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
Prefiguration of the Rest of the Body of Jesus Christ in the Grave that whole day which was indeed the only whole day of his resting or cessation from the actions of a bodily life For he was in the Grave only some small part of the sixth day and of the first day but he rested the whole Jewish Sabbath So then as they had other legal days and times that pointed them to other things about the Messiah so the Sabbath points to his resting in the Grave And he did not only rest in the humbling of himself under the guilt of our Sins but in his Resurrection from the dead The day of his Resurrection was the day of his entring into his state of rest from his Sufferings but on the Sabbath he rested from the actions of his bodily life therefore the seventh day Sabbath is abrogated and the Lord hath substituted the first day of the week for the Sabbath is moral And there is a ground too for the changing of the day that there should be one day in seven to attend on the Worship of God this is moral and perpetual that it should be the last day in seven this is by Gods Institution made legal and typical Christ entred into his rest of Glory into the state thereof at his Resurrection and into the place thereof when he ascended into Heaven but his resting in the grave was on the seventh day From all which you may see the morality of the Sabbath considered as in general together with the shadowy nature of the Jewish Sabbath of the seventh day having these typical respects relations annexed to it and so therein you see the grounds of the abrogation of it and of the substitution of the Christian Sabbath instead therereof And so much may serve for the typical respects and use of the Jewish Sabbath Now as for the Rites and Observations thereof 1. There were more Sacrifices that day then upon other days Numb 28.9 10. The reason was because there were more Mercies given and commemorated that day as the Creation their Deliverance out of Egypt and their Sanctification by the Spirit It shall be a sign between me and them that they might know that I Jehovah do sanctifie them Exod. 31.13 Ezek. 20.12 20. Here learn that the more Blessings God gives to any people the greater thankfulness he expects again It reacheth also that special Holiness that should be upon the Sabbath more exercise of Grace and duties of Worship to be performed upon that day then ordinarily upon any other day there should be that among us on the Christian Sabbath that should answer their double Sacrifice upon their Jewish Sabbath But in Ezek. 46.45 there is appointed for the Sabbath six Lambs for one under the Law to teach us that there should be more Holiness now under the Gospel then there was under the Law 2. They might not kindle a fire on that day Exod. 35.3 as some think to put them in mind of their absolute freedom from their Egyptian Bondage and the fiery Brick-works there or from the fire of Gods Wrath in the world to come when entred into that none of these fires should ever be kindled upon them or hurt them though others think that restraint respected only kindling a fire for the building of the Tabernacle nor is it unlikely 3. They were to abstain from building the Tabernacle that day Exod. 31.12 13 14 15 16 17. and 35.2 to teach them that the six days that is the time of this life is the only time wherein God will build the Tabernacle of his Church this life is the only day of Grace and opportunity of Salvation 4. They might not gather Manna on that day Exod. 16. In this life Christ is offered but in the Sabbath of eternity no Manna no means of Grace no offers of Christ then none could have Manna upon the Sabbath but they that had stored it up upon the week day so none can have Christ in Heaven but they that have stored him up in their hearts on earth These things shew the rigor of the Law as to Sabbath-rest but the Pharisees being deeply possest with the spirit of the Law did strain it a peg or two higher that to do a miraculous work of mercy or works of necessity was unlawful 2. They had also a Sabbatical year viz. every seventh year a Sabbath of the seventh year every seventh year was a Sabbatical year as every seventh day was a Sabbatical day Exod. 23.10 Deut. 15.9 This was celebrated by letting the Land rest from its usual culture and husbandry Levit. 25.4 5. Some alledge a political and philosophical reason for this that the Land by resting one year might be the more fruitful the other six quod caret alternâ requie durabile non est This Sabbatical year was celebrated by giving rest unto the Land from tillage and manuring the hungry ground This was a shadow of things to come this signifies something of Christ and Gospel mystery in which observe four things There was a fourfold Instruction in this Sabbatical year 1. This Sabbatical year told them plainly that both they and their Land was the Lords Lev. 25.23 For the Land is mine 2. This taught them to depend upon Providence without worldly care and trusting to the Creature for supply and support For they must not now sow nor till the Land this year for the sixth year was to bring forth the Fruit of three years both for the seventh year and for the eighth and for the ninth till the Harvest time See Lev. 25.20 21 22. and ver 6. the Sabbath of the Land shall be meat for thee The Land of its own accord that year was to produce sustenance enough both for man and beast It is not enough for us to depend on the ordinary course of means God can over-rule them and over-work them as he doth here 3. The Lord hereby teacheth them and us that great Gospel-lesson and duty of mercy and bounty to the poor Exod. 23.10 11. the Land must rest that the poor may eat and Deut. 15.1 2. Creditors must release their Debtors every seventh year Lev. 25.5 6. there is an Equity a Chancery a bountiful condescension to the necessities of the poor that men exact not their own right in all things but rather remit and abate something thereof Not but that men may take their course and use means to get it especially when persons are able and wilful but in case of poverty there should be mercy shewed in such a case 4. This Sabbatical year was a special season and time of instruction in the Law of God Deut. 31.10 11 12. the Lord would have them instructed and taught to know his Mind and the true Religion and the ways of his Worship Therefore he appointed so many times and seasons for it weekly and monthly and yearly and moreover one year in seven as you see Beside the mystery of spiritual rest by Christ of which further in
of that man is peace This is the difference between Christs Peace and Satans Peace for they both give Peace to their subjects But Satans Peace is a Peace of freedom from trouble and of sinful security in sin Christs Peace is a Peace after and out of trouble by War and Victory over Sin and spiritual Enemies Isai 9.3 His Servants rejoyce as those that divide the spoil after the Victory Quest But how may I know that Peace will be the end of all my present Conflicts Answ Dost thou get the Victory then the end will be Peace Are there any beginnings of Victory whatever thou dost do not lay down thy Weapons but fight still this is the beginning of Victory and the end will be Triumph and Peace and Joy Sept. 19. 1667. Who is the Type or Figure of him that was to come Rom. 5.14 THe third Conjunction or Conglebation of typical Persons under the Law is those three Prophets Elijah Elisha and Jonah whom I put together because Elijah was a Type of Christs Ascension into Heaven and Elisha of the Continuance of his Presence and Spirit in his Apostles and Messengers ever since and Jonah of his Death and Sufferings the procuring cause of all 1. For Elijah that great Prophet I confess he is omitted by many that have written of the Types and indeed by all that I have seen I know not well how it comes to pass But that he was a Type is certain because John the Baptist is called by his Name therefore he was a Type 1. Of John Yea 2. Of Christ himself 1. He was a Type of the Messiahs Harbinger and Forerunner John the Baptist For the Types as hath been often hinted are not to be restrained always only to the Person of Christ himself but all the things of Christ were typified to them of old There were Types of all New Testament Dispensations therefore John is called Elijah Mal. 4.2 last v. and Christ himself explains it Matth. 11.14 But why is John called Elias Not that he was Elijah personally but mystically he rose up in the Spirit and Power of Elijah So Elijah was John in a Type or Figure John was Elijah in Spirit and Power as Luk. 1.17 There was something of Analogy in his very outward Garb and Deportment an hairy man 2 King 1.8 that is in regard of his Habit or Clothing in a rough hairy Garment So John Matth. 3.4 a Girdle of Hair but chiefly in regard of his Spririt and inward Endowments and of his Work and Office to convert and recall a backsliden Generation 2. Elijah was a Type of Christ himself And that he was so will be very evident if you do consider how great a Person this Elijah was in three respects 1. His eminent and heroick Spirit of Holiness and invincible Courage and Activity for God His very Name signifies God the Lord Elijah or Elijahu in the Hebrew Elias in the Greek in the New Testament He abode with God when almost all the world forsook him 1 King 19.10 he reduced and brought back the people cap. 18.39 he was a man mighty in Prayer Jam. 5.17 18. a man of an invincible Courage who feared not to stand himself alone against four hundred Prophets and against Ahab the King and Jezabel the Queen whose Chaplains these false Prophets were He is brought forth in the sacred History not unlike Melchizedek without Father or Mother without either Birth or Death 1 King 17. 2. The great and wonderful Miracles wrought by him there be twelve recorded in the History of him in the first and second Books of Kings 1. His shutting up the Windows of Heaven that there should be no Rain for three years and an half 1 King 17. whence some have called him Fraenum Caeli the Bridle of Heaven 2. His being fed by a Raven morning and evening at the Brook Cherith beside Jordan This was the effect of his Faith and Prayer and may be reckoned amongst his Miracles English Annot. not that it is likely that he did eat raw Flesh but rather that God by his Providence directed the Ravens to the places where they might have it as to some rich mens Kitchens or the like 3. His miraculous Supply of the Widow of Zarephath called Sarepta in Luke 4.26 that her Barrel of Meal wasted not nor did the Cruise of Oyl fail 4. His raising of her Son from the dead by stretching himself upon the Child This was the first person we read of in Scripture that was raised from the dead and Elijahs fourth Miracle All these are recorded in 1 King 17. 5. In fetching down Fire from Heaven upon his Sacrifice to confound the Priests of Baal 6. His opening the Windows of Heaven and fetching down Rain after he had done justice upon the Priests of Baal these two are in cap. 18. he did this also by Prayer and by persevering in Prayer cap. 18. ver 43. 7. His fasting forty days and forty nights cap. 19.8 In Mount Horeb and in his Journey thither and back again the place where God appeared to Moses Exod. 3.1 2. and where he gave the Law to Israel Deut. 4.10 14. Never any man fasted forty days besides this Elijah and Moses Exod. 34.28 and Christ Matth. 4.2 Herein both Moses and Elijah were manifest Prefigurations of the Lord Jesus Christ This was Elijahs seventh Miracle 8. His calling the Prophet Elisha and causing him to follow him by casting his Mantle upon him which had such an influence that he left all and followed him therefore this may be put into the Catalogue of his Miracles cap. 19. And in the like miraculous influence of the Spirit did Christ call his Apostles to leave all and follow him His ninth and tenth Miracles were the Destruction of the two Captains and their Fifties when Ahaziah sent to take him 2 King 1.1 they both perished alike For like Sins pull down like Judgments The 11th was the dividing of Jordan by his Mantle that he and Elisha might pass over 2 King 2. And the 12. was his Ascension into Heaven in a Chariot of Fire 2 King 2.11 a Prerogative that never any man had but himself and Enoch before the Law and Moses who gave the Law but Moses died first and was translated afterwards as hath been formerly shewed They were all three eminent Types herein of Christ his Ascension into Heaven They that are faithful and zealous for God in times of general Apostacy the Lord is wont to own them in a special manner and to put special Honour upon them one way or other 3. His commissionating Successors after him to carry on the Work of God when he was gone 1 Kings 19.15 16. Elisha to be Prophet Hazael King of Syria Jehu King of Israel So Christ sends forth his Apostles and Ministers Matth. 28. some that are godly and sometimes he imploys others that are not godly but only gifted and makes some use of them as he did of Jehu and of Judas
place of Execration by making it the Stage of his Fury and the Field of his Vengeance in hideous Plagues and Judgments For here he destroyed Senacherib with the rest of that blaspheming Army that damning roaring Crew Here an hundred eighty five Thousand of them were slain miraculously and their Carcasses as it seemeth burnt with Fire to prevent annoyance and infection and putrefaction of the Air. Isa 30.31 33. For Tophet is prepared of old And in the same place again in another day of the Lords Fury when he did let loose the Chaldeans upon them the Jews were slain in so great numbers till there was no room left to bury them see Jer. 7.31 32 33. From all which this place came to be the name of Hell as being a place every way execrable and having been made by God the Gate of Hell as it were and the passage to eternal Destruction by so many remarkable Executions of his dreadful and direful displeasure in that place We do not find Gehinnom used in the Old Testament for the name of Hell as the Learned have observed But Hell got that name during the time of the second Temple the forementioned grounds and occasions of the name being not till about that time in being Mede Disc 7. pag. 41. and accordingly the name is to be found in the Jewish Writers of that time and was used by our Saviour as a name then vulgarly known among the Jews You see then what Types of Hell they had under the Old Testament namely the Deluge Sodom Egypt and Tophet You have heard also that they had five Types of Rome to wit Sodom Egypt Jericho Edom and Babylon These were typical presignifications of Gospel Enemies and Gospel Vengeance And now I have gone through these Occasional Types whether things or actions whether typical mercies or typical vengeance That which next remains is those perpetual standing Types which the Scripture calls everlasting Statutes For besides these Occasional Types which were exhibited in a transient way and did exist but for a time they had also other Types that were of a more enduring nature and did continue to the end of that Old Testament Dispensation namely the whole Ceremonial Law whereof we shall speak hereafter the Lord assisting THE GOSPEL OF THE PERPETUAL TYPES June 4 and 7 1668. Heb. 10.1 For the Law having a shadow of good things to come and not the very Image of the things c. SOme entrance and progress hath been made upon the Types You have heard Beloved what a Type is The nature of it hath been opened from Rom. 5.14 We have distributed them into two Sorts Personal and Real which distribution will carry us through this whole Subject The Personal Types we have gone through as briefly as we could instancing both in several individual Persons both before the Law and under the Law and in typical Ranks and Orders of men which were destined and ordained of God to represent and shadow forth him that was to come The Real Types we have also begun to speak unto and we distributed them into two sorts Occasional and Perpetual Occasional Types are such as God gave them upon special Occasions the most of them before the ordinary and perpetual ones were settled Such as the Pillar of Cloud and Fire Manna the Brazen Serpent their passing through the Red Sea and other such like occasional and extraordinary Dispensations of which we spoke from 1 Cor. 10.11 All these things happened unto them in Types By the perpetual Types we intend such as God by institution settled and stated in that Church to the end of that Age of that whole Old Testament Dispensation till the coming of Christ the Truth Substance and Scope of them Of these we are now to speak as the Lord shall enable us it is the Scripture Phrase it calleth them perpetual Statutes or everlasting Statutes The Phrase is first used as I remember in reference to Circumcision which is called Berith Yolam a perpetual Covenant Gen. 17.7 8. Afterwards we have it again concerning the Passover Exod. 12.14 17. which is there called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Statutum saeculi an everlasting Statute See likewise Exod. 27.21 and 28.43 A Statute for ever and 29.9 A perpetual Statute so Levit. 3.17 and 24.9 An everlasting Statute Levit. 16 34. And indeed this Phrase of Speech doth occur between twenty and thirty times in the Books of Moses It shall be a perpetual Statute or an everlasting Statute or a Statute for ever throughout your Generations that is a standing Type and not meerly transient and occasional Only there hath been some mistake and misunderstanding of this Phrase which must be cleared before we leave it The unbelieving Jews have seemed to interpret and understand it concerning an absolute Eternity which hath been one occasion or pretence alledged by them for their stumbling at Christ and at the Gospel because he hath removed and taken away the Law of Ceremonies But besides many other things that might be said to shew the weakness and folly of their pretence in this matter I shall but note these two things 1. That this word for ever is often used in Scripture for a limited duration As for instance it is used for duration till the year of Jubilee Exod. 21.6 He shall be a servant for ever that is only till the year of Jubilee in case he lived so long For then he was to go free by vertue of that Law Levit. 25.13 28 40 41. Sometimes it is used for a continuance during life As 1 Sam. 1.22 that he may appear before the Lord and there abide for ever Explained vers 28. Therefore also I have lent him to the Lord as long as he liveth Sometimes it is used for duration to the end of the Old Testament Dispensation For all the Land which thou seest to thee will I give it and to thy Seed for ever Gen. 13.15 The Land given to thy Seed for ever which cannot be Interpreted concerning an unlimited Eternity unless they will say that God hath broke his Promise for they have been Ejected and cast forth of that Land these sixteen hundred years 1 King 8.13 I have surely built thee an house to dwell in a settled place for thee to abide in for ever Psal 132.14 This is my rest for ever here will I dwell for I have desired it He doth not dwell nor manifest his presence there now but God hath given them up to invincible perversness and darkness and prejudice in this particular 2. There be manifest intimations in the Old Testament that these Ceremonial Laws were not to continue always but to cease and be abolished in the fulness of time Jer. 3. They shall say no more the Ark of the Covenant of the Lord. Jer. 31. Not according to the Covenant that I made with their Fathers but this shall be the Covenant I will put my Law in their inward parts and write it in their hearts c. But
according to the custom of of those times and therefore defended with Battlements according to that Law Deut. 22.8 and adorned with Pinnacles For the Devil carried our Saviour to a Pinnacle of the Temple Matth. 4.5 that is saith the Marginal Note the Battlement wherewith the flat Roof of the Temple was compassed about that no man might fall down Deut. 22.8 and though flat yet might be some gentle rising in the middle to cast off the Rain-water The Scripture seems to apply the Covering of the Temple as an emblem of divine shelter and protection over the Church Isai 4.5 6. for upon all the Glory shall be a Defence or as the Margin reads it a Covering And there shall be a Tabernacle for a shadow in the day time from the heat and for a place of refuge and for a covert from the storm and from the rain This Covering and Shelter is the Lord Jesus Christ Isai 12.2 Cant. 2.4 his Banner over me was Love 2 Sam. 7.13 Nov. 5. 1668. He shall build an House for my Name and I will establish the throne of his Kingdom for ever WE have soken of the Foundation the Walls the Doors the Windows the Floor and the Roof of the Temple these I call the common parts of the Temple because they are such as are in every house of what form or of what use soever But the special parts or the Rooms in a house may be various and divers according to the mind of the Architect and the use he puts it to The Rooms in this sacred Building and House of the Lord were chiefly three the Porch the Sanctuary and the Oracle with the side-chambers belonging to them It will be needful here to speak something first concerning the Letter and History of these things and then concerning their mystical significations because we cannot so well see the ground and the truth of the mystical application unless we have a right Idea and conceiving of the Letter of the â—ype it self 1. And first for the literal or historical explication of these parts of the Temple you may easily conceive of them by the form of our Churches as they are called only there was a difference in the position or situation of the parts but the parts themselves are alike in both For first there was a great Court about the Temple to which answers the Church-yard about our Churches Then there was a stately Tower-porch four times as high as the Temple it self to this answers that which is called the Steeple To the Sanctuary answers the Body of the Church And then answerable to the Oracle is that which we call the Chancell And finally as the Temple had Side-chambers and Lodgings for the Levites so there is belonging to our Churches the Vestry and the dwelling house for the Minister c. Only there is a difference in the position or situation of these parts For whereas the Holy of holies in the Temple was at the West end of it on the contrary with us the Chancell is ever towards the East which was done either in opposition to the Jews or in imitation of the Pagans As to our Churches or publick Meeting-places the thing it self is necessary For if there must be publick Worship there must be publick places to assemble in A Meeting-place is a necessary appertainance to the Worship and as for this form or fashion of Building whatsoever is for use or convenience or moderate Comeliness and Ornament is lawful and allowable and therefore there is no evil in a Church-yard or a Steeple or a Vestry or an House for the Minister but to have a Chancell or one part of the Meeting-place as more holy than the rest in imitation of the Jewish Oracle this is evil and superstitious Publick Meeting-places are necessary but the opinion of Holiness in them this is superstitious For our Meeting-places do not succeed in the room and nature of the Jewish Temple as a Temple but of the Jewish Synagogues where they had their moral Worship in all their Towns and Cities throughout their habiations It will be useful here to speak a little first concerning the Dimensions of these several parts of the Temple and then concerning their Position or Situation to each other And first for the Porch it was a hundred and twenty cubits high twenty cubits long and ten cubits broad This appears by comparing and putting two places of Scripture together 1 Kings 6.3 with 2 Chron. 3.4 In the Kings it is said And the Porch before the Temple of the House twenty cubits was the length thereof according to the breadth of the House and ten cubits was the breadth thereof before the House In 2 Chron. 3.4 the height is mentioned the height was one hundred and twenty cubits It is not to be supposed that it was all void to the top but that it had Chambers and winding Stairs up to the top according to that in 1 Chron. 28.11 which speaks of the pattern of the Porch and of the Houses thereof and of the Treasures thereof and of the upper Chambers thereof and of the inner Parlours thereof And a gallant prospect it was from the top of this Tower-steeple they might see far and neer Some have written that the River Jordan the dead Sea and all Arabia might be discerned And so I suppose might the Mediteranean Sea Westward The use of this stately Porch in the front of the House was chiefly for Ornament to the House it self to the rest of the Temple 2. The second part of the House was the Sanctuary or the holy place called sometimes the Temple sometimes the House and the greater House 2 Chron. 3.5 in contra-distinction to the Oracle which was the lesser This was forty cubits long that is from East to West between the Porch and the Oracle 1 Kings 6.17 and the House that is the Temple before it viz. before the Oracle was forty cubits long And ver 2. the breadth thereof twenty cubits and the height thereof thirty cubits In this stood the Altar of Incense the Table of Shew-bread and the Golden Candlesticks And here the Lord was wont to walk as it were amongst the Golden Candlesticks 3. The third part of the Temple was the Oracle This was twenty cubits every way both in the height length and breadth 1 Kings 6.10 and the Oracle in the forepart that is which as a man entred into the Temple lay before him in the West end of it was twenty cubits in length and twenty cubits in breadth and twenty cubits in the height thereof so that it was a perfect cube excavated It had Doors of Olive-tree 1 Kings 6.31 and the Lintel or side-posts were a fifth part of the Wall that is four cubits the Wall being twenty So there was eight cubits of Wall beside eah Door It may be rendred a little otherwise but thus our Translators and this seemeth the fittest proportion for the Doors And here was the Veil hung namely between
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
323. 5. The Sin-offerings buth the Bullock and the Goat must be burnt without the Camp ver 27. This also is explained upon the Sin-offering Lev. cap. 4. pag. 321 322. that Christ suffered without the City as a Malefactor with whom we also should suffer bearing our reproach and being content to be accounted as Malefactors yea as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the offscouring and sweeping of the world 6. On this great day of Atonement was the Jubile to be proclaimed by sound of Trumpet Lev. 25.9 This speaks that after the performance of the whole work of our Redemption by Jesus Christ he did cause the Trumpet of the Gospel to sound to publish and proclaim the glad tidings of our Salvation throughout the world Isai 61.1 2. so that this day of Atonement is like that famous week prophesied of by Daniel cap. 9. He shall confirm the Covenant with many for one week In the midst of the week Messiah shall be cut off This week is interpreted by some concerning that seven years the first part whereof Christ preached suffered in the middle of the week and in the other three years and an half the Apostles preached at Jerusalem after which they were dispersed by persecution and so the Gospel published to all the world It is the performance of the work of our Redemption that was the foundation and groundwork of the preaching of the Gospel the Jubile is proclaimed upon the day of Atonement 7. And lastly this day of Atonement is a day of Humiliation and afflicting their Souls by an everlasting Ordinance ver 29 to the end Days of Humiliation are days of Atonement and Reconciliation Not that our Humiliation merits or deserves any thing it is not the afflicting our Souls that doth make atonement but it fits us to receive the Atonement Humiliation prepares the Soul for Christ and makes it capable to receive the Mercy and the Pardon that Christ hath purchased and that God is willing and ready to bestow upon all that will receive it by Faith THE MANIFOLD SINFULNESS OF THE POPISH HOLY DAYS Discovered in sundry Reasons against them and the most material Objections answered AMongst the several ways wherein the Superstition of the hearts of men works out and vents it self this is one the observing of Days and Times wherein the Church of Rome hath abounded filling the Kalender with superstitious Holy days many of which are still retained and continued by the Church of England But let these Reasons against them be considered Reason 1. Nothing can be holy to the Lord which is not made holy by the Lord but God the Lord of time hath not sanctified nor set apart these times We find indeed before the Ceremonial Law was instituted yea before the Fall of Man that God blessed the seventh day and sanctified it Gen. 2.2 3. and therefore the Observation of a weekly Sabbath one day in seven is moral and perpetual But other Holy days are things which the Lord never commanded and which never came into his heart and of which he will say at the great Day who required these things at your hands The strength of which argument will appear the more if we consider what miserable poor shifts it puts the Patrons of these Holy days to when they go about to grapple with it 1. Sometimes they are so confounded in themselves as to deny that they place Holiness in these days the Church keeps them they say not as more holy and sacred then other days and parts of divine Worship but only for Order and Policy So Bishop Lindsey Perth Ass part 3. p. 5. But the rest of his Fellows have dealt more truly and more sincerely then he in this particular for not only Bellarmine tom 2. de Cultu Sanctorum lib. 3. cap. 10. prop. 2. asserteth Festa Christianorum non solum ratione Ordinis Politiae sed etiam ratione mysterii celebrantur suntque dies festi vere aliis sanctiores sacratiores pars quaedam divini cultus But Hooker Eccles Pol. lib. 5. sect 69. pag 375. also saith they ought to be with all men that honour God more holy then other days Downham in Praec 4. refers them to the fourth Commandment and will have them consecrated as Sabbaths to the Lord. Bishop Andrews in his Holiday Sermons on Luke 4.18 on Matth. 12.39 40. apud Gillesp Eng. Pop. Cerem part 3. cap. 1. pag. 15. hath found out many profound mysteries in them yea in the very order of them and distances of time between them as there be fifty days between Easter and Pentecost because fifty is the number of the Jubile one day between Easter and the Resurrection because Jonas was but one day in the Whales belly with many other pretty tales which are not worth transcribing And the thing it self speaks for why do they call them Holy days if they put no holiness in them nay why do they prefer them above the Sabbaths of God 2. Sometimes they labour to escape in the mist of blind distinctions so when Bishop Lindsey Perth Ass part 3. pag. 28. saith that the Holy dayes are not consecrated to holy mystical uses but to holy political uses Wherein as Mr. Gillespy Eng. Pop. Cer. part 3. cap. 1. pag. 7. well observeth he doth but labour to plaister over his Superstition with the untempered mortar of this quidditative distinction and uncouth speculation of which I dare say the Bishop himself comprehendeth it not 3. Sometimes they say God hath sanctified them by the great works he hath done upon them Thus Bellarmine de Cult Sanct. lib. 3. cap. 10. Christus nascens consecravit locum id est praesepe moriens consecravit Crucem resurgens consecravit Tuntulum unde exivit cur non etiam consecravit Tempus id est Dies illos quibus natus vel passus vel rediturus fuit nobis devictâ morte Which his Disciple Rich. Hooker a most Papistical Writer borrows from him and thus expresseth it Eccl. Pol. lib. 5. § 69. p. 375. No doubt as Gods extraordinary presence hath hallowed and sanctified certain Places so they are his extraordinary works that have truly and worthily advanced certain Times for which cause they ought to be with all men that honour God more holy then other days Thus he But it is not meerly the extraordinary works of God that will sanctifie a day for then all the six days of the week should be holy for God created the World in six days so that there is not one day of the week wherein there was not some work of wonder wrought It is rather the Lords resting from his works then his working that sanctifieth Time and makes it holy as Gen. 2.2 3. Exod 20.11 Upon this ground the seventh day was sanctified in old time because on that day God rested from the work of Creation and upon the same ground the first day of the week being the rest-Rest-day of the Lord our God from the great work of Redemption his
former Rest being disturbed and spoiled by the Fall and Sin of Man is our Christian Sabbath But these Popish Holy days are not the Lords resting days nor is any such thing pretended 4. They commonly put it upon the Church and say the Church hath set apart these times but this is not enough to make them holy for all that the Church can do towards the sanctifying of any time or thing is only to present it and offer it to the Lord but if the Lord do not accept them but refuse such Presents and cast them down as dung in their faces they are not Holiness to the Lord but an abomination to him As suppose the Church of the Jews had offered Swines flesh unto God would this have made Swines Flesh holy no verily because the Lord not did not accept it So here the Church dedicates these days to the Lord but there must be some Word of God to evidence his acceptance of them or else they are not indeed holy times but superstitious times of which the Lord will say at the great day who required these things at your hands whatsoever is not of Faith is sin Isai 1.12 Rom. 14.23 Reason 2. There is not only no warrant in the Scripture for them but clear and sharp reproofs and testimonies against them It was one part of the Superstition of the Pharisees in our Saviours time to fast twice a week Luke 18.12 Those old Papists the Pharisees and our new Pharisees the Papists being men of the same Spirit and acted by the same Principle and walking in the same ways of Superstition And it was the brand set upon Jeroboam 1 Kings 12.33 that he ordained a Feast unto the Children of Israel upon the fifteenth day of the eighth month even the month which he had devised of his own heart which he had lyed or feigned as the word signifies asher bada millibbo quem mentitus est de corde suo And though it was like unto the Feast that was in Judah v. 32. and though he pretended the Glory and Worship of that God that brought them up out of the Land of Egypt as well as the ease and accommodation of the People v. 28. yet all this would not excuse him And what is Christmas and Easter and all the rest of them but days which the Jeroboam of Rome hath devised of his own heart And the Pope had them from the Jews and from the Pagans for what is Christmas but the old heathenish Bacchanalia It is kept at the same time of the year and after the same profane manner only the Pope hath varnished it with a new name But how ill it becomes a Christian to keep the Pagan Festivals hear what Tertullian de Idol cap. 14. saith Nobis saith he quibus Sabbata extranea sunt neomenia feriae aliquando à Deo dilectae Saturnalia Januariae Brumae matronales frequentantur munera commeant strenae consonant lusus convivia constrepunt and is not this as lively a description of Christmas as if it had been purposely intended for it but thus he inveighs against them O melior fides nationum in suam sectam quae nullam solennitatem Christianorum sibi vendicat non Dominicum diem non Pentecosten etiam si nossent nobiscum non communicâssent timerent enim ne Christiani viderentur nos ne Ethnici pronunciemur non veremur We that do not own nor observe the New Moons and other Jewish Festivals appointed of old by God himself do we keep the Heathenish Bacchanalia and other Winter and Summer Feasts of theirs feasting and revelling and making merry as the Heathens do O how much more true are they to their Religion then we to ours For they do not observe any day that Christians observe as Pentecost or the Lords day for they would be afraid lest they should seem to bee Christians in so doing but we are not afraid lest we be pronounced to be Heathens Thus he It is true he alloweth Pentecost as a Feast observed by Christians in those times but how this can be defended and all the rest of the Jewish Feasts cashiered let the Christian Reader judge The Apostle makes no difference but condemns the observation of all the Jewish Festivals alike one as much another Col. 2.16 Let no man judge you in meat or drink or in respect of an holy day or of the New Moon or of the Sabbaths which are a shadow of things to come Judicare hic significat culpae reum facere vel Religionem injicere ita ut amplius liberi non simus saith Calvin in Col. 2.16 Such weak and rudimentary Instructions were fit for those darker and weaker times of the Churches nonage when under the Tutorage and Pedagogy of Moses before the coming of Christ But now after that ye have known God or rather are known of God how turn ye back to the weak and beggarly elements whereunto ye desire again to be in bondage ye observe days and months and times and years I am afraid of you lest I have bestowed upon you labour in vain Gal. 4.9 10 11. It is a sign the preaching of the Gospel hath had but small success in such a place and in the hearts of such a people And whereas it is objected both by Papists and Prelates that the Apostle speaks here only against the Jewish Festivals loqui ibi Apostolorum de Judaeorum tantum festis so Bellarmine de Cultu Sanct. c. 10. the Rhemists Annot. in Gal. 4.10 and Bishop Lindsey Perth Ass part 3. pag. 43. This will not take off the force of these Texts For 1. The Armory of Christians against Heresies and Errors should be quickly empty i◠the Weapons which are hung up in the Scriptures should serve only for the persons places and times wherein and against which they were used of the Prophets and Apostles and therefore your shift that the Apostle speaks only against the Jewish Feasts and Fasts is vain saith Mr. Cartwright in Col. 2.16 2. Some of the Popish Feasts are originally Jewish yea which is worse Paganish 3. These Texts do condemn the Popish Feasts as much and in some respects more then the Jewish as Hospinian observes against Bellarmine and Mr. Cartwright in Gal. 4.10 and in Rom. 14.5 gives the same answer to the Rhemists If Paul saith he condemn the Galatians for observing the Feasts which God himself instituted and that for his own Honour only and not for the Honour of any Creature the Papists are much more laid open to this Condemnation which press the Observation of Feasts of Mens devising and to the Honour of Men. For do you think it likely that God should by Christ discharge his people of the yoke of the Law of Moses to bring in another yoke of Mans Ordinances and is there any likelihood that he should abrogate the Festival days consecrated to himself and to his own Majesty to bring in those that are consecrated and set apart to
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
Easter hath been And as for Christmas it hath been clearly evinced by many learned men that there is a wide mistake in the common account which placeth the Birth of Christ upon the five and twentieth of December Mr. Allin Chain of Scripture Chronology Period 7. Num. 60. pag. 233. gives these Reasons against it 1. Because it is not probable that the Shepherds were abroad all night long keeping of their Flocks in the very deep of Winter Luke 2.8 2. Neither is it like that Augustus would by his Decree enjoin all his Subjects to travel at that time of the year to their chief City to be taxed Luk. 2.1 Nor 3. is it probable that John did go into the River Jordan with the People that were baptized of him in the very coldest part of the year for he baptized in Jordan when Jesus was entring upon his thirtieth year Luke 3.23 It is therefore much more probable that the Birth of Christ was in the month of September So Scaliger de Emend tempor conceives for which he reasons from the Conception of John the Baptist And Mr. Allin also is of the same Judgment which he gathers from the half week which the Angel Dan. 9.27 seems to hold out to be between the Baptism of Christ and his Death for if there was just so much between them his Death being just at the Passover which was about the end of our first month called March then his Baptism must needs be about the latter end of September Thus Mr. Allen ubi supra Which argument indeed to me is very satisfying being grounded upon such clear Testimonies of Scripture For that Christ was baptized and entred upon his Ministry at thirty years old we find recorded Luke 3.23 and that he preached three years and an half besides other arguments may be gathered from that in Dan. 9.27 in the midst of the week shall the Messiah be cut off which is meant of a Prophetical week containing seven years therefore there must be half a week that is half a year above the three and thirtieth whereas the common account makes but a quarter of a year between the Nativity and Easter Of which much more might be said but this is enough to shew that the Festivals are grounded upon a very mistaken and uncertain foundation which is a further evidence that they are not of God Reason 5. It is a great infringement of our Christian Liberty when God hath given us six days wherein to serve him in our Callings Six days shalt thou labour for men to contradict the Lord and say thou shalt not labour six days Why may they not as well controll the other part of the Command and say thou shalt not rest upon the Sabbath day For as Mr. Cartwright First Reply p. 152. hath well observed If the Church may restrain the Liberty that God hath given us it may take away the yoke also that God hath put upon us But as it is profaneness to call that common which God hath sanctified and made holy so on the other side it is tyrannical Superstition and Presumption to make that holy which God hath made common And this is one of the Apostles arguments in this very case Col. 2.16 20. Let no man judge you in respect of an Holy day if you be dead with Christ from the Rudiments of the world why as though living in the world are ye subject to Ordinances so likewise Gal. 4.9 10. ye desire again to be in bondage ye observe days and months and times and years Si quisquam mortalium saith Calvin in Col. 2.17 judicis officium hâc in parte sibi usurpet ne obsequamur quum Christus legitimus Judex nos absolvat It tendeth to no good policy nor wealth of the people or preservation of good order that there should be so many days wherein men should cease from work being a thing that breedeth idleness and consequently poverty besides other disorders and vices which always go in company with idleness saith Mr. Cartwright First Reply p. 155. And upon this account King Henry the Eighth did abrogate sundry of them as Mr. Fox sheweth in the Book of Martyrs Act Mon. vol. 2. p. 386. Obj. But then days of Humiliation and Thanksgiving as also week-day Sermons and Lectures are unlawful Answ It followeth not for there is clear Scripture ground and Warrant for occasional days of Humiliation or Thanksgiving when there is any present emergency of Providence calling thereunto For Jehosophat proclaimed a Fast 2 Chron. 20.3 so did the King of Nineveh Jonah 3.7 Joel 1.14 and 2.15 From whence some have not unaptly said that God hath left as it were a Warrant dormant with the Magistrate and with the Church for such days neither indeed could all the particular causes and occasions and times thereof be particularly set down in the Scripture because they are infinite And Christ allows also private Fasts Matth. 6.17 18. and so the Apostle 1 Cor. 7.5 but there is no colourable consequence from such occasional days to these annual stated Popish Festivals for which we have neither a general Warrant in the Scripture nor a particular Call of Providence And as for week-day Lectures they are most impertinently objected seeing as some have well observed Re-exam Art of Perth pag. 144. These are not hours sanctified or consecrated to Gods Service but only the most convenient times when most may resort to the hearing of Sermons so that time is only designed occasionally not dedicate or sanctified Time is made to serve Gods People and not Gods People made to serve the Time or to serve God because it is an holy time Ministers do not then preach with any respect at all to the time as more holy then other times that were superstitious The work is not done for the times sake but the time appointed for the works sake They do not preach with respect to any supposed holiness of the time but appoint the time so as may be most convenient for doing the work Obj. 2. Some object the days of Purim which were anniversary Festivals Esth 9. Ans This hath been 700 years since objected by Papists unto the Waldenses as Amesius Fresh Suit part 2. p. 315. observes and since by all Papists that have written against Protestants about Ceremonies as Gregorius de Valentia Bellarmine Suarez and we need not seek for new Answers about it for that which our Divines have answered to the Papists is sufficient in two words 1. That it cannot be evinced that those days of Purim were religious Feasts Junius in Bell. de Cultu Sanct. lib. 3. cap. 10. saith Praeceptum fuit politicum they were only days of civil rejoycing and as another learned Writer Re-exam Art Perth pag. 191. observes They are only called the Days of Purim not the Holy days of Purim they are not called Chaggim No peculiar Sacrifice was appointed nor any holy Convocation of the people enjoined the Ordinance required but Feasting Joy and sending
Candlesticks are the Churches the seven Stars or Lights in the tops of the Candlesticks are the Angels or Ministers of the Churches Rev. 1.20 yet the Ministry considered barely in it self doth not enlighten but as illuminated by the Spirit Rev. 4.5 4. The Priest was to burn sweet Incense upon the Golden Altar when he dressed the Lamps Exod. 30.7 8. this is Prayer and Intercession and this is Christs work he prays and he perfumes the Prayers of his people with the sweet Incense of his own Merits and Mediation and as they are daily praying so Christ is daily interceding for them Rev. 8.3 4. 5. The Priest was to set the Shew-bread upon the Golden Table before the Lord every Sabbath Lev. 24.8 Every Sabbath shall he set it in order before the Lord continually so doth Jesus Christ present and set the whole number of his Elect before the Lord continually as the Shew-bread upon the Table where his favourable Eye and Face is always upon them 6. The Priest was to bless the people in the name of the Lord and well he might for blessed indeed are such a people who have such an Altar and Sanctuary and such a Sacrifice offered for them amongst whom the Lamp of God shines whose Prayers ascend and come up before him as Incense upon the Golden Altar out of the hand of the true High Priest the Angel of the Covenant and who stand before the Face of God and under the Eye and Care of God continually Numb 6.23 and so on to the end and accordingly they did so when they had performed their other Ministrations Lev. 9.22 23. and God ratified it For the Glory of the Lord appeared unto all the people so 2 Chron. 30.27 Then the Priests the Levites arose and blessed the people and their voice was heard and their Prayer came up to his dwelling place even unto Heaven so doth Jesus Christ bless his people Luke 24.50 and that most really and effectually Acts 3.26 These were the Priestly Ministrations Objct. But now it may be demanded wherein then differed the High Priest from the other ordinary Priests these Ministrations belonging to them as well as him Answ There were three things peculiar to the High Priest wherein he was advanced by God above his Brethren 1. He had a superiority of spiritual Power and Jurisdiction over all the Ministers of the Sanctuary both the Priests and Levites Numb 4.19 also ver 27. see Deut. 17.12 and so Aaron was the Archbishop or Primate as it were to oversee and order all so is Jesus Christ in the Church of God He is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 5.4 And when the chief Shepherd shall appear ye shall receive a Crown of Glory that fadeth not away He only is the chief Shepherd 2. The High Priest was clothed with peculiar Garments of Glory and Beauty Exod 28. The inferior Priests the Sons of Aaron had but four Priestly Garments Linnen Drawers and Coats and Girdles and Bonnets Exod. 28.40 but Aaron the High Priest had a Brest-plate and an Ephod a Robe a broydered Coat a Mitre and a Girdle with the Urim and Thummim and precious Stones in his Brest-plate and on the shoulders of his Ephod and a Crown or Plate of Gold upon his Mitre Exod. 28. ver 4. and so is Jesus Christ fairer then the Sons of men more beautiful then any other Psal 45.2 3. The third Prerogative of the High Priest was in his glorious Ministration upon the great day of atonement when he went into the holiest of all to make atonement there before the Lord Lev. 16. which none but he might do Thus Jesus Christ is entred not into the holy places made with hands which are the Figures of the true but into Heaven it self now to appear in the presence of God for us Hebr. 9.24 Neither by the Blood of Goats and Calves but by his own Blood he entred in once into the holy place having obtained eternal Redemption for us ibid. ver 12. Here note as a Corollary the wickedness of the Bishop of Rome who calls himself the High Priest amongst Christians as Aaron was amongst the Jews His judaizing antichristian wickedness And all other such Archbishops and Primates and Prelates fall under the same condemnation who differ not specie but only grad◠not in kind but only in degree from the Usurpations of that Man of Sin I know no other High Priest no other Archbishop or chief Shepherd of our Souls under the Gospel but only Jesus Christ Some thus understand that of Paul Acts 23.5 I wist not that he was the High Priest I acknowledg not that there is an High Priest Vide Beza in 1 Pet. 5.4 Against this Primacy which the Pope usurps consider 1. The High Priest in this preeminence above his Brethren was an express Type of Jesus Christ of whom it is said that he was the first-born among many Brethren Rom. 8.29 2. This Ecclesiastical preeminence amongst Ministers is expresly forbidden under the Gospel How often doth Christ reprove his Disciples for it for striving who should be chiefest Matth. 18.1 2 3 4. and Matth. 23.8 10 11. and Matth. 20.25 and Luke 22.24 25 26. And it is the brand set upon Diotrephes 3 Joh. ver 9. that he did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he affected the Primacy 3. Thô the Priests Power was ecclesiastical yet the Pope exercises a temporal power and this not as a Commissioner from under the Civil Magistrate but distinct from the Civil Magistrate and without dependance on him yea indeed superior to him and so do the inferior Prelates too not only a Civil power derived from the King as other Barons of the Realm or Justices of the Peace or the like civil Dignities but they make the Clergy a Fountain of Power to themselves even of temporal Power wherein they intrench upon the Prerogative and just Rights of the Civil Magistrate as well as of Ecclesiastical Power having never received any such Primacy of Office from Jesus Christ but usurping it to themselves and so they do intrench both upon God and the King shewing themselves therein to be the true and natural Children of their Father the Pope the great Antichrist of Rome But you see how remote this is from the Spirit of the Gospel and that it is indeed a Judaizing for Ministers to assume a disparity superiority of Power and Ecclesiastical or Spiritual Jurisdiction over other Ministers So much of the Priests and of their Priestly Work and Ministrations 2. The second sort of Temple Officers were the Levites of whom four things are worthy to be considered 1. Who they were they were the whole Tribe of Levi excepting only Aarons Posterity who were preferred to an higher Office of Priesthood yet they were Levites but all Levites were not Priests The Priests were Levites in regard of their Birth and Extraction out of that Tibe but they were not Levites in regard of their Office nor were the Levites Priests
must all of them be accounted for unto God one day by you that sat under their Ministry Dr. Winter thought the Joy and Glory of Saints in Heaven receives some addition there as their Works while they were on earth do bring forth fruit here below grounding this his Judgment on Jer. 32.19 and the like Scriptures see his Epistle before Mr. Murcots Sermons And there are that think godly Ministers shall at the day of Christ have the presenting unto him those that have been converted and savingly wrought upon by their Ministry The Apostle Paul seems to have an expectation that he should present the Corinthians unto Christ as a chast Virgin espoused unto the Lord by him 2 Cor. 11.2 and he look'd on the Thessalonians as his Joy and Crown of glorying before God not only in this world 1 Thess 3.9 but also hereafter in the presence of our Lord Jesus Christ at his coming 1 Thess 2.19 20. If the affectionate remembrance of your former Teachers which still lives in your hearts and ought so to do shall stir you up to make a fruitful improvement of such monuments of their labours as are yet with you whatever advantage shall accrue to them who are now above a thankless world and cloudy sky certainly you will be gainers unspeakably Those Exhortations of the Apostle do speak unto you Remember those that have had the Rule over you and have spoken to you the Word of God whose Faith follow considering the end of their conversation Jesus Christ is the same yesterday to day and for ever He will be the same to you that he hath been to them You have not yet resisted unto blood but how soon you may be called forth unto it is with him in whose hand are all our times The Churches of the Hebrews in Judaea had stood when the Apostle so wrote to them much what about the same time that you have been in the fellowship and order of the Gospel And as they then might and did see a day of National Calamity approaching Heb. 10.25 so may you discern black threatning Prognosticks Wherefore forsake not the assembling of your selves together as the manner of some is but exhort incourage one another to it and that so much the more as you see the day approaching lift up the Hands that hang down let the feeble Knees be strengthened and make streight paths for your feet lest that which is lame be turned out of the way but let it rather be healed Follow Peace with all men and Holiness without which no man shall see the Lord looking diligently lest any man fail of the Grace of God lest any root of bitterness springing up trouble you and thereby many be defiled c. For ye are not come unto the Mount that might be touched ye are not under the old dark legal Dispensation which was full of terror but you are come to Mount Sion and to the City of the living God you are under a far more glorious Gospel Dispensation and have in these Discourses the Gospel and spiritual Glory of that old Dispensation shining out upon you the veil being taken off from it by the Ministry of this Servant of Christ for your sakes For what your Ministers are they are for you Epaphras was a faithful Minister of Christ for the Church at Coloss This Author was inlightned by Christ for you The influences that the Ministers are the Subjects of are for their people If their Consolation abound thrô Christ it is that they may be able to comfort others with the Comforts wherewith they themselves are comforted of God 2 Cor. 1.4 6. If they be enabled to walk exemplarily in Gospel-simplicity holiness justness and unblamableness through variety of singular and sore tryals it is for your sakes 1 Thess 1.5 with chap. 2.2 3 4 5 6 7 9 10. their Light and Gifts are yours and for you 1 Cor. 3.22 These Sermons in the preaching of them were in a peculiar manner for you so are they now in this making of them yet more publick So are those that now labour among you in the Word and Doctrine your Servants for Christs sake The Blessing of Heaven go along with both this Book and their Labours Amen And let every one also that reads say Amen ERRATA BEsides some literal and lesser faults mispointing omission or redundancy or transposing of a small word using the Italick letter for the Roman a great for a small or vice versa which the Reader who observes will not be stumbled by and therefore it would be needless exactness to give a catalogue of there are these which the Reader may do himself a kindness to correct Two pages misnumbred page 327 is printed 307 and pag. 511 is printed 411. pag. 9. the two last lines instead of Objection that read Objection viz. that p. 32. blot out the last line p. 39. l. 2. of mind r. of his mind p. 43. l. 19 20. Hebr. 5.10 r. 12. p. 120. l. 18. Soul of r. Soul out of p. 201. l. 15. unto r. under p. 280. l. antep Wheat Quemach r. Wheat but Quemach ibid. blot out but ibid. l. ult r. bread-corn p. 308. blot out viz. in l. 10. and put it in l. 11. p. 384. Hamans r. Hemans p. 421 l. penult ye in r. ye do in p. 422. l. 23. to the r. of the p. 432. l. 5. aforesaid r. aforehand p. 433 l. 30. yenury r. penury p. 434. l. 17 blot out in the foundation p. 445. l. 10. inner cap. 8. r. inner Court cap. 8. p. 460. l. 13. perfect r. perfecting p. 479. l. 26. thou shalt r. thou shalt not p. 511. l. 26. ark in which r. ark on which p. 532. l. 21 22. bring Wheat r. bringing the Wheat ibid. blot out ing the p. 445. l. 7. God to get r. God get p. 447. l. 7. indeed that this was r. that this was indeed p. 557. l. 22. saith it r. saith of it p. 566. l. antep on the day r. on the tenth day l. penult the great r. that great p. 572. l. 7. have r. having p. 625. the r. our p. 639. l. 14. Saints are that r. Saints that are ibid. l. 21. indeed r. indowed p. 668. l. antep blot out any Pag. 204. read lin 17. before l. 15. p. 573. read the fifth and sixth lines before the third and fourth The Date of the Sermons omitted in the former part of the Book may be thus supplyed pag. 1. March 23. 1666. p. 27. June 27. 1667. p. 43. July 4. p. 56. July 11. p. 65. July 18 p. 79. July 25. p. 90. Aug. 8. p. 115. Aug. 32 and Septemb. 5. p 123. Sept. 5. THE TYPES OR FIGURES OF THE OLD-TESTAMENT BY WHICH Christ and the Heavenly things of the Gospel were preached and shadowed to the People of God of old Hebrews 4.2 For unto us was the Gospel preached as well as unto them but the word preached did not profit them not being mixed with faith in
make atonement for him concerning his sin and it shall be forgiven him Levit. 5.6 He shall bring his Trespass-Offering unto the Lord for the sin which he hath sinned c. and the Priest shall make an atonement for him concerning his sin and ver 10. He shall offer a Burnt-Offering according to the manner and the Priest shall make an atonement for him for his sin which he had sinned and it shall be forgiven him Hence it is that we find the Saints under the Old Testament were so full of confidence and holy boldness in seeking and pleading with God for pardon and forgiveness of sin As we see in the Psalms and other Scripture-Prayers what strong and eminent actings of Faith they had this way Which to expect had been a presumptuous thing if they had had no promise to ground their Faith upon But they had very plentiful assurances and promises of it in those times and that is a second Gospel-blessing revealed and assured to them as well as to us the remission of all their sins III. Everlasting life and salvation in Heaven This is not a truth revealed only by the Gospel but was well known clearly revealed and firmly believed by the Saints of old They had assurance of this that they should live with God for ever in Glory When I awake I shall be satisfied with thy likeness Psal 17.15 Thou wilt guide me with thy counsel and afterwards receive me to glory Psal 73.24 In thy presence is fulness of joy and at thy right hand there are pleasures for evermore Psalm 16.11 They looked for another Country whereof Canaan was but a Type and Shadow as the Apostle shews in this Epistle to the Hebrews cap. 11.16 They knew there was an eternal State of Happiness for the Saints as well as an eternal State of Misery for the Wicked they did believe this in those days Thus we see they had the same Gospel-blessings preached unto them of old that we have at this day and these blessings and good things are demonstrations that it was Gospel because these blessings are not promised in the Law It knows no remission or regeneration of a lost Soul no salvation of a Sinner This was the first branch of the Argument But for a more clear and full eviction of it the second part of the Argument was this 2. Because they had these blessings upon the same account and in the same way as we have them now I speak as to the principal and internal causes of them For in the outward way and manner of dispensation there was a difference but not in this For upon what account have we these precious benefits and good things of the Gospel you will find if you consider it aright that it was then as now We receive all from the meer mercy and free grace of God in Christ and this was the fountain of their supplies also If they had received pardon of Sin and Grace and Glory on the account of their own merits and works of Righteousness then it had not been Gospel But they had it in the same way we have it as to the internal cause from whence all blessings come even from the Mercy and Free Grace of God a very glorious Attribute of God and most abundantly yea continually held forth throughout the Old Testament That he is the Lord the Lord God gracious and merciful How many Prayers and Psalms and Songs of Praise unto him for that his mercy endureth for ever How sweetly how pathetically do the Prophets teach and preach it to them this all the Saints of old had recourse unto David Psal 51.1 when seeking pardon Have mercy saith he upon me O God according to thy loving kindness according to the multitude of thy mercies blot out my transgressions and Daniel 9.8 9. when he besought the Lord on behalf of the Jews O Lord to us belongeth confusion of faces c. because we have sinned against thee To the Lord our God belong mercies and forgivenesses though we have rebelled against him We do not present our supplications before thee for our righteousnesses but for thy great mercies ver 18. and for thine own sake ver 19. This then was that they had recourse unto as the Fountain of all the good whereof they stood in need and of all their supplies even the infinite mercies of God Moreover it was the mercies of God in Christ his mercies through the mediation of Jesus Christ For only through him is mercy communicated to Sinners so alone is mercy communicated Therefore Daniel there prays Dan. 9.17 Look upon thy Sanctuary that is desolate for the Lords sake that is for the Lord Jesus Christs sake Hence they did so often make mention of Abraham Isaack and Jacob as being the Types of Christ in their Prayers and especially of David For thy servant Davids sake Psal 89. not as resting in David litterally but looking beyond the shadow unto him that was the truth thereof for by David they meant Christ Christ is oft called by that name because David was so eminent a Type of him And what is it in Christ that procures all these blessings in the Gospel for us It is his Blood and Satisfaction that atones Justice his Prayers and Intercession that prevails with mercy for us and so it was of old both these had an influence into their mercies as well as ours 1. The death and blood and satisfaction of Jesus Christ This all their Sacrifices pointed at For it was impossible that the blood of Bulls and Goats should take away sins Heb. 10.4 Yet it sanctified to the purifying of the flesh How much more shall the blood of Christ c. Heb. 9.13 14. See how clearly the Prophet Isaiah preacheth this Isai 53. throughout the Chapter but look especially to ver 10. When thou shalt make his soul an offering for sin he shall see his seed he shall prolong his days and the pleasure of the Lord shall prosper in his hand This was the mystery of all the Sacrifices wherein blood was shed they were Types and Shadows of the blood of Christ 2. His Prayers and Intercessions For look as mercy is purchased by the merit of his Death so it is communicated and applied through the vertue of his Intercession Justice is satisfied by his Death and mercy intreated in his Intercession and so both those great Attributes are acknowledged and glorified in Zach. 1.12 Then the Angel of the Lord that is Jesus Christ the Angel of the Covenant that appeared he answered and said how long wilt thou not have mercy on Jerusalem and on the Cities of Judah against which thou hast had indignation these threescore and ten years And the Lord answered the Angel that talked with me with good words and with comfortable words ver 13. here the prevailing power of his Intercession is set forth And as the merit of his Blood was shadowed by the Sacrifices so the efficacy of his Intercession was shadowed forth by
trance but having his eyes open But on the contrary such as were acted by Satan they had their extatical Furies wherein their Minds were so discomposed that they were not compotes sanae mentis As some have written of the Sybils that when after their Prophesyings they came to themselves again they had forgotten what they had said and so could not review and correct what was written from them But it was not so with the Prophets of God John wrote and had Order to write his Apocalypse and so the other Prophets And when those to whom and by whom the Devil spake were not discomposed to such a degree even to fury and Distraction yet they were always debased and brought down below themselves The Lords Prophets were raised above themselves These were depressed even below themselves by dealing with Satan 3. The Prophets and Servants of God had an inward Seal from God of the Truth of what they spake Not unlike that new Name in the white Stone which none could read but he that had it Revel 2.17 Jer. 11.18 They believed and therefore spake 2 Cor. 4.13 See Isai 52.6 My people shall know that I am he that doth speak behold it is I. The true Prophets were no Scepticks they were as sure of what they said that it was the Mind of God as Ministers are now when they preach the Gospel 1. Joh. 1.1 2. On the contrary those by whom Satan spake either knew that they were acted by the Devil as the Witch at Endor Or else were deluded by him to think it was God or else knew not but were uncertain in themselves 4. They had also some of those ordinary Rules of Tryal that we have now As for instance If God confute them by the event Deut. 18.21 22 or if it correspond with the event yet if it be contrary to the Fundamentals of Religion See Deut. 13.1 2 3. Or if they be wicked men on the one side and the Prophets of the Lord on the other This gave some glimmerings of Light to Jehosaphat 1 King 22.7 They were Baalites pretenders indeed to Jehovah but superstitious wretches therefore he could not acquiesce in what they had said Quest 2. Whether these ways of Discovery be now ceased yea or no Answ As to that the Text is plain enough That instead of all those divers manners used by God of old he hath now substituted instead thereof this one and only way of revealing himself viz. in and by his Son And his Son speaks by his Word and Ordinances as also by the Works of his Providence in all which his Spirit breaths Therefore there we are to meet with God and to hear his Voice and there only to expect it These old things are vanished away Some think there be some footsteps of them to this day See a notable Instance of Information by a Dream in the Life of Zuinglius Melch. Adam p. 43. And of a Vision in Melancthon on Daniel 10. 1 But first such things are altogether extraordinary the Lord goes out of his ordinary course when he doth such things they are not the standing ways that God hath appointed under the Gospel therefore they are not to be expected or trusted to 2. They are only to be regarded in the way of a Providence not in the way of an Ordinance and to be tryed and judged by the Matter of them as agreeing or disagreeing with the Scripture As if a man in a Dream have some Duty some Scripture-truth brought to him he is to observe and accept the Providence of God in it Or if he find a strong impulse or motion of the Spirit in his Heart whereby some Truth or Duty is strongly impress'd and set upon his Heart Let him examine it by the Scripture and if the Scripture say it is a Duty he is to look at that internal motion and impression as a motion of the Spirit of God else not Vse 1. See the variety of Gods Wisdom and Goodness to his people that he hath so many ways revealed himself to them Vse 2. We may see something of the lowness of that legal Dispensation from this which hath been said that the Lord spake in such divers manners Vse 3. Bless God for the days wherein we live and for the Dispensation we are under It is much clearer and better For it is by his Son speaking by his Word working and breathing by his Spirit The Light shines much clearer We see that which many Kings and Prophets and righteous men have desired to see and have not seen as Matth. 13.17 Luke 10.24 Christ spake it to his Disciples then but it holds true concerning all the Saints under the New Testament It is true there was a Cloud of Antichristian Darkness did arise which did exceedingly obscure Gospel-light But that Cloud was never so dark but that the Elect of God did see through it in some measure Moreover the Lord hath begun to dispel and scatter those Clouds of Antichristian Darkness and will in time scatter them from off the face of the earth 2. We are now to speak to the second Word these divers times Having shewed the divers Manners of the Lords speaking to his people of old we are now to shew the divers Times or seasons wherein he did it For he spake not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by piece-meal not all at once but here a little and there a little first one piece of his Mind was discovered at one time then another piece at another time first a little Light brake forth some darker hints and intimations then further and clearer Discoveries and Manifestations by degrees In the opening of this we shall have occasion to run through some general heads of the History of the Church throughout the Scripture till the coming of Jesus Christ And it is an Inquiry both useful and profitable and also pleasant and delightful to an inquisitive Mind to view the several states of Religion and of the Church of God in the several ages of the World Under every one of which we shall have occasion to take notice both of Gods Manifestations and of mens Departures from the Lord and from the Truth That we may see the occasion of every new Discovery they departed and destroyed themselves and then the Lord appeared again in recovering Dispensations Now these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these several pieces and parcels of the Lords Discoveries and Manifestations of himself may be referred to two general heads 1. Before the Law 2. Under the Law These were the two great pieces of it and the Scripture takes notice of them both Of that Dispensation that was before the Law from Adam to Moses as the Apostle speaks Rom. 5.14 Death reigned from Adam to Moses Of the Dispensation under the Law our Saviour speaks Matth. 11.13 For all the Prophets and the Law prophesied until John again Luk. 16.16 the Law and the Prophets were until John The difference between
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
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
Dispensation others for another kind As for instance A New-Testament Saint will praise God that he caused him to live in the Noon-day and under the highest Meridian of Gospel-Light when the Earth was full of the Knowledg of the Lord. Oh what should I have been if my lot had fallen under former times of Ignorance and Darkness But another in those former darker times as for instance Abraham he will admire and wonder at Gods Mercy that when Darkness was round about him yet the Lord opened his eyes to spy the Sun of Righteousness peeping up and caused him then to rejoyce to see Christs Day that his Fleece was wet when the rest of the Earth was dry his Heart drawn after God and Christ when the means were so scant and small One Believer will bless God that the Lord was known to him by his Name Jehovah Another will admire that he did enable him to believe on God Almighty Some will bless him that they have seen the Accomplishment of his Promises and Predictions and not one thing hath failed of all the Good that God hath spoken as Josh 23.14 Another under former Dispensations will admire that his Heart was wrought to embrace the Promises afar off and that the Lord made Faith to him to be the substance of things not seen Beloved the Lord makes his Goodness special and peculiar by variety of Dispensations even to Believers living in the same age and in the same place that though in general they be all alike made partakers of the same common Salvation yet such variety there is in the Lords dealings with them in regard of Circumstances that in one respect or other in regard of one circumstance or other every one hath experience of peculiar loving Kindness singular strains of Mercy that he can say with Paul never such a pattern of Mercy I have more to bless God for than any other in all the world beside It is so much more in several ages so that look as that variety of Wisdom in so many several things before noted did declare the infiniteness of Gods Wisdom so in like manner these various kinds and ways of Goodness being all laid together will yield the lustre of infinite Goodness so far as finite Creatures can contain or conceive it I say when all the particulars are computed and put together in one sum total as they shall be when that general Assembly of all the Saints and Angels shall meet together at the great Day when they shall all compare Notes as it were It will then appear that there is no channel wherein Mercy hath not run no expression of loving Kindness that hath been omitted so manifold have his Dispensations been that every Age and every Person shall be able to bring in their several and peculiar portions into the common Treasury of Gods Mercies and Praises and they shall all say and sing together that Song of Praises in Psal 40.5 Many O Lord my God are thy wonderful Works which thou hast done and thy Thoughts which are to us-ward they cannot be reckoned up in order unto thee if I would declare and speak of them they are more than can be numbred I shall conclude for the present with three words of Use both from what hath beeen said to day and in the last Discourse upon this Subject 1. We may gather some Chronological Light 2. We may see the rise of all the old Heathenish Superstitions And 3. See the Glory of the Mystery of the Gospel Vse 1. Here is some Instruction and Light may be gathered as to that Question which may easily arise in your thoughts namely how long this Old-Testament Administration lasted The Answer may be gathered from all that hath been said upon this Subject that it lasted precisely four thousand years This will appear if you compute and put those seven Old-Testament Dispensations together which were formerly spoken to The first Dispensation from Adam to Noah was sixteen hundred fifty six years The second from Noah to the Promise made to Abraham was four hundred twenty seven years The third from Abraham to the coming out of Egypt was four hundred and thirty years The fourth from the coming out of Egypt to the Dedication of the Temple was four hundred eighty seven years The fifth from the Temple to the Captivity was four hundred years The sixth namely from the Captivity to the Return was seventy years The last Old-Testament Dispensation from the Return to the Messiahs Death was four hundred and ninety years And from the Death of Christ to the Destruction of the Temple and City and Nation whereby the Lord did put all that old Dispensation to a full end was forty years All which Sums put together amounts exactly to four thousand years so long did that old Testament Dispensation last Vse 2. We may here see the rise of all the old Heathenish Superstitions They were the Corruption of Old-Testament Dispensations As Popery is nothing else but Christianity corrupted by a cursed mixture of Paganism and Judaism with it so in like manner Turcism is Vse 3. We may learn from hence to see the Glory of the Mystery yea the Riches of the Glory of the Mystery of the Gospel in that it was so long and with so great variety of Dispensation held forth to the Church of God of old Surely it was no small matter which the Lord made use of such various Providences and Dispensations to reveal for they did all tend to and aim at this Col. 1.26 The Mystery which hath been hid from Ages and from Generations ver 27. the Riches of the Glory of this Mystery Therefore learn to prize the Gospel according to this worth and this value that God hath put upon it To slight it is to slight all the Glory and glorious Dispensations of God from the beginning of the World to this day For this they did all look at A man acknowledges the Glory of the Mystery in two things 1. When he believes it for himself with application to himself in particular 2. When he walks worthy of it But to disbelieve the Promises and to disobey the Commands of it is to despise the Gospel 2 Thess 1.8 And to do so under such a clear Dispensation of it as in New Testament times certainly the deepest place in Hell will be their Portion Wo unto thee Chorazin wo unto thee Bethsaida For if the mighty Works that have been done in thee had been done in Tyre and Sidon they would have repented in dust and ashes May we not say wo unto thee O London wo unto thee O Dublin For if the Preaching that hath been in thee had been in Rome they would have been convinced they would have repented before this day Vse 4. Let me repeat a little and reinculcate these things upon you which have been delivered as Reasons but might have been handled as Uses of the Point I beseech you give unto God the Glory due unto his Name in all his
which you made to your selves contra ver 44 of Act. 7. the Tabernacle which Moses made as he had appointed And it seems by the sacred History that they had something of the notion of a Type in their heads in that Invention For they say Make us Gods that may go before us and they proclaim an Holy day to Jehovah therefore they intended the Calf to be an outward and visible Sign to them of his Presence Here ariseth a Question How may we know when a thing is a Type and that the Lord did ordain and design it to that end and use The Answer is We cannot safely judg of this but by the Scripture 1. When there is either express Scripture for it As Adam here in the Text is called a Type of him that was to come So the whole Ceremonial Law is said to have a Shadow of the good things to come under the Gospel Heb. 10.1 The Buildings and holy places of the earthly Temple are said to be Figures of the true even of Heaven it self Heb. 9.24 The Land of Canaan the Country that Abraham and the Fathers sought for it is said they desire a better Country that is an heavenly Heb. 11.16 2. When there is a permutation of Names between the Type and the Antitype this is a clear Indication of the Mind of God As for instance Christ is called David Ezek. 34.23 and 37.24 Hos 3.5 this shews that David was a Type of him and Christ was the true David So Christ is called Adam the second Adam 1 Cor. 15.45 So he is called Israel Isai 49.3 He is called that Lamb of God which taketh away the Sins of the World Joh. 1.29 and our Passover that is sacrificed for us 1 Cor. 5.7 this shews that the Paschal Lamb was a Type of him He is called the Bread of Life and the true Bread from Heaven Joh. 6.32 35. this shews that the Manna did relate to him So the Church of the New Testament is called Jerusalem Gal. 4.26 but Jerusalem which is above is free which is the Mother of us all Rev. 21.2 I saw the new Jerusalem coming down from God out of Heaven We may hence conclude that Jerusalem was a Type of the Church So it is said that the Odours or Incense are the Prayers of the Saints Rev. 5.8 Incense therefore was a Type of Prayer The Gospel-Church is called Israel Gal. 6.16 Peace be on them and Mercy and upon the Israel of God Therefore that People were a Type of the Church of God under the New Testament Gospel-Ministers are called the Sons of Levi Mal. 3.3 the Prophet there speaking of the coming of Christ he saith He shall purifie the Sons of Levi that is raise up a purer Ministry There is nothing more frequent in the Scripture than for the Antitype to be called by the name of the Type and sometimes on the other side the Type bears the Names and Titles belonging indeed and more properly to the Antitype So Moses is called a Mediator Gal. 3.19 So when a Sheep or a Goat is called a Sacrifice and said to make attonement or to expiate Sin there the Work of the Antitype is ascribed unto the Type For those things could not take away sins Heb. 10.4 it is not possible that the Blood of Bulls and Goats should take away sins they were but a shadow of a Sacrifice of Christ the true Sacrifice 3. When by comparing several Scriptures together there doth appear an evident and manifest analogy and parallel between things under the Law and things under the Gospel we may conclude that such legal Dispensations were intended as Types of those Gospel Mysteries whose Image they bear In such a case Res ipsa loquitur For the Type must be made like the Antitype as the Apostle speaks of that illustrious Type Melchisedec Hebr. 7.3 he was made like unto the Son of God As the Deliverance out of Egypt and Babylon if we read the History thereof in the Old Testament and compare it with the Prophesies in the New Testament concerning the Churches Deliverance from Antichristian Bondage we shall clearly see that it was a Type thereof there is such a resemblance the one answers the other so remarkably Hence Divines generally make Sampson a Type of Christ there is such a fair and full Analogy in sundry particulars of his Life and Death between him and Christ So likewise Joseph is generally lookt upon as a Type of Christ though there be no Scripture that doth expresly call him so but if the History of Joseph in Genesis be compared with the History of Jesus Christ in the four Evangelists the Analogy will be very clear and evident The Old Testament and the New should be compared together The Protasis or Proposition of these sacred similitudes is in the Books of Moses and in the Old Testament but the Apodosis the Reddition or Application is to be found chiefly in the New Sometimes the Types are not so explicitly taught but implyed and then a thing may be known to be a Type by diligent observing and comparing the Phrase of the Prophets in the Old Testament and of the Apostles in the New Men must not indulge their own Fancies as the Popish Writers use to do with their Allegorical Senses as they call them except we have some Scripture ground for it It is not safe to make any thing a Type meerly upon our own fansies and imaginations it is Gods Prerogative to make Types And so much for that first Rule Rule 2. The Types were not only Signs but Seals not only Signs to represent Gospel Mysteries unto them but also Seals to assure them of the certain and infallible exhibition thereof in Gods appointed time As we say of our Sacraments Sacramentum est verbum visibile the Sacrament is a visible Promise and holds forth the Covenant of Grace to the Eye and other Senses as the Word to the Ear so it was with the Types of old The Types were visible Promises and not only Signs but Pledges and Assurances of the good they represented They did represent those great Mysteries not only by way of resemblance to the understandings but by way of assurance to the Faith of Gods People Reasons to prove this that the Types were Seals 1. The Apostle saith it expresly concerning Circumcision Rom. 4.11 he received the Sign of Circumcision a Seal of the Righteousness of Faith And there is a parity of Reason in this respect between Circumcision and other Types 2. If they were Signs that did certainly foresignifie they were Seals But the Types were Signs that did certainly foresignifie therefore they were more than Signs even Seals also They did not shew what a one the Messiah might happen to be but what a one he should certainly be they were so many Divine Testimonies to the coming of Christ 3. If they were not Seals and Pledges to assure it will follow that it would have been no disappointment to Gods People and
Prophetick stile Luk. 3.23 he began his Ministry the thirtieth year of his age And there be four Passovers mentioned in the Gospel of John in the sacred Story of his Life and Death Or we may apply this circumstance more literally in reference to his Resurrection from the dead which is the 3. Third thing wherein Isaac was a Type of Christ thus that they were both delivered from Death the third day Look as Isaac was reputed among the dead in his Fathers thoughts and purpose for three days who had given him up unto the Lord but he received him again as from the dead after three days So Christ was in the state of Death three days but then rose again to dye no more so that as Isaac in three days was both alive and dead and revived in a figure Christ was so in truth In this respect the Apostle clearly makes him a Type of Christ Heb. 11.19 accounting that God was able to raise him up even from the dead from whence also he received him in a Figure For Isaac's Death and Resurrection was not a real Death and Resurrection but a figurative Death and a figurative Resurrection The truth of which Figure is in Christ who both dyed and rose again really and indeed I am he that liveth and was dead and behold I am alive for evermore Amen and have the Keys of Hell and of Death Revel 1.18 3. Jacob he also was a Type of Christ and is intimated in the Scripture so to be in that Christ is called by his Name Isai 49.3 Thou art my Servant O Israel in whom I will be glorified they are the words of God the Father unto Jesus Christ Jacob was a Type of Christ 1. In his Sojourning 2. In his Wrestling 1. In his sojourning and travelling to and fro in an afflicted condition almost all his days For he seems to have been the most afflicted Saint that we read of in Scripture except Job He leaves his Fathers House and goes to Haran and lives there as a Servant for his two Wives Rachel and Leah Gen. 28.10 and 29.18 27. So Christ left the Bosom of his Father descended from the highest Heavens and sojourned here upon earth in the form of a Servant to purchase to himself a Spouse a Church of Jews and Gentiles Jacob also went down into Egypt by Gods direction and there Joseph fed him Gen. 46.3 So Christ was carried into Egypt by Joseph the Son of another Jacob being warned so to do by the Lord in a Dream and was there fed and provided for by Joseph his reputed Father Matth. 2.13 And as the Lord brought Jacob back again in his Posterity who carried his Bones with them Gen. 46.4 I will surely bring thee up again So he brought Christ out of Egypt in his own person And that this History had a typical respect to Christ you may see in Matth. 2.15 Hos 11.1 when Israel was a Child then I loved him and called my Son out of Egypt It is spoken there historically but not only so but prophetically also For that History of Israels going into Egypt and returning again was a typical History and did represent what was to be done in Christ the true Israel 2. Jacob was also a Type of Christ in regard of his wrestling and prevailing with the Lord When he was to meet Esau he betakes himself to Prayer that night and prevailed from whence he got the name of Israel Gen. 32.28 and he said thy Name shall be called no more Jacob but Israel For as a Prince thou hast power with God and with men and hast prevailed Hos 12.4 Yea he wept and made supplication unto him So Christ often and particularly the night before his Sufferings Heb. 5.7 who in the days of his Flesh when he had offered up Prayers and Supplications with strong crying and tears unto him that was able to save him from Death and was heard in that he feared for he had that which was equivalent You know his Agonies in Prayer that night when he said Father if it be possible let this Cup pass from me nevertheless not my Will but thy Will be done Yea he lives for ever to intercede Heb. 7.25 4. The fourth and last personal Type that is now to be spoken to is Joseph The History of Joseph in the latter end of Genesis is a very admirable and an affecting History In Poems and Romances to please and affect the Mind men take liberty to feign yet they come far short of this which was a real History It is true Joseph is not so expresly mentioned in the New Testament as a Type of Christ as Abraham Isaac and Jacob are but the analogy is so clear and full that we cannot well omit him Joseph multis modis Figuram Christi gestavit vel potius viva fuit ejus Imago saith Calvin in Matth. 2. ult The Analogy is marvellous clear in sundry particulars I shall but instance in four things wherein he was as the Apostle speaks of another eminent Type made like unto the Son of God 1. In his personal qualifications and endowments of Wisdom and Holiness 2. In his Sufferings 3. In his Advancement 4. In his Carriage towards his Brethen 1. In regard of his personal Qualifications and endowments Joseph may be fitly numbred amongst the Types of Christ for he was very eminent both as to Wisdom and Holiness As for Wisdom he had a Prophetical Light shining in him from whence Pharaoh gave him that honourable name Zaphnath payaneah a clear Revealer of Secrets Gen. 41.45 the Egyptian Language though not the same with the Hebrew yet had some affinity with it The first word Tsopnath Secretum comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 recondidit The other payaneach is thought to be a compound of two words from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 claruit and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 duxit placide Joseph was eminent for leading by the hand into secret hidden mysteries It was said of him by Pharaoh Can we find such a man as this is in whom the Spirit of God is Gen. 41.38 and forasmuch as God hath shewed thee all this there is none so discreet and wise as thou art So in Christ are hid all the Treasures of Wisdom and Knowledge Col. 2.3 He received the Spirit without measure Joh. 3.34 He is the wonderful Counsellor Isai 9.6 the wonderful Numberer Dan. 8.13 the true Palmoni or numberer of Secrets And as for Holiness Joseph was tempted by his Mistress to bodily Adultery but he resisted and overcame the temptation So Christ was tempted to Idolatry which is spiritual Adultery but overcame the Tempter Matth. 4. And Believers also are victorious through him Thanks be to God who giveth us the victory through our Lord Jesus Christ 1 Cor. 15.57 2. In regard of his Sufferings both from his Brethren and from Strangers also his Mistress and other Egyptians His Sufferings were very grievous the Archers sorely grieved him and shot at him and hated
him Gen. 49.3 It is said the Irons entred into his Soul Psal 105.17 18. So Christ did suffer grievous things from the Jews his own Brethren and Countrymen and from the Romans those spiritual Egyptians He came to his own but his own received him not Joh. 1.11 See Calvin on Matth. cap. 2. ver ult but they delivered him up to the Romans He was a Nazarite as it were separate from his Brethren Gen. 49.26 Deut. 33.16 And what moved them to this It was for that of God that was in him The Patriarchs moved with envy sold Joseph into Egypt Act. 7.9 So it is said of Christ that Pilate knew that for envy they had delivered him Matth. 27.18 They hated him especially for that he by divine Visions and Revelations told them that he should be exalted Gen. 37.8 So the Jews sought the more to kill the Lord Jesus Christ because he not only had broken the Sabbath as they thought but said also that God was his Father making himself equal with God Joh. 5.18 If we let him alone you 'l see all men go after him Joh. 11.48 And when did they do this injury to Joseph It was when he was shewing kindness and doing good to them For his Father had sent him to seek and visit his Brethren in the Wilderness Gen. 37.13 14. Then they conspire against him and call him Dreamer sell him for twenty pieces of Silver to the Ishmaelites and they to the Egyptians where he is falsly accused condemned and put in Prison So Christ is sent from Heaven by his Father into the Wilderness of this world to visit his Brethren the Sons of Men but Judas and the Jews conspire against him call him a Seducer he is sold for 30 pieces of Silver by one of his own Disciples he is falsly accused condemned and crucified between two Malefactors like Joseph imprisoned with Pharaohs two Servants And as Josephs Brethren when they were resolved to kill him and had thrown him into the pit they thought they had made sure work with him we will see what will become of his Dreams Gen. 37.20 So the Jews thought of Christ they thought they had him sure enough when they had him upon the Cross and in the Grave But the hand of Providence was in all this ordering and over-ruling it for good to another issue than the Instruments intended or expected Gen. 45.5 7 8. So it is said of Herod and the Gentiles and the people of Israel that they were gathered together to do whatsoever thy Hand and thy Counsel determined before to be done Act 4.28 Act. 2.23 him being delivered by the determinate Counsel and foreknowledge of God ye have taken c. And you know the end of it was good to his Brethren for so he calls his Elect Heb. 2.11 yea saving everlasting good both unto Jews and Gentiles who both had an hand in his Sufferings as both Josephs Brethren had and the Egyptians too in his Sufferings the end and issue whereof was the saving of the Lives of both of them 3. Come we now to Josephs advancement to all his Glory here likewise was a shadow of what was done in Christ For as Joseph was brought first into such a low condition and then to the greatest height of worldly Glory from a Prison to a Kingdom Gen. 49.23 24. So Christ was first humbled then exalted Who would have thought that had seen Joseph in the Prison that ever he should come to be a Prince and a Ruler in the Land And when the Disciples saw Christ upon the Cross how little did they think to see him reign they were giving up their hopes in him we trusted it had been he which should have redemed Israel Luk. 24.21 Now was Josephs Dream fulfilled that all their Sheaves would bow to his now the Sun Moon and Stars did obeysance to him For he was made next to Pharaoh and they cryed before him bow the knee Gen. 41.43 And in the name of Jesus every knee shall bow For God hath given him a Name above every Name Phil. 2.10 11. Thou shalt be over my House saith Pharaoh Gen. 41.40 and he made him Ruler over all the Land of Egypt ver 43. So he hath put all things into the hands and under the feet of Jesus Christ and hath made him head over all things to the Church Ephes 1.22 He is an Head of eminence over all he is an Head of saving influence to the Church And Josephs Brethren as stout as they were yet at last came to him for supplies and did obeysance to him whom they had sold and slighted So must Sinners to Jesus Christ and so shall his Brethren the Jews though they have stood it out long against him yet they shall come in at last and humble themselves before him whom they have pierced Zach. 12.10 4. Joseph bare a similitude of the Son of God in his carriage towards his Brethren which was most heroick and Saint-like yea Christ-like in requiting good for evil forgiving all their injuries and shewing kindness to them who had done all the wrong they could to him And doth not Christ so to us he prayed for those that crucified him he saves us who have killed him This in general was Josephs deportment and carriage towards his Brethren and you see it was indeed divine and excellent but let us also look into some particular passages of it which were most remarkable 1. He knew them when they knew not him Gen. 42.8 So doth Christ know us before we know him yea when we are tempted to think he takes no notice of us I saw thee when thou wast under the Fig-tree Joh. 1.48 2. He carries it roughly towards them a while at first to bring them to Repentance Gen 42 7-21 and this made them reflect upon their own sins So doth Christ to Souls he first humbles and then comforts first he wounds and breaks the heart and then he heals it and binds it up he frowns upon them at first and pierceth their hearts through with godly sorrow Act. 2.37 and afterwards he pours in the oyl of Joy and Comfort Isai 61 1 2 3. 3. Joseph reveals himself to them at last in the sweetest melting expressions of his Love Bowels towards them when they were fit for it and when his own heart was full that he could contain no longer See the Story of it Gen 45.1 3 4 5. So doth Jesus Christ reveal himself to the Souls of his people when they are fit for it he gives them clear and sweet discoveries ravishing and amazing manifestations of his Love I am Joseph your Brother I am Jesus thy Saviour who was crucified and pierced for thee as well as by thee which thou hast been so long mourning for but I have seen thy tears I have heard thy Prayers and I am now come to comfort thee and to tell thee that I am thine and thou art mine such words as these they hear to this effect he speaks
a temporal Saviour Christ a spiritual Saviour Author of eternal Redemption Heb. 9. The Analogy appears chiefly in five things 1. Joshuah brought the people into Canaan after Moses his death which Moses could not do being alive He divided the Land among them assigning to every one his Portion So Christ brings us to Heaven which the Law could not do Rom. 8.3 And as Joshuah went in himself before them So Christ to Heaven Joh. 14. I go to prepare a place for you in my Fathers House are many Mansions Heb. 6. ult whither the Forerunner is entred for us And as when Joshuah did this the Cloud and Manna ceased which had been in Moses his time Of the Manna it is expressed and the time when Josh 5.12 of the Pillar of Cloud and Fire that it did cease is evident by many passages afterwards in the sacred History but the time when is not set down Probably it might be after they had passed Jordan being divided by the Ark and were on shoar on the other side So shall Ordinances cease when we come to Heaven Rev. 21. God himself is instead of all 2. Joshuah was a Type of Christ in regard of the Miracles wrought by him we read of three 1. He divided Jordan Josh 3. But herein as in all things Christ hath the preheminence for Christ in the same Jordan divides the Heavens when he was baptized Matth. 3. And he commanded the Winds and Seas and walked upon the waters as upon dry ground 2. Moreover Joshuah threw down the Walls of Jericho by the sounding of Rams Horns a weak and an unlikely means for so great a Work yea ridiculous and contemptible in the eye of Reason Josh 6. but it was done by Faith Heb. 11.30 So Christ by the Foolishness of Preaching subdueth Souls unto himself and throws down strong holds 2 Cor. 10.4 5. And as Joshua did it again and again six days seven days before the Walls fell So it is in the preaching of the Gospel There must be Assiduity in that work Line upon Line and Precept upon Precept and at last the strong holds are won and the Sinner subdued unto the Lord. 3. Joshuah commanded the Sun to stand still till he had slain his Enemies Josh 10.12 13 ver 14. and there was no day like that before it or after it that the Lord hearkened unto the voice of a Man So Jesus Christ when fighting with Principalities and Powers upon the Cross Matth 27.45 when the Sun was ashamed and the Moon confounded and all the Angels in Heaven stood agast Thus you see how great a Person this Joshuah was in that all the Creatures all the Elements obeyed him the Earth the Walls of Jericho prostrate themselves and fell before him the Waters also viz. in Jordan were at his Command yea the Heavens also the Sun and Moon obeyed him thus God magnified him in the sight of all Israel as it is said Josh 4.14 But behold a greater than Joshuah is here For it is said of Christ That God hath given him a Name above every Name Phil. 2.9 that in the Name of Jesus every knee should bow of things in Heaven and things in Earth and things under the Earth ver 10. 3. Joshuah was a Type of Christ in regard of his Conquests and Victories over his Enemies We read of five Kings at once subdued by him Josh 10. and he bids his Captains tread upon their Necks and cap. 12. of one and thirty Kings which he smote yet notwithstanding there were some few Enemies left though weak and inconsiderable but not one that durst or could oppose or disturb the publick peace of Gods people yet they were left for a time for their good least the wild Beasts should multiply upon them Deut. 7.22 So Christ Jesus is a mighty Conqueror he subdueth all the enemies of his people see him described Rev. 6.1 2. conquering and to conquer not only five nor one and thirty but thousands of them One man was possest with a Legion of Devils but they are all cast forth by Jesus Christ And as Christ so his Followers are as Joshuahs Conquerors with and through him and he gives Believers to tread upon the necks of their own Lusts and of the Devils Temptations yet however there be some Canaanites left in the Land some Corruptions in the Hearts of Gods people in this Life to exercise their Graces and to keep them humble which yet if it be not through their own careless negligence shall not disturb their Peace with God But there were some Enemies that were devoted unto everlasting Ruine and Destruction irrecoverable by Joshuah in the spirit of Prophesie viz. Jericho cap 6.26 which Curse did not fall to the ground but was fulfilled in Hiel the Bethelite 1 King 16.34 a shadow of the irreparable Ruines and everlasting Destruction of all the implacable Enemies of God and his people and especially Rome and Antichrist Rev. 18.21 Babylon shall be cast down like a Milstone into the Sea never to rise more The Curse of Christ will fall upon such as endeavour to restore Rome again and raise up the Ruines that he hath brought upon it For it is devoted by our Lord Jesus the true Joshuah to irreparable everlasting Destruction 4. Though Joshuah conquered and destroyed resisting Enemies yet he saved those who submitted themselves as Rahab and the Gibeonites Rahab cap. 6. the Gibeonites cap. 9. Though they acted very sinfully they came out of slavish fear and they dissembled but yet they did submit themselves So Christ resists the proud but gives Grace to the humble that yield up themselves unto him though there be a mixture of much slavish Fear and sinful Selfishness and Unbelief in their so doing as Mark 9.24 5. Joshuah gave them rest fulfilling and accomplishing all the good promised cap. 21.45 and 23.14 Joshuah appeals to all their Knowledges and Consciences about it So when we come to Heaven we shall see the Truth and Faithfulness of God we shall have all the Promises accomplished through Christ the true Joshuah and be able to say with Joy unspeakable not a word hath failed and all through Christ the true Joshuah For in him all the Promises are Yea and Amen 2 Cor. 1.20 and this will be Rest for ever As they had Rest so now Believers enter into an everlasting Rest Heb. 4.9 10 11. But yet withal there is a great disparity between Christ and Joshuah and the Rest they bring their Followers into Joshuah brought them but into a state of outward Rest in the Land of Promise but this was not the true Rest But Christ gives us an higher Rest in Heaven by bringing us into a state of Grace and Glory Thus you see how eminently Joshuah was a Type of Jesus Christ Sept. 12. 1667. Who is the Type or Figure of him that is to come Rom. 5.14 THe second Conglobation of typical Persons under the Law is Sampson David and Solomon three famous Rulers amongst
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
to you that believe 3. We may here see the glory of Gospel Truths and Mysteries and withall how dull and slow of heart we are to apprehend them in that the Lord teacheth us and holds them forth in so great variety of spiritual representations to our weak and narrow understandings Here is Light and Safety and Strength and Meat and Drink and Medicine and all laid up in Christ and Christ hereby held forth unto us and all little enough to help us to a true and right Idea of him 4. Here is very great and sweet encouragement from that which hath been said this day to diseased Souls to repair to this Physician whatever thy diseases be go to him for help And that you may obtain help and healing virtue from him remember these three Rules and take them along with you 1. Seek to him in his own Means and Ordinances If he set his Stamp upon a piece of Copper as he did of old do not despise it If he send his Angel into a Pool or Well of Water do not say with Naaman are not the Waters of Abana and Pharphar as good as the Waters of Jordan Are not other Pools as good as the Pool of Bethesda They may be so in themselves and yet may not have the virtue that meaner Waters have if the one be appointed of God for this use and the other not 2. Do not expect healing from the Means from the Well or Waters of it but by the Angel of the Covenant moving the Waters not from the Ordinances but only from the blessing and presence of God in them 3. Be sure you be found waiting his time and leisure wait at the Pool of Bethesda though you do not find help in 38 years yet wait and be ever ready lest you be out of the way when the Angel moves the Waters May 7. 21. 1668. 1 Cor. 10.11 THe occasional Types beloved were referred to two heads Things and Actions Of Typical things we have spoken That which follows next in order is occasional Typical actions Before we enter into them it may be useful to recal to remembrance three things formerly delivered 1. That the Types are not to be restrained only to the Person of Christ but they extend even to all New Testament Dispensations 2. That there is a real historical verity in these typical actions 3. That they did serve for divers other ends and uses as well as for this typical use I must desire you to remember these three things and to carry them along with you in all that shall be said They may be referred to two heads 1. Typical deliverances to his People 2. Typical destruction of Enemies Which though they might be handled together yet for the greater clearness and distinctness we may consider them severally 1. There were typical Mercies Deliverances Preservations of his People of old which happened to them in Types and are written for our Instruction upon whom the ends of the World are come The Lord intended those ancient Dispensations to be Types and Patterns and Pledges of what he intended to do for his People in the latter days There be many signal Instances thereof in the story of the Old Testament I might here instance in the Lords protecting Providence over the Fathers and Ancestors of that People viz. Abraham Isaac and Jacob in all their sojournings and journeyings to and fro at the call of God Psal 105.12 13 14 15. When few in number and in the midst of Enemies He suffered no man to do them harm Mentioned as the first great and speaking Example how the Lord would protect his People in all future times but to let pass the Presidents given in particular Persons and to instance only in such Dispensations as befel that whole People There were six famous Dispensations of Providence which happened unto them in Types and are written for our instruction upon whom the Ends of the World are come 1. Their deliverance out of Egypt 2. Their passage through the Red Sea 3. Their marching through the Wilderness 4. Their passage through the River Jordan under Joshua's conduct 5. Their entrance into Canaan 6. Their deliverance out of Babylon 1. Their deliverance out of Egypt the History whereof is recorded in the Book of Exodus This History may be typically applied three ways 1. Unto Christ himself and so it is expresly in Mat. 2.15 It is quoted out of Hos 11.1 Those words are spoken by the Prophet Hosea concerning the deliverance of that People out of Egypt but this being typically done to the Members of Christ was in the full intent of it accomplisht in Christ the Head and Antitype and therefore is so applyed by Matthew Look as Israel in the Infancy of that People went down into Egypt and God brought them forth again so Christ in his Infancy fled thither and the Lord called him back again 2. Here was also a shadow and representation of our spiritual deliverance out of spiritual bondage and misery under Sin and Satan and the World in an unregenerate estate unto the state of Grace and Glory The Scripture hinteth this unto us in that it doth expresly apply the Terminus ad quem of their deliverance Mystically and Allegorically Therefore the Terminus à quo was also Mystical and Allegorical for there is the same reason of both We made use of the like demonstration before upon the fiery Serpents so here such as the Rest was such was their Bondage but the State they were brought into was a State of typical Rest and Peace in Canaan It is made a Type of another Country even of Heaven it self Heb. 11.16 Heb. 4.8 9. Joshua did not give them Rest But there remaineth a further rest to the people of God If their Rest in Canaan was a Type of spiritual and heavenly Rest Then their Bondage in Egypt was a Type of spiritual Bondage Sin as some have well said is indeed the Egypt of the Soul upon all accounts Temptations to it Actings in it Troubles for it are its house of Bondage and Vexation We are all by nature in a condition of spiritual slavery to Sin and Satan as Israel was in outward slavery to their Egyptian Task-Masters and the Lord redeems us spiritually as he did them literally Hence in the Preface to the Ten Commandments which are moral and perpetual the Lord therein saith to us and to all his People as well as to them I am the Lord thy God which brought thee forth out of the Land of Egypt out of the House of Bondage He redeemeth us out of another and worser Egypt You may see the Analogy a little more particularly in 4. things 1. They were under very cruel Bondage The Egyptians made them to serve with rigor Exod. 1.14 They must make Bricks the Monuments whereof are thought by some to be the Pyramids So Josephus reports Though some object that the Pyramides are not made of Brick To which it may be answered That what manner
Zerobabel others afterwards with Ezra and others lastly with Nehemiah So is the Reformation out of Popery The first Reformers were not infallible therefore could not reform all things at once 2. It met with much opposition and was carried on through great difficulties and of all their Enemies the Samaritans did most obstruct them of whom you read 2 Kin. 17. that they served the Lord and other Gods and Ezra 4.1 2. When rejected then they brake out into open opposition and again in the New Testament Joh. 4.9 whereby it appears that they did believe and expect the Messiahs coming as well as the Jews Joh. 4.20 and again Rev. 3.9 they are there described The Sum is they had a kind of mongrel Religion made up partly of Judaism and partly of Paganism So now when the Church of God under the New Testament is coming forth out of spiritual Babylon There is a mongrel Generation risen up whom some have fitly called Calvino Papistas Calvinian Papists who are for the Protestant Doctrine and for Popish Worship I refer it to every ones Conscience to judge whether it may not be fitly applied to our late Innovators who are for a Linsey-woolsey Religion a mixture of sound and wholsome Doctrine with Antichristian popish worship their Wine is mixt with Water the Protestant Faith with popish Ceremonies and Superstitions they build Hay and Stubble upon the Foundation The Foundation of our Church is right which is Jesus Christ and Justification by Faith in his blood but the Superstructure they build upon it is humane Inventions and Superstitions which is not Gold and Silver pure Worship and wholesome Discipline but Hay and Stubble and the day will discover it 1 Cor. 3. 2. Typical vengeance and destruction upon the Enemies of his people For as the Jews were a typical people and did prefigure and represent the whole Church of God under the Gospel So the neighbour Nations with whom they had to do were also Typical of Gospel Enemies to the Church and their Sins and Judgments did prefigure and shadow forth something Analogous under the New Testament I shall refer them to 2. sorts Typical Prefigurations 1. Of Rome and 2. Of Hell it self 1. Types of Rome There be 5. places and people in the Old Testament that seem to be Types of Rome and Antichristian abominations 1. Sodom Rev. 11.8 for their monstrous Lusts and unnatural filthiness and uncleanness 2. Egypt for their Idolatry and cruelty to Gods People Therefore the Plagues of Rome are described with allusion to the Plagues of Egypt Rev. 16. Here is noisome boyles and Rivers of blood and darkness and Locusts c. 3. Jericho Hence that Curse of Joshua upon the Rebuilders of it Josh 6.26 27. This City was the first that stood out against the People of God which Curse was not in vain 1 Kin. 16.34 This seems to have had a further meaning to hold forth the irreparable ruines and everlasting destruction of all the implacable Enemies of God and his People and especially Rome and Antichrist which is to perish like a Milstone cast into the Sea never to rise more Rev. 18. Vid◠on Joshua among the personal Types This Curse of Joshua will come upon all such as shall attempt to Rebuild Rome and restore Popery when the Lord hath cast it down 4. Edom and Bozra the chief City thereof that is Italy and Rome therefore the same expressions which belong to Babylon and are spiritually understood of Rome Isa 13.19 21. are also used concerning Edom. Isa 34.11 and vers 4. The ruine of Idumea is set forth with expressions like unto those Rev. 6.12 13. The land shall become burning Pitch vers 9 10. the meaning is dreadful vengeance hideous indignation Isa 63.1 Who is this that cometh from Edom with dyed Garments from Bozra Christ is there set forth as cloathed with Garments dipt in the blood of his Enemies 5. Babylon For this the Scripture is express Rev. 17.5 and vers 18. From all which we should learn both to know and to take heed of Antichrist seeing the Lord hath so many ways declared and foresignified him unto us Shall we look back toward Sodom Remember Lots Wife Shall we return into Egypt again Shall we Rebuild Jericho Would we be found in Bozra or Babylon in the day of the Lords fury 2. Types of Hell For as they had Types of Heaven and spiritual Glory so they had likewise of Hell and spiritual Torment and Misery They had all things taught and represented to them by things outward and visible And the visible expressions of divine vengeance upon Wicked Men of old led the People of God further to see and take notice of that eternal Wrath that is to come I shall instance therefore in 4. Prefigurations of Hell 1. The Deluge or destruction of the Old World by Water The Apostle parallels this and the destruction that shall be by Fire at the great Day together 2 Pet. 3.6 7. Hence Hell is called in the Old Testament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quahal rephaim Coetus Gigantum Prov. 21.16 Prov. 2.18 Isa 14.9 10. It stirreth up the Rephaims for thee God that hath overthrown the Gyants of the old World and cast them upon their backs in Hell Those men of Renown are now roaring and wailing under the Waters as the vulgar Latine reads that place Job 26.5 6. Gigantes gemunt sub Aquis he hath conquered those Gigantine Sinners who were cut down with a Flood as Job 22.16 He is able to deal with other Rebels Never any hardened himself against God and prospered Job 9.4 2. Sodom Therefore Hell is called the Lake that burneth with fire and brimstone Rev. 20.10 and 21.8 3. Egypt when under the ten Plagues especially that of darkness Exod. 10.21 22. For Hell is a place of utter darkness Mat. 25.30 In stead of darkness the Psalmist doth not mention that but saith He sent evil Angels amongst them Psal 78.49 A lively prefiguration of Hell wherein there is utter darkness but yet light enough to see affrighting apparitions of Devils and evil Angels 4. Tophet an horrid and cursed place wherein they were wont to Sacrifice their Children in the fire to Molech It was in the Valley of the Son of Hinnom Hence Hell is called in the New Testament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi Vallis Hinnom This Tophet was a place every way execrable both for the hideous Wickedness there committed and for the hideous Plagues and Judgments there executed There they did Sacrifice their Children to the Devil with an hideous noise to drown their Crys and Skreetchings Vid. my Notes on the Creation Gen. 1. Mede Disc 7. For an external detestation whereof King Josiah polluted it and made it a place execrable ordaining it to be the place where dead Carcasses Garbage and other unclean things should be cast out for the consuming whereof to prevent annoyance a continual Fire was there burning Yea the Lord himself as it were Consecrated this
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
the fat thereof which being a Godly man he neither would nor durst have done had not the Lord appointed it so likewise Noah Gen. 8.20 21. builded an Altar unto the Lord and took of every clean Beast and of every clean Fowl and offered Burnt Offerings on the Altar And the Lord smelled a sweet savour so Abraham Isaac Jacob. Gods acceptance of Noahs Sacrifice and before that of Abels is a sufficient proof and evidence of his having instituted and appointed them for Cultus non institutus non aest acceptus Worship not commanded is not accepted See likewise Exod. 10.25 and 18.12 where they were used among the Jews before the giving of the Law upon Mount Sinai But from this ancient Institution with some further help from the Jews the Heathen had a traditional dead knowledg of this Truth but as they forgat and lost the true Object to whom they should have offered up their Sacrifices so they had nothing but a dead form of Sacrifices wholly perverted from their true and right end and use therefore God by Moses restores and renews this great institution therefore the Text saith vers ult This is the Law which the Lord commanded Moses in the day that he commanded the Children of Israel to offer their Oblations unto the Lord. The Institution was so corrupted that there was need of some renewed Light and Reformation about it but being of so great Antiquity before there was any Tabernacle or Temple or Priesthood or Festivals appointed therefore I put Offerings and Sacrifices before the rest the Institution of them being much more ancient Prop. 2. In this renewed Institution and Regulation of their Offerings and Sacrifices there were sundry Adjuncts and Ceremonies some whereof were required and some severely forbidden to be added to them all which were mystical and significant It may be truly said of them which hath been falsly boasted concerning humane Ceremonies that they be neither dark nor dumb but mystical and significant and fit to stir up the dull mind of man to the remembrance of his duty towards God by some special and notable signification whereby he may be edified They had their spiritual significations by Gods intendment and appointment as indeed it is Gods prerogative to appoint mystical and significant Ceremonies in his Worship That they had so will appear in the Particulars both ex natura rei from the very nature of the thing it self and by conference of sundry other Scriptures by the Light whereof we must search and find out the Interpretation They may be interpreted and applyed many of them to the Church in a secondary way in regard of the union and communion it hath with Christ as well as unto Christ himself primarily and chiefly The Adjuncts required and annexed to them were many which will come to be spoken to when we come to the several sorts and kinds of Sacrifices only some Generals may be now mentioned deferring the explication of them to the places where their Institution is first mentioned As 1. They were all tyed and appropriated by divine Institution to the Brazen Altar at the door of the Tabernacle This was a new addition in Moses his Reformation for they had Sacrifices as hath been shewed from the first Promise of the Gospel after the entrance of Sin but there was no Tabernacle nor one only Altar appointed and instituted till Moses his time 2. Another appurtenance of all the Sacrifices was Salt Levit. 2.13 Mark 9.49 every Sacrifice is salted with Salt 3. Musick Temple Musick both Vocal and Instrumental whereof the former sort indeed was Moral but the latter Ceremonial While the Sacrifices were offering the Trumpets were sounding and other musical Instruments 4. Incense As soon as they had offered the Sacrifice and the Musick and Trumpets ceased the Priest went into the Holy Place to offer Incense and the people without prayed 5. Many ceremonious Actions partly of the Sinner that brought the Sacrifice but chiefly of the Priests and Levites in ordering and sacrificing of it and here amongst the rest the Ceremonies of Purification from legal and ceremonial Uncleanness may come to be considered such as these were the Adjuncts required The Adjuncts forbidden were in general any conformity or complyance with the Pagans in their Rites and Ceremonies Deut. 12.4 30.31.32 Ye shall not do so unto the Lord your God What thing soever I command you observe to do it thou shalt not add thereto nor diminish from it so Rev. 14.9 10. complyance with Popish Worship is forbidden under pain of Gods Wrath. Particularly two things were severely interdicted and forbidden in all their Sacrifices except some peculiar Cases of which afterwards Leaven and Honey Levit. 2.11 the mysteries of all which we shall endeavour to open to you by the help of Christ in our further progress upon this Subject Prop. 3. The occasions upon which they were to be offered were of all sorts I shall but instance in four Heads of things As Confer ser of the Burnt-Offering on Levit. 1. 1. When under guilt of sin for this was the direct intent and scope of them all they were to offer a Sacrifice for Reconciliation 2. For the obtaining of any needful Mercy and for the preventing and removing of any Judgment or Danger either impending or inflicted as 1 Sam. 7.9 10. Samuel offered a Lamb for a Burnt Offering and it found great acceptance with God when Israel was fighting against the Philistins So the Israelites Judg. 20.26 when seeking unto God by Fasting and Prayer for Success and Victory in their War against the Benjamites So David to remove the Plague 2. Sam. 24. ult The neglect whereof in great Enterprises hath sometimes caused a good Cause to miscarry as Judges 20.26 this seems to have been one of the fatal Errors in their management of it the two former times for we read not that they offered Sacrifice till their third attempt 3. To testifie their Joy and Thankfulness for Mercies received as Noah when he came out of the Ark Gen. 8.20 and Solomon when he had obtained Wisdom 1 King 3.15 4. In the instituted seasons of them for besides Vows and free Will-Offerings upon such emergencies of Providence as those before mentioned there were many Cases wherein they were instituted and required as when a Priest was to be Consecrated an unclean Person to be Purified any Festival or Holy-day to be Celebrated they had all their respective Sacrifices and Offerings appointed by the Law Thus you see the nature of these Legal Sacrifices as also the first Institution the adjuncts and occasions of them As to the several sorts and kinds of them the next Doctrine will inform you viz. Doct. 2. That the Sacrifices of Propitiation under the Law may be referred to these six kinds or sorts namely the Burnt-Offering the Meat Offering the Sin Offering the Trespass-Offering the Offering of Consecrations and the Sacrifice of the Peace-Offerings They are and may be several ways distinguished and
rather two Burnt-Offerings the one in the morning and the other at evening Exod. 29.38 42. Numb 28.3 4. called the Juge sacrificium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereof Daniel speaks how it was profanely interrupted by Antiochus Dan. 8.11 12. The end of it as of the rest was atonement reconciliation and remission of sin Vers 9. a Savour of Rest or a sweet Savour For as a sweet smell refresheth and quieteth the Senses so Christs Oblation appeaseth Gods Spirit Ainsw in loc Hence is that Phrase Ezra 6.9 10. Sacrifices of Rest or of sweet Savours to the God of Heaven so Ephes 5.2 Christ gave himself for us an Offering and a Sacrifice to God for a sweet smelling Savour The Laws and Ordinances of the Burnt-Offering were either concerning the matter of it or the actions to be performed about it which being different according to the different matter of it will come in under the several sorts of matter whereof the Sacrifice was to consist which was in general clean Creatures This Rule was to be observed in all the Sacrifices and it was very ancient for we read of this distinction of Beasts into clean and unclean even in Noahs time Gen. 7.2 and Gen. 8.20 There were two sorts of cleannesses of the irrational Creatures clean for Sacrifice and clean for Food Of the cleanness for Food we read in Lev. 11. which seems to have been then first appointed for to the Sons of Noah there is no such restriction given but a large and general Commission to eat any wholesome Flesh Gen. 9.3 Every moving thing that liveth shall be Meat for you But the cleanness and uncleanness for Sacrifice seems to have been from the very first Institution of Sacrifices The Rule whereof in general is this that there were no wild Beasts or Fowls no ravenous carnivorous Beasts or Birds of prey allowed in Sacrifices but such as were of the milder sort The reason whereof is thought to be partly from their Properties being more harmless and innocent more useful and profitable and serviceable Creatures to mans use and so fittest to signifie the like things in Christ and in his people and partly because of mans peculiar possession and propriety in them being more fully in his power and possession than the wild Beasts of the Field Or if no reason for it could be assigned we must acquiesce in the supreme Authority of God so ordaining and appointing as why not a Hen as well as a young Pidgeon How abominable it was to transgress in the matter of their Sacrifices you may see by those expressions in Isai 66.3 He that killeth an Ox is as if he slew a man he that sacrificeth a Lamb as if he cut off a Dogs neck he that offereth an Oblation as if he offered Swines blood In all which the Lord expresseth the greatest detestation by those Resemblances and Comparisons But in this the Heathen greatly corrupted themselves for as they forgat and lost the true Object of Worship offering their Sacrifices to Devils and not unto God 1 Cor. 10.20 So they sacrificed all sorts of Creatures without any difference of clean or unclean even Swine wherein the Jews also did corrupt themselves at least so far as to the eating of it as appears out of Isai 65.4 yea they proceeded so far as to Sacrifice men their Sons and Daughters an horrible thing which the Lord commanded not and which never came into his heart Jer. 7.31 For as it was not possible that the blood of Bulls and Goats should take away sin so neither could the blood of man do it but only of that man who is God also Act. 20.28 The matter of the Burnt-Offering which was approved and appointed of God was of three sorts Of the Herd that is the bigger sort of Cattel and of the Flocks that is the lesser sort of Cattel and of the Fowls and so this Chapter divides it self into these three parts 1. The Burnt-Offering of the Herd to vers 10. 2. The Burnt-Offering of the Flock vers 10. to vers 14. 3. The Burnt-Offering of Fowls vers 14. to the end 1. The Burnt-Offering of the Herd we may here consider the matter of it and the Actions to be performed about it 1. The matter of the Offering is a Bullock a Male without blemish vers 3. see this Law repeated and confirmed Lev. 22.20 to 24. see Mal. 1.7 8 14. And being so vehemently insisted on we may well think it is not without some special mystery the Best and most Perfect is fittest for so great a God Moreover this did also figure and represent Jesus Christ his perfection in himself and ours in him He was a Male and without spot or blemish 1 Pet. 1.19 a Sacrifice of absolute purity and perfection And the like expressions are used concerning Christ mystical in Ephes 5.27 without spot or wrinkle or any such thing holy and without blemish we shall be so perfectly at that day And in this life in some degree there is a perfection of sincerity here there is a blameless spotless Conversation As the Burnt-Offerings of old so should we and all our Sacrifices and Offerings to the Lord be We should serve him with the best we have the best of our time and strength the vigor of our spirits the utmost improvement of all our abilities in his Service and to his Glory we should sacrifice all to him 2. The actions to be performed about it for the Lord was pleased to ordain and appoint sundry mystical and significant Rites and Ceremonies to be used about the Burnt-Offering which were full of Teaching and spiritual Mystery For what hath been vainly and falsly boasted and arrogated to religious Ceremonies of mens devising it is most true concerning these divine Ceremonies That they be neither dark nor dumb but mystical and significant and fit to stir up the dull mind of man to the remembrance of his Duty toward God by some special and notable signification whereby he may be edified I shall enumerate them with some short hints of Instruction from them in nine Particulars as they lie before us in the Text which mentions at least nine ceremonial Actions about the Burnt-Offering 1. The Offerer was to bring it to the door of the Tabernacle of the Congregation before the Lord. 2. Lay his hand upon it 3. The Priest must kill it 4. He must pour out the Blood and sprinkle it round about 5. Flay and cut it in pieces 6. The Pieces to be salted 7. The Leggs and Inwards washed 8. All must be laid upon the Altar and burnt with Fire And 9. The Ashes carried out of the Camp into a clean place 1. The Offerer was to bring it to the door of the Tabernacle of the Congregation before the face of the Lord. vers 3. Great weight is laid upon this Lev. 17.1 2 3 4 5 6 7 8 and 9. We may learn three or four things out of this 1. Here was a voluntary act of the Offerer for
And here comes in that Quoere concerning the Peace-Offerings whether they were of the Holy of Holies whether they had the double or only the single Holiness They are not called most holy as the other five sorts are The reason whereof is because that some part of them was eaten by the people but yet a part also was burnt upon the Altar and another part eaten by the Priests and these parts were most holy though the whole was not Therefore some have called the Peace Offering Sacrificium varium a divers Sacrifice as being partly holy and partly most holy And the other sorts they call simplex by a simple Sacrifice intending that which was all of it most holy and the whole was to shadow out the Sacrifice and satisfaction of Jesus Christ so Mede Disc 49. 2. The second Ceremony of the Peace-Offering was the limitation of time for the eating of it The parts belonging to the Priest and to the Offerer must be eaten by them the same day or the next but if any was left till the third day it must be burnt with fire Lev. 7.15 16 17.18 And here there is a distinction in the Rule between the two sorts or occasions of Peace-Offerings namely That if it were for Thanksgiving it must be eaten the same day that it is offered but if it were for a Vow or a voluntary Offering it must be eaten within two days The former Rule is in vers 15. The Rule for the latter is in vers 16. But how if they did not observe this Rule see the penalty in vers 17.18 To eat any of it upon the third day was very detestable and abominable see vers 17 18. It is forbidden under the penalty of utter Extermination There might be something of a natural Reason for this because the flesh might putrefy in that hot Climate if kept longer But surely this is not all that was intended in such a severe and vehement Prohibition Therefore there be also two spiritual Mysteries that seem to be intended and aimed at by the Spirit of God in this Ceremony 1. To teach us that we should make haste and not delay Communion with God in the exercise of Faith and thankful obedience Do not delay and put off the work of Believing but receive Christ and Communicate of him in this our day This Instruction is clear and evident out of this Ceremony for seeing eating signifies our feeding upon Christ by Faith and to day and to morrow denotes a short time therefore this instructs us speedily to lay hold upon the Mercy of God in Christ and to feed upon this our Peace-Offering while it is called to day according to that Psal 95.7 8 Heb. 3.12 13 15. So for other duties of obedience we should not delay the expressions of our joy and thankfulness to God Psal 119.60 I made haste and delayed not to keep thy Commandments They had a like Rule touching the Passover Exod. 12.10 Ye shall let nothing of it remain until the morning and that which remaineth of it until the morning ye shall burn with fire One scope whereof was to teach us to lay hold on present opportunities Do not protract the time there is a day of Peace after which when once expired it is too late God will not accept thy Peace-Offerings then 2. It is thought to have respect unto Christs Resurrection which was upon the third day therefore he saith Luk. 13.32 Behold I cast out Devils and I do Cures to day and to morrow and the third day I shall be perfected Then he ended his work and state of humiliation for our Redemption and had no more to do in a way of Sacrifice and Peace-Offering for our sins In which respect the number of three was a mystical number under the Law as well as the number seven the Scripture often sets a mark upon it Isaac was offered the third day Gen. 22.4 Against the third day they were to be ready to receive the Law upon Mount Sinai Exod. 19.10 11. Sanctify the people to day and to morrow and let them wash their Clothes and be ready against the third day for the third day the Lord will come down in the sight of all the people upon Mount Sinai so the Ark went before them three days before it rested Numb 10.33 And they departed from the Mount of the Lord three days journey and the Ark of the Covenant of the Lord went before them in the three days journey to search out a resting place for them And after three days to pass over Jordan into Canaan Josh 1.11 In the third day the unclean person was to purify himself but if he purify not himself the third day then the seventh day he shall not be clean Numb 19.12 In the third day Hezekiah went up into the house of the Lord and recovered from the sentence of death 2 King 29.5 Hos 6.2 After two days he will revive us in the third day he will raise us up and we shall live in his sight With many other memorable things all which intimates something of mystery in the third day And the greatest Dispensation that ever was upon that day was the Resurrection of Jesus Christ from the dead after he had layn part of three days in the Grave Then he was perfected and had no more to do in way of Sacrifice and satisfaction for our sins as after the third day there was no more of the Peace-Offering remaining 3. A third Ceremony in the Peace-Offering was this That they were to offer leavened bread with it Cap. 7. vers 13. This is the more remarkable for that in all their other Sacrifices Leaven was usually very strictly and severely forbidden but here it is required Here we may learn first That it is not the nature of the thing it self but meerly the will of God that makes a thing good or evil in his worship To put Leaven into any other Offering it makes the Sacrifice odious unto God and like a smoak in his Nostrils all the day but if it please him to require it in the Peace-Offering then it must be used So for Honey he forbids it in other Sacrifices Lev 2.11 But in the First Fruits they were to offer Honey 2 Chron. 31.5 The Children of Israel brought in abundance of the First Fruits of Corn Wine Oyl and Honey and of all the Increase of the Field God herein manifesting his Authority and the supremacy of his Will If it had pleased our Lord Jesus Christ to command us to sign men in his Name with the sign of the Cross it would have been a duty and a blessed thing to do it and if he had not commanded us to wash men with Water in his Name it would have been a sinful and an unlawful Administration to baptize More particularly Leaven is taken both in a good and in a bad sense and I find Interpreters do accommodate and apply it both ways as to the Sacrifice of the Peace Offerings 1. In
be referred to three Heads or Glasses 1. Sins against the first Table eating things offered to Idols 2. Sins against the second Table against the seventh Commandment Fornication because it was a common sin and wherein the Heathen were very blind some of them accounting it but an indifferent thing 3. Sins against the general Rule of love to our brethren Of this sort is the eating of things strangled and blood which had formerly been a sin against the second Commandment being forbidden of old in the way of a perpetual Statute during the whole legal Aeconomy Lev. 17.15 That which dies of it self includes strangled for there is no other place in the Law that forbids the eating of things strangled but only this And Deut. 14.21 where there is the same expression But now the same thing is forbidden in a more occasional and temporary way upon the account of scandal to sincere but weak Believers 1 Cor. 8.13 And there was a further benefit of this Observation in that juncture of time for it did prevent and cut off all appearance and occasion for that Calumny and false Aspersion cast forth by the Pagans in those first times of Christianity That the Christians were wont to feed upon mans flesh and to drink blood in their Assemblies Euseb Eccles Hist lib. 5. cap. 1. Tertull. Apolog. cap. 9. And though they are called necessary things yet there be divers sorts and ways of necessity As some things are necessary in their own nature upon a moral and perpetual account as to avoid Idolatry and Fornication so other things are necessary only pro hic nunc in regard of present Circumstances as to abstain from blood or from eating flesh As 1 Cor. 8.13 And though they are joyned with grosser sins yet the same penalty and much more the same Prohibition may be set upon things of a very different nature As Death is the penalty of Murther Gen. 9.6 And of having Leavened Bread Exod. 12.15 19. It cannot possibly be the sense of the Council to forbid that kind of Meat as in it self and morally and perpetually unlawful because all difference of Meats is most expresly and clearly taken away under the New Testament As Mark 7.14 to 20. Act. 10.10 1 Cor. 8.8 But meat commendeth us not to God for neither if we eat are we the better neither if we eat not are we the worse And 1 Cor. 10.25 Whatsoever is sold in the Shambles that eat asking no question for conscience sake Tit. 1.15 To the pure all things are pure But in 1 Tim. 4.3 4 5. the Apostle thunders against this Error of making difference of Meats under the Gospel Thus you see the nature of the Sacrifice of Peace-Offerings Something will be expected as to the practical Improvement of these Truths Let me therefore only repeat and reinculcate some few of the general Heads of things which have been doctrinally cleared and made out I shall but touch them now in a more applicatory way 1. Then be perswaded and encouraged to feed and feast upon Christ our Peace-Offering Do not say such and such may if I had such Parts and such Abilities and so Eminent as such and such I durst believe This blessed Peace-Offering is not for the Priests only for Saints of the highest Rank and greatest Eminency but for the common people also Do but draw neer with a pure heart and then come and welcome take your share and eat it with a glad heart God hath given it you 2. Do not defer the eating of your Peace Offerings take heed of a procrastinating Spirit As many who think to repent and return to God when they are dying and dropping into hell whereas they should eat the Peace-Offering and eat it now Do it to day before to morrow or at least before the third day for rhen thy Peace Offering will not be accepted Come in to God the third hour of the day or if thou hast lost that season yet come in at the sixth the ninth at least at the eleventh hour of the day If you stay till the Sun be set and the day of the Lords patience run out then your Peace Offerings shall not be accepted then thy Faith thy Repentance will not save thee Oh! But I will cry God mercy and trust to Christ then Ay but thy Conscience then will say you should have eaten the Peace-Offering sooner eating it the third day shall not be accepted nor will catching at Christ when thou art gone to hell Oh then that thou hadst known in this thy day the things belonging to thy Peace Luk. 19.42 3. Let all your Peace-Offerings be seasoned with the new Leaven of Grace and Holiness get this blessed Leaven of the Kingdom of God into your hearts 4. Give God the fat the strength the vigor of your Spirits the best of your endeavours do not leave the worst you have to him the very dregs of time at night when you are all drowsy and sleepy for prayer and family duties when you have spent the strength of your time in your Callings Reserve some of your good hours for God and duties of Communion with him With such drowsy Sacrifices God will not be well pleased 5. Take heed of accounting the blood of the Peace Offering a common thing But as the typical blood might not be eaten but was sacred to the Lord let the blood of Christ be sacred and precious to you It is a dreadful sin to count the blood wherewith you are sanctified a common thing Heb. 10. Oh this contempt of Christ contempt of the Gospel of those glad tydings and of that Soul Redeeming blood That soul shall be cut off from his people To you that believe he is precious there is a reverential esteem of him in the hearts of all that are his they dare not arrogate nor medle with that which is his peculiar Glory and assume their Salvation to themselves The Papists will say they are saved by Christ but how Why through the blood of Christ but how come they to be made partakers of him Why God foresees that they will repent and believe and so ordains them to life upon the foresight of what they will do And thus they do as it were devour the blood of the Peace-Offering and destroy the Glory they pretend and seem to give to him THE GOSPEL OF THE SIN-OFFERING Lev. Cap. 4. August 13.16 23. 1668. The Sin-Offering Chattaah THis is the fourth of those six kinds of legal Sacrifices which are handled and directed in the seven first Chapters of this Book The first is Yola the Burnt-Offering Cap. 1. The second is Mincha the Meat Offering Cap. 2. The third is Shelamim the Peace-Offering Cap. 3. The fourth is Chattaah the Sin Offering in this 4. Chapter The fifth is Asham the Trespass-Offering Cap. 5. The sixth is Milluim the Offering of Consecrations As to this fourth namely the Sin-Offering many of the Laws and Rites thereof are the same with other Sacrifices
sin and that the sins and errors of an anointed Priest are of the worst and greatest guilt This is here taught and held forth both by the Matter of the Sin-Offering and by the Rites belonging to it As to the Matter the Priest must have as great a Sacrifice for a Sin Offering as the whole body of the people collectively considered A young Bullock is the Sin-Offering for the Priest and it is no more but a young Bullock for the whole Congregation And there is a difference as to the Rites for the several sorts of sinners for the Sin-Offering for the Priest and for the body of the people was to be sprinkled before the Vail and upon the Altar of Incense But that for the Ruler and for private persons were not sprinkled before the Vail nor upon the Incense Altar but only upon the Altar of Burnt-Offering vers 25 30 34. For the sins of the Priest and of the whole Congregation as being more hainous required a more solemn manner of atonement so our Annotators on Lev. 4.25 It was an error of the Stoick Philosophers of old that peccata sunt aequalia all sins are equal It is true sin is a privation but there are degrees in Privations there be total and partial privations As in the Twilight and dim sightedness every sin deviates and swerves from the rule of Righteousness But there are degrees of rectitude and curvity some crooked lines depart further off from the strait line and some come nearer to it so it is in sins The sins of a Minister do receive peculiar aggravations and are greater in many respects then the sins of other men For them to be covetous and greedy after the world for them to be of an unbrotherly imposing spirit that is ambitious and contentious it is worse then in other men and that especially in two respects which are both hinted in the Text. 1. Because of their anointing or separation unto Office whereby they stand nearer to God than others do being to minister to him in his holy things 2. Because their sins and errors have usually a very pernicious influence upon the people either to seduce or scandalize them Many will be ready to follow their pernicious ways Hence some read and understand the words vers 3. If he sin to cause the people to err or to bring publick Judgments upon them Hence many are so apt to plead such a Minister thinks it lawful and such a one does it and why may not I See 1. Sam. 2.17 24. how the sins of Ministers do scandalize the people causing them to transgress some of them in like manner and others to abhor and despise the Ordinances of the Lord and this makes Ministers sins great before the Lord. But people should consider that an anointed Priest may sin and err and their Errors oftentimes do much hurt This is a second Instruction 3. The whole Church may err vers 13. This is another Assertion of the Papists That their Church cannot err a strange and wonderful Assertion Did not the whole Church err when they crucified Christ And they did err fundamentally yet the Jews were then the only true Church and people of God in the world Therefore it is very unsafe to pin your Faith upon the Churches Sleeve or upon the Ministers Sleeve either for both Church and Minister may err It is not safe to be led meerly by multitude or by example Exod. 23.2 Thou shalt not follow a multitude to do evil neither shalt thou speak in a Cause to decline after many to wrest Judgment Yea a true Church may in time err so farr and degenerate so deeply as that they may cease to be a Church As the Church of the Jews for Instance The Lord hath said unto the house of Israel as he threatned by the Prophet Hosea Lo-ruhamah and Lo-ammi I will not have mercy on you and you are not my people Hos 1.6 9. And Cap. 2.2 Plead with your Mother plead for she is not my Wife neither am I her Husband The Church of the two Tribes also are now in the same condition with the other ten Zech. 11.10 And I took my Staff even Beauty and cut it asunder that I might break my Covenant which I had made with all the people The meaning is that he would discovenant and unchurch them but yet he will at last restore them But would you see an Instance of a Church which God hath rejected and unchurched and which shall never be restored any more Behold the Church of Rome it was once a true Church and the Pastor thereof a true Minister when Paul wrote his Epistle to the Romanes sixteen hundred years ago but now so far declined from their first estate and from the primitive and Scripture Pattern That the Church of Rome is become the Whore of Babylon and the Bishop of Rome the Head of that Church is Antichrist See Rev. 13. They are set forth under the notion of two wild and venemous Beasts the first Beast in that Chapter which hath ten Horns c. is the Church of Rome the second Beast with two Horns is the Pope of Rome the first is Babylon and the second Antichrist The truth is they have erred so farr that except the Church of the Jews when they crucified Jesus Christ I think there was never any Church that erred so much as this Church that pretends they cannot err 4. Instruction That the Elders and publick persons act and are to act for the people For the Elders are to lay their hands upon the peoples Offering Vers 15. That is as their Agents and Representatives The people are not to think themselves meerly passive in what their Elders and Rulers do no believe it you are more concerned then so Their act involves the people which gives a just account of Gods sending publick Calamities upon the people for the sins of their Rulers for what the Parliament do the people do The method of Providence is often thus First the people they sin and provoke God to anger then he leaves their Rulers to sin for their sakes and then comes Wrath. For while there is a Phinehas a Josiah they stand in the gap and stave off publick Judgments it may be all their days but when they are gone or if they sin too this opens a gap for publick Judgments to break in upon the people See 2 Sam. 24.1 And again the anger of the Lord was kindled against Israel and he moved David against them to say go number Israel and Judah Observe the method first God is angry with Israel for their sins then he moved David their King to sin and then comes the Plague People are very apt when things go amiss and the publick affairs do not prosper they are very apt to be discontent with their Rulers and Magistrates and to say that it is their fault But if they do amiss you should consider why God leaves them to it it is often for the sins
and threw it up with his own Bowels with these words vicisti Galilaee vicisti In these latter times of all the Persecutors in Queen Marys time there is none that seems to have sinned and shed the blood of Saints against Light more than Stephen Gardner of whom there is this Story in the Book of Martyrs and others that write of those times That having invited sundry persons of Quality the Duke of Norfolk and others to dine with him at his house he would not sit down to Dinner till he had news brought him by his servant of the death of two Martyrs Ridley and Latimer who suffered at Oxford and so made his Friends and Guests stay and wait upon his cruelty and blood thirstiness till four a clock in the Afternoon and then being informed that fire was most certainly set to them he said now let us go to Dinner and he began to eat but was taken ill and carried sick from his Table and so lay fifteen days in most intollerable torments having no ease or voidance of any thing in his body by Urine or otherwise his body being miserably inflamed thereby and thrusting his tongue out of his mouth swollen and black and while he lay in this condition uttering sometimes words of despair and blasphemy when Dr. Day Bishop of Chichester came to him and began to comfort him with the Promises of the Gospel and free Justification in the blood of Christ what my Lord saith he will you open that Gap now Nay then farewell all together such words may be fit for one in my condition but if once you open that Gap to the people then farewel altogether And when he was put in remembrance of Peters denying his Master he said that he had denyed with Peter but had never repented with Peter Acts and Monuments vol. 3. pag. 527. and pag. 957. Here was Light and inward Conviction that this was indeed the right way and yet malice even unto blood Open that Gap to the people and then farewel all together just as the Pharisees said they feared the people would go after Christ Some have Instanced also in some of the last killers of the Witnesses of Christ Rev. 11. of whom it is said fire proceedeth out of their mouths and devours their Adversaries vers 5. which they parallel with that expression of the Apostle Heb. 10.27 a certain fearful looking for of Judgment and fiery Indignation that shall devour the Adversaries 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A receiving of Judgment that is in their own Consciences God sealing up with some flashes of his Wrath their eternal damnation they have some sparks of Hell fire spit into their Consciences from the lives and doctrine of the Witnesses It is spoken in Rev. 11. in allusion to Moses by whom those Rebels Corah and his Company as also Nadab and Abihu were burnt with fire There be two things which are sure signes a man hath not committed it 1. When the Soul is afraid of it least they have committed this sin here is no malice against the Spirit of Grace for on the contrary here is a fear least they have sinned against him this great sin 2. If there be but common meltings and relentings of heart yea though without any true and saving brokenness and softness of heart yet even this common work is evidence enough that this sin hath not been committed for the sin against the Holy Ghost is the highest degree of wickedness and hardness of heart but where there are any common meltings there is not the highest degree of hardness therefore there is not the sin against the Holy Ghost In such there is a perfect fixation of the will in evil like the very Devils and the damned in Hell Therefore let the greatest sinners know if God hath but kept them from this unpardonable sin that there is hope and help in the Gospel for them there is atonement in the blood of Christ for all that come unto God by him God hath not excluded thee do not thou exclude thy self 'T is true there is atonement but how are we to apply this atonement How may we so improve and apply that precious blood of Christ as to get peace by it and sense of pardon and reconciliation with God 1. Turn your eyes and thoughts from all other things but the blood of Jesus Christ alone for reconciliation a man may set his mark upon his Sheep but it is his money that bought them Other things may be Evidences of Justification but it is the Redemption that is in Jesus Christ that purchases it Phil. 3.7 8. Never think to make God amends or content his Justice or appease his Wrath by any thing that you can do 2. Get a thorough conviction in thy Conscience of the fulness of the atonement and the Soul-redeeming virtue that is in the blood of Jesus Christ that it cleanseth from all sin 1 Joh. 1.7 The redeeming power of the blood of Christ is greater then the condemning power of sin This excellency it hath from the excellency and dignity of his person for it is the blood of God Act. 20.28 which makes his obedience and suffering give more glory to God then our sufferings in Hell would have done Desire the Lord to make a clear discovery of this mystery to thy soul 3. Consider how freely this blood is held forth and offered in the Gospel to be rested on by sinners Rom. 3.25 and 16.26 God has revealed it that it may be rested on 4. Be not afraid of receiving the Atonement Rom. 5.11.17 but rather be afraid to reject it Heb. 4.1 We should not be afraid of believing but of not believing for the Gospel is not tendred unto men that they should have notions in their heads but that they should believe Rom. 4.23 24. 5. Let your acting of Faith upon Jesus Christ be always accompanied with repentance Ezek. 16. last This obviates that Objection about fear of presuming if thy Faith be accompanied with repentance thou dost not presume THE GOSPEL OF THE OFFERINGS and SACRIFICES September 10. 1668. Lev. 7.37 INtending at this time my brethren to wind up this Subject of the Legal Offerings and Sacrifices I have therefore now resumed this Text from which you may remember two Doctrins have been formerly observed 1. That there was a divine Institution and command of God for the Offerings and Sacrifices that were under the Law 2. That there were six kinds or sorts of propitiatory Sacrifices under the Law namely the Burnt-Offering the Meat Offering the Peace-Offering the Sin-Offering the Trespass-Offering and the Offering of Consecrations in Serm. 1. of Doct. 1. on this Text pag. 232 233. Doct. 2. That the propitiatory Sacrifices under the Law may be referred to these six kinds or sorts viz. c In the prosecution of this Doctrine we have gone through many of the Offerings and Sacrifices of the old Law in the way of Exposition upon the former Chapters of this Book to vers
and the Wave-Offering a thankful frame of spirit to dedicate and give up our selves unto the Lord to be owning God acknowledging and admiring God in every thing receiving it as from his hand and returning it to him again by using it to his Glory Vse 2. We see here the rise and withal the sinfulness of divers of the Popish Superstitions they borrow many of them from the Jews and from the Ceremonial Law As when they talk of a Sacrifice a propitiatory Sacrifice in the Mass for Quick and Dead and so to call the Communion-Table an Altar It is true we have an Altar and a Sacrifice under the Gospel but this Altar is the Deity of Jesus Christ this Sacrifice is the blood of Christ this is the true Atonement between God and sinners whereof the blood of Bulls and Goats was but a weak and low and shady representation So the Priest his lifting up the Host over his head as if it were an Heave-Offering and that late Abomination that they must do it on the north side of the Communion Table or Altar as they love to have it called To reintroduce these old legal Ceremonies and to talk of literal Sacrifices under the Gospel is to dig Moses out of his Grave and to deny Jesus Christ there is more evil in such things then many do imagine or will believe Vse 3. Exhortation to keep close to the Command of God in all the matters of his Worship Consider the 38 Verse of this Chapter This is the Law of the Burnt-Offering and of the Meat-Offering and so of all the rest of their Offerings which the Lord commanded Moses in Mount Sinai in the day that he commanded the Children of Israel to offer their Oblations to the Lord in the Wilderness of Sinai The manner of Worship is under a Command as well as the matter the Mode of Worship hath a Law which must be attended and observed and kept close unto Let me press this Exhortation that you would in all your Worship keep close unto the Rule of the Word with these four Motives 1. It hath been the great design of Satan in all times and Ages to defile and corrupt the Worship of God if he cannot perswade men to be downright Atheists and to say there is no God he labours then to drive them into the other extream of Idolatry and Superstition and to impose upon them with an Image with an Idol in stead of God and the hearts of men are like Tinder to the fire of these temptations The Stratagem hath been I think as successful and as advantageous to the Devils Kingdom as any that ever came into that Old Serpents head When or how soon this delusion came into the world I need not here dispute Certain it is it was very early for we have express mention made of it amongst Abraham's Ancestors Josh 24.2 Now the Call of Abraham was but four hundred twenty-seven years after the Flood or thereabout as you will find if you compute and put together the Ages of those ten Patriarchs recorded Gen. 11 with Gen. 12.5 So that mankind having been cut down with a Flood but a little before for Atheistical profaneness and wickedness they were lost again and the whole world in a manner overwhelmed and drowned as it were with another and worser Deluge of Idolatry within that short space of four hundred years or thereabouts for unto that Period as I conceive the Rise of Idolatry must be referred And what was the great sin amongst the Jews Was it not this And amongst the old Heathens and Pagans and amongst the Papists and other superstitious Christians at this day What is the great Design and Work of Christ in this Age the work of this Generation but to bring forth his Worship into purity that the new Jerusalem may come down from Heaven This therefore Satan studies chiefly to oppose and so to countermine the Lord Jesus in his great Work And will you take part with him and be on his side against the Lord 2. It will be varnished over with fair colours and plausible pretenses departing from the Will of God revealed in his Word in the matter of his Worship hath ever been so The Image that fell down from Jupiter cryed they Act. 19.35 this was given out for that Ephesian Diana so the Whore of Babylon gives the Wine of her Fornication in a golden Cup. Rev. 17.4 And as the Light increaseth so the Crafts and Methods of Satan are more refined and more subtile and spiritual In the first times of the New Testament he did appear almost like himself in the shape of a great Red Dragon in the Roman Pagan Emperors but when Michael and his Angels overcame and overthrew him in this appearance Rev. 12. Then he puts on a new Vizard and appears in another shape of two wild Beasts Rev. 13. but still pursues the same design though under new pretences and by other Instruments viz. by the Church and Pope of Rome For he hath made it his business ever since the time of Constantine the Great to revive the old Heathenish Idolatry under other names that the world might not be said Idola relinquere but simulacra mutasse that whereas before they worshipped the Devil under the names of Jupiter Diana and Apollo c. now they commit the same Idolatry and worship the same Devil still but under the names of popish Saints Now it is not Jupiter and Diana any more but St. Francis and St. Becket and the Vicar of Christ and the holy Catholick Church of Rome thus doth that Harlot paint her face so the prelatick Superstitions at this day those Reliques of Popery are painted over with those glozing pretences of Antiquity Fathers Councils Order Decency Edification the Peace of the Church and such like 3. If once you leave the Rule of the Word the will of God revealed there and begin in a way of Superstition you will never know where to stop or stay nor where to make an end but you will multiply your Idols and increase your Idolatries and grow worse and worse As in those sensual lusts of drunkenness and uncleanness the poor Creature saith I will seek it yet again so in these spiritual lusts they are unsatiable Ezek. 16.28 because thou wast unsatiable It is an endless sin If you do but wear a Surplice for peace sake why not as well admit the Sign of the Cross in Baptisme or bow to an Altar And then within a little while the same reason is as strong for bowing to an Image to a Crucifix and why not as well say Mass too for the peace of the Church And then at last swallow down every thing submit your Consciences to the Pope worship the Beast and so be damned and go to Hell and all for the peace of the Church O there is no end here but like a man that is tumbling down a steep Hill that cannot stop till he come to the bottom Popery came
the Tent of the Congregation and the Glory of the Lord filled the Tabernalce so Numb 12.5 the Lord came down in the Pillar of Cloud and stood in the door of the Tabernacle So when Solomon had finished the Temple and placed the Ark in the holy place the Cloud filled the House of the Lord so that the Priests could not stand to minister because of the Cloud For the Glory of the Lord filled the House of the Lord 1 King 8.10 11. Isaiah likewise saw his Glory in the Temple Isai 6.1 I saw the Lord sitting upon a Throne high and lifted up and his Train filled the Temple 3. These places had their typical significations of Christ and Gospel Mysteries Therefore much of the Name of God was in them There were chiefly two great Mysteries in them Christ and the Church 1. The Temple was a Type of Christ Joh. 2.19 destroy this Temple and within three days I will raise it up But he spake of the Temple of his Body v. 21. Therefore the Apostle saith that in him dwelleth all the fulness of the Godhead bodily Col. 2.9 He was a Minister of the Sanctuary and of the true Tabernacle which the Lord pitched and not man Heb. 9.11 2. It was a Type of the Church 1 Tim. 3.15 how thou oughtest to behave thy self in the House of God which is the Church of the living God Ephes 2.20 21 22. And it was a Type not only of the whole Church in general but of every Believer in particular 1 Cor. 6.19 what know you not that your Body is the Temple of the Holy Ghost He dwells in their very Bodies much more in their Souls The manner how the Deity dwells in these Temples is very mysterious and glorious 4. These places were appointed of God to be parts yea principal and eminent parts of his Worship I say they were parts of his Worship or Ordinances they were such eminent parts of his Worship that they did sanctifie both the Worshipers and all the Worship performed in them The Altar sanctified the Gift the Temple sanctified the Gold Matth. 23.18 19. The Places did bring acceptance to the Worship so that the Places were principal and the Duties less principal as some express it There will I accept them Ezek. 20.40 Exod. 20.24 In all places where I record my Name I will come unto thee and I will bless thee 5. They were by Gods appointment the seat of all the publick Church-worship of those times They did perform the moral Worship of Prayer and reading and hearing the Law in all their Synagogues but their publick Church-worship was annexed and affixed to the Temple only There be three things in the Text as to this 1. Thither shalt thou seek that is for Answers and Oracles from the holy Place and from the Priest by Vrim and Thummim For so the Lord had appointed Exod. 25.22 there will I meet with thee and I will commune with thee from above the Mercy-seat from between the two Cherubims which are upon the Ark of the Testimony And accordingly so they did Numb 7.8 9. And they were to enquire by Vrim and Thummim Therefore it is said of Joshuah when he was to be chief Magistrate Numb 27.21 and he shall stand before Eleazar the Priest who shall ask counsel for him after the Judgment of Urim before the Lord at his Word shall they go out and at his Word that is at Eleazar the Priest answering from God shall they come in both he that is Joshuah and all the Children of Israel with him even all the Congregation All other places were forbidden for this use seek not Bethel enter not into Gilgal Amos 5.5 And the Lord severely punish'd it in Ahaziah the Son of Ahab 2 Kings 1.16 Elijah said unto him for as much as thou hast sent Messengers to inquire of Baal-zebub the God of Ekron is it not because there is no God in Israel to inquire of his Word therefore thou shalt not come down off that bed on which thou art gone up but shalt surely dye The Devil in imitation and abuse of this Ordinance of God had his Oracles and gave Answers in the old Pagan times but his Answers were usually sophistical and ambiguous And after the Death of Christ God was pleased to chain him up therefore Plutarch an Heathen Philosopher in his Morals hath a Discourse upon it why the Oracles are ceased and he hath an expression for the resolving of it which hath more of truth in it than himself understood Amongst other things he gives this account of it that it was because the great God Pan was dead It was indeed because Jesus Christ who is the great God and the great Shepherd of the Sheep had sufferd Death and thereby conquered Satan and hath therefore stopt Devils mouth from giving answers in that way ever since 2. Thither shalt thou come that is at all their appointed Festivals three times a year Exod. 23.14 17. and whensoever they offered Sacrifice as afterwards ver 6. 3. Thither shall ye bring your Burnt-offerings and your Sacrifices c. ver 6. so Levit. 17.8 9. here is a particular induction and enumeration of their holy things Your Burnt-offerings mentioned first as being the first sort and all the rest depending much upon that Your Sacrifices this is a general word including all that belonged unto the Altar And your Tithes these were for the Maintenance of the Priests whereof Levit. 27.30 32. They had two sorts of Tithes the first went to the Priests and Levites then of that which remained they were to separate a second Tithe and this the Owners were to eat before the Lord in the place that he should chuse as infra ver 17 18. The Heave-offerings of thine Hand that is the First fruits which they were to bring in their hands before the Lord Deut. 26.2 thou shalt take of the first of all the Fruit of the Earth and shalt put it in a basket and shalt go unto the place which the Lord thy God shall chuse to place his Name there and thou shalt set it before the Lord thy God and worship before the Lord thy God Your Vows and voluntary Offerings of which see Levit. 7.16 Firstlings of you Herd and Flock often declared to be the Lords Numb 3.13 because all the First-born are mine For on the day that I smote all the First-born in the Land of Egypt I hallowed unto me all the First-born in Israel both man and beast mine they shall be I am the Lord. For the Use of all there is a fourfold Instruction from all that hath been said concerning these holy Places under the Law 1. The first Instruction is concerning the Cessation of this Holiness of places under the New Testament For this being a part of the Ceremonial Law it must needs be ceased and vanished away now that Christ the thing signified is come The Papists have borrowed this as they do many other of their Superstitions from the
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
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
that it stood in the East part of the Court this is certain but some place it in the North-east corner so our Translators read 1 Kings 7.39 and he set the Sea on the right side of the House eastward over against the South Mimmoul-negeb but others read it not over against the South but towards the South versus austrum that is in the South-east corner of the Priests Court which Ezekiels Vision seems to countenance Ezek. 47.1 the Waters came down from under the right side of the house at the South side of the Altar The Lavers were placed five on one side and five on the other side of the Court. 7. The use of these famous Utensils was to wash thereat from whence called Lavers or Lavatories Of the Laver of the Tabernacle it is said Aaron and his Sons shall wash their hands and their feet thereat Exod. 30.19 It was anointed and sanctified to this use Lev. 8.11 Moses took the anointing Oil and he anointed the Tabernacle and the Altar and the Laver and his Foot to sanctifie them The molten Sea in the Temple was for the Priests to wash in the Lavers for the Sacrifices 2 Chron. 4.6 such things as they offered for the Burnt-offering they washed in them but the Sea was for the Priests to wash in But how did the Priests wash in it Not that they did go with their whole bodies into it for neither did the Law require them so to do neither indeed could they for the molten Sea was so deep that it would have drowned them But the Text expresseth it thus Exod. 30.19 for Aaron and his Sons shall wash their hands and their feet thereat the Holy Ghost doth not say they shall wash their whole bodies therein but only their hands and their feet thereat And it is cleerer and more significant in the Hebrew Mimmenu ex illa therefore Ainsworth renders it therefrom and his Note is this to wit in the Water that is taken out of the Laver into some vessel of the Sanctuary They took Water out of it by Cocks or Pipes as they had occasion Vid. Engl. Annot. Some think passages were made through the heads of the Oxen to let the Water out of the Sea Quest But whence had they this Water that was in the molten Sea Answ It was the Office of the Gibeonites to provide it and to attend upon all the servile work of the Temple Jos 9.23 27. And Joshuah gave them that day to be Hewers of Wood and Drawers of Water for the Congregation and for the Altar of the Lord that is for the Priests and Sacrifices of the Altar even unto this day in the place which he should choose And ver 23. Drawers of Water for the House of my God Hence they came in after times to be called Nethinims Nehem. 10.28 Ezra 8.10 as much as to say the people that were given or appointed unto that use But whence the Gibeonites did fetch the Water it is not much material to inquire about that they had it either from Wells or Springs neer at hand or it may be there were some Springs even within the Courts of the Temple as in Ezekiels visionary Temple which one calls a visionary Varnish upon an historical ground-work Ezek. 47.1 So much for the History of this Type 2. Now for the spiritual sense and scope of it 1. The main thing aimed at in this typical Sea or confluence of Waters in the Temple is our spiritual washing in the Blood of Jesus Christ from sin and from uncleanness For it is said Revel 1.5 He hath loved us and washt us from our sins with his own Blood 1 Joh. 1.7 the Blood of Jesus Christ his Son cleanseth us from all sin Therefore the Saints are presented to John after the tribulations and persecutions of Antichrist are come to an end as being clothed with white Robes Revel 7.9 And how came their Robes to be so white and clean see ver 14. These are they which came out of great tribulation and have washed their Robes and made them white in the Blood of the Lamb. Hence the Holy Ghost doth not express it under that phrase of a Sea of Blood partly because that Blood and a Sea of Blood is in nature dreadful and horrible and looks rather like an emblem of destruction and misery and partly because the scope and aim of the Spirit is to describe the Blood of Christ from the spiritual efficacy of it which is to make the Soul spiritually white and clean Therefore fitly presented under the emblem of a Sea or a confluence of spiritual Waters because as Water washeth and cleanseth the Body so doth the Blood of Christ wash and cleanse the Soul it washeth away the guilt of sin They have washed their Robes and made them white in the Blood of the Lamb. This is that Fountain which is set open for the House of David and for the inhabitants of Jerusalem to wash in for sin and for uncleanness Zach. 13.1 That great priviledge therefore of Justification by the Blood of Christ whereby we are justified from the guilt of all our sins seems to be the thing primarily and chiefly intended in that molten Sea of old and in this Sea of Glass like unto Crystal which was before the Throne 2. The Scripture speaks also of the washing of Regeneration and the renewing of the Holy Ghost it is the Apostles phrase Tit. 3.5 there is a spiritual washing of the Soul in the regenerating work of the Holy Ghost upon the Soul As in Justification we are washed from the guilt of sin so in Regeneration we are washed from the inherent filth and dominion of it therefore in Conversion or Regeneration we are said to be born of Water and of the Spirit Joh. 3.5 that is of the Spirit working and acting like water to wash and cleanse us 3. There is a Laver of Baptism for God hath instituted such an Ordinance as washing with Water under the Gospel Matth. 28.19 Go teach all Nations baptizing them And as there is this general analogy in the nature of the thing so likewise in this circumstance that as this Sea and Laver was placed in the Courts of the House of the Lord and they were to wash therein before they went about the business and service of the Temple so Baptism is the initiating Seal and Ordinance of the New Testament 4. Here is some shadow likewise of all Gospel-Ordinances in general for look as this vessel did contain the Water for the use of the Priests so do the Ordinances spiritually contain the Blood of Christ for the use of Believers The Laver was made of the molten Looking glasses and Solomons of bright Brass wherein as they might see their Faces so in the Ordinances a Believer sees Christ as in a Glass which is the difference between the state of Grace and Glory 1 Cor. 13.12 for now we see through a Glass darkly but then face to face as the Apostle there expresseth it
yet it was a perpetual Light in the fit time and season for it They had therefore two sorts of sacred and perpetual Fire belonging to the Temple the Fire of the Altar and this was never to go out at all of which you have formerly heard and the Fire of the Golden Lamps which was perpetual at least in the season of it that is every night and they were lighted probably from the Fire that was upon the Altar And so it is with the Spirit of God in the hearts of his people This is a Lamp that never goes out The foolish Virgins indeed their Lamps were gone out Matth. 25. but in the wise it was not so There is no falling from Grace The true Believer cannot fall away totally and finally 4. The dressing and trimming of the Lamps signifyed those revivings of the work of the Spirit in the hearts of his people when it begins or is in danger to decay and decline for the Priests were to light the Lamps c. see Lev. 24.2 3 4. the same thing also in Exod. 27.20 Hence is that expression 1 Sam. 3.3 Before the Lamp of God went out in the Temple of the Lord he had that appearance of God towards break of day The Priests were wont if they found any Lamps out or burning dimly to light them again they did not leave it to be always dark This teacheth us both the Lords Goodness and our Duty For Christ Matth. 12.20 he will not quench the smoaking flax and so we should 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 2 Tim. 1 6 stir up like a fire that is going out the Gifts that are in us Also Church-discipline and mortification are taught us hereby Matth. 25.7 then all those Virgins arose and trimmed their Lamps Thus you see something of the mystery of these Golden Candlesticks in the Sanctuary how the Church the Ministry the Word and the Spirit was shadowed forth thereby As to the Use you see here the rise and withal the evil of the Popish Superstition of Lights and Candles in their Churches This is an Old Testament Ordinance it is to dig Moses out of his Grave and to deny Jesus Christ Yet their having Wax-candles is a swerving from the Mosaical Law which they pretend and seem to imitate For Hony as it was forbidden in their Sacrifices and Offerings made by Fire Lev. 2.11 and consequently Wax which belongeth to it So we do not find that ever they did use Wax-candles to burn in the Sanctuary but only Lights and Lamps of Oil. But as to the pressing and improving these things in a more practical way It is a copious and fruitful Subject let me only repeat and re-inculcate the four general heads of things before-mentioned 1. Learn to prize and see the worth and excellency of Church-society It is no vile thing which the Lord was pleased to represent and teach by so many glorious Types of old As by Noahs Ark by the Temple by the Golden Candlestick c. And in Church-estate look well to the matter of the Church that they be Golden-Candlesticks And when in it look to the exercise of Discipline a Church without the vigorous exercise of Discipline is a Candlestick without Snuffers let not the Golden Snuffers be lost or laid aside which by divine Institution belong to the Golden Candlestick 2. Prize the Ministry They are Lights they are the Stars that shine in the tops of these Candlesticks A dark Ministry was the Evening Star that ushered in the night of Popery and Antichrist into the world Rev. 8. ult compared with Rev. 9.1 3. Much more prize the Word This is the Sun in the Church the great Light shining in a dark place If thy Lamp be not lighted here all the Light that is in thee is but Darkness 4. Above all labour to find the Spirit burning and working in your hearts that you may experience the whole mystery of this Type The Spirit in the Word and in the Ministry of it in the Church the Spirit enlightening and like Oil mollifying and healing the Soul abiding there and reviving his own work there and remember your own Duty also in this thing look to the trimming of your Lamps Matth. 25.7 1. Get fresh supplies of Oil Exod. 30.7 8. this is to dress your Lamps This was Davids Faith Psal 92.10 I shall be anointed with fresh Oil. Jesus Christ is the Fountain and the Holy Ghost the immediate Dispenser of it Zech. 4.12 and thence you are to fetch your fresh supplies 2. Stir up that which you have as well as take in new supplies 2 Tim. 1.6 Stir up the Gift that is in thee Revelat. 3.2 strengthen the things that remain and are ready to dye stir up thy self to lay hold on God 3. Snuff the Wick Exod. 25.38 mortifie corruption cut off that superfluity of naughtiness James 1.23 this must be your frequent and daily work 2. The Golden Table of Shew-bread this was another of the holy Vessels in the Sanctuary The History of it you have in Exod. 25. and in Lev. 24. Moses made but one but Solomon made ten Tables and placed them in the Temple five on the right side and five on the left 2 Chron. 4.8 The matter of Moses his Table was Shittim-wood the dimensions two cubits in length a cubit the breadth thereof and a cubit and an half the height thereof Exod. 25.23 A cubit is about a foot and an half of our measure It was overlaid with pure Gold and a Crown of Gold was made round about v. 24. There was also a Border round about with a Golden Crown and four Rings of Gold in the four corners of it to put in the Staves to carry it Moreover there were several other Vessels belonging to it viz. Dishes Spoons Covers and Bowls all of pure Gold v. 29. The use was of it was to set the Bread thereon v. 30. And thou shalt set upon the Table Shew-bread before me alway Which is explained more fully in Lev. 24. v. 5. to the 10. Thou shalt take fine Flower and bake twelve Cakes or Loaves thereof Two tenth Deals shall be in one Cake or two Omers Exod. 16.16 that is about two Quarts of our measure And thou shalt set them in two rows six on a row upon the pure Table before the Lord ver 6. of Levit. 24. and a dish of Incense upon each row ver 7. This is the sum of the History of this Ordinance In the Explication whereof the use of the Table being to set the Bread and the Incense thereon and there being several mystical and significant actions ordained about the Bread and the Incense we must inquire into them all and not consider the Table alone but with reference to its use and to the Bread and Incense and the sacred actions about them There was a threefold mystery in this Type 1. The Shew-bread was a Type of the Churh which was typified before in other respects by the Golden Candlestick in regard
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
Now to unfold the Mystery of the Incense The Incense that was offered upon this Golden Altar was a Type of Prayer the Prayers both of Christ and of his Saints Both the Prayers which Christ offers up for the Saints and which the Saints offer up for themselves in his Name and Mediation See Rev. 5.8 Psal 141.2 Let my Prayer be set forth before thee as Incense You may see the fulness of the analogy more at large in seven particulars 1. It was made up of many choise Ingredients Exod. 30.34 so is the Spirit of Prayer as it were a compound of many excellent Graces There must be Faith Humility Fervency c. and indeed all the Graces of Gods Spirit are drawn forth and exercised in Prayer 2. They are strictly forbidden to make another Persume of their own heads like unto it Exod. 30.37 38. so we are not to make use of any other Intercessors or Mediators but Christ only And in like manner for men to make Prayers in the way of stinted Liturgies though there be many of the same Ingredients in the Mass-book that is good expressions for the matter of them and words and notions that are found in the Scripture yet this being not the Incense that is instituted it is not it cannot be accepted 3. These Ingredients whereof the Incense was made were to be beaten very small into fine Powder Exod. 30.36 This teacheth us that Contrition of heart that ought to be in Prayer how the Soul is to be contrite and broken as it were all to pieces by humbling meditations of its own unworthiness when it appears before the Lord in Prayer These are the Prayers that God regards Psal 51.17 The Sacrifices of God are a broken Spirit a broken and a contrite heart O God thou wilt not despise Isai 57.15 I dwell in the high and holy place with him also that is of a contrite and humble Spirit to revive the Spirit of the humble and to revive the heart of the contrite ones If a man come with his heart whole and not broken this is to offer the Incense unbeaten unpounded 4. The Incense was to be set on fire and so the smoke went up before the Throne Exod. 30.7 8. This speaks that holy Fervency in Prayer There should be ardent affections inflamed by the Fire of the Holy Ghost Jam. 5 16. the effectual fervent Prayer of a righteous man availeth much We should not come with a dead cold heart before the Lord in Prayer 5. This burning of Incense was a Service performed every day morning and evening Exod. 30.7.8 This teacheth us that Prayer should be a daily work morning and evening David tells us of his praying in the morning Psal 5.3 My Voice shalt thou hear in the morning O Lord in the morning will I direct my Prayer unto thee and will look up And also in the evening Psal 141.2 The lifting up of my hands as the evening Sacrifice Yea both he and Daniel used to pray thrice a day Psal 55.17 Dan. 6.10 Anna departed not from the Temple but served God with Fastings and Prayers night and day Luk. 2.37 and we are commanded to pray continually 1 Thess 5.17 Praying always with all Prayer Ephes 6.18 that is every day in the seasons of Prayer And Paul mentions his praying day and night 1 Thess 3.10 2 Tim. 1.3 which may well be understood of evening and morning See also 1 Tim. 5.5 and Act. 26.7 6. The time of burning the Incense was when they dressed and lighted the Lamps of the Sanctuary Exod. 30.7 8. This teacheth us the conjunction of the Word and Prayer in the Church Deut. 33.10 Acts 6.4 But we will give our selves continually to Prayer and to the Ministry of the Word 7. The Smoke of the Incense ascended with a sweet and fragrant smell into the Holy of holies before the Mercy seat as Rev. 8.4 and the Smoke of the Incense which came with the Prayers of the Saints ascended up before God out of the Angels hand It went up out of the Angels hand This speaks that our Prayers come up before the Lord into his holy place even into Heaven before the Throne of Grace with acceptance through the Merits and Mediation of Jesus Christ Acts 4.10 thy Prayers are come up for a memorial before God Hence that expression 1 Kings 8. hear thou in Heaven thy dwelling place For the Holy of holies was a Type of Heaven and the Mercy-seat is that Throne of Grace where the Lord is said to dwell between the Cherubims Psal 80.1 It speaks also that God returns gracious answers to them as it is Zech. 1.13 the Lord answered the Angel that talked with me with good and comfortable words Sometimes there is a gracious terribleness in them I mean a mixture of Mercy and Terror in the Lords answers and returns of Prayer Psal 65. ver 5. by terrible things in righteousness wilt thou answer us O God of our Salvation Thus Rev. 8.5 when the Angel cast down the Censer upon the earth there were voices and thunderings and lightenings and an earthquake The Lord uttering his voice as it were from the Holy of holies in dreadful dispensations of Providence in the seven Trumpets it is from the Prayers of Saints that those dreadful Trumpets were sounded But one of the strangest instances of the Lords answering Prayer by strange and seemingly contrary Providences is that of the Turks Rev. 9. It is agreed by all Interpreters that the sixth Trumpet is the Turk But did ever any Christian pray for the coming of the Turk into Christendom No but yet they came and the Voice from the four Horns of this Golden Altar of Incense usher'd them in Rev. 9.13 The meaning is this the strange Power of God did answer the Prayers of his people this way it is the Prayers of Gods people that turns the wheel of Providence as it were and brings about all the great and mighty revolutions in the course thereof Vse 1. Of Comfort in five or six particulars This Doctrine of Christs Intercession which is the mystery of this Golden Censer and Altar of Incense is full of Comfort to poor praying Souls thou hast an High Priest which offereth up thy Prayers and they are made acceptable through his Intercession This affords Comfort let thy condition be what it will 1. If thou find thy self unskilful in making application of that part of Christs Priestly Office which consisteth in his Death yet thou maist look up to him to speak a good word for thy Soul this work is doing still though the former be done 2. In case of new sins committed after Grace received here is this Comfort that as Satan puts in new Accusations against thy Soul so Christ puts in new Answers 1 Joh. 2.1 2. if any man sin we have an Advocate c. 3. Many an one is much troubled with fears of future backslidings but Christ prays that thy Faith fail not he prays not only that we should come
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
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
least mutable about the time of Christs Death Joh. 11.49 51. Act. 4.6 when as by the Law of God it ought to have been during life unchangeable And thirdly if both these were granted or could be as firmly proved as they are strenuously supposed yet we are still in the dark unless we can certainly and demonstratively fix the beginning of our reckoning of the Succession of the Courses of the Priests both to a year and to a month yea to a very day precisely But whether this Computation of the Succession of the Courses of the Priests must begin from the first ordaining of them in the later end of Davids Reign or from the finishing and Dedication of the Temple in Solomons or from the erecting of the Altar at the first return from Captivity in Cyrus his Reign or from the re-building of the Temple in the Reign of Darius or from the cleansing and new Dedication of it after its Pollution and Profanation by Antiochus of which we read in the Maccabees is still subject to endless undeterminable Controversie and Dispute Fourthly if we could attain convincing clearness in all the former yet there will arise a further unresolvable Question touching the Rule of the proceedure of this Computation namely whether it must begin with the lot of Joarib which came out first in Davids ordering of them and doubtless at their first entring on the execution of their Attendance by courses was the first or whether it must begin where at the interruption it left off or whether at the course to which it would have fallen at the restauration had no such interruption intervened Lastly if all these snarling intanglements were extricated unravelled and made plain yet we are never the neerer to our business of finding out the time of Zacharias Ministration either as to month or year much less as to the day unless we could certainly make out how many years there are from the time that we begin our reckoning at to the year of that Ministration of Zacharias But this lies involved under so much darkness and so many perplexities that the most learned Chronologers who have set themselves with greatest industry and most advantages to make out the year of the Birth of Christ have given so little satisfaction to others that there are almost as many several years fixed on for it as there are Chronologers Some have reckoned up forty several Opinions of learned men about it and perhaps more might be added Mr. Perkins placeth it about the three thousand nine hundredth year of the World Others seven and twenty years later Yea several years between that and the four thousandth are fixed on by several Chronologers Others again go beyond the four thousandth year some one others two others forty others fifty years yea there are that bring it down below the five thousandth year and some below the six thousandth yea neer to the seven thousandth year of the World Yet must all these things which are so altogether uncertain and left by God in such a latitude be punctually determined and taken for true and certain if the grounds of this vulgar Opinion concerning Christs being born on the five and twentieth of December have any strength in them A consideration this is which doth sufficiently shew the non-cogency invalidity and utter weakness of that reasoning which some learned men use from the Courses of the Priests to find out the time of Christs Nativity a way of reasoning it is which hath so little of evidence and strength in it that several learned men make use of it to establish their several different Opinions in this point Some there are that do from hence argue for the five and twentieth of December Another makes use of the same way of arguing to prove that Christ was born on the sixth of January Others take the same course of arguing to cast the Nativity of Christ on the later end of September or beginning of October and there is a very learned man who useth the very same way of reasoning to prove the Birth of Christ fell on the Ides that is on the thirteenth of November An ingenious and elaborate way of arguing this must be confessed to be in the making out of the whole Contexture whereof several Authors have shewn a great deal of useful Learning But nevertheless by what hath been briefly hinted it is apparent that there are so many weak parts and uncertainties throughout the frame and contexture of the argumentation that the whole of it is rendred uncogent and unsatisfactory to one that looks for firm and solid footing to build his Judgment on from such strength of Reason and clearness of Evidence as may constrain assent Vse See the unwarrantableness of the Observation of these Festivals amongst Christians The Passover is that we commonly call Easter Pentecost is that we call Whitsuntide and for the Feast of Tabernacles the Pope hath ordained Christmas If these days were shadows of good things to come and that the Body is of Christ as the Text is express then now the Substance is come these shadows are ceased and vanished away the Substance being come the shadow must needs fly away and vanish Moreover these Feasts these days and times since the abrogation of them have not been attended and accompanied with the Blessing of God but rather with the visible tokens and expressions of his dislike and displeasure For as there is a Blessing of God upon his Ordinances so he is wonted to imprint his Curse upon the Inventions of men Easter was the first Ball of Contention that ever was amongst Christians the Eastern and the Western Churches contending sharply about the time of it for above two hundred years together so that Victor the Bishop of Rome excommunicated many Churches for not observing Easter at his time The thing in difference was whether to keep it on the fourteenth day of the first month the day on which Christ began his Sufferings or on the next Lords day after viz. the day of Christs Resurrection The Eastern Churches observed Easter on the fourteenth day of the first month according to the time of the Passover The Western Churches on the contrary said this was to Judaize and it was more Christian-like to celebrate the day of his Resurrection c. and this Opinion carried it For in the Council of Nice it was concluded that it should be kept on the day of the Resurrection This was the fruit of Gods Displeasure against the Observation of such a time when he had testified in his Word Let no man judge you in respect of Holy days c. And as to Christmas they have greatly mistaken in their computation of the time as hath been shewed partly through the ignorance and unskilfulness which God was pleased to leave them to as it were to rebuke them for their Superstition and partly through their carnal compliance with the Pagans which made the Bishop of Rome take the old Saturnalia and Bacchanalia
of the Pagans and to disguise them with a new Name that those Festivities which had been kept before in the Devils name might now be kept in Christs own name to his greater dishonour Besides there is little probability that the true time of Christs Birth is stumbled upon and many learned men confess there is a mistake as to the time and that it must needs be at the Feast of Tabernacles and not in December Moreover God usually gives men up to more sin then then at other time which is a further evidence of his Displeasedness with the Observation of it It was Latimers complaint of old in the days of King Henry the eighth That Christ was more dishonoured in the Twelve Days then in all the whole Twelve Months besides Ye observe days and months and years I am afraid of you that I have laboured in vain says the Apostle in Gal. 4.10 11. it is a sign the preaching of the Gospel hath been very much in vain among the people when they retain the Observation of such times the Apostle speaks of the days and times that men have invented not of days that God hath instituted to be observed It is said of Jeroboam 1 King 12.33 that he offered upon the Altar which he had made in Bethel the fifteenth day of the eighth month the month which he had devised of his own heart which he had lyed or feigned quem mentitus est The Lye of it appears in this that they pretend to do it to the honour of Christ when indeed they do it to his dishonour and therefore it is as a brand set upon him on this account which he lyed in his own heart so it is but lying for men to keep days of their own invention and the Lye appears in that they pretend to do it for the honour of God and of Jesus Christ whereas they unspeakably dishonour him thereby It is the framing of a Lye in mens own hearts when they keep such days Obj. But should we not celebrate the memorial of our Redemption by Jesus Christ why should we forget the memory of these things should we not remember how Jesus Christ suffered and hath sent his Spirit amongst us and came to tabernacle in our Flesh Answ Yes but the Lord commands us to celebrate the memory of it once a week and for us to put him off with once a year is to put him off with less then he requires to give him a day in a year when he requires a day in a week for the memorial and celebration of this thing Moreover there is a way whereby people may keep the Passover and Pentecost and the Feast of Tabernacles that is we should keep them under the Gospel every day As some say every day should be a Christian Sabbath But that is not true for a Sabbath is a day set apart from our Callings but six days shalt thou labour saith the Commandment But we should make every day our Easterday every day our Pentecost c. Obj. But why should not Christians be as holy as the Jews and therefore keep these Feasts as well as they how should we keep them every day Answ We are to keep them in a spiritual and Gospel way but not legally and literally for the Letter killeth but the Spirit is Life The Apostle exhorts let us keep the Feast 1 Cor. 5.8 Now if you would keep the Feasts of Fassover Pentecost and Tabernacles aright it consists chiefly in three things 1. To be much in the exercise of Faith in the acting of a true and pure and lively Faith upon the Death and Sufferings of Jesus Christ as the true Lamb of God I say in acting Faith or drawing nigh with a true heart in full assurance of Faith and this is the true Passover and the true keeping of that Feast Heb. 10.22 Let us keep the Feast 1 Cor. 5.8 without the leaven of Hypocrisie of seeming Faith and seeming Holiness with the unleavened bread of sincerity and truth That is the right keeping of the Passover when men live not upon their own Righteousness trust not in their own Duties but being sensible of their sinful undone wretched estate act Faith and exercise their thoughts upon the Death and Resurrection of Jesus Christ this is the right keeping of it indeed 2. Be ye filled with the Spirit get a great and large measure of Gods Spirit this is the true Feast of Pentecost Ephes 5.18 Be not drunk with Wine wherein is excess as the Holiday-keepers use to be through the Justice of God because they observe their own inventions but be ye filled with the Spirit Do not sit down with common Gifts and common Graces and common Workings but get and labour after the saving work of the Spirit and be not content nor sit down satisfied with some little beginnings of a special saving work with saving Grace in truth and in sincerity in little measures and degrees but labour after a great degree and measure of the Spirit of Grace after strength and growth of Grace as well as truth of Grace be ye filled with the Spirit c. 3. Behold and see the Glory of God in the face of Jesus Christ This is the true Celebration of the Feast of Tabernacles Get a real sight of God so as to behold his Glory as he is manifested in the flesh and as God dwells in our Nature Joh. 1.14 the Word was made Flesh and dwelt amongst us came and pitched his Tabernacle among us and we beheld his Glory We cannot see God in himself he dwells in Light and Glory inaccessible as we cannot look upon the Sun in its own Brightness but we may see it in a pail of Water so we may see the infinite Majesty and Glory of God in the Flesh of Christ The Tabernacle of Jesus Christ is a thing to be beheld by Men and Angels to see more into the Glory of God 〈◊〉 get acquaintance with the mystery of the Father and of Jesus Christ as the Apostle speaks Col. 2.2 3. that ye may be knit together in love and comforted and unto all riches of the full assurance of understanding to the acknowledgment of the mystery of God and of the Father and of Christ in whom are hid all the treasures of Wisdom and Knowledg But beware lest any man spoil you through Philosophy and vain deceit after the Tradition of men after the rudiments of the World and not after Christ ver 8. for in him ver 9. dwelleth all the fulness of the Godhead bodily Labour therefore to see God in Jesus Christ we are not able to behold that infinite Majesty but only through the veil of the Flesh of Jesus Christ as shining in his humane nature And this is the mystery of the Feast of Tabernacles and the right and Gospel way of celebrating of it Consider what I have said and the Lord give you understanding in all things THE GOSPEL of the FEAST of TRUMPETS Jan. 21.
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
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 next particular viz. 3. The Jubile There was also a third Sabbath beside the weekly Sabbath and the seventh year Sabbath they had likewise a Sabbath of seven times seven that is the Jubile This was their great Sabbatical year for they were to reckon seven times seven years and then to observe a Sabbatical year Lev. 25.9 This also was a Type of Christ as appears in three things that were done in this year of Jubile 1. There was Redemption and Release every one set at liberty every bondage released and every yoke broken Here is a shadow of the spiritual and true Redemption by Jesus Christ who of spiritual slaves by nature makes us the Lords Freemen by Grace Christ hath proclaimed Redemption to sinners and Deliverance to poor captive souls Isai 61.1 2. There was the Trumpet of the Jubile to proclaim it The Gospel is this great Trumpet the proclaiming of the Jubile is alluded to Isai 61.1 2 Isai 27. ult in that day the great Trumpet shall be blown The great Trumpet is the Gospel Calv. in loc 3. Some have observed further that the coming of Christ was at the Jubile that Christ came at the time of the Jubile I know there is some difference amongst Chronologers about it but sure it is it fell thereabout some placing the Jubile upon the preaching of John Baptist who did proclaim the Lords coming but others place it as seemeth more exactly upon the very year of Christs Death by which we were redeemed and set free indeed They began the account of their Jubiles from about anno mundi 2560. for they came out of Egypt about the year 2513. they were forty years in the Wilderness six or seven in conquering and dividing the Land of Canaan Then began their first Sabbatical year from thence to the Death of Christ there were eight and twenty Jubiles his Death being about the year of the world 3960. So you see something of the Gospel-mystery of these Sabbaths of the Jews the three sorts of Sabbaths every week every seventh year and every fiftieth year and thus also you see how these legal holy times and seasons were all shadows of good things to come Take some general Uses from the whole Vse 1. See and remember the unlawfulness and unwarrantableness of the Observation of these Jewish times and seasons under the Gospel for they were typical Amos 5.21 The Papists observe the Passover which they call Easter Pentecost commonly called Whitsuntide and instead of the Feast of Tabernacles they keep the five and twentieth of December for the time of Christs Birth all which we retain And they have also added a Jubile which because it is a profitable time to the Popes Purse he hath ordered it to be kept every five and twenty years instead of fifty These are Errors of dangerous consequence for they do implicitly deny that the Substance is come If these things were shadows of things to come the retaining of them now is an error of dangerous consequence For to retain any of these dark and legal shadows is an implicit denial that Christ the substance is come These things were more fully spoken to the last time Vse 2. See and observe the burthensomness of that old legal Dispensation as also our Christian liberty now under the Gospel The Lord requires no day of us but the Lords day and occasional days of Humiliation or of Thanksgiving upon emergencies of Providence calling thereunto Stand fast therefore in the Liberty wherewith Christ hath made you free Gal. 5.1 and be not again intangled in the yoke of bondage Vse 3. And lastly see wat clear and plentiful evidence the Jews had concerning Jesus Christ that he was the true Messiah and how true this of the Apostle in the Text is that they are a shadow of things to come Put all these things together and you will see these Jewish days made up a rude draught or dark shadow of the good things that were to come under the Gospel in sundry particulars relating to the Body which is of Christ As for instance they lead to the time of his Conception by the Holy Ghost on the first day of the month To the time of his Birth and Nativity being born on the first day of the Feast of Tabernacles and circumcised the eighth He suffered at the time of the Passover He lay and rested in the Grave on the Jewish Sabbath He poured forth his Spirit at their Feast of Pentecost The Jews might have found the Body by these shadows had they been attentive to mind the things belonging to their peace they might have thought when they saw such a conjunction surely this is he that comes speedily to redeem Israel And you though you have a conviction of the truth of the Gospel yet get a further and fuller conviction of it from this that Jesus Christ was so plainly shadowed forth to us by all these ancient Dispensations THE GOSPEL of the GREAT DAY of ATONEMENT Levit. 16. the whole Chapter Jan. 24 28. 1668. THis Chapter is wholy taken up in declaring the Feast of Expiation or Atonement upon the tenth day of the seventh month It is more properly and indeed a Fast but yet commonly called a Feast as taking the word in a more lax acceptation for any set or solemn time And though it was indeed a day of afflicting their Souls yet there was joy in the end of it for their peace was made with God and the Jubile proclaimed this day It was with all the Services and Administrations of it the most full and compleat shadow of the great work of our Redemption that we meet with under the Law the High Priest representing in all he did that which Jesus Christ the true High Priest was to do indeed in the fulness of time I shall endeavour to explain it a little to you as God shall enable me following the method of this Chapter and so you will be able to read it more understandingly and with edification Wherein the first thing that doth occur is the occasion of the Institution ver 1. viz. the Death of the two Sons of Aaron when they offered before the Lord and died which Story is recorded Lev. 10.1 2. Some add that Man fell upon this day but this is not likely It seems more probable from all the circumstances of the Story that he fell upon the seventh day For that he was not fallen upon the sixth day appears by this that in the close of the sixth day God approves all his Creatures that they were good Gen. 1. ult therefore sin had not yet spoiled them And if he had stood out the whole Sabbath day it is probable he had been confirmed by eating of the Tree of Life For it is probable that upon the Sabbath he should have enjoyed all the Ordinances of God and consequently that the Sacrament of that estate should have been the concluding Ordinance as under the New Testament they were wont to
break Bread every Lords day And in the primitive times the Sacrament was the concluding Ordinance But Man did not eat of the Tree of Life for then he had been confirmed and lived for ever Gen. 3.22 therefore it is not likely that he stood in his integrity to the end of the Sabbath And as to the time of the day wherein he sinned it seems to have been about eating time at dinner about noon eating what they should not being the thing wherein they sinned And after his Fall it is said that God came and spake to them in the cool of the day Gen. 3. ver 8. This seems to have been about that time of the day which the Scripture calls the ninth hour which is after our reckoning about three a clock in the afternoon So long they were in darkness and under guilt of their Sin before the Promulgation of the Gospel to them Wherein some have observed a congruity in that Jesus Christ was under those his infinite Sufferings upon the Cross the same space of time from the sixth hour to the ninth Matth. 27.45 46. And it being thus Man in his first sin and fall did break all the Commandments at once as he brake all the rest so he sinned upon the Sabbath day This seems by all the circumstances of the Story to have been the time of his Fall But to think that he fell on Tuesday the tenth day from the Creation there is nothing in the History to evince it Others think this Fast on the day of the seventh month was appointed in remembrance of the great Sin the Idolatry of the Golden Calf Exod. 32. But we may rest in that the Text mentioneth as the occasion of this Ordinance viz. the Sin and Death of Nadab and Abihu And there is a threefold Instruction we are here to learn Obs 1. Here we are taught first That there must be holy fear and reverence in approaching to God in his Ordinances an holy fear and dread of sinning in the manner of his Worship and that it is a dangerous thing to worship God otherwise then he hath appointed Men should take heed of it that they die not as Nadab and Abihu did for this sin they incur the danger of Death both Death temporal and eternal Though God doth not usually smite men with visible Judgments but when they are first in any transgression yet there is a spiritual fire and wrath upon their spirits for it which is worse then outward Judgments Obs 2. The Lord takes hold of the saddest occasions to bring in Dispensations of the greatest good and mercy to his people Light out of Darkness Heaven out of Hell good out of evil to those that he hath set his Love upon Obs 3. When some are slain and die in and for their sins the Lord provides for the Salvation of others that they die not Now to come to the thing it self Moses is to charge Aaron that he come not into the Holy of holies at all times nor in any manner but at Gods appointed times and in such manner as he requireth This manner is here described at large It consists chiefly in three things 1. His washing himself 2. His holy Garments And 3. His propitiatory Offerings 1. That the Priest must wash before he put on his Garments and before he present his Offering is an intimation of his Purity and Cleanness Hence that expression of the Apostle Heb. 10.22 Having our hearts sprinkled from an evil Conscience and our Bodies washed with pure water This is the first thing he is to do So Christ Matth. 3.16 was baptized before he entred upon his Ministry and he was perfectly holy and pure not having the least defilement of sin upon him though he had taken on him our Nature and all the other Infirmities of it Vid. On the Priests Consecration Exod. 29. 2. As to his Attire here be two sorts of holy Garments mentioned in the Services of this day the holy Garments ver 4. and other holy and most costly Garments ver 23.24 Some call the former his White Garments and the other his Golden Garments 1. This Priestly Attire was an emblem of spiritual clothing Psal 132.9 Let thy Priests be clothed with Righteousness and let thy Saints shout for joy and ver 16. I will also clothe her Priests with Salvation Job 29.14 I put on Righteousness and it clothed me my Judgment was as a Robe and a Diadem This then speaks the Grace and Holiness that was in Jesus Christ and ought to be in Ministers such Garments Ministers should be clothed with 2. Those two sorts of Attire the White and the Golden Garments signified the different estate and condition of Jesus Christ when he performed the great work of our Redemption and made atonement for us he did it in much meanness and abasement Isai 52.14 his Visage was marred he was without external Pomp and worldly Glory in the form of a Servant made himself of no Reputation Phil. 2.7 though with Holiness and Purity and Innocency He had white Garments on though they were but plain But as there is a clothing of Grace so there is a clothing of Glory 2 Cor. 5.2 4. And after his Resurrection when he had been in Heaven and returned again and arose and appeared from the dead he did change his Raiment He wore the garments of Holiness here but when he entred into the holy place even into Heaven he did put on garments of Glory These were the holy Garments on this day of Expiation Now the third thing is the Offerings of Atonement and they were of two sorts for the Priest and for the People 1. For the Priest himself and for his own House ver 3 6. This teacheth us the insufficiency and imperfection of the legal Priesthood Heb. 5.1 2.3 we need a better High Priest and we have one Heb. 7.26 27 28. The Priest was first to make atonement for himself and for his own sins that so he might be fit as a figure of Christ the true High Priest to make atonement for the people They that lie under unpardoned guilt themselves are not fit to be Mediators and Intercessors for others The Priest had three things to do in reference to his own Sacrifice 1. He was to kill it and so to make atonement with it v. 11. This was a Type of the Death of Christ the true Sacrifice 2. He was to offer Incense in the Holy of holies v. 12. This is a Type of the Prayers and Intercessions of Jesus Christ in the virtue of his Satisfaction Here are four particulars observable 1. As the High Priest did this before he sprinkled the Blood in the Holiest of all so Christ prepared his own way into Heaven by his Prayers and Intercessions Joh. 17. 2. The Incense was beaten small to intimate the anguish and contrition and brokenness of heart wherewith Christ prayed and interceded for us those agonies of spirit in his Prayers before his Death which he offered
of portions to one another The Rest mentioned Esth 9. was only from their enemies so much Work as might stand with a Feasting day was not forbidden Bishop Andrews Serm. on Esth 9.31 his Arguments to prove that they were holy days and not days of civil joy and Solemnity only are fully answered by Mr. Gillespy Engl. Pop. Cerem part 3. c. 6. p. 99 100 who shews that the most of them are meerly grounded upon the Corruptions of the vulgar Latin Translation which the Bishop chooseth to follow And for that one argument from the Hebrew that they took it in animas vers 31. from whence the Bishop infers they made a Soul matter of it the Hebrew word nephesh hath no such emphasis but signifies corpus animatum as well as anima and is commonly taken not for our souls but for our selves as Gen 46.26 all the souls that came with Jacob that is all the persons Yea that it may appear how far the word is from any such emphasis as the Bishop would put upon it it is often used even for a dead carkass as in Numb 9.6 Hagg. 2.13 and in sundry other places 2. Neither can it be evinced that this Feast of Purim was meerly of human Institution if we suppose it to be a religious Feast Mordecai did it saith Dr. Whitaker de Sacram. p. 206. God inspiring him and peradventure by order from some Prophet as we find in Zech. 8. they changed their Fasts into Feasts by the mouth of the Lord by the Ministry of the Prophet And though we do not read expresly that the Lord gave Commandment to them by any of his Prophets for this Feast of Purim yet forasmuch as it stands approved in Scripture there is no doubt saith Mr. Cartwright but it was done by warrant from God Rest of second Reply pag. 193 194. Obj. 3. The Feast of Dedication Joh. 10.22 23. Answ This also hath been objected from the time of the Waldenses But. 1. It is not certainly known what Feast of Dedication this was and whether meerly of human Institution some take it for that which Solomon appointed others ascribe it to Ezra others to the Maccabees See Ames Fresh Suit part 2. p. 318. And it is observed by learned men concerning those declining times that the latter Jews appointed many Fasts and Feasts as may be seen in their Kalender which they had no warrant for out of the Word of God So Mr. Weems vol. 1. concern the Scripture Prolegom cap. 3. pag. 60. 2. Neither is there any evidence that Christ approved this Feast of Dedication The Text only saith that he walked then in Solomons Porch which he might do without observing or approving the Feast Those circumstances of time and place being noted by the Evangelist for evidence to the Story as Mr. Gillespy Engl. Pop. Cerem par 3. cap. 6. p. 103. well observeth and not for any mystery If this Feast was nothing but a Tradition of the Elders we may be sure that Christ who testified against other Inventions of men did never observe this Object 4. The Apostle say some seems to speak of it as a thing indifferent and lawful to regard a Day to the Lord. Rom. 14.5 6. Answ The scope of that place is not to assert the truth of their Opinion who made a difference of Days and Meats for it is evident from many Scriptures that they were in an error but to forbid and reprove an unbrotherly spirit one against another for such differences of Opinion which Reproof falls heavy upon the greatest Patrons and Assertors of these Popish Holy days for they have used much unbrotherly Violence against Dissenters Moreover there was a greater latitude of Christian Charity and Indulgence due to the weak Jews in their adherence for a time to Moses then can be claimed by such as adhere to the Church of Rome Object 5. Some distinguish between the Superstition and the Hospitality of Christmas and the superstitious part they condemn but plead hard for the hospitable part as they call it Answ The Feasting and Sporting is an appendix to the Worship or rather to the Superstition and therefore stands or falls together with it The Apostle therefore calls them Idolaters even for their Feasting and Sporting 1 Cor. 10.7 neither be ye Idolaters as were some of them as it is written the people sate down to eat and drink and rose up to play And if we read the Story of that Idolatry of the Calf Exod. 32. we shall find that it was celebrated much after the same manner that Christmas is or rather somewhat better for they rose up early on the morrow and offered Burnt-offerings and Peace-offerings so that it seems they went to Church and said their Prayers most devoutly in the morning and then they sate down to eat and drink and rose up to play v. 6. and there was shouting and singing and dancing and a great deal of mad mirth amongst them v. 18 19. Sober mirth and the temperate use of the good Creatures of God is lawful at any time of the year and there never was any Minister that preached or spake against that But to have better cheer upon a Popish Holy day then at another time meerly upon this account because forsooth it is an Holy day this is superstitious And the revelling and rioting and luxury which is usual at those times is every way an hinderance to Hospitality and not a furtherance to it that which might and ought to be bestowed in a way of liberality to the poor being mispent and lavishe'd away in vain prodigality and luxury Obj. 6. I meet with one who disallows those days that are dedicated to Christ but hath a better opinion of the Saints days His words are these Nor for my part saith he do I make any scruple to keep a day in remembrance of any eminent Servant of Christ or Martyr to praise God for their Doctrine or Example and honour their memorial but the hardest part of the question is whether it be lawful to keep days as holy in celebrating the memorial of Christs Nativity Circumcision Fasting Transfiguration Ascension and such like Mr. Ric. Baxt. of Ch. Gov. and Wors disp 5. p. 413. Answ This learned man is very singular in this Opinion as well as in many others and it is contrary even to the common Sense and Reason of most Christians yea of most men to think the days dedicated to Saints more allowable then those in remembrance of the actions of Christ himself Our Divines against the Papists condemn the Saints days as much more intolerable inexcusable then the other Si pium bonum esset saith judicious Ames Bell. Enerv. tom 2. l. 6. c. 10. thes 12. instituere dies festâ—s tota haec pietas melius collocaretur in tot commemorationibus factorum Christi quot Ecclesia ferre posset quam ut ad Sanctos iretur Dicare diem Deo in memoriam hominis ne Judaei quidem in suâ paedagogiâ
docebantur ne dum convenit spirituali cultui novi Testamenti If it were saith he a good and pious thing to appoint Holy days this Piety were better imployed in so many Commemorations of the actions of Christ as the Church could bear then in turning aside to the Saints To dedicate a day unto God in remembrance of a man is a thing which the very Jews were never taught to do in those weak and childish times much less doth it agree to the spiritual Worship of the New Testament And though it were lawful saith Mr. Cartwright First Reply p. 153. for the Church to ordain Holy days to our Saviour Christ or the blessed Trinity yet it is not therefore lawful to institute Holy days to the Apostles and other Saints or to their remembrance As to that pretense of honouring their memorial I remember this is alledged by Bellarmine for the keeping of Reliques and Dr. Ames Bellarm Enerv. tom 2. l. 6. c. 6. thes 25. his answer to him De istiusmodi conservatione nihil traditur in Scripturâ ubi tamen omne genus honoris virtuti defertur may be applied here this is such a way of honouring the memorial of Saints departed as the Scripture knows not wherein yet all due honour is given to virtue and holiness For as we reason against the Popish Purgatory saith Mr. Cartwright First Reply p. 153. that it is therefore nought forasmuch as neither in the Old Testament nor in the New there is any mention of Prayer at any time for the Dead so may it be reasoned against these Holy days ordained for the remembrance of the Saints that forasmuch as the old people did never keep any Feast or Holy day for the remembrance either of Moses or Daniel or Job or Abraham or David or any other how holy or excellent soever they were Nor the Apostles nor the Churches in their time never instituted any neither to keep the remembrance of Stephen or of the Virgin Mary or of John Baptist or of any other notable rare personage that the instituting and erecting of them now and this attempt by the Churches which followed is not without some note of presumption for that it undertaketh those things which the primitive Church in the Apostles times having greater gifts of the Spirit of God durst not venture upon And what though some of these Corruptions crept in some what early they are but old sins and grey-headed errors That Antichristian violence of Victor Bishop of Rome for Easter was about the year of Christ one hundred ninety eight but Christmas is not so ancient Pezelius refers the first establishment of it to the Council of Constantinople in the year of Christ five hundred fifty three Celebrata est saith he Constantinopoli Synodus Oecumenica quinta circa annum Christi 553. In eadem Synodo dies natalis Christi dies Purificationis Mariae primum sunt instituti ut solenniter quotannis celebrarentur Pezel Mellific Hist par 2. Justinian 1. pag. 326. But be their antiquity more or less they have been abundantly testified against by the faithful Servants of Christ both in former and later times Socrates who wrote the History of the Church above twelve hundred years ago hath a whole Chapter concerning Easter wherein he hath many notable arguments against those that contend so much for it He saith that as many other things crept in of custom in sundry places so the Feast of Easter prevailed amongst all people of a certain private custom and observation seeing not one of the Apostles hath any where prescribed any thing about it He sheweth also that the Apostles have set the Churches free from the yoke of bondage by their Letters to them Acts 15. But some neglecting these things account of Fornication as a thing indifferent yet they contend about Holy days as it were for life and death they despise the Commandments of God and establish them Canons of their own they set at nought they make no account of the Law published by the Apostles but raise a foul stir about Days and Months c. Thus Socrates Hist lib. 5. cap. 22. Which Testimony of his is so plain and punctual that Bellarmine knew not how to rid his hands of it but by flying out upon Socrates and calling him a Novatian Heretick Bell. de Cultu Sanct. l. 3. c. 10. which is but a poor shift instead of answering his Arguments to reproach his Person But the Book he hath written I mean his Ecclesiastical History is evidence enough for him that he was a man of an excellent spirit It was one of the Articles held and owned by the Waldenses as Mr. Fox sheweth five hundred years ago Constrained and prefixed Fasts bound to days and times difference of Meats superfluous Holy days and all the rabblement of Rites and Ceremonies brought in by Man to be abolished Fox Acts and Mon. vol. 1. p. 300. art 6. It was Luthers desire no less then seven score years ago in his Book de Bonis Operibus set forth anno 1520. that there were no other Festival days amongst Christians but only the Lords day Beza saith Superstitiosum esse docemus arbitrari unum aliquem diem altero sanctiorem Bez. Confes c. 5. art 41. And Reverend Mr. Dod condemns it as Idolatry against the second Commandment either to pray unto the Saints or to swear by them or to dedicate set days and times to the honour of them either by Fasting or Feasting Dod on the second Commandm p. 67 68. In Scotland they were laid aside in the first Reformation and have been witnessed against by the Godly there ever since They were revived indeed by those backsliders in the Assembly of Perth in the year 1618. For one of the five Articles of that Assembly was concerning Festival days but they found little acceptance with such as adhered to the Reformation of Religion as appears by the Books and Writings of many godly learned men against the Acts of that Assembly Yea King James himself before his Apostasie bore witness against them Right excellent was that Speech of his to a National Assembly in Scotland anno 1590. He praised God that he was King in the sincerest Church in the world sincerer then the Church of England for their Service was an ill said Mass in English sincerer then Geneva it self for they observed Pasche and Yoo le that is Easter and Christmas and what warrant said he have they for that I find this Speech of his recorded in Didoclavius his Altare Damascenum pag. 666. and in the Book intituled Perth Assembly the Proceedings the Nullity thereof c. printed 1619. pag. 64. and in the Re-examination of the five Articles of Perth printed 1636. pag. 340. How far he did sin against these enlightenings and convictions and how the Bishops did poyson him and pervert his Spirit in his declining times it is needless here to discourse But these were his Principles in his first which were his best times
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
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
2. The occasion of their Separation to this Office And there are two or three occasions of it noted 1. The Lords passing by the first-born of Israel when he slew the first-born of Egypt Exod. 13.2 on which occasion the Lord challenged the first-born to himself and required they should be sanctified to him But afterwards the Lord was pleased to take the Levites from amongst the Children of Israel instead of all the first-born See Numb 3.11 12 13. Therefore the Levites shall be mine saith God because all the first-born are mine 2. The Faithfulness of the Levites in a time of great Apostacy and temptation the Story whereof you have in Exod. 32.28 29. and it is afterwards remembred by Moses before the Lord in his blessing of them Deut. 33.9 3. The later Rebellion of Korah Dathan and Abiram with the lamentations and self-condemning complaints of the people upon that occasion Compare cap. 17. of Numbers the two last verses with the first verses of this 18th chapter That Complaint of the people Behold we dye we perish we all perish is an earnest deprecation of the danger for they were under the sense of the dread and Majesty of the dreadful presence of God in his Tabernacle and thereupon they thus spake From all which we may observe that such as God cals to any Work and Office he doth usually give many visible intimations of it he doth design and prepare them to it by many fore-running Providences 3. The Rites and manner of their Separation and Consecration to their Office This is recorded and declared at large in Numb 8. where you will find it was by sprinkling them with Water by shaving their Hair by washing their Clothes and by offering Sacrifices for them And lastly by the Children of Israels laying their hands upon them But I shall not speak to these things though it would be worth the while Because there hath been occasion to speak to sundry of these Rites in other places formerly 4. Their Work and Office which they were thus separated and set apart unto which was in general to be adjoyned as subordinate Ministers to the Priests in the outer Services and Ministrations of the Temple so here ver 2. that they may be joyned unto thee alluding to the name of Levi which bears that signification though the name was given upon another occasion I say outer because they are excluded from the Ministrations of the Sanctuary and the Altar ver 3. Their Work might be distinguished into Synagogue-work and Temple-work into temporary or occasional and standing work But I shall put all together in seven heads 1. They were to bear the Tabernacle and all the holy Vessels Numb 4.15 so Christ supports and bears the Church but this work was but temporary and occasional while the Tabernacle was in that ambulatory posture but when the flitting moving Tabernacle was changed into a fixed Temple then this part of their Ministration was at an end 2. The Levites were to assist the Priests in offering Sacrifices 1 Chron. 23 28-31 2 Chron. 29.34 and 2 Chron. 30.16 to burne them on the Altar and sprinkle the Blood was peculiar to the Priests but the Levites might help in killing them and other preparatory Administrations As to the Gospel of this you know the true Sacrifice is Christ and he is the Priest and the Levite too he did all himself alone without any 〈◊〉 assistance 3. The Levites were to teach the people in the Law of the Lord therefore scattered and dispersed in their habitations up and down among them Deut. 33.10 they shall teach Israel thy Law Mal. 2. ver 7. the Priests Lips should keep Knowledge and and they should seek the Law at his Mouth for he is the Messenger of the Lord of Hosts 2 Chron. 17.7 8 9. Jehosophat sent Levites to teach It is the Magistrates duty to provide for the teaching and instructing of his Subjects in the good knowledge of the Lord. This Christ doth and this Gospel-Ministers also do they should teach the people what the Lord hath taught them 4. They were to judge of Causes and to determine Controversies among the people Deut. 17.8 9-12 the supream Judgment lying in the High Priest ver 11. Amaziah the Priest in those things which belong to God shall preside 2 Chron. 19.8 10. so there is spiritual Judgment of Discipline in the Church under the Gospel Ezek. 44.23 24. 1 Cor. 5.12 5. They were to sing the Songs of the Temple That business of the Temple-Musick was committed to them partly as to the Psalteries Harps and Viols though the Priests were to sound the Trumpets 1 Chron. 15.16 17. 2 Chron. 5.12 13. That which answers this is the inward melody of the Joys and Graces of Gods Spirit 6. Others of them were Treasurers 1 Chron. 26.20 22 24 26 27 28. there is a Treasure also in the Church of the New Testament for which the Lord hath appointed Deacons whom he hath intrusted with it 7. Others were Porters to keep and watch the Gates of the House of the Lord which they did both by day to keep back unclean persons that they might nor enter into the Temple so we find in Jehoiada's time 2 Chron. 23.19 Ezek. 22.26 and Ezek. 44.7 8. and by night Psal 134.1 These seem to have been as the Priests and Singers were divided into four and twenty courses 1 Chron. 23.4 5 6. 2 Chron. 8.14 so the Gates of the Gospel-Churches should be kept and guarded that enemies and unclean persons may not enter in Rev. 21.27 3. The third sort of Temple-Officers were the Nethinims or Gibeonites Josh 9. for the servile work of the Temple ver 21 23 27. And Joshua gave them that day to be Hewers of Wood and Drawers of Water for the Congregation and for the Altar of the Lord. Hence they are called Nethinims from Nathan dedit They were afterwards methodized by David for the Temple-service Ezra 8.20 and had Lodgings neer the Temple Nehem. 3.26 though their dwellings were in their own Towns and Cities Nehem. 7.73 the Nethenims dwelt in their Cities Their coming to the Israelites was to save their own Lives a lawful end but the means they used was very evil for they came with a Ly in their mouths as you all know the Story Josh 9. And as their means was bad so the motive was but low for they were under a legal work of fear and terror and under guilt and guile of Spirit as indeed guilt is usually accompanied with guile and deceitfulness of heart Yet out of this legal principle this legal fear and terror they came to make their peace I may call it in a sense their peace with God for it was with the people of God with the people of the true God and God by his Providence did so order it that their Lives were preserved and not only so but they were devoted though in a very low and mean way to the Service of the Tabernacle of the true and
expect it I say it is not Faith but presumption to expect it for Apostolical Gifts are ceased A Minister that is called to that work and is diligent in reading and meditation and in Prayer to God may expect assistance from the Spirit in this way for God hath promised it But he cannot expect it in the way of immediate Revelation because there is no such promise Now then seeing God hath ordained that the Ministry be a particular Calling so that it is not lawful for men that follow their Callings to take upon them to be constant Preachers and it is not lawful for one that is a constant Preacher to follow another Calling It follows that Ministers either must be maintained or else they must starve Quest There is also another Question concerning the way and manner of Maintenance whether it may be in any of these ways that were used under the Law or whether they be not all ceased and abolished Answ To this the Answer is easie that seeing the Maintenance of the Priests and Levites under the Law was raised all manner of ways the Maintenance of Gospel-Ministers must be in some of these or there can be no Maintenance at all For if Ministers do receive Maintenance by the Free-will-offerings and voluntary Contributions of the people so did the Levites under the Law If Ministers have Houses to dwell in provided for them the Legal Ministry had so too If Ministers have it by the Edict of the supream Magistrate so had the Levites too Ezr. 7.24 If Ministers have their Maintenance setled by Law by the consent of the people as by Act of Parliament This way was used under the Law likewise Josh 21.1 3. Nehem. 10.32 If Ministers under the Gospel receive Tythes so did they also under the Law only concerning Tythes it's observable that the most of the other ways were not used till first instituted under the Law yet Tythes were paid long before as a Due to God and to his use long before the Aaronical Priesthood or Levitical Ministry was instituted and appointed For Abraham paid Tythes to Melchizedek Gen. 14.20 and Jacob Gen. 28.22 resolves of all that thou shalt give me I will surely give the tenth unto thee Such ways and parts of their Maintenance as were inseparable appendants to the Types as their parts of the Sacrifices must needs be ceased because there are no such Sacrifices under the Gospel But for the other ways of Maintenance which were not of such a nature they may be lawful still for ought I know to the contrary Thus I have gone through the Temple-Officers both their kinds and their Maintenance And now to wind up all I shall but briefly recapitulate and gather up the heads of things and so conclude All these old legal Types and Shadows may be ranged into these seven Classes or general heads 1 Personal Types sundry individual persons before the Law such as Adam Enoch Noah Melchizedek Abraham Isaac Jacob and Joseph There were divers also under the Law such as Moses and Joshua Sampson David and Solomon Elijah Elisha and Jonah Zerubbabel and Jehoshuah And besides these individual persons that were Types there were also typical Ranks and Religious Orders of men under the Law such as their Nazarites their Prophets Priests and Kings All these were personal Types and this is the first Classis 2. Occasional Types such things as Jacobs Ladder Moses his burning Bush the Pillar of Cloud and Fire Manna and Water out of the Rock the Brazen Serpent the Pool of Bethesda And beside such typical things there were typical actions and dispensations of Providence as their deliverance out of Egypt their passing thorough the red Sea and thorough the Wilderness and thorough Jordan and possessing the Land of Canaan and their Captivity and Deliverance out of Babylon And there were not only such typical Mercies and Deliverances but typical Vengeance and Destruction upon Enemies the Flood Sodom and Gomorrah Egypt Jericho Babylon Edom were Types of Rome and Hell This is the second general head of Types these transient and occasional Types 3. The third is that initiating Seal of the Old Testament Circumcision that famous Ordinance which stood in force about two thousand years much longer then the Temple and Temple-Ordinances 4. The fourth is the holy Places as the Tabernacle and Temple with all the holy Vessels and Utensils belonging to them the Brazen Altar of Burnt-offering the molten Sea and Lavers the two Pillars of the Temple the Golden Candlestick the Tables of Shew-bread the Golden Altar and Censer of Incense the Ark with all the glorious appurtenances thereof This is the fourth Classis of them 5. The fifth is the Priesthod with all the Legal Ministry and all the concernments thereof the Rules of these Religious Orders their holy ministring Garments the Ephod the Brest-plate the Urim and Thummim the Mitre the holy Crown their Consecration to their Office their Administrations in their Office And to the Priests belonged as subordinate to them the Levites who were Porters Singers Treasurers Judges And lastly the Nethinims 6. The Legal Sacrifices and Purifications Their Burnt-offerings Meat-offerings Peace-offerings Sin-offerings Trespass-offerings the Purifications of unclean Touches unclean Meats unclean Issues and chiefly the Leprosie both the Signs and Indications and likewise the Purifications of it they were all typical 7. The seventh and last is the Jewish Festivals or holy times and seasons as the Passover Pentecost the Feast of Tabernacles the Feast of Trumpets the Feast of Expiation their New Moons their Sabbaths weekly every Saturday as also every seventh year and every fiftieth year seven times seven which is the Jubile These are some of the general heads of things which you have heard spoken to and the Gospel-mysteries included in them briefly opened and unfolded This is the proper and genuine method and order of them which to have thus rehearsed may a little help and refresh your memories There are three things more which must needs be added and annexed unto all that hath been said each of which might have deserved a distinct Discourse by it self But I shall but name them because I would conclude at this time 1. That all this typical Dispensation is expired and abolished by the exhibition of Jesus Christ the truth and substance and scope of all these Shadows are vanished away by the rising of that Sun of Righteousness this is that which the great Apostle doth expresly assert Col. 2.14 He hath blotted out the hand-writing of Ordinances that was against us which was contrary to us and took it out of the way nailing it to his Cross This the Jews do not believe 2. The Gospel-dispensation doth succeed and is substituted instead thereof so the same Apostle Heb. 1.1 2. 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 Instead of Moses the Servant of the Lord we have Christ himself the Son of God instead of the Law and the Prophets we have the Gospel and Evangelists who give us an History instead of Prophesie they tell us that Christ is come whereas the Law and the Prophets only said he shall come The Jewes do not believe this neither as they adhere to the Law so they reject the Gospel 3. This Gospel-dispensation is far more glorious then that old legal Dispensation For is not the substance better then shadows The Law from Mount Sion is more glorious then the Law from Mount Sinai the Spirit is better then the Letter 2 Cor. 3.6 to ver 11. The Letter there is not the written Word and the Spirit the Enthusiasms of a deluded fancy as some have understood it but the Letter is the Law and the Spirit is the Gospel as the whole Context shews And look as the Jews do not believe the two former so the Papists and other superstitious Christians do not believe this third and therefore they seek to adde an external legal Pomp and Splendor which is carnal to the Worship of the Gospel to the spiritual Majesty and Glory of the Gospel and Gospel-Ordinances which their carnal eyes are not able to see and to discern Remember these three things and carry them along with you The Abolition an Expiration of the Law with all the Types thereof The Succession and Substitution of the Gospel And the preeminence of Glory in the Gospel above the Law And now blessed be God who hath carried me through this Subject of the Types and Shadows of the Old Testament a Subject in it self useful and edifying were it handled according to its worth I must confess I have found some experience of assistance and help from God since first I entred upon it much beyond my own weakness and unworthiness I hope through the influence of your Prayers and through the Grace of Christ shining into a dark heart But I have been but brief in divers things which have deserved a much larger and better explication If you can say concerning any part or portion of holy Scripture that now you understand it something better and that you see a little more into it then you did before if you have found any refreshings by what you have heard any enlightenings and increasings of Gospel-light by it live up thereto and bless the Lord who hath taken off the Veil from off Moses's Face and the Veil from off your Hearts FINIS
7. of Cap. 6. The five first sort of Sacrifices have been spoken to at large As to the sixth the Offering of Consecrations there will be occasion to speak something of it when we come to the Priesthood neither is it handled at large in these first Chapters of Leviticus but only some of the Laws of it briefly toucht upon therefore I shall refer what I shall speak of it to that other place As to what remains of the 6. and 7. Chapters of this Book they containing some additional Laws to the Offerings before treated of they were spoken to under the Offerings to which they belong I shall therefore now proceed unto two or three Questions that remain to be considered before we leave this point Quest 1. The first is whether the legal Sacrifices may not be otherwise distributed and what other distributions there be of them Ans The answer is That the Scripture gives other distributions also as well as this in the Text but I chose to handle them in this as the plainest for weak memories They are sometimes thus divided into Zebach and Mincha that is slaughtered Offerings and Meat-Offerings Dan. 9.27 He shall cause the Sacrifice and Oblation to cease The word is the Slaughter Offering and the Meat Offering to cease Zebach and Mincha and in many other Scriptures The Meat Offerings were of Inanimate things offered up to God by fire upon the Altar But the Slaughtered Offerings were of living Creatures and these were offered up both by fire and blood the Beast being first slain and then burnt with fire Some have distinguished these two in respect of their ends and uses thus That the slain Sacrifices respected chiefly the sufferings and passive obedience of Christ as making satisfaction for our sins by his death and blood and that the Meat-Offering related chiefly to his active obedience whereby he fulfilled the Law for us by his holy and blessed life good works being as it were meat and drink to an holy heart In the Meat-Offering therefore say they was shadowed by the burning and ascending of Inanimate things the obedience and merits of Christ to come but it is not to be restrained to his active obedience only for the burning and destroying the Meat-Offering by fire did plainly represent the sufferings of Christ for the satisfaction of divine Justice as was formerly shewed more fully in the Exposition of the Meat Offering Moreover the slaughtered Offerings may be subdivided from their ends and uses thus That they were either simply for atonement and pardon of sin or for other occasions also Those for atonement of sin were either for all sins in general or with special respect to some particulars For all sins in general was the Burnt-Offering which therefore was offered every day There was holocaustum juge for those peccata jugia a dayly Burnt-Offering for those continual dayly sins and sinfulness of our hearts and natures Numb 28.10 This is the Burnt-Offering of every Sabbath besides the continual Burnt-Offering and its Drink Offering which was offered every day at morning and at evening saith the Geneva Note of which Daniel saith of Antiochus that by him the dayly Sacrifice was taken away Dan. 8.11 As to particular sins they being of two sorts either lesser or greater there were two sorts of Sacrifices provided for them For sins committed through ignorance and infirmity the Sin-Offering but the Trespass-Offering extended even to sins committed against light and knowledg These were the Sacrifices meerly for atonement and expiation of sin As to other occasions also there were two Sacrifices appointed and ordained of old 1. As to assurance of peace and of the love of God the Peace-Offering which was a Sacrifice both of atonement and of thanksgiving 2. As to acceptance and entrance into Office in the Church the Milluim or the Offering of Consecration wherein besides atonement of sin this was superadded the Investiture of the person into trust and office in the house of God Quest 2. A second Enquiry may be this whether there were not other Sacrifices besides what are comprehended under these distributions Ans There were some others but they were peculiar Sacrifices these were the ordinary sort of them As for the rest either they may be some way reduced and referred to some of these or else they will come in and may be fitly handled in other places As for Instance the two Sparrows in the cleansing of the Leperâ— were a peculiar kind of Sacrifice Lev. 14. And they will come in among the Laws and Ceremonies of Purification when we spirit of ceremonial cleanness and uncleanness so will also the Sacrifice of the red Heifer and the holy Water or water of Purification made of the Ashes of that Sacrifice Numb 19. The Paschal Lamb also was a peculiar Sacrifice but it will fitly come in to be handled in the Feast of the Passover when we come to the Festivals and there also the Sacrifices of the yearly Feast of Expiation on the tenth day of the seventh month will come to be considered one part whereof is the Scape Goat Levit. 16. But the ordinary Sacrifices were these that have been handled Quest 3. The third Quaere may be this These six here enumerated in the Text being the ordinary sorts of propitiatory Sacrifices what other Sacrifices had they besides these of propitiation or atonement I answer as to that when I entred first upon the Subject you may remember I distributed the Offerings at the Brazen Altar into two sorts Holiness of Holiness and Holiness of Praises or Sacrifices of Atonement and of Thanksgiving You find this distinction of double Holiness and single Holiness in Lev. 21.22 he shall eat the Bread of his God that is of the Sacrifices both of the most Holy and of the Holy so the Fruit of the Land after it was Circumcised is said to be Holiness of Praises to the Lord Lev. 19.24 Quodesh Hillulim is contradistinguished unto Quodesh quodeshim The former sort of Sacrifices namely those that were Holy of Holinesses for atonement were made by fire but the latter sort viz. such as were meerly Sacrifices of Thanksgiving or Holiness of Praises were not offered up to God in the fire but by other Ceremonies Of these there were two sorts the Heave-Offering and the Wave Offering of both which we shall speak a word briefly both concerning the matter the manner and the signification of them The first mention we have of them is in Exod. 29.24 26 27. in the Offering of Consecration The Shoulder is an Heave Offering and the Brest a Wave-Offering Again in Lev. 7. the right Shoulder and the Brest is reserved out of all the Peace-Offerings for a Wave Offering and an Heave-Offering to the Lord for the Priests see vers 34. Again in Lev. 23.10 11. we read of a Wave-Sheaf of the First Fruit of your Harvest unto the Priest And ye shall wave the Sheaf before the Lord to be accepted for you This was to be
done the morrow after the Sabbath of the Passover and fifty days after at the Feast of Pentecost they were to offer two Wave-Loaves vers 17 20. Thus you see the matter of these Offerings The Rite and Ceremony with which they were offered was Waveing and Heaveing from whence they have their names of Wave-Offering and Heave-Offering Waveing that is moving it to and fro round about towards the East West South and North. Tenuphah agitatio from the Verb Nuph which in Hiphil is agitavit ventilavit Heaveing that is lifting it up towards Heaven Terumah from Rum elevari extolli These were Gestures some may think somewhat strange and hardly grave enough in the Worship of God But what was the mystery and meaning of them You will find that clearly expressed in Numb 8.11 And Aaron shall offer the Levites before the Lord for an Offering of the Children of Israel that they may execute the service of the Lord. The Hebrew reads it as your Margin tells you thus and Aaron shall wave the Levites befor the Lord for a Wave-Offering of the Children of Israel This then was the end and the meaning of these Gestures to present and dedicate the thing to the Lord who if he will have it done by such or such a Gesture who or what is vain man that he should controle or find fault with the unsearchable Wisdom and sovereign Authority of the Lord God Almighty These words are used generally concerning all things given or dedicated to God as Exod. 35.22 And every one that offered offered an Offering of Gold unto the Lord Heniph Tenuphath agitavit agitationem he waved a Wave-Offering of Gold unto the Lord even Land it self Ezek. 48.8 9 10 20. Persons also are said to be waved as a Wave-Offering when dedicated to the Lord. Numb 8.11 For Wave the Greek translateth separate which word Paul useth speaking of his Designation to the Ministry Rom. 1.1 Some have observed something more in these Gestures especially that of waveing to and fro round about The original word is sometimes used for sifting in a Sieve Isai 30.28 That signifies Tryals and Afflictions Luk. 22.31 And so the Prophets apply this word unto Troubles Isai 10.32 and 13.2 and 30.28 The sense then will amount to thus much That the Saints and Ministers are spiritual Priests are consecrated to the Lord through sufferings As it is said of Christ the Captain of our Salvation Heb. 2.10 so the Saints 2 Cor. 6.4 10. As the Wave-Offering was tost and waved to and fro and thereby dedicated to the Lord. There is some Controversy upon these Mede Disc 49. pag. 384. started by a learned man and one of much Light in other things however he mist it in this there being aliquid humanum in the best of men and humanum est errare no man but is subject to error and mistakes The Question is whether they were Ceremonial and ceased or Moral and Perpetual But the case is clear and easy concerning them both both the Heave-Offerings and the Wave-Offerings they were Ceremonial and they are abolished Object They were not Types of Christ Ans If they were Types or legal adumbrations of Christian duties or of any of the Benefits of Christ this sufficeth and is enough to make them Ceremonial and consequently abolished For the Types as hath been often said and proved and must be now again repeated do not relate only to the person of Christ but to all Gospel Truths and Mysteries Object They might be eaten by others besides the Priests and in other places not in the holy place only therefore could not be typical unless all the people and every Corner of the Land were typical Ans So might the Peace-Offerings in this Chapter Lev. 7.15 16. The Offerer had a share in them and yet they were Ceremonial and not Moral Moreover not only the Temple and the Priests there but the whole Land of Canaan and the people of Israel were a typical Land and a typical people and as hath been formerly and shall be further shewed all the Fruits of the Land had a typical Holiness the First Fruits being virtually the whole they were a typical dedication of the whole Object The Scripture expresly rejects other Sacrifices and Offerings and doth not mention these Ans Yet these are included by a parity of reason if the chief be rejected much more the lesser and inferior Object But Christians under the New Testament are bound to give part of their substance to the Lord and to his use and service therefore these are Moral Ans I answer it follows not for this is a moral duty to give part of our substance to the Lord but yet the Heave-Offerings and Wave Offerings are ceased that is the Ceremony is ceased but the substance or thing signified remains The formalis ratio of these Offerings did not consist as some have thought in prayer and thanksgiving for there was prayer and thanksgiving in other Offerings also as well as these yea in all their Offerings Are they not commanded to lay their hands upon the Sacrifice of Atonement by way of prayer and confession Cap. 1.4 But the formalis ratio of this and other Offerings doth consist chiefly in the Ceremonies ordained to be used about them which is a great part of that which distinguisheth one Offering from another as you have formerly heard therefore if Waveing and Heaving be not to be used under the Gospel as sacred and significant Ceremonies in the presenting and dedicating of our substance to the Lord the Wave and the Heave Offering are ceased But the Gestures of waving and heaving are not to be used as sacred and significant Ceremonies under the Gospel therefore the Wave and Heave Offering are ceased Vse 1. Remember those great Gospel Mysteries which are the scope of all Sacrifices which as you have heard are chiefly these two Atonement and Thanksgiving 1. Atonement and Reconciliation this was the great Mystery taught and held forth in all the propitiatory Sacrifices that we are reconciled unto God by the death and sufferings of his Son and that they had so great a multitude and variety of Sacrifices plainly taught them two things 1. The imperfection of all those legal Sacrifices it taught them to look beyond these for a more perfect Sacrifice then any of these which might serve once for all The Apostle expresly spells out this Lesson to us from the multitude and iteration of the Sacrifices Heb. 10.1 2. 2. This great variety of Sacrifices taught them also the various and manifold Benefits of Christ and of his death and blood Though Christ be one and dyed once for all yet the Benefits that come by him are many no one thing alone was sufficient to represent the fulness that is in Christ 2. The second great thing held forth by their legal Offerings is Praise and Thankfulness This was the intent of the holy Offerings as Atonement was of the most Holy This was the meaning of the Heave-Offering
Feast which do distinguish it from the rest 1. The killing and eating of the Paschal Lamb with the Ceremonies thereto belonging which was upon the fourteenth day of the first month at even Exod. 12. v. 6 c. 2. The putting away of Leaven and eating unleavened Bread for seven days that is from the fifteenth to the one and twentieth of that month Exod. 12. ver 15. Hence it hath its denomination the Feast of unleavened Bread from this Ceremony as it is called the Feast of the Passover from the Paschal Lamb that was eaten over night See of this before on Lev. 7.37 upon the Meat-offering 3. The Sheaf of first Fruits was waved upon the morrow after the Passover that is upon the sixteenth day of the first month But of this there will be occasion to speak further in the next Feast These were the special Observations and appertainances belonging to this Feast besides those general Rules beforementioned that do concern them all Now for the end and use of this Feast 1. It was the Commemoration of their Deliverance and Redemption out of Egypt and from the destroying Angel there which was the occasion of the first Institution of the Passover Exod. 12.26 27. And unleavened Bread was made use of to this end because their departure was so hasty that they had not time to leaven their Bread Hence Deut. 16.3 unleavened Bread is called the Bread of tribulation because they did eat it when they were in great tribulation 2. It was a presiguration of our spiritual Redemption by Jesus Christ who is the true Lamb of God Joh. 1.29 and a Lamb stain from the Foundation of the World Rev. 13.8 and who was actually slain in the fulness of time at this very season namely at the Passover as you find it recorded in the four Evangelists It shadowed forth Christ in five respects 1. The Paschal Lamb it self held forth Jesus Christ in sundry of the personal qualifications sitting him for his Office therefore Christ is so often called a Lamb Joh. 1.29 Rev. 5.6 1. The Paschal Lamb was to be a Lamb without blemish Exod. 12.5 so Christ 1 Pet. 1.19 20. Ye are redeemed with the precious Blood of Christ as of a Lamb without blemish and without spot who verily was fore-ordained before the foundation of the world but was manifest in these last times for you There was not the least spot of sin on Christ either in his heart or in his life and practice he knew no sin 2 Cor. 5.21 2. The Lamb was to be a male Exod. 12.5 which is the more excellent and perfect sex This excellency might shadow forth the perfect excellency and absolute perfection of Christ so Christ was of the male sex Isai 9.6 to us a Son is born 3. The Lamb is a meek and patient creature therefore Christ is compared to a Lamb in regard of his Meekness and Patience there was no resistance there was nothing in him but silent submission to the Hand and Justice of his Father in his Sufferings Isai 53.7 This appeared also in the whole course of his life he had many provocations but did put all up he wrought no miracle to the destruction of men as some of his Servants have done but it appeared most eminently in his Sufferings 2. The killing and dressing of the Lamb held forth the Death and Sufferings of Christ of which we may note four things 1. The Lamb was to be taken Exod. 12.5 and so was Jesus Christ arrested as it were and seized upon by divine Justice to which the Officers and Souldiers were but inferiour Instruments and Executioners 2. It was slain ver 6. and so was Christ though now he is alive and lives for evermore yet slain he was Rev. 5.6 I saw a Lamb as it had been slain and v. 13. slain before the foundation of the world in regard of Gods Decree and the efficacy of his Death which was accepted for the Saints of old and doth continue still to be accepted for Believers the Virtue of his Death abides still 3. The Lamb was rosted in the fire not raw nor sodden v. 9. This signifies the scorching heat and fierceness of the fiery Wrath of God upon Christ when he bare our sins He did not save us without suffering nor by an easie way of suffering Lam. 2.4 He bent his bow like an enemy he stood with his right hand as an adversary he poured out his fury like fire Those expressions may be here applied to Gods dealing with Christ 4. Not a bone of it was to be broken Exod. 12.46 This is applied unto Christ Joh. 19.33 36. not a bone of him was broken It was said of the Paschal Lamb and it is quoted as spoken of Christ for the Lamb was Christ typically and in a shadow There was an over-ruling Providence of God in it that the performance and accomplishment might answer the promise in the Type 3. The time of it shadowed forth Christs Sufferings There was a remarkable analogy in the circumstances of time and this in four respects 1. In that the Lamb was to be a year old not the first day or week but at a fit age was the Lamb to be taken up so Christ at a fit age in the best and fittest time so far we may safely apply this circumstance from that of the Apostle In due time Rom. 5.6 2. In that the Lamb was to be taken the tenth day but not slain till the fourteenth day Exod. 12.6 so Christ entred into his publick Ministry the thirtieth year of his life which is the tenth thrice told and suffered not till the four and thirtieth Luk. 3.23 he was neer about thirty years old when baptized And in the Gospel of John there are four Passovers mentioned at the fourth whereof he suffered Dan. 9.27 in the midst of the week The week is seven prophetical days seven years the midst whereof is three years and an half Moreover he was born on the fifteenth day of the seventh month for that was the day of the Feast of Tabernacles from whence to the Passover which was in the first month is half a year 3. The Lamb was to be slain on the fourteenth day of the first month the time when they came out of Aegypt so Christ died at the very same time of the year at the Feast of the Passover So that the time did look backward to their typical Redemption out of Aegypt and forward to their spiritual Redemption by Jesus Christ It is true it is called the preparation day Joh. 19.31 but that is thought to be because the Jews had a corrupt custome when two great Feasts came so neer together to put off the former a day longer But Christ observed and fulfilled the time appointed in the Institution 4. It was to be slain in the evening or as the Margin has it between the two evenings for every day had two evenings namely the evening of the day which began at three a clock
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