of your Prayers that you would remember me to the Lord that he would carry me through this work that he would enlighten and enable me by his Spirit to speak unto them with clear light and not only so as may be clear and convincing to my own Conscience and Judgment but with such evidence of light as may be satisfying and illuminating to yours also even in the evidence and demonstration of his Spirit Some have not unfitly called the Ceremonial Law one of the richest Cabinets of Divinity full of inestimable Jewels But many things in their Religion will seem strange and uncouth and useless if we consider them without their scope and meaning All the Ceremonial Law if a man knows not the meaning of it looks like an heap of unprofitable Burthens The Temple appears but like a Shambles or Butchers Slaughter house and the Priesthood a vain useless Occupation but consider them in their sense and meaning and every thing is full of Light and Glory A great part of the Scripture especially the old Testament Exodus and Leviticus and other places will be like a Sealed Book unto you if you have not some insight into the Types But if the Lord give you a little insight into them you will read the Old Testament with more profit and spiritual understanding For the Prophets do comment upon them yea so do the Apostles also and indeed the whole New Testament is a large and full Exposition of the Types If you ask how may we so search and look into them as to understand them and profit by them Take but three Rules for this and I conclude Rule 1. Search the Scriptures Joh. 5.39 for they are they which testifie of me saith Christ the Scripture is the best Interpreter of it self We cannot judg of these legal Shadows but by Scripture-light If either express words or change of Names or a clear analogy and proportion do appear these are Intimations of the Mind of God that such things are Types Go no further than we see the Scripture going before us Rule 2. Study the Covenant of Grace Faedus gratiae clavis totius Scripturae Look diligently into the Gospel get a clear and spiritual insight and understanding into that this is the best help to the understanding of the Types For he that well understands the Antitype will more easily and readily discern the analogy and see the resemblance it hath with the Type Rule 3. As you find the Lord letting in any thing of further light into your minds be sure you act Faith and exercise Grace with renewed vigour upon those Truths and Mysteries as you find any Beams of further Light coming in concerning them If a man have all Knowledg and understood all Mysteries and hath not Fath and Love what is he the better for his Light 1 Cor. 13.12 When you see things more clearly and fully you should endeavour to believe more strongly and to grow in Grace as you grow in Light Quest Why the Lord spake so much in this way by Types and Shadows Answ Something may be gathered as to this out of what was formerly spoken in general concerning the Reasons of the Lords using so great variety of Dispensation from that Text Heb. 1.1 therefore I shall but touch upon some few things now and that very briefly R. 1. There is a general suitableness in such a way of speaking unto mans Nature as a sensitive Creature consisting of a Body as well as a Soul Hence in all times and ages even before Sin entred the Lord gave unto mankind some outward and sensible things to be Signs and Representations of spiritual things Hence were these two Sacramental Trees the Tree of Life and the Tree of Knowledg of good and evil And now much more since the Fall Man being fallen much lower hath greater need of such Instructions Man is not only a sensitive but a sense loving Creature R. 2. It was particularly suitable to that Infant age and state of the Church it was suitable to their Nonage to be taught by such visible and carnal things The whole way of Gods Dispensations See Galv Instit l. 2. c. 11. s 1 11. both Gods Blessings and Judgments were much more external and sensible than they are now Children must have their A. B. C. weak and rudimental Instructions These are called Elements or Rudiments yea weak and beggarly Rudiments 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 4.9 Tota legis Oeconomia veluti rudis quaedam erat disciplina rudibus conveniens Beza in Gal. 4.3 Like a Horn-book to a Child R. 3. That they to whom it was not given might not understand R. 4. That his People might soe and understand the better These two Reasons are assigned by Christ himself for his own teaching so much by Parables and there is some affinity between a Type and a Parable as you heard the last time Matth. 13.11 13. why speakest thou to them in Parables Because it is given to you to know the Mysteries of the Kingdom of Heaven and because they seeing see not c. Similitudes not understood are Riddles and clouds of Darkness upon the understanding But if once interpreted and understood they are like bright Candles they give a clear light Comparata etiam ficta arguunt fidemque faciunt It is not a true and sound Rule that of the Schoolmen Theologia symbolica non est argumentativa What! shall we say that all the Parables of our Saviour did argue nothing when indeed they did not only argue but demonstrate and that so as did convince and cut the hearts sometimes of his greatest enemies and opposers Was not Nathans Parable argumentative yea demonstrative and convicting unto David Their Rule may be true concerning their own allegorical Senses and mystical Froth which may be found in their Interpretations but concerning Scripture-Types it is most false You have seen the Nature of a Type what it is and some short hints of reasons of the Lords speaking this way we shall now enter into particulars and go through the Types and open to you as the Lord shall enable something of the Gospel-Truths and Mysteries adumbrated and shadowed forth by them depending upon the help and assistance of him of whom we are to speak Now the first and most general Distribution of them is into Types personal and Types real holy persons and holy things The terms of which distinction are so plain that it needs no further explication therefore we shall not make any tarrying here you know the difference between persons and things Personal Types are such as Adam Noah David and others Real Types are the Temple the Ark the Manna the Sacrifices and such like whereof hereafter We shall begin with the personal Types and they may be subdivided into two sorts 1. Individual Persons 2. Typical Ranks and Orders of Persons which we may call Religious Orders such as the Priests the Nazarites c. 1. Typical individual Persons Concerning these there be some
is said of those that might not be eaten Whosoever toucheth the Carcase of them shall be unclean Vers 24. And this was a thing of so great weight that the Lord uses those vehement expressions about it Ye shall not make your selves abominable with any of those unclean things and creeping things c. 43. verse of that Chapter For I am the Lord your God you shall therefore sanctify your selves It did make the person abominable who did defile himself with those things We read of two kinds of uncleanness of Beasts under the Law 1. There was an Uncleanness of Beasts for Sacrifice and an Uncleanness of Beasts for Food That distinction of Clean and Unclean referred to Sacrifices that was from the first entrance of Sin into the World Therefore in Noah's time there were so many Clean and so many Unclean Beasts with him in the Ark. 2. The uncleanness of the Beasts for Meat seems now to be appointed by God there having been a more general liberty in the time of Noah and ever since to eat of any wholesom living Creature God now laid a restraint upon it by Moses Quest But why such a difference Is not every Creature of God good Answ They are good in themselves It is not any natural Uncleanness but an instituted Uncleanness that Uncleanness that is in them by virtue of the Ceremonial Law And the Reason is The absolute supream authority and dominion of God over all his Creatures He would have all men know That whatsoever they eat it is by his allowance and they must forbear so far as he restrains them And this further account may be given of it That it did make up and strengthen that Partition Wall between Jew and Gentile which the Lord thought good to set up in those times The Gentiles being unconvinced of any such things and the Jews being strictly trained up to it Quest What Creatures be they that were Clean and what were Unclean Answ They be set down at large in Levit. 11. And there be three Rules observable about the Beasts which were Clean and which were Unclean which might be eaten and touched and which might not and they were known thus 1. By the parting the Hoof. 2. By chewing the Cud. 3. By the properties and dispositions of them 1. Such as parted the Hoof were Clean. Levit. 11.3 Whatsoever parteth the Hoof and is cloven footed among the Beasts that shall ye eat And they that did not were Unclean This plainly notes a right distinguishment of things that God requires of his people That we should walk in them with a right foot distinguishing of things that differ Phil. 1.9 10. And this I pray that your love may abound more and more in knowledge and in all judgment that ye may approve things that are excellent The Margin renders it thus That you may discern of things that differ For many things there are of a different nature which a Christian should distinguish as the difference between the Law and the Gospel between our general and particular Callings that there be not an intrenching of the one upon the other This is one property the parting of the Hoof. 2. The second is the chewing of the Cud which intimates Meditation ruminating on the things of God digesting Spiritual Food for the Word is compared to Food Amos 8.12 I will send a Famin in the Land not a Famin of Bread nor a thirst for Water but of hearing the Words of the Lord. The Word of God is Spiritual and it must be chewed and ruminated upon by deep and serious Meditation Psal 1. Blessed is the Man that meditateth in Gods Law day and night Luk. 2.19 It is spoken in the praise of Mary that she pondered on those things and laid them up in her heart It is the misery of Sinners and unclean Creatures that they cannot ponder the path of Life Prov. 5.6 Her feet go down to death her steps take hold on hell lest thou shouldst ponder the path of life The want of a meditating considering frame of heart undoes poor sinners they cannot consider what they do they are not serious in meditating and ruminating on the word of God 3. There is a third difference and character between the Clean and the Unclean and that is in the properties of each Some had good properties and some bad As the Swine which wicked men are compared unto for that fowl and dirty disposition and property of wallowing in the Mire 2 Pet. 2.22 The Dog is turned to his vomit and the Sow that is washed to her wallowing in the mire So that as the Dog licks up his vomit again so many a poor Sinner that hath been washed and made clean and hath confessed his sins and vomited up his filthiness he licks it up again and returns to the same sin he had vomited up by confession like the Dog and Swine This uncleanness of the Beasts did intimate two things 1. A distinction of persons 2. The necessity of forbearing Communion with some kind of persons 1. That there is a difference of persons clean and unclean Men which is intimated by clean and unclean Beasts It is common in Scripture to speak of men under such resemblances and especially wicked men to compare them to unclean Beasts We see it in Peters Vision Acts 10. He saw all manner of four-footed Beasts and creeping things c. vers 15. What God hath cleansed call not thou common nor unclean And so hereupon when Peter was meditating on this Vision the Spirit said unto him go down with these men doubting nothing for I have sent thee And he had incouragement to go and preach to the Gentiles by that Vision This Sheet let down with unclean Beasts signifies the Gentile people There is a great distinction in the Godly themselves and much more in Wicked and Ungodly Men. Daniel represented the four Monarchies by four Beasts The Lyon of Babylon the Bear of Persia the Leopard of Greece and the Roman Monster This speaks thus much That some persons are clean and some are unclean godly and ungodly clean and unclean 2. It bespeaks a restraint of Communion with wicked men Eating is an action of Communion and not eating implies a restraint of Communion Therefore when it is said to Peter kill and eat the meaning is go and communicate with the Gentiles Our Communion with Christ is set forth by eating and drinking eating his flesh and drinking his blood having inward Communion with him thereby So to eat or not to eat of such and such Beasts is to have Communion or not to have Communion with such or such Persons Some men must be abstained from as unclean that is wicked and ungodly men the neglect whereof God often reproves Ezek. 44.7 He reproves them that they had let in strangers into his Sanctuary And vers 23. They shall teach my people the difference between the Holy and Profane and cause them to discern between the unclean and the clean Men of
below was about three and thirty years and an half his private life about thirty years his publick Ministry about three years and an half whereas the common account instead of half a year makes but a quarter of a year between the Feast of his Nativity and Easter From all which it appears that the time of his Birth was indeed in the seventh month at the Feast of Tabernacles and for the further confirmation thereof there be sundry passages and circumstances in the sacred History of his Birth by which it is evident that it could not be in the tenth month as is commonly supposed 1. Augustus his taxing all World and ordering them to repair to their own Cities for that end Luk. 2.1 it is not likely that the Emperor would enjoyn all his Subjects to travel in the depth of Winter to their own Cities An observable Providence and the rather for its falling out in this juncture of time The Scepter was gone from Judah when they were compelled by a foreign Power to neglect the Feast of Tabernacles and to travel to other places instead of going up to Jerusalem And therefore now it was full time for Shilo to appear according to that Prophesie of old Jacob Gen. 49.10 2. The Shepherds were abroad watching and keeping their Flocks by night Luke 2.8 but it is not probable they were so in the depth of Winter 3. John was baptizing in Jordan at that time of the year thirty years after Luke 3.23 but it is not likely that he would choose out the coldest part of the year for that work though those Climates were hotter in the Summer then this yet they were also cold in the Winter The Winter even in those Climates was but a hard time to travel in or to watch in Matth. 24.20 pray that your flight be not in the Winter Yea so cold that at the Passover they needed a Fire within doors Joh. 18.18 and surely in the depth of Winter it was much colder Quest But then how arose this mistake to place the Birth of Christ in the very midst of Winter Answ They reasoned from that passage of Zacharias offering Incense Luk. 1 5-11-36 They did reason thus that John Baptist was conceived at the end of September and Christ six months after which falls out about the end of March from whence they reckon his Birth nine months after towards the end of December But in this whole Argumentation there is a Concatenation of manifold mistakes absurdities and incongruities besides many uncertainties For 1. Zacharias was not the High Priest For he was of Abia's Course Luk. 1.5 But the High Priest was of no Course for he was above all the Courses And Zacharias is called a certain Priest of the Course of Abia a Style too low for the High Priest 2. The Incense he offered was not the yearly Incense-offered on the tenth day of the seventh month but the daily Incense 3. The Angel did not appear to him in the Holy of holies but in the Sanctuary for the Altar of Incense stood in the Sanctuary 4. If there were none of these manifest and palpable mistakes in this argumentation yet it is wholly bottomed upon many suppositions and presumptions which are altogether uncertain and without any ground in the Scripture As for instance it supposeth first that as soon as Zacharias came home after the days of his Ministration were ended his Wife Elizabeth conceived And secondly that this was that year on the seven and twentieth of our September And thirdly that there was six months to a day between the Conception of John the Baptist and the Angels speaking to the Virgin Mary When as the Holy Ghost speaks in a greater latitude and As to the first saith thus after those days his Wife Elizabeth conceived Luk. 1.24 but whether it was presently after or a month or two months or three months after he saith not And as to the third the Angel saith only that it was on the sixth month ver 26. and that it was the sixth month of her being with Child v. 36. but whether the beginning or middle or end of it he leaves wholly in the dark Whereas this Opinion makes it to be just at the expiring of the sixth and entrance of the seventh month To which might be added as a fourth groundless and uncertain presumption that if it were certainly known to a day what time Elizabeth conceived yea and what day the Angel spake to Mary yet the same uncertainty still remains how long after the Angel Gabriel's speaking so to the Virgin Mary it was before the power of the most High came upon her and she conceived of the Holy Ghost it might be some days or weeks after for ought that can be proved to the contrary And lastly to add yet a fifth uncertain groundless supposal that is presumed and proceeded upon in this vulgar computation if all these forementioned particulars were precisely declared in the Scripture yet what assurance have we that the Virgin Mary went neither more nor less then two hundred and seventy days or nine solar months of thirty days a month after her Conception before the Birth of Christ For though he was in all things except sin made like unto us yet it is well known that according to the Experience of Women and the Judgment of Physicians there is a considerable variation and latitude in the time of Womens going with Child it being sometimes more sometimes less differing at least in different persons not only sundry days but sometimes some weeks yea months But then the second of the first mentioned uncertain supposals which I cast into this place because I would speak a little more largely to it namely that Zacharias's Ministration ended that year precisely on the seven and twentieth of September is as undemonstrable and uncertain as any of the other For first though there were four and twenty Courses of Priests before the Captivity of Babylon yet how will it be proved that there continued just the same number ever after through all the calamities and concussions and confusions that the Jewish State and Worship underwent how can it be proved that none of these four and twenty was utterly extinct before that day by Death or Apostacy or Exclusion or some other way And secondly if that could be proved yet how will it ever be made out that they continued in an uninterrupted order of Succession as they were distributed and ranged in Davids days 1 Chron. 24. why might not one lot suppose that of Abijah through some occurrence or other fall into the week of the lot of Hakkor or of Jeshua there is no prohibition of it by God but that it might lawfully be done in some cases and though it might not yet we find there was introduced as great and a greater variation and swerving from the first Institution and Ordinance of God concerning the continuance of the High Priesthood For it appears in the Evangelist to be anniversary at
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
Analogy doth appear for the Meat-Offering did consist of Bread and Wine as the Lords Supper doth And as the Meat was eaten by the Priests so is the Bread by Believers who are Gospel-Priests But yet as in all Similitudes and Types beside the Analogy there be also sundry disproportions and disparities between the Type and the thing typified so here for the Meat-Offering was both a Feast and a Sacrifice part of it being burnt upon the Altar But the Lords Supper is only a Feast and not a Sacrifice being wholly eaten by the Priests The Meat-Offering did refer to what was future the Lords Supper to what is past that was a prefiguration of the true Sacrifice the Lords Supper is a commemoration of it In the Meat-Offering the Wine was only poured forth before the Lord but in the Lords Supper the Communicants are to drink it Drink ye all of it Mat. 26.27 In a word that was a Type this a Sacrament 4. There is a fourth duty which the Sacrifice of the Meat-Offering may refer to and that is Almes bounty and liberality to the Saints and to the Poor this is a true Sacrifice and a Gospel Meat-Offering The Apostle seems to speak of it under such a notion Heb. 13.16 To do good and to communicate forget not for with such Sacrifices God is well pleased And Philip. 4.17 18. 4. The Meat-Offering shadowed forth the acceptation of our persons and services with the Lord so in the places before alledged Philip. 4.17 18. the Apostle calls what the Philippians sent unto him for his supply An Odour of a sweet smell a Sacrifice acceptable well pleasing unto God see Mal. 1.10 God rejects the Jews but accepts the Gentiles in their stead together with their prayers and services vers 11. Upon this account Frankincense was an Ingredient in the Meat-Offering to make a sweet smell Hos 9.4 They shall not offer Wine Offerings to the Lord neither shall they be pleasing unto him The Lord hath sometimes given signal evidence and testimony of his good acceptance of this Sacrifice and of his people therein see 2 King 3.9 10 20. So that look as our Reconciliation to God was in a special manner taught and held forth by the Burnt-Offering so our Sanctification and acceptation with him is in a peculiar manner taught and shadowed forth in the Meat-Offering which hath occasioned some to restrain it to this Scope only though that is a mistake as hath been shewed Thus you see the general Mysteries adumbrated and shadowed forth in the Meat-Offering namely Jesus Christ his atoning and reconciling us to God as also Believers their persons their services the acceptance of both before God 4. The fourth Enquiry touching the Meat-Offering is concerning the additions forbidden to be annexed to it which were two Leaven and Honey vers 11. The reason and intent of this is worthy to be considered and enquired into And first for the literal sense and meaning of the Prohibition it is concerning Fire-Offerings at the Brazen Altar Leaven and Honey might not come upon the Altar but yet Leaven was permitted and allowed in Thank Offerings Lev. 7.13 and in the Offerings of First Fruits Cap 23.17 So here in this second Chapter Vers 12. it is thought to be spoken by way of caution they might offer it leavened but not sacrificed at the Altar Honey also is numbered among the First-Fruits 2 Chron. 31.5 Though some understand that of Dates which are as sweet as Honey This 12. vers some explain it thus ye shall offer them to the Lord for a Wave-Offering but not for an Oblation at the Altar This is strictly forbidden both in this and in divers other Scriptures as in reference to the Passover and that very severely under the pain of Extermination or cutting off Exod. 12.19 And in Amos 4.5 they are sarcastically reproved for it for that Interpretation agrees best with the Scope Now for the Reasons of the Prohibition And first for Leaven Leaven you know hath a sower taste it hath its name one of its names in Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the sowerness of the taste Vinegar is a Conjugate from the same Root Numb 6.3 Chometz Jajin And it hath a sowring and a swelling quality and property and an infecting spreading quality when it is put into a Batch of Dough it ceaseth not till it hath made all the rest like unto it self as our Saviour speaks of it Mat. 13.33 Leaven which a Woman took and hid in three measures of Meal till the whole was leavened And so the Apostle Gal. 5.9 A little Leaven leaveneth the whole lump Aul. Gellius Lib. 8. Cap. 15. The Heathen did retain by blind Tradition some footsteps of this Ceremony for the flamen dialis or Roman Priest might not by their Canons touch any leavened Meal Plut. quest Rom. apud Aynsw in Exod. 12.15 Plutarch scanneth the reason of it thus because Leaven it self proceedeth from corruption and corrupteth also the Meal with which it is mixed And therefore by the way that Metaphor of Fermentation so much used by some late Philosophers it may be doubted whether it be always so congruous and so full of light to clear up the mysteries of nature as they suppose who make such continual use of it for it is but one kind or way of corruption But for the spiritual mystery of it Leaven argues Corruption and therefore unleavened is as much as to say uncorrupted I find Leaven applied in Scripture to sin and sinners and Corruptions of all sorts and particularly to these four 1. To false Doctrine Mat. 16.6 11 12. The Leaven of the Pharisees is the false Doctrine of the Pharisees 2. To scandalous and wicked practices 1 Cor. 5.6 7 8. Purge out the old Leaven that ye may be a â—ein lump as ye are unleavened Let us keep the Feast not with old Leaven neither with the Leaven of malice and wickedness but with the unleavened bread of sincerity and truth Discontent Psal 73.21 thus my heart was grieved Or according to the Hebrew Metaphor thus was my heart leavened or sowred Ki Jithchametze lebaâ—i or rather leavened and sowred it self Malice and cruelty the Leaven of maliciousness Psal 71.4 Deliver me O my God out of the hand of the unrighteous and cruel man the leavened person Chometz So likewise Pride is fitly compared to Leaven because it puffs and swells the heart 3. To Hypocrisy and secret sins Luk. 12.1 2. the Leaven of the Pharisees which is Hypocrisy 4. To promiscuous Communion and carnal mixtures in Church society 1 Cor. 5.6 A little Leaven leaveneth the whole lump Some are apt to say their sin will do me no hurt but you may be deceived in this I tell thee their sins may infect and damn thee One Fornicator or profane person must not be allowed in the Church lest many be defiled Heb. 12.15 16. This is a Truth so clear throughout the whole Scripture that if I were to choose what
that end 2. The Leper must wash his Cloaths and himself and shave his Hair and then come into the Camp but not yet into his Tent. vers 8. The like Ceremony is required in other Cleansings As at the Consecration of the Levites Numb 8.7 they were to cause a Rasor to pass over all their flesh And Deut. 21.12 Of the Captive Woman it is said she shall shave her head and pare her nails Some allegorize this in a plain and a good way thus That it was a figure of casting away all remainders of malice and filthiness James 1.21 Those excrescencies and superfluities of sinful Corruption it shadows out and teacheth the work of Mortification or paring away of sinful superfluities of Lusts and Corruptions as fast as they grow which we cannot be quite rid of but must be paring and cutting them off continually This Expression is used Isai 7.20 in a metaphorical way to signifie the Lords consuming and weakning their strength for much hair argueth strength of nature Hence in age when there is a decay of strength the hair falls off and baldness comes in stead of hair Therefore in a leprous person it seems to argue strength of the Disease therefore the shaving it off is thought to signifie the cutting off and taking away the strength of the Disease and plague of the heart And as to washing this was often required therefore the Apostle speaks of divers washings Heb. 9.10 And the Holy Ghost refers them to the blood of Christ Rev. 1.5 And they respect also the Spirit of Christ often compared to water Isai 44.3 This is that Fountain set open Zach. 13.1 for the house of Judah and the Inhabitants of Jerusalem to wash in for sin and for uncleanness A sinner must wash and bath himself in this Fountain if ever he will be made clean We read of the washing of Regeneration Titus 3.5 which is an allusion to these Ceremonial washings rather than to Baptism And the Leper was to wash his whole body not some part only because Sanctification is a cleansing of the whole man 1 Thes 5.23 And he must wash his clothes as well as himself To teach us that we must purge our selves from all manner of filthiness and every thing that defileth hating the very garment that is spotted with the flesh Any thing of uncleanness the least degree of it Jude ver 23. hating even the garments spotted by the flesh An amplification saith the Margin taken from the forbidden things in the Old Law that did defile that is all appearances occasions any thing that hath the least touch of sin It is a worse sign of a leprous graceless heart for a man to dally with his lust and to allow himself therein than one particular fall into a grosser act of uncleanness if it be abhorred and repented of Thus the Leper must be washed He and his Clothes and his Hair shorn and yet after all this he is not to return to his Tent. The reason is Lest there should be any thing of infection in his Tent. For the very Houses and Garments sometimes were infected with Leprosie 3. The third Ceremony or his after-duty is this After seven days he must use the same Ceremony of shaving and washing over again ver 9. This plainly teacheth us that cleansing work must be renewed from time to time The mortifying and purging out of Corruption it is a gradual work and a frequent work For the Leper is not made clean at once in the first moment nay after all his former observations he is not perfectly clean though he be begun to be made clean but here are seven days must intervene and then he must wash and shave again So that it is a gradual work We should do so in Spiritual Cleansing especially upon the Sabbath day which is the seventh in this sense that is it is one of seven and it is and should be a day of Spiritual washing and cleansing Thus you have seen the first part of this purifying Sacrifice for the Leper viz The two Birds with the several Ceremonies and Ceremonial actions and performances appertaining to them both to the slain Bird and to the living Bird and to the Leper himself 2. The second part of the purifying Sacrifice appointed for him is that of three Lambs with the Ceremonies thereunto belonging and this is declared at large from ver 10. to 32. of that 14. Chapter of Leviticus The Materials of this are two He Lambs the one for a Burnt-Offering the other for a Trespass Offering and an Ew-Lamb for a Sin Offering and fine Flower for a Meat Offering and a log of Oyl These are the Materials Now what must be done with them The Ceremonies about them are chiefly these three 1. The Sacrifices must be slain and offered according to the manner and institution ver 12 13. But this having been opened formerly we shall not insist upon it 2. The Priest must put some of the blood of them upon the tip of the right ear of him that is to be cleansed ver 14. and some part on the thumb of his right hand and on the great toe of his right foot You have the like Ceremony Exod. 29.20 injoined in the Consecration of Aaron and his Sons The sprinkling these parts did represent and was instead of sprinkling the whole body The sprinkling of a part of the body was appointed by God as significative of universal cleansing of the whole man Engl. Annot. on Exod. 29.20 Our Annotators have this Note upon it The Ear was to be sanctified for holy hearing and against the hearing of any corrupt communication And the Hand for working and the Foot for walking that his Conversation might be holy and his Person sanctified from head to foot So in Baptism there is no necessity of plunging the whole body in water but the sprinkling of it on the Forehead may suffice to signifie the mystical meaning intended by it where by a Sacramental Synechdoche though but a part be sprinkled the whole is washed and cleansed This is the second Ceremony some of the blood in these Sacrifices of the three Lambs must be put upon the Leper The 3d. is That the Priest is to take the Oyl and sprinkle part of it before the Lord and with part to anoint the Leper his Ear Thumb and Foot in the place where he had put the blood before and pour the rest upon his head ver 15 16 17 18. This mystical Oyl whereof they had such continual use under the Law we have often heard that it typifies the Holy Ghost and therefore the Son of God is said to be anointed with the Spirit Isai 61.1 And Act. 10.38 God anointed Jesus of Nazareth with the Holy Ghost and with power Therefore the putting of the Oyl upon these parts signifies the saving Graces of the Spirit of Christ whereby they are cleansed and sanctified and comforted who have been justified and reconciled by his blood As to the putting it upon
and amongst the rest they had one great Idol called the Rood which if it was as some now think the Picture of an old Man from thence the poor ignorant people came to conceive of God the Father as an old Man sitting in Heaven though it seems rather to be a Wooden Image of Christ hanging on the Cross See Acts and Monuments vol. 2. pag. 302. or a Wooden Cross only without any Image hanging on it From whence is the term Roodmas used still in some parts of England by which they mean the first or third of May the Pope having made that an holy day and called it Inventio Crucis because forsooth on that day the Cross on which Christ was crucified was found if you will believe the Fable Masse or Messe signifying in the old Saxon a Feast or a set time of holy rejoycing and Rood as it seems a Cross But this is to be observed that in all the Ceremonial Worship the Lord took special care to keep his people at a distance from the heathenish Idolatries of those times he would not suffer them to conform at all to those false Worships nor to comply with them in the least And it is a good spirit to be zealous against such things but where there is a slight loose indifferent sceptical frame of spirit in the matters of Gods House and Worship this spirit is not of God this spirit is not of him that calleth you So much for the House it self 2. Now secondly for the Courts of the Temple there were two of them the Scripture mentioneth so many and no more 2 Chron. 33.5 and he Manasseh built Altars for all the Host of Heaven in the two Courts of the House of the Lord. About the Tabernacle we read but of one Court Exod. 27.9 for the whole Camp of Israel was the outer Court But about the Temple there two called the outward and the inner Court The outward Court being the larger is called the great Court 2 Chron. 4.9 and the Court of the people because here the people came together to be taught Ezra 10.9 But though the people came into it yet it was part of the Temple and an holy place For none might enter that were unclean in any thing for it was the Office of the Porters to keep them back 2 Chron. 23.19 And hence it was that the Jews took so much offence at Paul when they thought he had brought Greeks into the Temple and so polluted that holy place Actt 21.28 There was also another Court called the inner Court 2 Kings 6.36 and the higher Court Jer. 36.10 and the Court of the Priests Vid. plura on Rev. 11.12 This Reference in the Authors Notes shews he had written a Discourse on that Text and indeed so he had which may be published in time if God will 2 Chron. 4.9 Both these Courts as it seemeth did compass the Temple on all sides round about and they were four square The length of each side of the outer Court was a furlong as the Jewish Witers report and the whole about half an English mile in compass There were also as they report some other Courts added unto these in after times but because the Scripture takes no norice of them I shall not do it neither Neither shall I say any thing of the Walls about the Courts and the Gates and other Buildings belonging to them as Chambers Porches and Treasuries to lay the Vessels and other things in and for the Priests and Levites to lodge in For there is mention 1 Chron. 28.11 of the Porch and of the Houses therof and the Treasuries thereof c. and ver 12. of the Courts of the House of the Lord and of all the Chambers round about of the Treasuries of the House of God and of the Treasuries of the dedicate things Neither need I speak particularly to the mystical significations of the House and the Courts The whole as considered together may be divided into three parts 1. The outer Court 2. The inner Court with the Sanctuary 3. The Oracle or the Holy of holies Some apply these three parts of the Temple to the three parts of a Christian mentioned by the Apostle 1 Thess 5.23 the Spirit Soul and Body The Body say they is signified by the open Court where all may see what is done The Soul say they may be compared to the Sanctuary which as it was more holy than the outward Court so is the Soul of man an higher and more divine part than the Body where by the Lamp of Gods Spirit the Reason and Understanding is enlightened The Spirit say they is as the most holy place where God dwelleth in secret by Faith which saith the Apostle is of things not seen nor comprehended by Reason Others apply it to the three parts of the World thus The outward Court to this inferiour World where all things lye open to the view and use of man The Sanctuary to the starry Heaven which is full of Lights and Stars as the Sanctuary had the seven Golden Candlesticks and Gems and Jewels shining in it The Holy of holies to the third Heaven wherein God dwelleth and indeed the Apostle himself makes it a Type of Heaven Heb. 9.24 There is something of analogy in the thing as to all these But the best accommodation of a Type is from Scripture and from the hints and intimations which the Scripture gives which as hath been formerly shewed makes the Temple a Type of Christ and of the Church Let us consider then what Instructions these parts of the Temple do afford as to both these 1. As to Christ himself The Temple was a Type of Christ especially in regard of that chief part of it the Holy of holies wherein there was a figure or weak representation both of his divine and humane Nature Therefore Christ is called the Holy of holies Dan. 9.24 seventy weeks are determined to anoint the most holy or the Holy of holies that is to initiate and inaugurate the Lord Jesus Christ into his Mediatorial office The Veil of the Holy of holies typified his humane nature Heb. 10.20 through the Veil that is to say his Flesh We may draw forth the analogy more at large in these particulars 1. The Humane nature did veil the Glory of his Deity as the Veil of the Temple did conceal the Holy of holies from the eyes of men 2. There was curious Embroidery of Cherubims and other Ornaments upon the Veil Exod. 26.31 thou shalt make a Veil of blue and purple and scarlet and fine twined Linnen of cunning work with Cherubims shall it be made So Chron. 3.16 This is not unfitly applied to those excellent Graces of the Spirit wherewith the Humane nature of Jesus Christ was filled and adorned 3. The Veil shutting up the Sanctuary from the sight and entrance of the people signified the shutting up the mysteries of the Gospel while the old Temple stood Heb. 9.8 the holy Ghost this signifying that
offering of Incense and the Ark with its appurtenances The former our Translators render the Golden Censer the Greek word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The difficulties upon this place are very great Perhaps this Text may be numbered amongst the Insolubilia Scripturae those insoluble knots which will never fully be unfolded in this life and which God hath left there on purpose to confound the Wisdom of all the world that no Flesh might glory and that he might exercise his people unto reverence of his Word in those things which they cannot comprehend One saith of it Suspectus est mihi locus iste I would not say so but this I may say that of all the difficult Scriptures that I have had occasion to search into this hath been one of the most difficult unto my own weakness one of the most difficult That which I would humbly offer for the interpretation of it is only this That the word being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it signifies properly something belonging to Incense and I know not how to translate it more fitly then by this Periphrasis That Golden Vtensil for the offering of Incense Quest But then the question will be what were those Golden Vessels that did serve to that use and which of them was here intended Answ It is a Rule which you have often heard and must always be remembred in the Exposition of Scripture That the Scripture must be expounded in the largest and most comprehensive sense Therefore if there were divers sacred Vessels of this kind they may be all included The Holy Ghost seems to have used such a general expression on purpose to include them all and so this may reconcile the different interpretations given by Expositors Now there were two holy Vessels for this use 1. It is thought there was a Golden Censer which was laid up in the Holy of holies all the year till the Feast of Expiation and that then the Priest went in and fetch'd it out and offered Incense with it in the Holy of holies Such a Censer is mentioned by Josephus contra Apionem lib. 2. And though it be not so clearly and expresly mentioned by Moses yet there seems to be some intimation of it in Levit. 16.12 Moreover it is no new thing in the Scripture that things which are more briefly and more obscurely hinted in the Old Testament should be more plainly and more expresly delivered in the New The two Testaments the Old and the New looking one towards another as the two Cherubims did over the Ark. As for instance the Names of those Conjurers that withstood Moses are not mention'd in the History in Exodus but we have their Names in the New Testament their Names were Jannes and Jambres 2 Tim. 3.8 And the Contest between Michael and Satan about the Body of Moses and the Prophesie of Enoch are mentioned in the Epistle of Jude but no where in the Old Testament as is generally conceived though learned Junius inclines to judge the Contest between Michael and Satan mentioned by Jude is that which we have represented in a Vision to Zechary the Prophet Zechar. 3. see Junius his Notes on Jude and his Parallels Append Paral. 16. and other instances might be given So this Golden Censer though not so expresly mentioned in the Old Testament yet it is twice mentioned in the New first in this Text Heb. 9.4 and again in Rev. 8.3 and there it is conjoyned with the Golden Altar And another Angel came and stood at the Altar having a Golden Censer and there was given unto him much Incense that he should offer it upon the Golden Altar And in 1 Kings 7.50 and 2 Chron. 4.22 there is mention of Golden Censers in the plural number This Golden Censer was a little Pan made of Gold with a handle to it fit to hold living coals in whereon to put the Incense 2. There was also a Golden Altar of Incense in the Temple and it is not likely that the Apostle would wholly omit and pass over this so great an Utensil when he mentioneth all the rest Therefore that which we translate the Golden Censer many do interpret it as meant of this Golden Altar of Incense But here a great Objection doth occur how this is here said to stand in the Oracle or in the Holy of holies for it is clear it stood in the Sanctuary because they were to offer Incense upon it every day but they were not to enter into the Holy of holies but once only a year The Answer that is commonly given is this That it stood in the Sanctuary quoad situm but in the Holy of holies quoad usum as to the place and position of it it was in the Sanctuary but yet it belonged to the Holy of holies in regard of the use and imployment of it which possibly may be the reason of the alteration of the form of speech ver 4. from what was used v. 2. The Holy of holies had the Golden Altar of Incense because it had a relation to that part of the Tabernacle though it was not seated in it as the Candlestick and Table were in the outer Sanctuary v. 2. The first Institution of it is Exod. 30. ver 1. to 10. And Solomon made one for the Temple 1 Kings 6.22 And the whole House he overlaid with Gold until he had finished all the House also the whole Altar that was by the Oracle he overlaid with Gold Here the Altar is spoken of as having relation to the Oracle The Altar that was by the Oracle as in the Text the Holy of holies had the Golden Utensil for the Incense The use of it was to burn Incense upon it Of the Composition whereof see Exod. 30. ver 34 c. As to the Mystery of these things First as to the Altar and then as to the Incense 1. This Golden Altar of Incense was a Type of Christ in regard of his Intercession that great work of his Priestly Office as the Altar of Burnt-offering was a Type of Christ in regard of the other part of his Priestly Office his Oblation or Satisfaction See Rev. 8. 2. This Golden Altar was to be sprinkled with the Blood of the Sin-offering to make atonement once a year Exod. 30.10 Lev. 16.18 to teach us that Christ intercedes in the virtue of his own Oblation or sacrificing of himself And this makes his Intercession so prevailing and powerful with the Lord He prays for nothing but what he hath purchased by his Death He desires nothing from the hand of Mercy but what he hath bought and paid for at the hand of Justice 3. As no Incense was to be offered or could be accepted but upon this Altar so no Prayers are acceptable to God but through the Name and Mediation of Jesus Christ unless offered upon this Golden Altar neither Prayers of Priest nor People can be accepted without this he that offereth Incense is as if he blessed an Idol as Isai 66.3
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 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
Amoinus and also because of Aquinas his Judgment of Instrumental Musick in Gods Worship Secund. secundae Quaest 91. by whom it sufficiently appears they were not then in general use and Durandus Ration Div. Off. l. 4. c. 34. who lived and wrote for them about the same time or a little before saith that in his time Organs used to creak in some Churches in quibusdam Ecclesiis Organa concrepare solita which he pleads for from the Practice of David and Solomon to which Reason of Durandus Aquinas answers as the most learned Dr. Reynolds judgeth Cens lib. Apocr tom 2. prael 187. And moreover the Romish Synagogue it self in the presence of the Pope useth not Organs as Voetius ubi supra informs us from Navarrus Molanus and Cardinal Cajetan he forsooth being in this tenacious of the primitive simplicity So far do those among us vary from the Pope who have introduced them not into Cathedrals only but into their Parish Churches though they have neither Injunction from the Kings Majesty nor Statute of Parliament nor Canon of their own Convocations or Synods nor any countenance thereto from any Rubrick or syllable in their own Books that I can call to mind But these men who glory in their own Conformity to the publick Establishment can thus notoriously transgress it themselves and their Lordships the Bishops can connive thereat in such an instance as this When any of the Conforming Clergy shall be as forward to swerve from the publick Establishment on the other hand in a way of departure from the Popish manner of Worship as they are in this to transgress against it in a way of approach to the Papists mode we shall see whether their Lordships the Bishops will be as indulgent towards them or not In the mean time we may take it for granted that the King and Parliament never intended the Act of Uniformity should be violated in compliance with the Papists manner of Worship and serve as an Engine to bring affliction upon great numbers of other loyal peaceable and useful Subjects who from Conscience though supposedly weak and mistaking dare not conform to it in those things wherein it injoyns Conformity with the Papists And what wonder is it if many be strengthened in their Non-conformity when the zealous Pleaders for Conformity shall give instances neither few nor small of their little regard to their own avowed Rule THE GOSPEL OF THE LEGAL PRIESTHOOD Hebr. 4.14 Jan. 31. 1668. Seeing then that we have a great High Priest that is passed into the Heavens let us hold fast our Profession THe perpetual Statutes of the Ceremonial Law we referred to five Heads 1. The initiating Seal of Circumcision 2. The Legal Sacrifices and Purifications 3. The Temple with all the Vessels and Utensils thereunto belonging 4. The Legal Administration Lastly The Legal Festivals or legal times and seasons Four of these five Heads we have spoken to The last was that of the Festivals or Jewish Holy days which we spake to before this of the Priesthood because of these superstitious times yet continued amongst us which we borrow from the Jews all whose Ceremonial holy times are abolished and ceased The fifth thing remaining to be spoken to is the Priesthood or the whole Legal Ministry Of the Priesthood and Legal Ministry we may consider 1. The several sorts or kinds of them 2. Their Maintenance 1. As to the first there were three sorts and degrees of Temple-Officers 1. The Priests the chief of which was the High Priest 2. The Levites 3. The Nethinims Now first of the Priesthood Three Doctrines are obvious before us in the words Doct. 1. That Jesus Christ the Son of God is the great High Priest of whom the Priests under the Law were but types and shadows Doctr. 2. That he is passed into the Heavens as the High Priest of old did into the holy places made with hands so Christ into Heaven it self Doctr. 3. That our having such an High Priest under the Gospel should be an effectual motive to Believers to hold fast their Profession As times of Prosperity to the Church use to produce many Hycrites so times of Persecution commonly produce many Apostates as it was formerly so it is now in this regard Therefore a great part of the scope of this Epistle is to perswade them to hold fast their Profession It is the first of these we are to speak unto That Jesus Christ the Son of God is the great High Priest of whom the Priests under the Law were but types and shadows We shall endeavour to open this a little and give you the meaning of this Type the Priesthood under the Law and that under two heads 1. What of Christ was typified by the Priests and especially by the High Priest of old 2. How or wherein did the High Priest typifie and shadow forth these things Quest 1. What of Christ was typified by the Priests and especially the High Priests under the Law Answ Take it in three things the legal Priesthod was a Type 1. Of Christ himself in his own Person 2. In his Ministers 3. In his Members All which I shall endeavour to make out unto you with what evidence of Scripture-light the Lord shall enable me when we come to the particulars wherin the High Priest did typifie and shadow forth Christ there will be occasion to accommodate them all these ways both to Christ to himself and his Ministers and his Members 1. The Priest was a Type of Christ himself in his own person therefore Christ is so often called a Priest and an High Priest especially in the Epistle to the Hebrews And he doth appear and is presented unto John as officiating in the Office of a Priest Rev. 8.3 and another Angel came and stood at the Altar having a Golden Censer and there was given him much Incense This Angel is Jesus Christ the great High Priest of his Church who stands with the Golden Censer having much Incense given him that he should offer it up before the Throne Here is Jesus Christ doing that great part of his Priestly Office namely making Intercession for us For the Incense was a Type of the Prayers and Intercession of Jesus Christ as we have heard This is the first thing typified by the High Priest the Priest was a Type of Christ himself 2. The Priests were Types of Gospel-Ministers we read Mal. 3.3 He shall fit as a Refiner and Purifier of Silver and he shall purifie the Sons of Levi c. It is spoken concerning Jesus Christ when he should come what he should do and the meaning is he shall set up a pure Gospel-Ministry In the last Chapters of Ezekiel as the holy City there is the Church of God under the Gospel so the Priests and Levites are the Ministers and Officers of the Church And in that famous Prophesie of the Conversion of the Gentiles Isai 66.19 20 21. as the converted Gentiles are here called a Meat-offering to