church in their hands Whose sins ye retain they are retained Whose sins ye retain that is in a Ministerial way in Christs name they are retained Now when the Minister hath done his part what is the Peoples part in this work As I said before I shall not wade into controversies There be two things which are clear There is a double act of obedience on the peoples part 1. To give an actual consent of heart and mind and affections to what the Officers do in the name of Christ supposing the Officers to have done their part aright Deut. 27.15 c. all the people shall say Amen So the Apostle to the Corinthians 1 Cor. 5.12 do not you judge them that are within their judgments should concur in it As at the Great Day the Saints shall judge the world 1 Cor. 6.2 how by approving the righteous judgment and sentence of Christ upon them so here the people are to approve and consent unto the judgment declared by the Elders from the Word of God 2. It is the peoples duty to forbear keeping company with such a person 1 Cor. 5. Keep no company with Fornicators Vers 9. With such an one not to eat Vers 11. Withdraw from every brother that walketh disorderly that he may be ashamed 2 Thess 3.6 The Reason hereof is plain Either the people must thus concur or else dissent or else stand by as idle Spectators and persons unconcerned but they may not dissent for remember how the Case was stated concerning Officers that are faithful in the discharge of their trust In such a Case for the people to dissent is not so much to disobey them as to disobey the Lord Christ They have not rejected thee but me 1 Sam. 8.7 Neither are the people to stand by as Newters and persons meerly unconcerned for this were to frustrate the sentence of Excommunication and to make it void for the sentence doth exclude him from the fellowship of Gods people and therefore unless they make Conscience of it to forbear keeping company with him the sentence is vain It remains therefore that there is and ought to be a concurrence of the people in Church Censures Object But all this that hath been said goes upon this supposition that the Officers are faithful in the discharge and execution of their Office But suppose the Officers be unfaithful and will not exclude ignorant and profane people or will receive them and shut out better then they Or suppose the people be froward and will not withdraw from the looser sort or will not consent to have them cast out what is to be done in such a Case What is the Remedy there Ans This is a Case that seldom or never falls out in reformed Churches in Churches rightly constituted and Officers rightly qualified it cannot often fall out because the Lord hath promised his presence to be in the midst of them and therefore he will manifest and make known his mind and their duty to them But if it do After all other means used Light held forth and patient waiting and seeking to the Lord and to the Godly-wise for advice and counsel c. The last Remedy that Ministers have is to reform the matter of the Church by withdrawing from such a corrupt Majority as will not be perswaded to obey them in the Lord and to close with the lesser but sounder part of the people And this is the Remedy that all the Godly Ministers generally have taken they have left out the ignorant and profane part of the Parish from the Sacraments especially from the Lords Supper So in like manner if Ministers be so large in their Principles that they will needs pollute the Ordinances what can the people do in such a Case to help themselves but after all other means used to betake themselves to some better Minister and purer Church This is the last Remedy in such a Case and so I have done with the fourth Observation concerning the Lepers duty or punishment Beside other things he must dwell alone and be shut out Obs 5. We may here note the marvellous defiling infecting nature of sin in that the Leprosie infecteth Cloaths and Skins and Garments vers 47 48. And sometimes houses also see Cap. 14. It gets into the Walls and Timber so that sin reacheth other things beside the person Sin may spoil a mans business infect all his Comforts it may ruine
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
and make use of it and it will cleanse thy Soul for ever Hebr. 9.13 14. September 27. 1668. THe Apostle in these expressions the blood of Bulls and Goats includes by a parity of reason all the other Ceremonial Cleansings which are not particularly mentioned As they had three sorts of Ceremonial Uncleanness so they had three ways of Purification 1. For the uncleanness by touching any unclean Meat or thing The purification for this was by the Red Heyfer which the Holy Ghost mentions in the Text particularly whereof we spake the last time 2. For unclean Issues Two Turtle Doves or two young Pigeons the one for a Sin Offering the other for a Burnt Offering Lev. 15.14 15. and Lev. 12.8 Or a Lamb and a young Pigeon ver 6. The rites whereof being the same with the Burnt-Offering and the Sin-Offering were there handled and so need not be spoken to here again 3. The third sort of Ceremonial uncleanness was that unclean disease of Leprosie which is treated of at large in Lev. 13. and the Cleansing of it in Chap. 14. Of the Disease we have formerly spoken in the exposition of the 13. Chapter and shall therefore now proceed to the cleansing of it which was done by several Sacrifices and Ceremonies appointed and directed in that 14. Chapter of Leviticus wherein the method the Holy Ghost is pleased to use is this He gives direction first concerning the cleansing of a Leprous person to ver 33. and then of a Leprous house from ver 33. to the end of the Chapter The Rules and Directions about the cleansing of a leprous person are of two sorts Preparative and Executive The preparatory directions are these three 1. He must be brought unto the Priest Lev. 14. ver 2. This was an Ordinance of God and therefore Christ himself requires the observation of it of that Leper whom he himself had cured miraculously Matth. 8.4 Go shew thy self unto the Priest and offer the Gift that Moses commanded The Leper was to dwell alone without the Camp and without the City but he was to be brought to the outmost part of the Camp or to the Gates of the City to the Priest Now the true Priest is Jesus Christ Therefore the meaning of this Ordinance was plainly and clearly this That Leprous souls must come to Jesus Christ by Faith for spiritual healing He is said to arise with healing in his wings Mal. 4.2 You know how many Lepers he did heal in the days of his flesh And all the Miracles of Christ had a symbolical use to instruct us in what he does for Souls in a spiritual way by what he did for mens bodies in a miraculous way 2. The Priest must go forth out of the Camp to the Leper ver 3. This plainly speaks thus much That Jesus Christ goes forth unto poor sinners when in their distance in their back slidings and separations from the Lord he seeks them and finds them out whose blessed Office it is to seek and to save lost sinners Luk. 19.10 We are by nature far from God shut out and cast forth aliens from the Common-wealth of Israel Ephes 1.12 When thou wast in thy blood I passed by and pittied thee Ezek. 16.6 He goes to meet the returning Prodigal Luk. 15.20 As the Priest here to meet the Leper when shut out of the Camp of Israel 3. The Priest shall see and behold if the plague of Leprosie be healed in the Leper ver 3. The Judgment of it is committed to the Priest and he must judge as the thing is It is Christ himself that is the Judge of Souls and he will judge true and righteous Judgment Isai 11.3 he shall not judge according to the seeing of his eyes Though men judge thou art a Leper a Schismatick a Fanatick be not troubled if the Priest pronounce thee clean if the Lord hath said it to thee by the witness of his Spirit in his Word It is the Priest must judge and it is this Word which cannot err nor lye that shall judge of thee at that day It belongs also to Ministers in an inferior way to judge of men to discern between the Clean and the Unclean and to retain or remit sins Ministerially Joh. 20.23 These are the preparatory directions for the purification of the Leper Now 2. The Executive part follows from vers 3. c. and it consists mainly in two things 1. The Sacrifice of two Birds and their Ceremonies to vers 10. 2. A Sacrifice of three Lambs with their Appurtenances and Ceremonies from vers 10 to 21. 1. The first part of the Purification of the Leper is by two Birds and the Ceremonies belonging to them from vers 3 to vers 10. The Materials here required are two living clean Birds together with Cedar Scarlet and Hyssop vers 4. The Birds are thought to be Sparrows The Hebrew word Ziphor signifies a Bird in general any winged Fowl Deut. 4.17 They are forbidden to make the likeness of any winged Fowl that flyeth in the Air. Psal 8.8 The Fowls of the Air. And is sometimes used particularly concerning a Sparrow Psal 84.3 and 102.7 We may understand it here in the largest sense for any clean Birds These two Birds and the Herbs are the Ingredients that must all concur to make up the matter of this cleansing Sacrifice The two Birds were not two Sacrifices for one of them was not slain but dismissed but they did both make up one Sacrifice some of the Mysteries whereof could not be represented by one Bird and therefore two were appointed the one to dye and the other to live They had another Ordinance of the like nature and of the same importance with this viz. the two Goats on the yearly Feast of Expiation Lev. 16. whereof the one was slain the other did escape being sent away into the Wilderness therefore called the Seape-Goat But why were there two Birds and what was the Mystery of this Ans It shadowed forth both the natures and estates of our Lord Jesus Christ 1. Both his natures his eternal Deity and his mortal Humanity are here prefigured and represented The slain Bird represents his humane nature capable of death and suffering The other Bird his divine nature which was and is immortal and impassible As both these Birds were necessary and must be used in this Sacrifice so Christ our Sacrifice must be both God and man We are not cleansed and saved either by his Deity or Humanity alone but both his natures do concur in his mediatorial Actions for our Salvation 2. Here is a shadow of the twofold state that Jesus Christ passed thorough first a state of death and humiliation and then a state of life and glory 1 Pet. 3.18 For Christ also hath once suffered for sins the just for the unjust that he might bring us to God being put to death in the flesh but quickened by the Spirit Put to death in the flesh that is in his humane nature but quickened by
nature so there is a remedy and purification by Jesus Christ And as there is an Ordinance of Ejection of scandalous Sinners and Lepers out of the house of Israel So there is for re-admission of healed Lepers into the Church again This confutes the Novatians The 13. Chapter of Leviticus reproves promiscuous Communions This 14. reproves that Novatian Error of them who would not re-admit and receive repenting Sinners into the Church again The Scripture is clear for both Binding and Loosing Binding Impenitent sinners and loosing and restoring the Penitent THE GOSPEL OF THE HOLY PLACES Deut. 12.5 6. October 11. 18. 1668. But unto the place which the Lord your God shall chuse out of all your Tribes to put his Name there even unto his habitation shall you seek and thither thou shalt come And thither ye shall bring your Burnt Offerings and your Sacrifices c. WE have been endeavouring beloved to take off the Veyl from Moses face and to unfold and open to you the Types and Shadows of the Ceremonial Law they are dark Shadows but there are glorious Mysteries adumbrated and shadowed forth by them They are hard Shells but there are sweet Kernels within if the Lord help us to break the shell and to understand the mystery and meaning of them You have seen divers of these Shells broken and what precious Kernels of Gospel-truths are contained in them You may remember we did refer this Law of Ceremonies to five general heads 1. The Initiating Seal of Circumcision 2. The Legal Sacrifices and Purifications 3. The Tabernacle and Temple and other Holy places 4. The Priesthood with all the rest of the legal Ministry 5. Their Festivals or holy Times and Seasons We have formerly spoken to the two first of these to wit the Initiating Seal of Circumcision and their Legal Sacrifices and Purifications We are now to proceed in the help of Christ unto the third namely 3. Their Tabernacle and Temple and other Holy places of which this Text gives you this Doctrinal Assertion Doctrine That God was pleased to chuse out certain places to stand in a special relation of Holiness unto himself under the Old Testament See again in this Chapter ver 11 14 18 Psal 68.35 Thou art terrible oh God out of thine holy places And ver 17. As in Sinai in the holy place But it is needless and would be easie to multiply quotations For this phrase holy place and holy places doth occur in the Scripture above threescore times Let me explain and open a little to you the nature of this holiness of places that was under the Law You all know there is a two fold Holiness Inherent and Relative Holiness Inherent Holiness is nothing else but those saving Graces of Sanctification in the Souls of men Now this is only in persons it is a thing which places are no way capable of But the Holiness that is in places is a Relative holiness and it doth consist in a separation or setting them apart for God to be peculiarly his That this is the Scripture notion of Holiness and that particularly in reference to Holy places you may see in Deut. 19.2 7. compared with Joshua 20.7 That which in the one place is called Separation in the other is called Sanctification Thou shalt separate three Cities for Cities of Refuge saith the Lord by Moses And they sanctified Kedesh and Sechem saith the Text in Joshuah The contrary to Holiness is that which is Common or Unclean Acts 10.14 God hath a special propriety in that which is holy it belongs to God as his peculiar Exod. 13.2 Sanctifie unto me all the first-born it is mine Hence the neerer to God any place or thing is the more of Separation to his use the more holy Thus you see the general notion of it Now to descend to some particulars This Holiness of places was twofold either transient and meerly for the present time or else more permanent and abiding 1. The transient Holiness of places was where the Lord gave visible appearances of himself in his glorious Majesty to the eyes of his Servants such places were holy during the time of such divine appearances So when the Lord appeared to Moses in the burning Bush Exod. 3.5 the place whereon thou standest is holy ground and he saith the like to Joshuah cap. 5.15 So Mount Sinai was holy and therefore might not be touched Exod. 19. Upon the same account the Mount where Christ was transfigured is called the Holy Mount 2 Pet. 1.18 I call this a transient kind of Holiness because it continued no longer but while that extraordinary Presence continued There is no more Holiness in Mount Sinai or Mount Tabor now than in any other place The Apostle calls it the holy Mount from what it was not that it is so still Therefore it is but a superstitious thing in the Papists to go on pilgrimage to Jerusalem and to visit the holy Sepulchre and the like there is no Holiness in them now 2. But secondly there was also a more permanent and abiding Holiness of places under the Law during that whole legal Dispensation Quest What were these Places Answ I shall instance chiefly in four particulars 1. The Land of Canaan was an holy Land so called Zach. 2.12 the Lord shall inherit Judah his portion in the holy Land It was a Type of Heaven Heb. 11.14 16. they sought another Country a better Country that is an heavenly thine eyes shall see the Land that is very far off Isai 32.17 glimpses of Heaven and Glory And some special places in the Land were holy as 2. The Cities of Refuge whereof there were six three on this side and three on the other side Jordan The Institution and Ordinance for it you have in Deut. 19. the performance in Josh 20. where these Cities are said to be sanctified And that there was a Gospel Mystery in this Ordinance and what it was the Apostle insinuates Heb. 6.18 who have fled for refuge to lay hold upon the hope set before us The Souls flying to Jesus Christ and finding safety and shelter there when pursued by the Law as the avenger of Blood is the Gospel mystery of that Ordinance 3. The Tabernacle the Temple the Ark and all the places where they came 2 Chron 8.11 The places are holy whereunto the Ark of the Lord hath come The Ark did as it were consecrate them and so there was a reverence due to them The Tabernacle you know was made in the Wilderness by Moses and so was the Ark it marched before them to seek rest for them till they came into the Land of Canaan The first place where it was pitched there was at Gilgal Josh cap. 4.19 there it continued about six or seven years till Joshuah had conquered the Land and then it was set up at Shilo Josh 18.1 there it continued as some compute 300 years from Joshuah's time to Eli's and then the people in a carnal confidence carrying the Ark
the Arrows of the Bow the Shield the Sword and the Battel Psal 76.2.3 It is spoken of temporal Deliverance and may be applied to the Church there is a protecting Presence of God there But it is true in an higher sense concerning Christ Christ is the true Sanctuary from whence all our strength and help cometh Thou therefore my Son be strong in the Grace that is in Christ Jesus 2 Tim. 2.1 Nay in all these things we are more then conquerors through him that loved us Rom. 8.37 This is the reason you conquer not but Sin and Lust prevails and you are worsted by Corruption and Temptation from time to time There is a secret distance by unbelief from Jesus Christ did you come to the door of the Tabernacle the Lord would send you help from the Sanctuary and strengthen thee out of Sion but men are loth to leave their own home or loth to break through difficulties they faint and tire by the way before they get thither and so never come to receive those blessed influences those reviving Soul-strengthening Soul-refreshing influences See Psal 84.5 6 7. It is a description to the people in their journeys to the Temple They went through thick and thin as we use to say through drought and heat till they came before God in Sion and there they found what they went for They met with God there ver 10.11 better a day there than a thousand elsewhere for there the Lord will give Grace and Glory Instruct 3. Remember that there is a Church-worship As there was a moral Worship which they were to perform every where for it was personal and not meerly publick so they had their publick Church-worship viz. their Sacrifices and other Institutions which were limited to the Tabernacle as it was a Type of the Church As no Service is to be offered out of Christ so some Services are not to be offered out of the Church for the Tabernacle as you have heard was a Type of the Church And therefore as Gods end in this Institution was to lead out their thoughts and desires and expectations to Jesus Christ and so to prevent Idolatry and Unbelief in that respect so likewise to prevent Schism and to keep them in the unity of that Church which he had then instituted and appointed So now in Gospel-times look that you partake of the Ordidances in Gospel-Churches for these are the New Testament-Tabernacles wherein God dwells and vouchsafes his blessed Presence It is often noted as a great corruption of Worship among the Jews that they sacrificed in the high places yea though they did it to the Lord their God only So in Manasseh's time 2 Chron. 37.17 Nevertheless the people did sacrifice still in the high places after some beginnings and degrees of Reformation yet unto the Lord their God only And the reason they were not taken away is sometimes noted to be the perversness of the people so in Jehosaphats time 2 Chron. 20.33 howbeit the high places were not taken away for as yet the people had not prepared their hearts unto the God of their Fathers Yea there were some good people in those times who were unconvinced of this truth that they ought to sacrifice only at the Temple and Tabernacle though they were against the Worship of Baal yet they were not against the high places so we have some in our days that are against Popery but they are not against mixt Communions They are not convinced that they ought to present their Services and Sacrifices their publick Worship unto God in Gospel-Temples that is in pure Churches and not among profane people It is strange to see the supine carelesness and scepticism of some mens spirits in this particular they regard not they care not with whom they join whether it be a true Church or a false Church whether a pure or an impure Church whether a Church or no Church Search the Scriptures and you will find no instance that ever the Lords Supper was dispensed but in Churches Gospel-Churches pure Churches The first Institution of that Ordinance was in the first Gospel-Church sounded by Christ himself the chief Pastor who did dispense this Ordinance himself to the twelve Apostles who were the Foundation stones of the first Gospel-Church at Jerusalem then again Acts 2.42 they continued stedfastly in the Apostles Doctrine and Fellowship and in breaking of Bread and in Prayers Breaking of Bread is there mentioned amongst other Ordinances and therefore not to be understood of common but sacred Bread Acts. 20.7 it is said of the Church of Troas that they came together on the first day of the week to break Bread The same Ordinance also was observed in the Church of Corinth 1. Cor. 11. and whereas corruptions and corrupt members were crept in the Apostle spends a whole Chapter in exhorting them to purge out the old Leven 5. ch of 1. Epistle Professors that lie amongst the Pots never joyning themselves as fixed members in any particular Church though they have opportunity for it do live in the neglect of a duty a known duty yea such a neglect as doth infer and carry along with it the neglect of many other duties also For how can Church-Discipline be exercised but in the Societies of Gods People therefore tnis neglect it exposeth the Ordinances of Christ to contempt and prostitution It is as great a sin to receive the Lords Supper in an Assembly of ignorant and profane people as it was to offer Sacrifices in the high places yea it is indeed the very same thing For let thy Conscience speak Are such Assemblies the Temples of the Holy Ghost Are they the Tabernacles of the most High Doth God dwell there Is this to go to the door of the Tabernacle with thy Sacrifice when thou knowest thou goest into a dunghill of Profaneness into a dungeon of Ignorance into an Assembly of wicked and ungodly men Art thou a Soul that desirest communion with Christ Then take his own direction for the obtaining of it Cant. 1.7 8. Go forth by the footsteps of the flock this is Church society Feed thy Kids by the Shepherds Tents Make use of the Ministry and Ministers of the Word who are set in particular Churches Instr 4. Labour every one that his own Soul may be an habitation for the Lord a Temple of the Holy Ghost For the Temple signified not only the whole Church in general but every Saint in particular as hath been shewed Let not thy own Soul be as it is said of Rome Rev. 18.2 It is become the habitation of Devils and the hold of every foul Spirit and a Cage for every unclean and hateful Bird. But let the Spirit of God dwell there be restless in thy self give God in Heaven no rest nor thy own Heart within thee any rest till thy Soul be an habitation of the Holy Spirit Say as it is said of David Psal 132.4 5. I will not give sleep to mine eyes nor slumber to
neglected and postponed God will blast and curse all the other works of your hands as he did theirs 5. Labour to see the Beauty of the Lord in his Temple This was Davids earnest desire Psal 27.4 One thing I have desired of the Lord that will I seek after that I may dwell in the House of the Lord all the days of my life to behold the Beauty of the Lord Psal 84.7 to appear before God in Sion Psal 63.2 to see thy Power and thy Glory in thy Sanctuary What do you come there for if you do not meet with God there Be in the purest way of Worship but rest not in it without God Get real visions and fruitions of God in his Ordinances to see the pleasant Beauty of the Lord in his Temple Quest But when is God real to the Soul in his Ordinances Answer When God is as real to the Soul to the eye of Faith as the external part of an Ordinance is to the eye of sense When you see Christ crucified in the Sacrament when you see his Body broken his Blood poured out as really as you see the Bread broken and the Wine poured out And if there be a real sight of Christ it will have real effects to subdue thy Lusts to keep the heart in ways of Holiness Quest But what of God are we to see in his Temple Answ All his Glory shines forth there especially his Power and his Grace 1. His Power Psal 63.2 To see thy Power and thy Glory 2. Especially the Glory of his Grace Zech. 4.7 Cry Grace Grace unto it from the foundation to the top-stone 2. Sam. 7.13 He shall build an House for my Name Nov. 1. 1668. and I will establish the Throne of his Kingdom for ever NOw of the parts of the Temple Taking the word in the largest sense for all the holy Buildings and the appertainances thereof so the parts of it were three 1. The House 2. The Courts and 3. The Vessels of the Temple I call them all parts for want of a fitter term to express it by for there is a penury of words from whence there is a necessity sometimes of tropes and figures and improprieties of speech 1. The House it self that is the covered Building called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to inhabit as all the holy ground is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the whole place and all the Courts were holy As to this I mean the House it self we may consider 1. The common parts of it which belong to every House and so to this amongst the rest And here the Scripture takes notice of the Foundation the Walls the Doors the Windows the Floor and the Roof of the Temple Not that we should seek a mystery in every thing but only so far as we see the Scripture going before us we may safely follow when we find the Scripture allegorizing any thing and alluding to it in a spiritual sense we should mind and heedfully take out such lessons and instructions I must speak first to the Letter and History of them as parts of the material Temple and then consider what mystical application the Scripture makes of them This method I shall observe under every head 1. The Foundation of the House of the Lord it was of great costly hewn stone 1 Kings 5.17 But what is the Foundation in the Foundation in the spiritual Temple The Scripture often applies this to Jesus Christ Isai 28.16 behold I lay in Sion for a foundation a stone a tryed stone c. 1. Pet. 2 4-6 to whom coming as to a living stone disallowed indeed of men c. refused of the Builders Psal 118.22 the stone which the Builders refused is become the head of the corner A Scripture often interpreted in the New Testament concerning Christ other foundations can no man lay 1 Cor. 3.9 11. The Scripture often speaks of Christ under this notion as a Stone and a Rock and a Corner-stone Gen. 49.24 from thence is the Shepherd the Stone of Israel Dan. 2.25 a Stone cut out of the Mountain without hand Isai 26.4 Trust ye in the Lord for ever for in the Lord Jehovah is everlasting strength The word is the Rock of ages in which Rock Moses was hid Exod. 33.22 while my Glory passeth by I will put thee in a clift of the Rock And Elijah 1 Kings 19.9 13. He is that Stone Zech. 3.9 ingraven with seven eyes upon 〈◊〉 it And as Christ is the foundation-stone of the Church so the Apostles in regard of their Doctrine are also called the Foundations of it Rev. 21.14 Eph. 2.20.21 Look to it that you be built upon this foundation that you be not built upon the Sand but upon this Rock Matthew 7.24 For hence it is that the Church stands so safe because built upon this Rock therefore the Gates of Hell shall not prevail against it Matthew 26.18 The Papists make the Pope the Corner-stone of their Church but it is not the Pope it is not Peter himself as personally considered that the Church is built upon Many build upon the sandy foundation of their own Righteousness and their own strength and moral endeavours These are false foundations But if you be upon this foundation fear not whosoever believeth in him shall not be confounded 2. The Walls of the Temple they were of Stone the inside was Cedar adorned with carved Cherubims Palm trees Flowers and overlaid with Gold and yet further adorned with precious Stones fixed and sparkling like Stars in fit places in the Wall 1 Kings 6.18 29 2 Chron. 3.6 The outside of the Wall was either white polished Marble as some think or overlaid with Silver as others conceive from 1 Chron. 29.4 For within it was overlaid with Gold Therefore this Silver as it seems was for the outside which could not but yield a very bright and glorious shew to the eyes of all spectators especially when the beams of the Sun did shine and sparkle upon it The thickness of the Wall of the Temple is not expressed in the Scripture but the least that can be allowed at the foundation is four cubits because there was a rebatement of three cubits in the thickness of the Wall for the side-chambers 1 Kings 6.6 and for the Wall in the highest story we may well allow one cubit and so there will be four at the bottom The Scripture appies this mystically to the new Jerusalem Rev. 21.12 it had a Wall great and high and again v. 17. and often the Walls are mentioned 1. The Walls of an House or City are the defence and safety of it so Isai 60.18 thou shalt call thy Walls Salvation And God is said to be a Wall of Fire Zech. 2.5 for I saith the Lord will be unto her a Wall of Fire round about and will be the Glory in the midst of her the Lord is for Walls and Bulwarks to his people Isai 26.1 2. The Stones in this sacred Building
and amongst the rest they had one great Idol called the Rood which if it was as some now think the Picture of an old Man from thence the poor ignorant people came to conceive of God the Father as an old Man sitting in Heaven though it seems rather to be a Wooden Image of Christ hanging on the Cross See Acts and Monuments vol. 2. pag. 302. or a Wooden Cross only without any Image hanging on it From whence is the term Roodmas used still in some parts of England by which they mean the first or third of May the Pope having made that an holy day and called it Inventio Crucis because forsooth on that day the Cross on which Christ was crucified was found if you will believe the Fable Masse or Messe signifying in the old Saxon a Feast or a set time of holy rejoycing and Rood as it seems a Cross But this is to be observed that in all the Ceremonial Worship the Lord took special care to keep his people at a distance from the heathenish Idolatries of those times he would not suffer them to conform at all to those false Worships nor to comply with them in the least And it is a good spirit to be zealous against such things but where there is a slight loose indifferent sceptical frame of spirit in the matters of Gods House and Worship this spirit is not of God this spirit is not of him that calleth you So much for the House it self 2. Now secondly for the Courts of the Temple there were two of them the Scripture mentioneth so many and no more 2 Chron. 33.5 and he Manasseh built Altars for all the Host of Heaven in the two Courts of the House of the Lord. About the Tabernacle we read but of one Court Exod. 27.9 for the whole Camp of Israel was the outer Court But about the Temple there two called the outward and the inner Court The outward Court being the larger is called the great Court 2 Chron. 4.9 and the Court of the people because here the people came together to be taught Ezra 10.9 But though the people came into it yet it was part of the Temple and an holy place For none might enter that were unclean in any thing for it was the Office of the Porters to keep them back 2 Chron. 23.19 And hence it was that the Jews took so much offence at Paul when they thought he had brought Greeks into the Temple and so polluted that holy place Actt 21.28 There was also another Court called the inner Court 2 Kings 6.36 and the higher Court Jer. 36.10 and the Court of the Priests Vid. plura on Rev. 11.12 This Reference in the Authors Notes shews he had written a Discourse on that Text and indeed so he had which may be published in time if God will 2 Chron. 4.9 Both these Courts as it seemeth did compass the Temple on all sides round about and they were four square The length of each side of the outer Court was a furlong as the Jewish Witers report and the whole about half an English mile in compass There were also as they report some other Courts added unto these in after times but because the Scripture takes no norice of them I shall not do it neither Neither shall I say any thing of the Walls about the Courts and the Gates and other Buildings belonging to them as Chambers Porches and Treasuries to lay the Vessels and other things in and for the Priests and Levites to lodge in For there is mention 1 Chron. 28.11 of the Porch and of the Houses therof and the Treasuries thereof c. and ver 12. of the Courts of the House of the Lord and of all the Chambers round about of the Treasuries of the House of God and of the Treasuries of the dedicate things Neither need I speak particularly to the mystical significations of the House and the Courts The whole as considered together may be divided into three parts 1. The outer Court 2. The inner Court with the Sanctuary 3. The Oracle or the Holy of holies Some apply these three parts of the Temple to the three parts of a Christian mentioned by the Apostle 1 Thess 5.23 the Spirit Soul and Body The Body say they is signified by the open Court where all may see what is done The Soul say they may be compared to the Sanctuary which as it was more holy than the outward Court so is the Soul of man an higher and more divine part than the Body where by the Lamp of Gods Spirit the Reason and Understanding is enlightened The Spirit say they is as the most holy place where God dwelleth in secret by Faith which saith the Apostle is of things not seen nor comprehended by Reason Others apply it to the three parts of the World thus The outward Court to this inferiour World where all things lye open to the view and use of man The Sanctuary to the starry Heaven which is full of Lights and Stars as the Sanctuary had the seven Golden Candlesticks and Gems and Jewels shining in it The Holy of holies to the third Heaven wherein God dwelleth and indeed the Apostle himself makes it a Type of Heaven Heb. 9.24 There is something of analogy in the thing as to all these But the best accommodation of a Type is from Scripture and from the hints and intimations which the Scripture gives which as hath been formerly shewed makes the Temple a Type of Christ and of the Church Let us consider then what Instructions these parts of the Temple do afford as to both these 1. As to Christ himself The Temple was a Type of Christ especially in regard of that chief part of it the Holy of holies wherein there was a figure or weak representation both of his divine and humane Nature Therefore Christ is called the Holy of holies Dan. 9.24 seventy weeks are determined to anoint the most holy or the Holy of holies that is to initiate and inaugurate the Lord Jesus Christ into his Mediatorial office The Veil of the Holy of holies typified his humane nature Heb. 10.20 through the Veil that is to say his Flesh We may draw forth the analogy more at large in these particulars 1. The Humane nature did veil the Glory of his Deity as the Veil of the Temple did conceal the Holy of holies from the eyes of men 2. There was curious Embroidery of Cherubims and other Ornaments upon the Veil Exod. 26.31 thou shalt make a Veil of blue and purple and scarlet and fine twined Linnen of cunning work with Cherubims shall it be made So Chron. 3.16 This is not unfitly applied to those excellent Graces of the Spirit wherewith the Humane nature of Jesus Christ was filled and adorned 3. The Veil shutting up the Sanctuary from the sight and entrance of the people signified the shutting up the mysteries of the Gospel while the old Temple stood Heb. 9.8 the holy Ghost this signifying that
must remember that though none but Priests were ordinarily to reside and attend there yet others might come into it upon any just occasion as the Gibeonites did every day to bring in Wood and Water and every man that offered Sacrifice was to come wirh it and lay his hand upon the head of it c. And so the King with his Sacrifices and so Solomon did when he dedicated the Temple For this inner Court seems to have been the place of this Brazen Scaffold It was five cubits long five cubits broad and three cubits high and there was a Pillar annexed as it seemeth to this Scaffold for the King to sit or lean upon where Joash stood at his Coronation 2 Kings 11.14 with 2 Chron. 23.13 So Josiah 2 Kings 23.3 when he made that Covenant before the Lord. Of this nature was also the Covert for the Sabbath mentioned 2 Kings 16.18 which seems to have been some Roof standing upon Pillars to be some shelter for the Priests from the Rain when they were to officiate in the Court in Winter-weather It is noted as an act of profaneness in Ahaz to take it away because it was an utensil of natural conveniency for the performance of the Worship though not a sacred vessel of divine Institution and so not a part of Worship Though it was not lawful for them to institute or alter any of the sacred vessels that were mystical and significant yet they might make any thing that was of moral use or natural necessity or conveniency for the better performance of the Worship As for instance Ezra stood upon a Pulpit of wood Nehem. 8.4 5. to have an Hour-glass or the like to know the time of the day it is a weak thing to scruple it 2. But beside such Utensils as these there was a second sort that were mystical and significant and they may be referred to two sorts They were either without doors or within Those without the doors of the Sanctuary were of Brass Those that were within doors were of Gold Those without doors were most of them sub dio in the open Court as the other were sub tecto within the House it self We shall begin with the vessels of Brass without doors and they were four 1. The two Brazen Pillars 2. The Altar of Burnt-offering 3. The molten Sea 4. The ten Lavers All these had their mystical use and signification as in each particular will appear 1. The two Brazen Pillars of which this Text speaks And the Doctrinal proposition is this D. That Solomon by Gods appointment made two Brazen Pillars at the entrance of the Temple and called them Jachin and Bo-yas They stood before the House 2 Chron 3.15 and before the Temple ver 17. some think without the Porch But they seem rather to have stood within the Porch so we render 1 Kings 7.19 but without the doors of the Sanctuary For the Porch seems to have had no Doors that could shut but only Door-places which stood always open These Pillars were doubtless things of special remark and use because the Holy Ghost hath said so much of them and hath described them so largely both in the book of Kings and Chronicles and in the Prophet Jeremy 1 Kings 7. v. 13 to 23. and again v. 41 42. and 2 Kings 25.17 2 Chron. 3. the 3 last verses and cap. 4.12 13. Jer. 51. v. 17 20 21 22 23. And Ezekiel saw them in his visionary Temple cap. 40. ult and it is said concerning these Pillars 1 Kings 6.22 so the work of the Pillars was finished which as some have observed seems to put a special emphasis upon this above any other of the utensils of the Temple for it is not said so concerning the Cherubims or the Sea or the Candlestiks or the Tables I shall sum up very briefly what is written in those Scriptures of Kings Chronicles and Jeremy before quoted concerning these Pillars as to the litteral description of them Not quoting the verse for every particular for you may read the places at your leisure save only where any phrase needs explication The matter they were made of was Brass the height was eighteen cubits apiece both of them amounting to thirty six though there was but thirty five that did appear one cubit being lost and swallowed up in the conjunction of the Pillars and the Chapiters that did adorn the tops of them the compass or circumference of each Pillar was twelve cubits the diameter four therefore some read the 19th ver of 1 King cap. 7. thus And the Chapiters which were on the head of the Pillars of Lilly-work were in the Porch four cubits that is did comprehend in their diameter so much as would take up four cubits in the floor of the Porch Moreover these Pillars were hollow in the middle but they were four fingers thick of solid metal the top of the Pillars was adorned with Lilly-work There were also on the top of these Pillars two Chapiters as we translate it as much as to say heads because they were on the tops or heads of the Pillars The word is Kothereth Coronamentum so Arias Montanus fecit duo Coronamenta duo Capitella as Pagnin two Coronets it is from the verb Kitter cinxit circumdedit instar Coronae it is the same word that is used in Prov. 14.18 but the prudent are crowned with knowledge which is derived from Kether Diadema Corona These Chapiters or Coronets were five cubits in height and but four cubits diameter and therefore in an oval form and so the end of the Chapiter rested in the hole which was at the top of the Pillar These Coronets were curiously adorned with nets of Chequer-work and wreaths of Chain-work a very artificial work and with two rows of Pomegranates upon each Coronet four hundred goodly Pomegranates in all which were put upon chains in two rows though but ninety six did appear upon a chain the rest being hid by the Wall This Coronet or Chapiter upon the top of the Pillar was a curious and comely Crown upon the head of it or as some note the Chapiter was like two Crowns joyned together The Pillar on the right side he called Jachin or rather Jakin which signifies he that is the Lord will establish Jakin is the conjugation Hiphil from the verb Koun stabilivit firmavit The other Pillar on the left hand he called Bo-yaz in him is power from Bo in it or in him and Yaz strong or strength from the verb Yazaz roboravit Thus you see the literal or historical part of this Type these two Pillars of the Temple Jakin and Bo-yaz Now for the Significations Certainly these things are not without a mystery not without a meaning for these Pillars were extraordinary and very remarkable in four respects 1. In their height being eighteen cubits that is seven and twenty foot of our measure 2. In their thickness and compass being twelve Cubits that is eighteen foot in the circle round about 3. In
typified Now then as to this great Type the Altar of Burnt-offering we may consider four things 1. The Materials of it they made Altars of Earth upon present occasions Moses his Altar was of Shittim-wood but overlaid with Brass Exod. 27.1 2. This was to continue for the constant use and service of the Tabernacle But how then came it to pass that the Wood was not burnt and set on fire by the continual fire that was upon the Altar It is answered unto this by some That the Fire might be kept in the Grate at a due distance from the Wood. And some answer further that there was an especial Providence in it God as he sent down Fire from Heaven upon the Altar so he did limit and over-rule the operation of it at his pleasure Solomons Altar was of Brass within either of Earth or Stone but not of hewen Stones that being expresly forbidden Exod. 20.24 25. In that it was of Brass This was for strength and durablenss to bear the Fire that was continually burning upon it and so to represent the strength of Christ to endure the Wrath of God without being burnt up and consumed and overcome by it For Brass is often mentioned to signifie strength Job 40.18 His Bones are as strong pieces of Brass Is my Strength of Stones or my Flesh of Brass Job 6.12 Am I not a poor weak frail creature So Zach. 6.1 the mountains of Brass signifie Gods irresistible Purpose and Decree so likewise Christ is represented under that appearance Ezek. 40.3 a man whose appearance was as the appearance of Brass and Rev. 1.15 his Feet like unto fine Brass as if they burned in a furnace These Representations have the like mystery of strength and invincibleness That it was of unhewed Stones This instructs us that humane polishments do not perfect but corrupt the Worship of God that which carnal Wisdom thinks doth adorn doth indeed pollute there be no perfect additions We must observe the plainness and simplicity of Institution 2. As to the figure and dimensions of it it was four square with four Horns upon the four corners of it Moses his Altar was five cubits in length and five in breadth and three cubits high But Solomons was twenty cubits in length and twenty cubits in breadth and ten cubits high compare Exod. 27.1 2. with the Text 2 Chron. 4.1 The four-square form saith Ainsworth on Exod. 27.1 signifies firmness and stability therefore the heavenly Jerusalem is four-square Rev. 21.16 so was the figure of it Ezek. 48.20 so was the Oracle or most holy place in the Temple and Tabernacle too 2 Chron. 3.8 The height of Solomons Altar was too high for any Priest to reach yet they might not go up by steps to it Exod. 20.26 therefore it is thought there was an easie ascent by a declivity on the South side the ground rising by little and little The largeness of Solomons Altar beyond that of the Tabernacle might intimate the inlargement of the Church and great increase of the Worshippers and Worship of God under the Gospel which is the mystery of those great inlargements in Ezekiels visionary Temple beyond Solomons as Solomons went beyond Moses his Tabernacle 3. The situation of the Altar was sub dio in the open air that so the nidor and fuligo the scent and smoak of the Sacrifices might be the less offensive Moreover it stood in the Priests Court before the Porch of the Temple 2 Chron. 8.12 the Altar of the Lord which he had built before the Porch Joel 2.17 Let the Priests the Ministers of the Lord weep between the Porch and the Altar 4. The use of it was to offer Sacrifice upon Exod. 20 24. An Altar of Earth shalt thou make unto me and shalt sacrifice thereon thy Burnt-offerings and thy Peace-offerings 2 Chron. 8.12 then Solomon offered Burnt-offerings unto the Lord on the Altar of the Lord which he had built before the Porch The Altar did two things 1. It supported the Sacrifice for the Sacrifice was laid upon it 2. It sanctified the Sacrifice and made it holy and acceptable to the Lord. The Altar it self was first consecrated with holy Oyl Numb 7.1 and then it did consecrate and sanctifie other things Exod. 29.37 whatsoever toucheth the Altar shall be holy Therefore it is said the Altar shall be holiness of holinesses or most holy Exod. 40.10 But now here comes in a Question How it came that the Fire of the Altar was not sometimes put out by the showers of Rain and how it could suffice for the consuming so many Sacrifices and that the Sacrifices did not fill the Court with soot and smoak and flies and putrefaction from the offal and ordure of so many Beasts there slain Slaughter-houses are very noysom and offensive especially in Summer-time I meet with a twofold answer unto this 1. The Fire of the Altar was no ordinary and culinary Fire but celestial and divine and as it came down from Heaven 2 Chron. 7.1 and was so far from being quenchable by Rain or Water that it would presently lick it up as it did 1 Kings 18.38 when the Trench was filled with twelve barrels of Water so it left not such a sooty feculency behind it as common Fire doth We see in Lightening how quickly and in an instant it consumes any thing that resists it The Altar of the Lord is called Ariel Isai 29.1 that is the Lyon of God and a very devouring Lyon it was Fuller Pisgah-sight p. 394. 2. There seems to have been something of a peculiar Providence in it The Heathen Temples were such stinking places and so infested with swarms of Flies that came to feed upon their Sacrifices that the Jews were wont in an holy scorn to call the Devil Baal-zebub it is the name of the Idol at Ekron 2 Kings 1.2 and Mark 3.22 and Luk. 11.15 as much as to say Dominus muscarum the God of flies not able to drive away a flie The Ekronites it is thought called their Idol Bayal zebachim the Lord of Sacrifices Some Heathen Writers speak of Temples built Jovi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 muscarum abactori Greg. Greg. Lexic sanct Tit. 166. to Jupiter the Fly-chaser But let this suffice for the literal explication of this great Type the Altar of Burnt-offering Now for the mystery and spiritual signification of it There hath been a very unhappy mistake as to this in some of the Antients commonly called Fathers whose darkness in this and other points did make way for Popery in after times They have applyed the Altar to the wooden Cross on which Christ was crucified they say Christ suffered in arâ crucis upon the Altar of his Cross but this is a weak and low interpretation yea indeed a dangerous mis-interpretation of this great Type 1. For first the Cross of Wood was nothing else but the instrument of mans cruelty against the Lord Jesus Christ it hath no spiritual use nor vertue in it it
of the Light that shines there and now in other respects by the Shew-bread The analogy to this appears in four things 1. In that as many Grains make up one Loaf so many Believers make up one Church 1 Cor. 10.17 for we being many are one Bread and one Body for we are all partakers of that one Bread One person is not a Church how few and how small a number the Church may be reduced unto we need not here dispute In Noahs time they were reduced to 8 persons The first Church and the beginning and foundation of the Church in all after times was when God himself preached the Gospel to our first Parents in Paradise and then Adam and Eve and their Seed were the Church of God There must be divers there must be more then one to make up a Church 2. The analogy appears in the number for as there were twelve Tribes of Israel so there were twelve Loaves These twelve Tribes were often and divers ways represented as by the twelve Stones in the Brest-plate of the High Priest Exod. 28.21 and by the twelve Stones which Joshua did pitch in Jordan and the other twelve which he took out of Jordan and pitched them in Gilgal for a memorial of the 12 Tribes passing thorough Josh 4.9 20. so Canaan was divided into twelve parts that people coming of twelve Patriarchs to which answers the twelve Apostles of the New Testament and the new Jerusalem is built upon those twelve Foundations Rev. 21.14 so in these twelve Loaves there is the like mystery they represented both the Old and the New-Testament-Israel 3. These Loaves were to stand before the Lord all the week upon the Golden Table This was the chief action about them and which holds forth the principal scope of the Institution therefore called Panis facierum or Propositionis Matth. 12.4 which our Translators have fitly rendred Shew-bread The Apostles phrase is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the meaning is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lev. 24.6 thou shalt set them upon the pure Table before the Lord. This signified his continual eye and care over his people they are never out of his sight never out of mind his eye and his thoughts are continually upon them from one end of the week to another Isai 49.16 behold I have graven thee upon the Palms of mine Hands and thy Walls are continually before me Though he seems to forsake and forget them yet he remembers them still Jer. 31.20 for since I spake against him I do earnestly remember him still therefore my Bowels are troubled for him 4. There is Frankincense set upon the Loaves and offered up for a memorial before the Lord Lev. 24 7. This speaks the Lords remembrance of them with acceptance for the Incense made a sweet smell a savour of rest A man may remember a thing with hatred and abhorrence but the Lords remembrance of his people is with dearest affection with everlasting loving kindness he hath a precious remembrance of them These twelve Loaves the twelve Tribes of Israel are by Faith in Christ a sweet odour to him as 2 Cor. 2.15 And as the Lords eye is over upon them so should theirs be to the Lord and that continually See Psal 123.1 2. As the Lord saith of the Angels Matth. 18.10 they do always behold the Face of my Father which is in Heaven so the Saints even here below they should set the Lord alway before them And this is Happiness and Heaven begun 1 Kings 10.8 happy are thy Men happy are thy Servants which stand continually before thee and that hear thy Wisdome The Lords eye upon them in a way of constant care and love and their eye upon him in a way of continual dependance This is a blessed condition Thus you see the first mystery of the Shew-bread how it was a Type of the Church 2. A second mystery of the Shew-bread is the Food and spiritual Provision that is in the Church of God that is Christ in the Word and Ordinances The Word is compared to Bread Amos 6.11 False Doctrine to leavened or sowred Bread Matth. 16.12 It hath the properties of Bread Psal 104.15 Bread which strengtheneth mans heart ver 16. the staff of Bread This Bread is Christ He is the Bread of Life as Joh. 6.48 Christ is typified also by the Manna and the Golden Pot thereof reserved in the Holy of Holies But some distinguish the mystery of these two Types thus That the Manna in the Oracle was the Type of Christ personal this Bread upon the Table in the Sanctuary was a Type of Christ doctrinal or Christ in the Word opened and applied to hungry Souls The analogy will appear further in these particulars 1. They were to set the Shew-bread upon the Golden Table in the Sanctuary every Sabbath Lev. 24.8 Every Sabbath shall he set it in order before the Lord continually that is in the Sanctuary which was a Type of the Church This then speaks thus much That the Ministers of the Gospel are to set Christ the Bread of Life as it were upon the Table every Lords day There is and ought to be a weekly provision of this Food in the House of God every Sabbath As every week there was new Bread so Christ is to be afresh held forth 2. The Priests were to feed upon this all the week after Lev. 24.9 And it shall be Aarons and his Sons and they shall eat it in the holy place so in the Church they that hear the Word and have Christ preached and held forth therein should live all the week long upon the Provision that is made upon the Sabbath Then the Bread is set before Lord but in the week time it is eaten It is a great neglect when the Bread is not eaten when the Word is not digested meditated fed upon But people think it is enough to come to some good Meeting and there to hear the Word But do you eat it and feed upon it all the week do you meditate and ruminate upon it 3. None but the Priests were to eat the Shew-bread It shall be Aarons and his Sons and they shall eat it Lev. 24.9 though in an extraordinary case others might as when David and his Men did to save their Lives in hunger 1 Sam. 21.6 which Christ allows and justifies Matth. 12.3 4. for ceremonial Rules must give place to Moral God will have mercy rather then Sacrifice But the ordinary Rule was none but Priests were to eat the Shew-bread And who are spiritual Priests under the Gospel All Believers they are a royal Priesthood 1 Pet. 2.9 This then teacheth us that none but Believers have a right unto Christ and to the Promises and do or can feed upon him Unbelievers do but intrude and usurp that which is none of theirs when they challenge a part in him They are but Dogs that snatch at Childrens Bread 4. It is the Priests that set this Bread in the Sanctuary and they eat it We may
of their Creation therefore they learn this mystery from the Church 7. The Chariot of the Cherubims 1 Chron. 28.16 is the motions of Providence The Throne of God is described with Wheels Dan. 7.9 Ezek. 1.16 the Throne hath Wheels and 10.9 Some think the other two Cherubims that were beside the Ark stood not upon the Golden Pavement of the Oracle but upon a Chariot and Wheels from whence that expression the Chariot of the Cherubims However they are so represented in Ezekiels Vision cap. 1. there be not only living creatures that is Angels but Wheels that is motions turnings revolutions of Providence Now to open these things a little more particularly in the method and order wherein they lie before us in the Text we must observe that there are six particulars here enumerated as parts or appertainances to the Ark. 1. The Ark of the Covenant was overlaid round about with Gold that is this sacred Chest it self for the Cover is mentioned afterwards The first Institution of this holy Vessel was in Exod. 25.10 c. An Ark or a sacred Chest v. 10. A Cubit is about a Foot and an half of our measure so that it was between three and four Foot long the height and breadth equal a Cubit and an half V. 11. Overlaid with Gold for the matter was Shittim Wood. This was an intimation of the spiritual excellency and preciousness of the Mystery hereby adumbrated V. 11. A Crown of Gold round about for Ornament and Glory V. 13. It had Staves of Gold also for carrying it in the Wilderness These were also put with it in the Temple 1 Kings 8.8 to teach this people that if they did provoke the Lord he might yet remove the Ark of his Presence from them It is called the Ark of the Covenant because the two Tables of the Covenant which God made with Israel were put therein Exod. 25.16 And thou shalt put into the Ark the Testimony which I shall give thee Of which further afterward It was a Type of Christ in regard of his active Obedience fulfilling the Covenant for us Thy Law is within my heart Psal 40. 2. In it was the Golden Pot that had Manna of which Exod. 16. Of this we spake among the Occasional Types Wherein There be several interpretations of this word Some refer it to the more remote antecedent the Tabernacle some to the Ark conceiving it was in the Ark till Solomons time for then there was nothing in it but the Tables of the Covenant 2 King 8.9 Or in which may be interpreted in a larger signification as if he had said About which or belonging to which For these things were appertainances to the Ark and did belong to it as being laid up by it or before it as Exod. 16.34 Numb 17.10 3. Aarons Rod that budded of which Numb 17. A Type of the Gospel-Ministry blessed with success for the good of Sou s as also a pledge of Gods Presence with it and the Levitical Ministry during that Administration 1. This Rod brought forth fruit v. 8. And the Almond tree is a fruitful tree The Ministry is and should be fruitful for Conversion and therefore it is lawful to preach any where to any body Go and preach the Gospel to every creature and for Edification and building up such as are converted and brought home 2. The Almond tree is very early in its Fruit. Some Naturalists write that it is the first of all Trees that buds Ministers should be fruitful to God betimes as Jerem. 1.5 and ver 11. he sees an Almond tree the soonest ripe John the Baptist Luk. 1.15 was filled with the Holy Ghost even from his Mothers Womb. And Timothy 2 Tim. 3.15 from a Child knew the holy Scriptures 3. The Fruit remains the Buds and Blossoms miraculously continued upon the Rod of Aaron Joh. 15.16 that you should bring forth fruit and that your fruit should remain The Fruit of the Ministry is never lost it doth remain in the hearts of Gods people and shall remain for ever 4. This Rod of Aaron is a Rod of Government so the Scripture often speaks of a Rod for a Rod of Authority and Government Psal 110.2 he will send the Rod of his Strength out of Sion shall I come unto you with a Rod saith the Apostle There is a Rod of Government and Discipline For a Minister to lay this aside is the way to be popular and to get applause amongst the largest sort of Professors for a time But if he make conscience to exercise the Discipline of Christ in his Congregation he shall be hated and laden with reproaches and revilings he shall hear the defaming of many on every side that will say Report and we will report it But the Lord will be with him as a mighty terrible one Jer. 20.10 11. If thou distinguish between the precious and the vile thou shalt be as my month Jer. 15.19 c. 5. This Rod of Aaron is laid up before the Ark in the Holy of holies An emblem of the neerness of faithful Ministers unto God which is both their Duty and their Priviledge They should be much in Heaven the holiest of all they should converse much with God and Christ and the holy Angels The Rod of Aaron should be before the Ark. 4. The Tables of the Covenant so called Deut. 9.9 11 15. and Tables of Testimony Exod. 31.18 Hence the Ark is called the Ark of the Covenant as in the Text so Numb 10.33 and the Ark of the Covenant of the Lord went before them These were in the Ark to teach us that the Law is in Christs heart he hath kept the Covenant 5. And over it the Cherubims of Glory The first mention of Cherubims is in Gen. 3.14 and he placed at the East of the Garden of Eden Cherubims and a flaming Sword to keep the way of the tree of Life Some derive the word Cherub from Rechub a Chariot because God is said to ride upon the Cherubims Psal 18.11 He rode upon a Cherub and did fly Though others have other derivations of the word as may be seen by the English Reader in Aynsworth and Lee. The shape of them may be gathered from the Visions of the Prophet Ezekiel and Isaiah Ezek 1. and Isai 6. They were pictures of young men though with four Faces the Face of a Man of a Lyon of an Ox and of a flying Eagle They had also Wings in Isai 6. six Wings For with two they covered their Faces with two they covered their Feet those parts of the body which are the feat of shame and with two they did fly There were two of them over the Ark and Solomon made two more which stood with their Feet upon the ground or upon the Chariot of the Cherubims as some suppose 1 Chron. 28.18 the Text calleth them Cherubims of Glory or glorious Cherubims As to the Mystery of them I find in Scripture phrase three things signified thereby 1. The Angels 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
It is called the Feast of Weeks because they were to reckon seven weeks from the morrow after the Passover and then they were to offer to the Lord their two Wave-loaves Lev. 23.17 there was a threefold mystery in this Feast 1. To testifie their Gratitude and Thankfulness unto God for the Land of Canaan and for the Harvest of the Fruits of the earth therefore they were to present the first Fruits thereof to him at this Feast Hence it is called the Feast of Harvest Exod. 23.16 and the Feast of First Fruits Numb 28.26 and the Feast of Weeks of the first Fruits of the Wheat-harvest Exod. 34.22 As in the former the first Fruits of their Barley-harvest so in this the first Fruits of their Wheat-harvest must be offered to God This was as it were the compleating of that There are four Instructions to be learned from hence 1. That God must be acknowledged in outward mercies in the Fruits of the Earth we must pay him the Rent of Thankfulness as our great Landlord and that is all the Rent that he requires He is in giving so liberal that he gives us all things richly to enjoy but in taking so sparing that he requires but a Sheaf for the whole Harvest For Act. 14.17 it is he that giveth us Rain and fruitful seasons filling our hearts with food and gladness and would it not be strange ingratitude to receive from God whole harvests of his Benefits and return nothing not not so much as one Sheaf to him 2. The second Instruction is this this Feast instructs when it is that the Soul becomes truly fruitful and thankful to acknowledg God indeed namely when the Blood of Ghrist hath been sprinkled upon the Soul when his Death hath been applied and not before For they were first to eat the Passover and so to begin that Feast and then upon the morrow after the Passover they were to offer the first Fruits of Barley and from thence to reckon fifty days to the Feast of Weeks so that their first expression of their thankfulness to God for the Fruits of the earth was immediately after they had killed and eaten the Passover It is that which many complain of a carnal dead insensible unthankful frame of heart but you see here both the cause of it and the cure and remedy against it The Soul will come to own God to dedicate it self and all it hath unto God when first sprinkled with the Blood of Jesus Christ the Lamb of God but not till then 3. They were to begin these their acknowledgments of God on the sixteenth day of the first month Lev. 16.10 11. for then Barley was ripe in those climates at another season then in these Northern Countries Then they were to begin their acknowledgments of God they were not to delay their thankfulness till they had gotten in their whole Harvest but they must bring the first unto God It is a lovely thing to see men acquaint themselves with God betimes to give him the first ripe Fruits and it is but equal reddere illi prima qui nobis dedit omnia that we should render the first unto him who giveth all unto us 4. As they begun betimes so they were to proceed as in their Harvest so in their Thankfulness for they offered first but a Wave-sheaf of Barly Exod. 16. but now two Wave-loaves of Wheat then but one Lamb now seven Lambs Lev. 23.18 far greater Offerings then the former To teach us that a Christians Thankfulness and Fruitfulness should be increasing till at last he be made perfect We should not sit down in some imperfect beginnings but go forward and make continual progress in the ways of God as their time goes on so should their thankfulness The greater Gods Blessings are to us the greater must our Thankfulness be to him as he doth increase his Benefits so should we augment and increase our Obedience A good Note saith one writing upon this Feast for all them to think of to whom God hath extended a more liberal hand then to their brethren Many rise up early go to bed late and part from their beloved sleep yet fare hardly eat brown Bread as we say and drink the Water of Affliction Is thy condition better then theirs art thou fed with the finest of the Wheat instead of their Barly Remember then that to whom much is given of him shall be required much Luk. 12.48 seven Lambs for their one and for their one Sheaf two Loaves 2. A second end and mystery of this Feast of Pentecost was in reference to the giving of the Law upon Mount Sinai That this was one part of the mystery of this Feast of Pentecost the time it self speaks with other circumstances For they came out of Egypt to serve the Lord and to keep a Feast to him in the Wilderness Exod 5.1 3. And they had the Law first given to them at this time of the year for it was in the third month after they came out of Egypt Exod. 19.1 2 3. Now they came out at the Passover which was on the fourteenth day of the first month from whence if you reckon fifty days from the sixteenth day of the first month it will bring you to the sixth day of the third month in which they received the Law at Mount Sinai the memorial whereof was celebrated by this Feast For God to give his Law and Ordinances to a people and to reveal his Mind and make known his Will to them it is an inestimable mercy to be kept always in precious remembrance and to be celebrated with everlasting thankfulness especially for them who before were tyed to the cruel Laws of Egyptian Tyrants and Taskmasters now to receive not only a Law of their own but a Law from Heaven a Law from God was an ineffable mercy 3. A third mystery of Pentecost was the pouring forth of the Spirit at this time Acts 2.1 2 3 4. as at this time God gave the Law under the Old Testament so it pointed us to the time when he would give the first fruits of his Spirit under the New which he poured forth upon the Apostles who thereupon went forth to preach the Gospel and to gather that which the Prophets before had sown reaping fruit unto eternal life and bring Wheat of God into his Garner As at this Feast he gave the Law by Moses so at the same time he gave his Spirit by Jesus Christ To teach us that under the Gospel we receive the Spirit of Christ to enable us to 〈◊〉 fulfil the Law and do the Will of Christ Vnto this Feast there was added another Precept of leaving for the poor Lev. 23.22 teaching them that with their Sacrifices to God they should joyn love to their brethren and that as Gods hand opened to them so their hands should be opened to the poor and needy But this was a general rule in all the yearly Feasts not to appear before the Lord empty-handed as
conversation of their lives that is the true Gospel-Musick 3. These Trumpets and other musical instruments were used in time of War and appointed by God so to be Numb 10.9 the Trumpets were to sound to prepare and call them forth to the War to encourage their Faith in it that they should be remembred before the Lord and have success over their enemies sometimes visible success attending this Ordinance as in Jehosaphats time 2 Chron. 20.21 22. they sounded the Trumpet praising the Beauty of Holiness and when they began to sing praises the Lord set ambushments against Ammon and Moab and Mount Seir and then they were smitten 4. It was the Office of the Priests to sound these Trumpets as in Numb 10.8 the Sons of Aaron the Priest must do it To shew that the publick Dispensation of the Word and Gospel belongs to and is intrusted chiefly with the Sons of Aaron the Ministers of the Gospel they must sound the Silver Trumpet of the Gospel in the ears of the world 5. The matter they were made of some were of Silver and some of Horn Numb 10.1 and in 1 Chron. 15.28 The Cornet that is an instrument of Horn so in that 98. Psal 6. with Trumpet and sound of Cornet make a joyful noise before the Lord the King And Rams Horns did beat down the Walls of Jericho Josh 6. If God institute the Rams Horns they shall be as powerful as the Silver Trumpets To teach us that the meanest Gifts of any Godly Ministers if sincere are accepted and may be blessed of God for the good of Souls for the casting down of strong holds and for success and victory against our spiritual enemies Rams Horns may do it as well as Silver Trumpets 6. Their number at first was but two Numb 10.2 that is for the two Sons of Aaron Eleazar and Ithamar the Priests Numb 3.4 but in process of time David added many other musical instruments but he did it by authority and direction from God For so was the Commandment of the Lord by his Prophets 2 Chron 29.25 1 Chron. 16.42 2 Chron. 7.6 And in Solomons time we read of one hundred and twenty Priests that did sound with Trumpets at the Dedication of the Temple 2 Chron. 5.12 Also the Levites which were the Singers being arayed in white linnen having Cymbals aad Psalteries and Harps and with them one hundred and twenty Priests sounding with Trumpets And those Instruments of Musick which David made they are called the Instruments of Musick of the Lord for he made them according to the direction of the Seer All which shews the enlargement of the Church and its Joy and the improvement of the Worship of God in Gospel times here is one hundred and twenty Trumpets now whereas there was but two at first And as the number of Priests and Trumpets and musical instruments was much increased in Solomons time above what it was in the time of Moses so shall the Church and their spiritual Joy in the days of the Gospel under Christ who is the true Solomon They are increased now and shall be more and more in the later days Isai 60 and 61 chap. 7. And lastly but why was this Feast of Musick and Trumpets upon the first day of the seventh month why is that the appointed season for it Many accounts there are given by Interpreters which do all center in this because of the many great occurrences and dispensations of God in this month some whereof were past and were now to be remembred and some future which were now to be proclaimed and prepared for The World was created in this month which was at first the first month in the year until the account was changed upon occasion and in memorial of their deliverance out of Egypt This month shall be to you the beginning of months it shall be the first month of the year to you Exod. 12.2 intimating that it was not so before There was approaching the Feast of Atonement upon the tenth day of this month which is thought to relate to the Golden Calf and the Lords pardoning that Idolatry also the Feast of Tabernacles on the fifteenth day The Temple of Solomon was dedicated in this month and now also was the Birth of Christ at this time God assumed and appeared in our nature pitching his Tabernacle or Tent in our Flesh All which things put together gives some account of the season of this Feast and of the solemnity of the blowing of Trumpets on the first day of this seventh month And so much for the fourth of these annual Festivals namely the Feast of Trumpets Now take this inference namely the unwarrantableness of Musical instruments in the Worship of God now under the Gospel You see of old there was an Institution for it there is not so now 22 ae q. 91. 2. 4. It is a very late invention of the Church of Rome Aquinas speaks against them as not used in the Church in his time saying they are legal and prefigure something of Christ therefore are not continued under the Gospel Consider these three things 1. They were a Type that is evident and hereby is typified the Musick and melody of the Joys and Graces of the Holy Ghost in the hearts of Gods people and many other Gospel lessons and instructions were held forth by this ancient legal Ordinance And Types you know are ceased and Shadowes are vanished now that the Substance is come look therefore after the inward musick of a good Conscience and the witness of the Holy Ghost there this is the Gospel-musick 2. If we could not find out the mystery and the direct signification of them which hath been cleared to you yet however these things were a legal burthen and childish rudiments therefore not becoming the mature estate of Believers under the new Testament though they might be a fit solace for the childish estate of the Church under the Law 3. This Cathedral Musick introduceth into the Church of God a Rabble of Church-Officers which the Lord never appointed and which never came into his heart the Choristers and Singing men c. and that is a very great evil It is not in the power of men but it is the great Prerogative of Jesus Christ to appoint Officers in his Church who hath appointed none but Pastors and Teachers Elders and Deacons 5. And lastly the Feast of Expiation or Atonement and this was on the tenth day of this seventh month the Rules and Rites whereof are set down at large in Levit. 16. which because they are many and very significant and full of Gospel-mysteries therefore I purpose the Lord assisting to speak to it more at large in a distinct Discourse by it self having here only mentioned it in its place to which it doth belong Quest Were these then all their yearly Feasts had they no more but these five under the Law viz. the Passover the Feast of Pentecost the Feast of Tabernales the Feast of Trumpets and
here the Lords Instruments of Musick And indeed had there not been such a Stamp of God upon them they had been abominable and those words of God by the Prophet Amos 5.23 might justly have been applied unto them Take away from me the noise of thy Songs for I will not hear the melody of thy Viols or of thy Organs as some translate that word vid. Tarnov in loc For the Lord rejects with loathing whatever he hath not commanded respuit quicquid non praecepit as Calvin observes upon that text A text which condemns the mutterings of the Mass-Priests and the bellowings of the Friars and Nuns wherwith the Churches and Chappels in the Papacy eccho to use the words of the learned Lutheran Tarnovius upon that place But there is not one word of Institution for them under the Gospel neither expresly nor by Consequence but on the contrary they are clearly cashiered and excluded out of the Gospel-worship by that general Rule which the Apostle lays down concerning all the parts of Gods Worship 1 Cor. 14 26. let all things be done unto edifying with ver 15. I will sing with the Spirit and I will sing with Vnderstanding also and vers 11. If I know not the meaning of the Voice he that speaketh shall be a Barbarian to me From all which the Rule is evident that no Voice is now to be heard in the Church of Christ but such as is significant and edifying by signification which the voice of Instruments is not Mr. Cott. of Singing Psalms cap. 1. pag. 6. The Chaunters and Choristers are to use the Apostles phrase Barbarians to all the people for they play and sing no body knows what the understanding cannot edifie by it being not an articulate voice And therefore those Comparisons of Mr. B. when he parallels the use of Organs in Gods Worship with a Cup of Wine and with the Tune and Meter and Melody in Singing are most incongruous and unmeet comparisons For what communion hath Light with darkness and what agreement hath the Temple of God with Idols So when Bellarmine de Bonis Operib partic lib. 1. cap. 1.7 mingles the Question of Organs with that of Singing Psalms handling them both together in one It is too much boldness thus to confound and parallel the Inventions of men with the Institutions of Jesus Christ We know there is an Institution of Chist for the use of Bread and Wine in his Worship in the Sacrament of the Lords Supper as also for the singing of Psalms to which the Tune and Meter are as necessary as Cups and Vessels for the Bread and Wine But where hath Christ appointed Organs and Cathedral Musick who required these things at your hands The time when this Corruption was first invented and introduced into the Church is not certainly known neither is it much material to dispute Certain it is that they are a very late Invention They were not used in Justin Martyrs time who lived in the second Century and it is generally thought by learned men and not without ground that that Book though it bear his Name was indeed much later then his time where they are thus witnessed against the Testimony is very plain and punctual and therefore let us hear it in English Singing saith he in it self is not a childish thing but to sing with instruments of Musick and with Dancing and Timbrels And therefore in the Churches the use of such Musical instruments and other things fit for Children is laid aside in their Songs and Praises and nothing left but only singing with the Voice Justin Mart. Quaest Resp 107. Neither were they used in Chrysostoms time who lived in the fourth Century for he saith Judaeis fuerat permissum propter infirmitatem cordis sui It was permitted to the Jews because of their weakness Chrys in Psal 150. Platina refers the original of them to Pope Vitalianus about 690 years after Christ or as others 770 others about 820. Zepper Pol. Eccles lib. 1. cap. 13. pag. 106. But that they are much later then any of these Aquinas his Determination against them is a sufficient evidence Aqu. secund secundae Qu. 91. art 2. ad 4. who durst never have condemned them as Jewish and typical and carnal if they had been generally received in the Church of Rome in his time who lived about 400 years ago And it is Cajetans observation upon him Nota quod tempore Divi Thomae Ecclesia non utebatur Organis Cajet in Thom. And Bellarmine himself de Bon. Oper. in partic l. 1. c. 17. confesseth in Ecclesiâ sero admitti caepisse the primitive and purest times knew them not so that they are a very late invented Superstition And this is the first Consideration against them There was a clear word of Institution for them under the Law but not so but the contrary under the Gospel 2. We do not find that these Musical instruments amongst the Jews were a part of their Synagogue-worship which was moral and perpetual but rather of their Temple-worship which was ceremonial and is now vanished away We find in the Scripture that they had in their Synagogues the publick moral Worship of God as reading and expounding the Law c. every Sabbath day Luke 4.16 20 21. Acts 13.15 and 15.21 Some think they used Trumpets there also to call the people together but if they did this was a moral use of them for which we use the ringing of a Bell. But the Scripture is clear and express that their instruments of Musick were appointed to be used in their extraordinary solemn Feasts as in the year of Jubile in the day of Atonement Levit. 25.9 and continually before the Ark 1 Chron. 16.4 5 6. And the Singers and Trumpeters stood at the East end of the Altar at the Dedication of the Temple in Solomons time 2 Chron. 5.12 And in Hezekiahs time when the Burnt-offering began the Song of the Lord began also with the Trumpets and with the instruments of Musik ordained by David King of Israel 2 Chron. 29.27 28. But therefore seeing Christ is come and hath caused the Sacrifice and the Oblation to cease and the City and the Sanctuary being both destroyed as Dan. 9.26 27. All the Appendices thereof all the Worship that was affixed thereto is ceased with it Are the Sacrifices of the Temple the Priests of the Temple the Altars of the Temple and all the other parts of Temple-worship ceased and doth the Musick of the Temple continue 3. There was a typical signification in them And upon this account they are not only rejected and condemned by the whole Army of Protestant Divines as for instance by Zuinglius Calvin Peter Martyr Zepperus Paraeus Willet Ainsworth Ames Calderwood and Cotton Zuingl Act. disp 2. pag. 106. Calvin in Psal 33. Pet. Mart. in 1 Cor. 14.7 8. Zepper de leg Mos lib. 4 c. 9. p. 346. de Pol. Eccles lib. 1. cap. 13. p. 106. Paraeus in 1 Cor. 14.7 Willet Synops Papis
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
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
3. The Priest must be free from gross deformities and blemishes though he was subject to common humane infirmities Lev. 21 17. Say unto Aaron whosoever it is that hath any blemish let him not approach to offer Sacrifice for whatsoever man it is that hath any blemish he shall not approach a blind or lame or broken-footed or broken-handed c. he shall not come to offer the Offering of the Lord made by fire he hath a blemish he shall not come nigh to offer the Bread of his God These natural infirmities which the Priests under the Law must be free from taught us the absolute freedom of Jesus Christ from moral infirmities there is no blemish no spot found in him He wants no parts no gifts or sufficiency to discharge his whole Office and Function For such an High Priest becomes us who is holy harmless undefiled separate from sinners and made higher then the Heavens Heb. 7.26 as they were to be free from those natural blemishes and defects so is Jesus Christ free from all sinful defects and blemishes That is a third Rule as to the qualifications of the Priests 4. They must be called unto this Office and must not intrude and thrust themselves into it The Lord said unto Moses take Aaron and his Sons with him from among the people that they may minister unto me in the Priests Office Exod. 28.1 The Apostle applies this also to Jesus Christ Heb. 5.4 5. he doth not take this honour to himself as no man should take the honour of the Priesthood to himself but he that was called as was Aaron so Jesus Christ was called of God the Father to this Office as the Priests were by Moses to their Levitical Ministry Christ glorified not himself to be made High Priest but he that said unto him Thou art my Son 5. The Priest must abstain from the use of Wine and Strong Drink when he is to do the Service of God in the Sanctuary and to minister before the Lord Lev. 10.9 And the Lord spake unto Aaron saying do not drink Wine nor Strong Drink thou nor thy Sons with thee when ye go into the Tabernacle of the Congregation lest he die c. so it is said in Ezek. 44.21 neither shall any Priest drink Wine when they enter into the inner Court The end of this was that they might be sure to administer and execute their Office aright lest they drink and forget the Law Prov. 31.5 lest they should err through Wine and be out of the way through Strong drink and stumble in Judgment Isai 28.7 Whoredom and Wine and new Wine take away the heart Hos 4.11 Thus they were to abstain from the use of Wine and Strong drink This represents that undisturbed Sobriety and Wisdom of Jesus Christ in the whole execution of his Office as the great High Priest of his Church He was never forgetful of or unready for any part of his Office but he had clearness of Judgment and Wisdom at all times So the Ministers of the Gospel there is a secondary application of these things to them though first and chiefly it is applied to Jesus Christ himself Whatsoever is set forth concerning Jesus Christ doth secondarily point at Ministers and Christians in whom the Graces and Excellencies of Jesus Christ appear The Ministers of the Gospell must be sober and not men given to Wine 1 Tim. 3.3 A Bishop must not be given to Wine no striker or given to filthy lucre c. and the Apostle requires it also in other places that they should take heed of that sin they must be sober and watchful in all things 2 Tim. 4.5 But watch thou in all things endure afflictions do the work of an Evangelist make full proof of thy Ministry So all Believers likewise for it belongs likewise to them they should be sober and watch to the discharge of their Christian duty Be ye therefore sober 1 Tim. 4.7 and watch unto Prayer 1 Pet. 5.8 be sober be vigilant because your adversary the Devil as a roaring Lion walketh about seeking whom he may devour It is a woful thing and a shameful thing when Ministers are given to Wine and Strong drink these are not Gods Ministers these are such as do not correspond with the Type And it is the fruit of the Wrath of God upon a people when he sets up such Ministers among them Mich. 2.11 If any man shall prophesie of Wine or of Strong drink he shall be the Prophet to this people Isai 56.10 11 12. his Watchmen are blind they are ignorant c. come say they we will fetch Wine and fill our selves with Strong drink and to morrow shall be as this day and much more abundantly It is usually the prologue and introduction to great Desolations or Land-devouring Judgments when they have Priests that love Wine and Strong drink it brings Land-devouring Judgments And that is a fifth Rule concerning these Levitical Priests that they must abstain from Wine and Strong drink when they were to minister before the Lord. 6. The Priest might not marry a Widow or a divorced Woman or a Harlot but a Virgin of his people This is another peculiar observation required of men in that Order under the Law Lev. 21.13 14. And he shall take a Wife in her Virginity a Widow or a divorced Woman or profane or an Harlot these shall he not take but he shall take a Virgin of his own people to Wife c. The same thing is spoken also in Ezek. 44.22 neither shall they take to wife a Widow c. What is the meaning of this it cannot be a moral precept It is not unlawful for a Minister to marry a Widow Therefore look at the High Priest herein The Spouse of Jesus Christ ought to be a Virgin chaste and undefiled whose first and best Love is to be bestowed on him 2 Cor. 11.2 I am jealous over you with godly Jealousie for I have espoused you to one Husband that I may present you as a chaste Virgin to Christ And in Matth. 25. we find that Professors in some respects they are all Virgins though there be foolish Virgins as well as wife but it is especially applied to the sincere to the wise Virgins Rev. 14.4 These are they that are not defiled with Women for they are Virgins these follow the Lamb whithersoever he goeth Purity and Holiness is the property of true Believers an entire dedication of themselves to Jesus Christ alone The Virgins love thee Cant. 1.3 7. The seventh Rule and Observation about the Priesthood was this that he was not to mourn for the dead no not for his Father and Mother nor to attend their Funeral or to go out of the Sanctuary to intermit his Ministry Lev. 21.10 11 12. And he that is the High Priest among his Brethren he shall not uncover his head nor rent his clothes neither shall he go in to any dead body nor defile himself for his Father or for his
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
and Thummim therefore that way of Oracular Consultation was ceased Reas 3. If there was any mystery in the Vrim and Thummim they must needs be Materials for we must not separate and take away the outward sign from the thing signified in the Types no more then in the Sacraments This is the sin and error of the Papists in the Lords Supper whereby they do destroy the true nature of the Sacrament But those that seem to scruple whether the Urim and Thummim were any new Materials added to the Brest-plate do yet inquire and seek after the mystery and meaning of them therefore there was an outward part in this as in all other Types a visible and external sign as well as a spiritual mystery signified and shadowed forth thereby Quest 2. What kind of Materials they were Ans The Vrim and Thummim were not things prepared by the Workmen as the rest of the holy Garments were but some choise and secret Monuments given immediately unto Moses by God himself This appears by this consideration that there is no direction given for the making of them in Exod. 28.30 where all the other Garments are treated of but of these it is only said thou shalt put them in ver 30. and accordingly there is no mention of these in that other Chapter Exod. 39. ver 21 c. where the History of the making all the other Garments is recorded Therefore we may concur with those who say this Ornament was non humano artificio factum sed Divinitus Mosi datum As to any further inquiry we can no more determine the matter of them then we can define what kind of Stones those were on which the Law was written by the Finger of God or what substance the Manna was which was melted by the Sun and hardened by the Fire or of what substance the holy Fire was that came down from Heaven and consumed the Sacrifices Therefore we can go no further in determining the nature of the Vrim and Thummim but that it was some glorious thing given by God to Moses and put into the Pectoral Quest 3. What was the end and use of it Answ To consult with God by it and to receive answers from him about the affairs and concernments of his people Numb 27.21 Joshua must stand before Eleazar the Priest who must ask counsel for him after the Judgment of Vrim before the Lord. Magistrates and Rulers should depend on Christ for teaching and seek direction at his Mouth so David did 1 King 23.9 and again 1 King 30.6 And that this was no unusual thing but frequent and ordinary with him appears 1 King 22.15 where Ahimelechs Apology for himself is Did I now begin to ask of God for him implying that he was formerly wont to do it Quest But how was God wont to answer by it Answ It seems to have been sometimes by audible voice 1 Sam. 23.11 12. Will Saul come down and the Lord said he will will the men of Keilah deliver me into his hand and the Lord said they will Numb 7.89 God spake to Moses by an audible voice and it seems that this was the way that God was ordinarily wont to use with Moses Exod. 33.11 Numb 12.7 8. and Deut. 34.10 Some think Gods speaking by Vrim and Thummim was by the shining of the Stones which did appear bright if God would have them do the thing of which they inquired but did appear dark if the answer were negative But as there is nothing of this in the Scripture neither could this way answer all kinds of Questions that might be put so it is more probable that God answered by such ways and manners as the Scripture makes mention of either by speaking from off the Mercy-seat with an audible voice to the Priest appearing with Vrim and Thummim before him or else by immediate inspirations and irradiations upon his Spirit the Lord giving an inward revelation of his Will to the Mind of the High Priest thus inquiring of him Quest 4. Now if you ask what did this Oracular dispensation by the Vrim and Thummim signifie and represent Answ The words Vrim and Thummim signifie Lights and Perfections The mystery and meaning of them you may see in four particulars 1. Some interpret them thus Vrim or Lights that is clearness of Apprehension and Thummim Perfections that is exact and perfect Judgment Those two great parts of the Wisdom of God in the frame of Reason where there is a conjunction of both these excellencies in the height of them this is the highest degree of Reason This is Angelical and Seraphick Understanding Some men are slow and dull of Apprehension a man cannot beat things into them Luke 24.25 O slow and dull of heart to understand Some that have Wit enough and are apprehensive enough yet they cannot judge of what they see of what their mind sees and so they call Darkness Light and Light Darkness they call Error Truth and Truth Error Thus some apply it to the two parts of Reason and I would not exclude this as being partly intended because the Scripture speaks of Christ under these notions as quick in discerning and accurate in judging of things Isai 11.3 and Solomon speaks it of his own Sermons that he both sought out here is ready Invention or quick Apprehension and he took heed here is accurate and careful Judgement the other part of Solomons Logick and he set in order many Proverbs here is Method which is the issue and result of both the former as the Cream of the Milk Eccles 12.9 And he took some pains in the Rhetorick too as well as in the Logick in the Oratory as well as in the Reason of things ver 10. the Preacher sought to find out words of delight 2. It may be applied to the two faculties of the Soul in regard of the virtues belonging to the faculties as well as to the two parts of Reason thus That Vrim Lights imports a sound Faith and Thummim Perfections a perfect heart and life For as clear Apprehension and exact Judgment are the two parts of true Reason so Faith and Holiness are the two parts of true Religion You know Light is the excellency of the Mind of a Christian Holiness is the Perfection of his Will Of the former Paul speaks Ephes 1.17 18. that the God of our Lord Jesus Christ the Father of Glory may give unto you the spirit of Wisdom and Revelation in the knowledge of him the eyes of your understanding being enlightened c. Of the other Hezekiah speaks Isai 38.3 I have walked before thee in truth and with a perfect heart c. so when Moses prays for the Tribe of Levi and in them for all godly Ministers Deut. 33. Let thy Vrim and thy Thummim be with thy holy ones that is give sound Minds and holy Hearts sound Minds in a quick discerning and exact judging of things and holy Hearts appearing in a holy and good life and conversation 3.
All this pointed them to and was most eminently fulfilled in Jesus Christ the only true High Priest in and by whom alone God speaks his mind and works his Image in us In him are hid all the treasures of wisdom and knowledge Col. 2.3 and he is holy and harmless and separate from sinners Heb. 7.26 For such an High Priest became us who is holy harmless undefiled separate from sinners He wears the true Vrim and Thummim always upon his heart Illuminations and Perfections Lights and Graces in the highest And we have nothing of either but what we have from him Our Lights are from him 2 Cor. 4.6 Matth. 11.27 our Graces are from him Joh. 1.16 of his fulness have we all received Grace for Grace For the Law was given by Moses ver 17. these legal shadows of terror and darkness but Grace and Truth came by Jesus Christ Grace instead of legal terror and rigour Truth that is accomplishments and performances instead of shadows and promises came by Jesus Christ It follows ver 18. no man hath seen God at any time that is by any Light or Grace or Power of his own but the only begotten Son which is in the bosom of the Father he hath declared him The true Vrim and Thummim is in the Pectoral of Jesus Christ all our Illuminations and Perfections are in him 4. Whereas this Vrim and Thummim were lost in the Captivity in Babylon and wanting in the second Temple Ezra 2.63 Nehem 7.65 They wanted this as they did some other vessels and monuments as the Golden Pot of Manna Aarons Rod that budded some think also the Ark and the two Tables of Stone were wanting in the second Temple but as to the Vrim and Thummim those Texts seem clear for it nor had they the Cloud of Glory as in the Tabernacle and in the first Temple or Fire from Heaven The end of all this Dispensation was to teach them to look and long the more earnestly after Jesus Christ the true spiritual Glory of the Temple and Church of God whose coming was now approaching and drawing on apace These abatements of that former outward Glory were preparations for more spiritual Dispensations under the Gospel wherein those outward Glories were not to be expected and in the mean time they had the Law of Moses and the written Word of God in the Old Testament which they were to cleave and stick close unto Mal. 4.4 But when Christ came he restored to his Church in a more glorious manner the true Vrim and Thummim Light and Grace was poured forth abundantly even upon such who by reason of the long intermission of those extraordinary Operations of the Holy Ghost had not so much as heard whether there was an Holy Ghost or no. Acts 19.2 6. The Jewish Writers have a saying and a tradition amongst them that after the latter Prophets Haggai Zechariah and Malachy the Holy Ghost went up and departed from Israel They mean in those extraordinary operations of it and they reckon Vrim and Thummim as one of the degrees of the Holy Ghost inferior to the Spirit of Prophesie but superior to that Bath-qol as they call it the Daughter of a Voice or an Eccho from Heaven which was heard sometimes in the second Temple and which they say took place in the second Temple when Prophesie and Urim ceased We read of such Voices from Heaven to Jesus Christ Matth. 3.17 Joh 12.28 29. 2 Pet. 1.17 18. and he adds in the next verse we have a more sure Word of Prophesie This Bath-qol or Voice from Heaven it was a Prologue and a Preface and Type as it were of that true Voice of the Father the eternal Word of God Jesus Christ who came down from Heaven by whom God hath in these last days spoken to us who at sundry times and in divers manners spake in former times unto the Fathers but now only by his Son Heb. 1.1 2. 8. The eighth piece of the holy Pontifical attire was the Mitre of which the Text saith And he put the Mitre upon his head And it is said Exod. 28.39 thou shalt make the Mitre of fine Linnen This was one of the last Garments that was put on therefore Zechariah desires this in the clothing of Jehoshuah as the perfecting of the Mercy Zech. 3.5 and I said let them set a fair Mitre upon his head so they set a fair Mitre upon his head As to the shape and fashion of this Garment it was not unlike that which the other Priests wore and is called a Bonnet It was made of Linnen-cloth wrapped about the head in a round and high-crowned fashion after the manner of the East Some compare it to the Turkish Turbants or Tullibants some translate it a Hat As to the outward form and inward mystery of it there is little difficulty For a Mitre or a Hat upon the Head was an Ornament of Authority and Superiority over others Ezek. 21.26 Remove the Diadem Job 29.14 My Judgment was as a Diadem in which places is radically the same word as here in Exod. 28. The Mitre therefore was an Ornament and Ensign of illustrious sacred Eminency and Superiority in the High Priest over others It pointeth us to the Princely Dignity and Kingly Office of Jesus Christ He is the great High Priest and indeed both Priest and King of his Church the true Archbishop the chief Shepherd as Peter calls him 1 Pet. 5.4 Believers are called a royal Priesthood 1 Pet. 2.9 but Christ is so much more He is not only a Priest but a Prince and a Prevailer with the Lord on our behalf 9. The ninth and last piece of the holy Priestly attire is the Golden Plate of which the Text saith Also upon the Mitre even upon his forefront did he put the Golden Plate the holy Crown It is called Exod. 39.30 the Plate of the holy Crown so called for that it was made say some somewhat like a Crown Compare Exod. 29.6 The use and nature of it is described fully in Exod. 28.36 37 38. The Inscription Quodesh la Jehovah may be rendred more emphatically the Holiness of Jehovah It speaks three things 1. The Royal yea the Divine Holiness of Jesus Christ that absolute Holiness whereby he sanctifies both himself and us Joh. 17.19 wherein he doth that really which Aaron did typically He is indeed the Holines of Jehovah Jehovah tsidkenu the Lord our Righteousness is his Name Jer. 23.6 Hence he often appears with a Crown of Gold upon his Head as Rev. 14.14 2. His bearing our iniquities and taking away our sins which are found even in our holy things Exod. 28.38 There is a mixture in the best we do Many Believers are apt to be discouraged about it My Prayers are so full of unbelief and deadness and wandrings they deserve abhorrence and not acceptance Well but the High Priest here bears the iniquities of all the holy things of the Children of Israel 3. His causing us to be accepted
and having the same precious Faith shall be all made partakers of the same common Salvation every Believer is compleat in Christ the weak as well as the strong Col. 2.10 4. Where did they get this Manna There were three things chiefly remarkable as to the place which seem to have something of Mystery in them 1. It was about the Camp of Israel and no where else to be found but there So is Christ the Bread of Life to be had in the Church but no where else Extra Ecclesiam non est Salus Where two or three are gathered in his name there is Christ Matth. 18. His Parents found him in the Temple Luke 2. If you would gather Manna go to the Camp of Israel If you would get Christ go to the Church and seek him there 2. It was hidden in the Dew lapt up as it were in two beds of Dew the one above it and the other under it Exod. 16.14 When the Dew was gone up the Manna appeared on the face of the Earth Numb 11.9 When the Dew fell upon the Camp in the night the Manna fell upon it So Christ is exhibited in the Word and Ordinances Dew is often mentioned as an expression of Gods favour I will be as the dew unto Israel Hos 14.5 And the Word is compared to Dew Deut. 32.2 And it is a hidden word to some 2. Cor. 4.3 4. Christ is therefore fitly called the hidden Manna Rev. 2.17 We should labour to see Christ to get Christ in the Word Christ in an Ordinance to gather Manna out of the Dew 3. They went and were to go out of their Tents to gather it Exod. 16.16 So we must go forth out of our selves out of Sin and self and the Creature to get Christ He that stays within in his own Tent cannot gather Manna yet it is but stepping out of doors Oh the sloth and negligence of such as perish for want of it When Manna falls round about our Tents in the Dispensation of the Gospel wherein Christ is offered from day to day 5. The time when they had this Manna There were many Circumstances in the time that are very significant and instructing to us 1. They were to gather it early in the morning Exod. 16.12 The Quails came at Evening for naturally they flew in the day time to the Sea and came to Land towards night Numb 11.31 But Manna came in the Morning because it sell with the Morning Dew Answorth in Exod. 16.12 And the Quails are not noted in the Scripture to be a spiritual meat as the Manna is we should seek after Christ betimes in the Morning of our Lives with our first endeavours Psal 90.14 Satisfie us in the Morning with thy loving kindness They that seek me early shall find me Prov. 8 This should be our first work Mat. 6.33 Seek first the Kingdom of God and the Righteousness thereof and then all other things shall be superadded and given as it were into the bargain 2. They were to gather it and feed upon it daily from day to day if they kept it it putrified and stank Exod. 16.19 20. It wormed Worms as the phrase is in that emphatical Language that is it bred them abundantly or crawled full of Worms A miraculous Judgment for their Unbelief and Curiosity and Disobedience whereby they were taught to depend upon a daily Providence for daily Bread as we pray in the Lords Prayer Give us this day our daily bread we should be content with the present Supplies that Providence casts in without inordinate cares and thoughts for to morrow Let your conversation be without Covetousness and to be content with such things as you have Heb. 13.5 Take no thought for to morrow Matth. 6.31 34. This passage may have a further reference and be applied unto Christ the Mystery of this Type thus that as Manna must be daily gathered daily fed upon so must Christ we must receive him and believe and feed upon him every day or else the sweetest Manna will become as rottenness and a favour of Death unto Death unto carnal and formal Professors who suffer Manna to lie by them un-eaten who suffer Christ to lie by them un-imployed and un-improved for spiritual supplies we must feed upon Christ and receive fresh supplies from Christ every day 3. They were to gather a double portion upon the sixth day and none upon the Sabbath Exod. 16.23 to 27. By this the Lord taught them to rest upon the Sabbath This is the second place where the Sabbath is expresly mentioned before the giving of the Law upon Mount Sinai The first mention of it is before the Fall of Man Gen. 2.1 2. which shews the Antiquity of the Sabbath For that was two thousand five hundred and thirteen years before this which would be a very vast and strange Prolepsis if it were so as the Anti-Sabbatarians weakly and foolishly pretend And here now we have a second mention of the Sabbath before that upon Mount Sinai And it doth not seem by any circumstance of the History to be here mentioned as a new thing unto them but rather as a Duty they formerly knew but the Observance of it now anew recommended to them by a very special Providence Moreover they might here learn That God dispenseth Christ the true Manna to Believers most plentifully towards their later end as he did to Simeon in his old age Luke 2. Christians when they grow near the Grave and near to their eternal Rest they should gather double Manna Yet further we may here learn and see That after this Life all endeavours are in vain If you have not gotten Christ before there is no Manna to be rained down then There be no offers of Grace nor means of Grace then you must pray no more hear Sermons no more but an end then of all your former opportunities They went out to gather but they found none ver 27. So the foolish Virgins asked the wise for Oil but it was too late their time was past It is the case of many a Soul The weekly Sabbath now is a day of spiritual gathering and getting Food for your Souls But there will a Sabbath come a time and state of Rest when you must live upon the Manna you have got and gathered in this Life or else you perish 4. It ceased when they came to Canaan they had it till then Exod. 16.35 but then they did eat of the Fruit of the Land of Canaan Josh 5.12 The Manna ceased on the morrow after they had eaten of the old Corn of the Land So shall all Means and Ordinances when we come to Heaven Word Sacraments offers of Grace shall be no more then means of Grace and opportunities shall be no more 5. Yet nevertheless there was a Golden Pot of it reserved and kept by them for ever being laid up before the Lord in the Holy of Holies Exod. 16.33 34. a Pot it is called in Heb. 9.4 a Golden Pot. So
shall Christ remain and all the Dispensations of him in this life they shall remain in precious remembrance with the Saints in Heaven before the Lord to all eternity Christ shall be laid up as it were in the Golden memories of the Saints like Manna in the Golden Pot for a memorial before the Lord the Love of Christ and all the Dispensations of himself They had likewise Aarons Rod blossoming laid up to the same end and purpose The Saints shall remember in Heaven how the Rod of Aaron budded how the Ministry was blessed and made fruitful to them when they were in this World So much as to the Manna or Bread from Heaven You see how full it was of Christ and Gospel Mysteries A Fifth Typical thing of old was the Rock that followed them with Water issuing forth out of the Rock The History of this Type is in the 17th Chap. Exod. see verse 6. That it was a Type is expressed by the Apostle a little before the Text 1 Cor. 10.4 which Rock was Christ This Rock and the Water issuing out of it was a Type of Christ and of His Spirit It was a Dispensation often Celebrated by His people to the praise of God in after times But wherein did the Rock represent Christ I shall but instance in four Respects 1. As to strength and firmness and stability He is indeed the Rock of Ages Isai 26.4 The Rock of eternity Everlasting strength as it is not unfitly interpreted by our Translators Isai 33.16 His defence is the Munitions of Rocks Impregnable safety to his people Their bread shall be given them Their waters shall not fail 1 Pet. 2.6 Behold I lay in Sion a chief Corner stone elect precious and he that believeth in him shall not be confounded The Church is built upon this Rock Mat. 16.18 Hence a wise Hearer is said to build his house upon a Rock Mat. 7. 2. As to shadow and refreshment Isa 32.2 As the shadow of a great Rock in a weary Land this World is a weary Land Psal 121.6.5 The Sun shall not scorch by day nor the Moon by night Those that dwell under the shadow of this Rock those that are in Christ 3. He is fitly resembled to a Rock for offence and scandal accidentally not in himself but only accidentally through the prejudices and lusts of Men. Hence he is called a Rock of offence and a stone of stumbling 1 Pet. 2.8 Rom. 9.33 As it is writen Isa 8.14 and 28.16 Behold I lay in Sion a stumbling stone and Rock of offence and whosoever believeth on him shall not be ashamed 4. He is a Rock as to meanness and unlikelihood of that supply of Water Who would expect or look for water out of a Rock Therefore it is so often remembred with admiration Psal 78.20 The Rock was of no great pomp to see to but only a rude thing standing in a vast Desert So in Christ to outward view there is no beauty that we should desire him Isa 53. Neither is there any likelihood of salvation to be had in Christ if men behold him only in his meanness and look only at his abasement with an eye of sense and carnal reason as the Jews of old did And as the Rock represented Christ unto them So 2. the water out of it represented the Spirit of Christ Joh. 7.37 38 39 Out of his belly shall flow Rivers of living water This spake he of the Spirit There is nothing more frequent in Scripture then to express the Spirit by water Isa 44.3 and that most fitly because of the cleansing and refreshing vertue of it But let us here consider it in reference to the Rock from whence it came and in this there is a four-fold Analogy observable 1. As the water issued out of the Rock So the Spirit proceeds and comes from Christ The Comforter whom I will send unto you from the Father Joh. 15.26 To refresh the weary soul when ready to faint away 2. The water came forth out of the Rock when smitten with the Rod of Moses Exod. 17.6 So the Spirit proceeds from Christ being smitten as it were with Moses his Rod with the curse of the Law for our sins Isa 53 he was smitten of God and afflicted Had not Christ dyed and suffered we had never had any refreshing water never any Rivers of Joy and Consolations from his Spirit 3. The next time the Rock must be spoken to Numb 20.8 It seemeth that God in his unsearchable Wisdom and Providence did so order it That the Waters did cease at this time which had followed them Thirty eight Years Hereupon the people murmur and their murmuring causes Moses himself to stagger at the Promise through unbelief Though in this Moses did miss it too for that he smote the Rock in stead of speaking to it But this we may learn from it Christ must be preached as well as suffer for us and in and by the speaking and preaching of the Gospel he doth communicate his Spirit Gal. 3.2 Received ye the Spirit by the Works of the Law or by the hearing of Faith As Christ smitten is the procuring cause of sending the Spirit so Christ preached is the instrumental cause 4. There is yet a fourth Analogy in this that the Rock followed them either the Rock it self or as others the Rock in regard of the rivers and streams of water issuing from it So doth the Spirit of Christ follow his people in all their changes and travels up and down in the wilderness of this world when we run from Christ he follows us This Water of the Rock the Spirit of God pursues and follows them up and down from place to place and from one condition to another I shall close with a threefold Improvement of this Truth Vse 1. We may here see that they had the Gospel preached unto them as well as we For this spiritual Bread was Christ and the Rock that followed them was Christ If they had not all that I have preached to day and ever since I begun upon the Types it is all false Doctrine for you know the scope of all hath been to let you see what of Christ and what of Gospel Grace and Truth was held forth under those legal Types and Shadows Vse 2. This should render Jesus Christ precious exceeding precious to us for that he is every way suitable to our necessities He is a Rock for support He is the Bread of Life and the Water of Life for Food and Nourishment Vse 3. Here is Comfort and Direction to poor weak hungry thirsty Souls whither to go and to whom to repair for help and for supply here is a Rock and sure Foundation for thy weak and weary Soul to rest upon here is spiritual Bread and spiritual Drink Therefore feed upon Christ by Faith and this will fill thy Hunger and quench thy Thirst and stay and support thy weary Soul But thou hast been rebellious and murmuring and questioning the Truth
Amoinus and also because of Aquinas his Judgment of Instrumental Musick in Gods Worship Secund. secundae Quaest 91. by whom it sufficiently appears they were not then in general use and Durandus Ration Div. Off. l. 4. c. 34. who lived and wrote for them about the same time or a little before saith that in his time Organs used to creak in some Churches in quibusdam Ecclesiis Organa concrepare solita which he pleads for from the Practice of David and Solomon to which Reason of Durandus Aquinas answers as the most learned Dr. Reynolds judgeth Cens lib. Apocr tom 2. prael 187. And moreover the Romish Synagogue it self in the presence of the Pope useth not Organs as Voetius ubi supra informs us from Navarrus Molanus and Cardinal Cajetan he forsooth being in this tenacious of the primitive simplicity So far do those among us vary from the Pope who have introduced them not into Cathedrals only but into their Parish Churches though they have neither Injunction from the Kings Majesty nor Statute of Parliament nor Canon of their own Convocations or Synods nor any countenance thereto from any Rubrick or syllable in their own Books that I can call to mind But these men who glory in their own Conformity to the publick Establishment can thus notoriously transgress it themselves and their Lordships the Bishops can connive thereat in such an instance as this When any of the Conforming Clergy shall be as forward to swerve from the publick Establishment on the other hand in a way of departure from the Popish manner of Worship as they are in this to transgress against it in a way of approach to the Papists mode we shall see whether their Lordships the Bishops will be as indulgent towards them or not In the mean time we may take it for granted that the King and Parliament never intended the Act of Uniformity should be violated in compliance with the Papists manner of Worship and serve as an Engine to bring affliction upon great numbers of other loyal peaceable and useful Subjects who from Conscience though supposedly weak and mistaking dare not conform to it in those things wherein it injoyns Conformity with the Papists And what wonder is it if many be strengthened in their Non-conformity when the zealous Pleaders for Conformity shall give instances neither few nor small of their little regard to their own avowed Rule THE GOSPEL OF THE LEGAL PRIESTHOOD Hebr. 4.14 Jan. 31. 1668. Seeing then that we have a great High Priest that is passed into the Heavens let us hold fast our Profession THe perpetual Statutes of the Ceremonial Law we referred to five Heads 1. The initiating Seal of Circumcision 2. The Legal Sacrifices and Purifications 3. The Temple with all the Vessels and Utensils thereunto belonging 4. The Legal Administration Lastly The Legal Festivals or legal times and seasons Four of these five Heads we have spoken to The last was that of the Festivals or Jewish Holy days which we spake to before this of the Priesthood because of these superstitious times yet continued amongst us which we borrow from the Jews all whose Ceremonial holy times are abolished and ceased The fifth thing remaining to be spoken to is the Priesthood or the whole Legal Ministry Of the Priesthood and Legal Ministry we may consider 1. The several sorts or kinds of them 2. Their Maintenance 1. As to the first there were three sorts and degrees of Temple-Officers 1. The Priests the chief of which was the High Priest 2. The Levites 3. The Nethinims Now first of the Priesthood Three Doctrines are obvious before us in the words Doct. 1. That Jesus Christ the Son of God is the great High Priest of whom the Priests under the Law were but types and shadows Doctr. 2. That he is passed into the Heavens as the High Priest of old did into the holy places made with hands so Christ into Heaven it self Doctr. 3. That our having such an High Priest under the Gospel should be an effectual motive to Believers to hold fast their Profession As times of Prosperity to the Church use to produce many Hycrites so times of Persecution commonly produce many Apostates as it was formerly so it is now in this regard Therefore a great part of the scope of this Epistle is to perswade them to hold fast their Profession It is the first of these we are to speak unto That Jesus Christ the Son of God is the great High Priest of whom the Priests under the Law were but types and shadows We shall endeavour to open this a little and give you the meaning of this Type the Priesthood under the Law and that under two heads 1. What of Christ was typified by the Priests and especially by the High Priest of old 2. How or wherein did the High Priest typifie and shadow forth these things Quest 1. What of Christ was typified by the Priests and especially the High Priests under the Law Answ Take it in three things the legal Priesthod was a Type 1. Of Christ himself in his own Person 2. In his Ministers 3. In his Members All which I shall endeavour to make out unto you with what evidence of Scripture-light the Lord shall enable me when we come to the particulars wherin the High Priest did typifie and shadow forth Christ there will be occasion to accommodate them all these ways both to Christ to himself and his Ministers and his Members 1. The Priest was a Type of Christ himself in his own person therefore Christ is so often called a Priest and an High Priest especially in the Epistle to the Hebrews And he doth appear and is presented unto John as officiating in the Office of a Priest Rev. 8.3 and another Angel came and stood at the Altar having a Golden Censer and there was given him much Incense This Angel is Jesus Christ the great High Priest of his Church who stands with the Golden Censer having much Incense given him that he should offer it up before the Throne Here is Jesus Christ doing that great part of his Priestly Office namely making Intercession for us For the Incense was a Type of the Prayers and Intercession of Jesus Christ as we have heard This is the first thing typified by the High Priest the Priest was a Type of Christ himself 2. The Priests were Types of Gospel-Ministers we read Mal. 3.3 He shall fit as a Refiner and Purifier of Silver and he shall purifie the Sons of Levi c. It is spoken concerning Jesus Christ when he should come what he should do and the meaning is he shall set up a pure Gospel-Ministry In the last Chapters of Ezekiel as the holy City there is the Church of God under the Gospel so the Priests and Levites are the Ministers and Officers of the Church And in that famous Prophesie of the Conversion of the Gentiles Isai 66.19 20 21. as the converted Gentiles are here called a Meat-offering to