adumbrate and shadow forth the Covenant of Works But 2. We may consider Moses under an higher notion though in respect of the external Dispensation introduced by him he shadowed forth the Law yet in other respects if we consider him in his own Person he was a Type of Christ The Scripture is clear for this also Deut. 18.15 18. A Prophet shall the Lord thy God raise up unto thee of thy Brethren like unto me That this was spoken of Christ see Act. 3.22 Peter there applies it unto Christ he was like unto Moses There was a Similitude but yet there was not a Parity For Christ was far above Moses Heb. 3.3 For this man was counted worthy of more Glory than Moses inasmuch as he who builded the House hath more Glory than the House and again ver 5. Moses verily was faithful as a Servant but Christ as a Son over his own House v. 6. You may see it in these particulars 1. In regard of his Birth 2. In his personal Qualifications 3. In the whole course of his Life 4. In the close of it 1. Moses was a Type of Christ in regard of his Birth in that he was born but of mean Parents in the time of Israels Bondage in Egypt Exod. 2.1 persecuted in his Infancy by Pharaoh and wonderfully preserved Exod. 2.3 9. So Christ Isai 53.2 He shall grow up as a Root out of a dry ground When the House of David was brought very low and the Glory of it seemingly extinct they were of the poorest sort of people as appears by their Offering which was but a pair of Turtle Doves or two young Pigeons Luk. 2.24 when they taxed all the world that is when the Jews were under Bondage to the Romans Luk. 2.1 4. and you know Rome is spiritually called Egypt then and in this condition of Subjection to the Roman Power was Christ born And as soon as born he was persecuted by Herod Matth. 2. who sought his Death but wonderfully preserved and by means of his reputed Father as Moses by the Mother that adopted him both of them by wonderful Providences saved and delivered that they might be Saviours and Deliverers unto others 2. Moses was a Type of Christ in his personal Qualifications which were very eminent He was the most accomplish'd Person that ever was except Jesus Christ himself 1. In Learning and Knowledge Act. 7.22 He was learned in all the Wisdom of the Egyptians So Christ Isai 11.1 2 3. the Spirit of Wisdom and Understanding the Spirit of Counsel and of Knowledge rested upon him to make him of quick Understanding in the Fear of the Lord insomuch that he disputed with the Doctors at twelve years of age Luke 2.42 46 47. Those Doctors were as too many are now adays eaten up with mens Traditions and ignorant of the Scripture The Jews acknowledged and admired it Joh. 7.15 And the Jews marvelled saying how knoweth this man Learning having never learned and ver 46. the Officers answered never man spake like this man 2. Clear and extraordinary Vision and Sight of God Numb 12.6 7 8. Face to Face Mouth to Mouth God spake to Moses even apparently and not in dark speeches and the similitude of the Lord did he behold expressions arguing unparallell'd Clearness in the Lords revealing himself and his Mind to Moses There was never the like vouchsafed to any other To others even Prophets the Lord made known himself in a Vision or spake to them in Dreams ver 6. but to Moses at another rate So Christ Joh. 1.18 no man hath seen God at any time but the only begotten Son which is in the bosom of the Father he hath declared him 3. There was in Moses an admirable mixture of Meekness and Zeal eminent in meekness of Spirit and that seasoned and tempered with holy Zeal Numb 12.3 forty years he bare their manners in the Wilderness Acts 7.36 with 13.18 though murmuring and rebelling against God and himself with an invincible Patience So Christ Matth. 11. Learn of me for I am meek and lowly in heart When his Disciples tempted him he would not fetch down Fire from Heaven against his Despisers and Opposers yet he was angry at the Defilement of the Temple and whipt them out And so was Moses at the Golden Calf Meekness without Zeal is nothing else but Lukewarmness and Cowardise Zeal without Meekness degenerates into sinful Passion We should be meek in our own Cause but zealous in the Cause of God 4. Faithfulness to his Trust this was eminent in Moses but more eminent in Christ Heb. 3.5 6. Moses was but faithful as a Servant in his Lords House But Christ as a Son in his own House He will not lose one Soul of all those that the Father hath committed to him Joh. 6.39 40. In his last Prayer he professeth Joh. 17.12 those that thou givest me I have kept and none of them is lost but the Son of perdition not the least Believer can or shall miscarry If thou sayst How may I know whether I was committed to the trust and care of Jesus Christ by the Father The Answer is If thou dost commit thy self to him the Lord hath done it Thou couldst never trust thy self with him thou couldst not commit thy Soul to his keeping if the Lord had not first intrusted thee with him in his eternal Counsel and Covenant of Redemption But thou hast done it and it is thy daily work therefore thou maist safely conclude with Paul 2 Tim. 1.12 he will keep the thing I have committed to him He will be faithful to God and faithful to thee he never failed any that trusted in him 3. Moses was a Type of Christ in the whole course of his Life And here many things come to be considered 1. His Work and Office 2. His Sufferings and Conflicts in the Discharge thereof 3. The Lords owning and bearing witness to him by Miracles and Signs and Wonders in all which there was a manifest Prefiguration of the Lord Jesus Christ 1. In his Work and Office He was in general a Mediator between God and the People a typical Mediator All the good that God was pleased to confer upon that People it was by his Ministry and Interposition between God and then Gal. 3.19 the Law was ordained by Angels in the hand of a Mediator Deut. 5.5 I stood between the Lord and you at that time to shew you the Word of the Lord for ye were afraid by reason of the Fire and went not up into the Mount Exod 19.7 8. So Christ is the Mediator of the Covenant of Grace Heb. 9.15 and for this cause he is the Mediator of the New Testament But he hath the preheminence above Moses Heb. 8.6 but now hath he obtained a more excellent Ministry by how much also he is the Mediator of a better Covenant God was pleased to redeem his people Israel out of their Bondage in Egypt by Moses his Ministry God sent him and he left his
the Incense and sweet Odours offered up to God under the Law These related to the Prayers of Jesus Christ he offers Incense with the Prayers of the Saints Revel 8.3 4. And another Angel came and stood at the Altar having a Golden Censer and there was given unto him much Incense that he should offer it with the prayers of all Saints upon the Golden Altar which was before the Throne And the smoke of the Incense which came with the prayers of the Saints ascended up before God out of the Angels hand They had therefore both the same Gospel-blessings and upon the same Gospel account as we namely from the meer mercy of God through the Mediation of Jesus Christ through his Death and Intercession Reas 2. A second Argument might be taken from an Historical Induction of all those former times and the several Gospel Discoveries which the Lord vouchsafed to them all along from time to time As to Adam in Paradise after his Fall The Gospel was preached to him in that great and blessed Promise that the seed of the Woman should break the Serpents head This was the first Gospel Sermon that ever was preached Afterwards to Abraham the Gospel was preached Gal. 3.8 when it was promised that in thy seed shall all the Nations of the World be blessed and in Isaac shall thy seed be called To Moses and by Moses to Israel when the Lord said I am the Lord thy God that brought thee forth out of the Land of Egypt For he was a Typical Mediator There were yet further Discoveries in Davids time Christ is the true David Thus I might go through the whole Old Testament and shew you how the Lord from time to time made further and further discoveries of himself to his people in succeeding ages Reas 3. Either the Gospel was preached unto them of old or else it will follow that they were all damned or else that they were saved without Christ which to imagine were infinitely derogatory and dishonorable to the Lord Jesus Christ The Fathers before the coming of Christ were saved and went to Heaven But without Christ there is no salvation For there is no other name under heaven c. Acts 4.12 It is impossible that any Sinner should be saved without Christ Qui salutem cuiquam promittit sine Christo nescio an ille salutem habere potest in Christo Austin He that promiseth any man Salvation without Christ I know not whether he can have Salvation by Christ By the works of the Law shall no flesh be justified or saved Rom. 3.20 Gal. 2.16 Jesus Christ therefore is the same yesterday and to day and for ever Heb. 13.8 that is in all times and ages and so we may apply it thus Yesterday under the Law to day under the Gospel and for ever Jesus Christ is the only Saviour Therefore if the Old Testament Saints were saved it was by Christ and if by Christ they had the Gospel preached to them as well as we So we see the Truth of the Doctrine Obj. 1. But why do we call it the Old Testament if it was Gospel Answ This is only in regard of the manner of Dispensation we do not call the first part of the Bible or the times wherein it was written the Old Testament and the latter part of the Bible and the the times wherein it was written the new Testament as if the former were meer Law and the latter nothing but Gospel No therefore take heed of mistaking here For there is very much of the Gospel and the Grace of God in Christ revealed in the Old Testament many precious Gospel truths in the Old Testament And there is very much of the Law and threatnings thereof declared written down and left upon Record to us in the New Testament Yea there is more of Hell and Damnation there are more dreadful threatnings thereof in the Sermons of our Lord Jesus Christ recorded in the four Evangelists than is to be found in all the Old Testament But we call it the Old Testament because it was the first Dispensation of the Gospel And the Gospel we call the New Testament because it is the new Dispensation of the same everlasting Gospel therefore the reason is only in the way and manner of their Dispensation and not in the Subjects themselves Obj. 2. But there is a second Objection that the Apostle often speaks of That ancient Dispensation as if it was Law and not Gospel Some Scriptures call that Old Testament Administration Law the Ministration of Death as John 1.17 the Law came by Moses but Grace and Truth by Jesus Christ If it was Law may some say then it was not Gospel so 2 Cor. 3.7 the Ministration of Death Answ We must distinguish between the thing preached and the manner of Preaching between the Shell and the Kernel the Shadow and the Substance Now the thing preached was the Gospel though the manner of preaching it was legal the Kernel was Gospel though the Shell was Law The Spirit and Substance and Mystery of that Dispensation was Evangelical though it was involved in a legal Shell and outside and overshadowed with the Shades and Figures of the Law God never had but one way only to save men by but it had divers fashions and forms divers outward discoveries and manifestations in those times in a more legal manner but afterwards more like it self in a more evangelical manner This Legality of that Administration appears chiefly in five things which were the peculiar Properties and Characters of that Dispensation by which it is distinguished from the Gospel-dispensation as being much inferiour to it So we shall shew you two things at once both the differences of the two Administrations and withal the Preheminence and Excellencies of the New above the Old It was dark weak carnal burthensome and terrible 1. It was dark but the Gospel is clear all things were involved in thick and dark Shadows Though there was a Light in that Mosaical Paedagogy which did appear and shine forth into the minds of Gods Elect yet withal there was a cloud of Darkness as to the outward Administration especially if compared with the Dispensation of the Gospel since the coming of Christ There was and is a double use of Types and Parables and of that whole way of Argument by Similitude and Comparisons they do both darken and illustrate if explained and understood they do exceedingly enlighten and illustrate but if not explained they are like a Riddle they cast a dark mist and cloud upon the thing So was the Law of Moses to all those that were not instructed by the Spirit to understand the Mystery of it The Reason and Meaning of it was hidden to the most of them hence a Veil is said to be upon their Hearts that they could not see to the end of that which is abolished c. 2 Cor. 3.13 14 c. as the Apostle there discourseth it at large 2. It was weak but the
and not of an Angel For he saith the Tree which I commanded c. But the most famous Instance hereof was at the giving of the Law upon Mount Sinai Exod 19 and 20. where the Lord spake with an audible Voice from Heaven chap. 19. 9 20. so that the People might hear and chap. 20. 22. and see that the Lord talked with them from Heaven Deut. 5.22 23 24. These words the Lord spake unto all your Assembly in the Mount out of the midst of the Fire of the Cloud and of the thick Darkness with a great Voice And when ye heard the Voice Heb. 12.26 Whose Voice then shook the Earth So Matth. 17.5 A Voice out of the Cloud said this is my beloved Son But they saw no similitude Deut. 4.12 1 Kings 19.12 13. A still small Voice 4. By an inward Instinct by immediate Inspirations and Impulses of the Holy Ghost So to David 1 Chron. 28.12 19. though he had it in Writing also and left it to his Son But it was revealed to him by the Spirit of God So to Philip Acts 8.29 The Spirit said unto Philip To Peter Acts 10.19 The Spirit said unto him and Acts. 11 12. the Spirit bade me go with them To Paul and Silas Acts 16.7 Not to go into Bithynia but the Spirit suffered them not 5. By legal Types and Shadows These were speaking things And what did they speak They spake forth Gospel Truths and Mysteries The Ceremonial Law was the Gospel in Types and Shadows Heb. 10.1 The Law having a shadow of good things to come A Type is a legal shadow of Gospel Truths and Mysteries These were the standing Ordinances and Instructions of those times 6. By Signs and Wonders These had a Voice and did speak the Mind of God These were attestations to the Truth and Mind of God and to the Authority of the Messenger See Exod. 4.8 If they will not believe thee nor hearken to the Voice of the first Sign they will believe the Voice of the latter Sign Joh. 3.2 We know that thou art a Teacher come from God For no man can do these Miracles that thou doest except God be with him The Lord may work Miracles now But he doth not now send forth any person with a Commission to do it as he did of old 7. By a special and peculiar kind of intimacy and familiarity as it were mouth to mouth without Parable or Riddle without Obscurity with all possible familiarity And this was Moses his Priviledg Numb 12.8 with him will I speak mouth to mouth apparently and not in dark speeches Exod. 33.11 23. The Lord spake to him face to face as a man speaketh to his friend thou shalt see my back parts That phrase of speaking mouth to mouth notes the clearness and certainty and familiarity of it as when Joseph saith ye see it is my mouth that speaketh unto you Gen. 45.12 This was a priviledg peculiar unto Moses Deut. 34.10 There arose no Prophet like him since whom the Lord knew face to face That that comes nearest to it seems to be the ineffable things that Paul saw and heard in the third heaven 2 Cor. 12.1 2 3 4 and the Revelation given to the Apostle John in the Isle of Patmos which is the clearest and yet withal the deepest and most wonderful of all the Prophesies recorded in the Scripture There be two Questions may arise here which would be briefly spoken to Quest 1. Whether there were not counterfeits of these things and if there were how did they discern the Lords voice in these extraordinary dispensations from Satans voice in his delusions Answ It is true there were counterfeits of them there were Visons Dreams seeming Miracles Impulses from Satan as well as from God Diabolus est Dei simia Hence that Caution of Moses Deut. 13.1 And hence are those complaints of the Prophet Jeremy cap. 14. 13 14 15. 1 Kings 22.22 23. That famous Instance of a lying Spirit in the mouths of Ahabs Prophets Therefore to have a Vision to dream strange and supernatural Dreams to have a powerful Impetus and afflatus from a Spirit are not things simply peculiar to the true Prophets of God But though Satan did partly out of Craft to deceive thereby the more effectually and partly out of Blasphemy and Malice to put an affront as it were upon God use ways and means of deceiving that had some resemblance of Gods own ways and Ordinances yet there were manifest and palpable differences between them I shall name but these four 1. The Lord did not usually suffer Satan to transform himself so far into an Angel of Light as to come in these ways unto his own people unto such as were truly Godly Search the Scriptures and you will not find that Satan did appear to give Satanical Dreams and Visions and the like to such as were Godly It is true he did tempt them but in a more spiritual manner as he tempted David to number the people Or by other outward means As when the young Prophet that came from Bethel was deceived by the old one But when Satan did inspire any with Dreams and Visions c. it was done to wicked and ungodly men As to Saul when he raised up the Devil he and and the Witch saw the Gods that is Spirits infernal Spirits ascending up out of the Earth And to the false Prophets of Ahab those four hundred-Idolaters they spake as Prophets and were acted by a Spirit but it was a lying Spirit and they were lewd and wicked men so that there was a great difference in the Person or Subject recipient of Divine Revelations and of Satanical Delusions 2. In Divine Discoveries there was an holy Elevation of their Minds when they did receive them but in the Organs and Instruments of Satan there was only a stupefaction and depression of them As when John did receive the Revelation he was in the Spirit chap. 1. 10. Sometimes they were so far elevated and raised and acted by the Spirit that they did not attend to any other thing but were transported above Sense and sensible things to attend wholly to the Visions and Revelations of God So Peter fell into a Trance Acts. 10.10 Paul was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 22.17 Hence oftentimes they fell upon their Faces being astonish'd at the Majesty and Glory of the Lord both gratious and natural Fear concurring Ezek 1.28 Dan 10.8 9. Matth. 17.6 7. But this Ravishment of Spirit was not a stupefaction but an holy Elevation of their Minds whereby they were taken off and lifted up above all these low things to the highest exercise of Faith and spiritual Reason and so better fitted and composed to receive those Divine Irradiations and Manifestations of God So Daniel 10.1 He understood the thing and had understanding of the Vision So Balaam when the Lord was pleased in an extraordinary case to act him after the manner of a true Prophet Numb 24.4 16. falling into a
other things of like nature that so we may distinguish and discern the things that differ I shall instance here only in four things that are partly of the same nature with the Types but yet not exactly the same 1. The difference between a Type and a Simile A Type doth belong indeed to that Argument or Notion in Logick but with this difference this distinction will shew you the difference between them that there is Typus arbitrarius and Typus fixus institutus An arbitrary Type is a similitude or comparison So Marriage is a similitude or comparison by which the Apostle sets out the mystical union between Christ and the Church Ephes 5. But yet Marriage is not a Type For then we shall make it a Sacrament as the Papists do you know it was instituted for another end before the Gospel came into the world It is a Sign but not a Sacrament For by that Argument we should have a thousand Sacraments So Riders on white Horses are resemblances used in Scripture to set out Christ and the Angels but yet not properly Types of them And the reason is this because they were never instituted and designed by God for that end to represent Christ and the Gospel they are only occasionally made use of There is a wide difference between the occasional use of a thing in the way of a similitude or comparison and the Designment or Institution of it for that end and use As if Christ be compared to a Feast of Bread and Wine as in the Parable of the Marriage-Supper This is a very true and fit comparison but for Bread and Wine to be designed and set apart by the Command of God to represent Christ and his Benefits this is a thing of an higher nature and puts them into a Sacramental nature and relation to him 2. The difference between a Type and a Parable A Parable is nothing else but a sacred Similitude We commonly take it as the Scripture doth for such a similitude wherein not only the Truth and Mind of God is the scope and matter of it but whereof God himself is the Author As in the four Evangelists we read of the Parables of Christ To call them Fables as Grotius doth haec Fabula indicat c. is a slight and an irreverent expression A Parable there is the same with a Similitude only hath God himself for its Author But in a Type the Lord doth not only occasionally use such or such a simile but sets such a thing apart sets a stamp of Institution upon it and so makes it an Ordinance to hold forth Christ and his Benefits 3. What is the difference between a Type and a Ceremony This is only that which is between the Genus and Species For all the Ceremonies were Types but all Types were not Ceremonies The Pillar of Cloud and Fire was a Type but not a Ceremony A Ceremony was some Law or external Observation prescribed unto them to teach and shadow forth some Gospel-Mystery so that a Type is more general a Ceremony is one particular kind of Types 4. What is the difference between a Type and a Sacrament I answer they differed in the number and multitude of them they had many Types we have but two Sacraments But there was no difference in the nature of them further than this that our Sacraments are Signs of Christ already come but their Types were Signs of Christ that was for to come our Sacraments are Signs Christi exhibiti their Types Christi exhibendi 4. As to the Words and Phrases by which it is expressed First we have this very word Type used in the Scripture not only in its native and proper Sgnification Joh. 20.25 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the print of the Nails But it is used also in this borrowed and spiritual sense whereof we are treating in the Text and 1 Cor. 10.6 these were Types for us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 1 Cor. 10.11 all these things happened unto them in Types So the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answers the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exemplar figura forma â 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aedificavit They are called Shadows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Col. 2.17 a Shadow of things to come Heb. 8.5 which serve unto the example and shadow of heavenly things Heb. 10.1 a Shadow of good things to come They are called Figures or Patterns 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebr. 8.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Example and Shadow Heb. 9.23 Patterns They are called Signs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 12.39 the Sign of the Prophet Jonas so is Circumcision Rom. 4.11 the Sign of Circumcision Figures or to render it more emphatically parabolical Figures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 9.9 a parabolical Figure for the time This answers to the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And some so understand Heb. 11.19 from whence also he received him in a Figure They are called Allegories Galat. 4.24 which things are an Allegory They are called Seals 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 4.11 the Seal of the Righteousness of Faith Also the Law 2 Cor. 3.6 the Letter that is the Law killeth but the Spirit that is the Gospel quickeneth And the Letter 2 Cor. 3.6 the Letter that is the Law killeth but the Spirit that is the Gospel quickeneth The Antitipe or the thing typed and figured is called in Scripture sometimes by this name the Antitype 1 Pet. 3.21 the Antitype whereunto even Baptism doth also now save us The Type being called a Shadow the Antitype is called the Body Col. 2.17 the Body is of Christ The Types are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Antytype 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 10.1 the very Image of the things themselves Future good things Heb. 10.1 a Shadow of good things to come Heavenly things Heb. 9.23 Patterns of things in the Heavens True Heb. 9.24 which are the Figures of the true Joh. 1.17 the Law was given by Moses But Grace and Truth came by Jesus Christ Lastly they are called Spirit and spiritual things 2 Cor. 3.6 the Letter killeth but the Spirit giveth life Revel 11.8 In the street of the great City which is spiritually called Sodom and Egypt There is literal and spiritual Egypt Vse We may receive encouragement from all that hath been said to look into the Types and to study this Subject For that they do adumbrate and shadow forth Jesus Christ and Gospel-Truths and Mysteries exhibited and revealed by him It is not good to despise any part of Scripture knowledg much less such parts as stand in such a direct relation to Jesus Christ Though there is something of difficulty through our own darkness and weakness yet the fruit will countervail the pains and labour though they be difficult yet they are useful to be known I have been desired by my Brethren of the Ministry to speak unto them and I hope to receive assistance from God through your Prayers and I do much desire the help
Providence that ever was excepting that of our Redemption by Jesus Christ Yea so famous was the History of Moses that though it was very antient yet the Heathen Historians and Poets have said something of it And he is thought by some to be their Mercurius Trismegistus of whom they spake out of some broken remembrances and traditions though corrupted with fabulous Inventions intermix'd wherein yet some footsteps of the Truth may be discerned They call their Mercurius Interpres Divum and paint him with a Rod twined with Serpents c. Now that Moses was a Type the Scripture is clear Deut. 18.18 I will raise them up a Prophet from among their Brethren like unto thee Heb. 3.2 Jesus Christ who was faithful to him that appointed him as also Moses was faithful in all his House But how or wherein was Moses a Type The Answer is in two respects For Moses may be considered two ways 1. In regard of his Dispensation and so he was a type of the Law 2. In regard of his Person and so he was a Type of Jesus Christ And so we have two things to inquire into 1. What of the Law and 2. What of Jesus Christ was shadowed forth in Moses I shall begin with the lower Notion first 1. Moses was a Type of the Law in regard of the Dispensation wherein the Lord was pleased to use him and to introduce by his Ministry into the Church For as hath been formerly shewed the Types are not always to be restrained only to the Person of Christ But there were legal shadows of all other Truths which are more clearly and fully revealed under the New Testament And so they had their Types and Shadows even of the Covenant of Works as was shewed in Abrahams Wives and Children So likewise Moses his Administration of the Mind of God shadowed forth the same thing Hence the Scripture speaks so much of the Law of Moses under the notion of Works The Law came by Moses Joh. 1.17 that is as contradistinguished unto Gospel Grace and Truth for it follows but Grace and Truth by Jesus Christ Not that Moses his Dispensation was indeed a Covenant of Works but a shadow or representation of it For had it been indeed a Covenant of Works it would have been their Duty to seek Salvation by their own Merits but they were saved by Grace as well as we and not by Works they were saved by Faith in Christ and in his Righteousness whereof they had some discoveries they were under a Dispensation of Grace but it was like a Covenant of Works and did very much resemble that legal way in many respects Quest But wherein was the Mosaical Dispensation so like unto the Covenant of Works what of the Law was shadowed forth in Moses Answ Something was hinted as to this in the first Sermon on Heb. 4.2 But now to speak a little further to it 1. In regard of the dreadful Majesty and Terror and Glory of that Administration Herein it was like the old Covenant Heb. 12.18 21. God acts as a Soveraign Lord in the Covenant of Works and appears in the dreadful Glory of his absolute Soveraignty and Dominion over his Creatures 2. There was a darkness also in that Dispensation Heb. 12.18 Ye are not come unto blackness and darkness and Tempest Hence Moses had a Veil upon his Face Exod. 34.29 30 33. But there was a further mystery in this Veil it signifieth a spiritual Veil a Covering upon the Heart 2 Cor. 3.13.14 a Veil upon their Minds Act. 13.27 the Prophets they understood them not though read every Sabbath day 3. There was a Yoke of Bondage which neither we nor our Fathers saith Peter were able to bear Act. 15.10 so the Law genders unto Bondage Gal. 4.24 25. Such as are under the Law their Spirits are under continual Bondage but the Gospel is spiritual Liberty 4. The abiding Strength and Power of the Law to condemn 1 Cor. 3 the Letter killeth It is the Ministration of Death And as Moses his natural Force was not abated Deut. 34.7 so neither is the Strength of the Law as to its condemning Power over Sinners Hereby the continual force of the Law is signified the Power whereof decayeth not in the Conscience of Sinners by number of Days or mutitude of Works Answorth in lec till God take it away and abolish it by Grace in Christ 5. The Weakness of it to save Moses might not enter into Canaan though he did much desire it see Deut. 32.52 And the Reason alledged is his failing in that one point Numb 20.12 What was Moses his error and mistake at that time There is something of difficulty to discern and make it out Three things the Scripture seemeth to intimate 1. He smote the Rock twice Numb 20.11 when his Instructions were no more but to speak unto it v. 8. 2. Something of inordinate Passion seems to be noted Psal 106. he spake unadvisedly with his Lips v. 33. 3. His Unbelief is expresly taxed because ye believed not my Word Numb 20.12 But what was this Unbelief or how came it to be working in him at this time Some have guessed at it thus This Occurrence fell out eight and thirty years after their first murmuring for Water and their was a new Generation now risen up and they falling into the very same sin and that at the same place upon the Borders of Canaan and upon the same occasion want of Water for which the Lord had rejected and excluded their Fathers Moses was afraid that the Lord would now take advantage against this Generation also as he did against their Ancestors causing them to wander forty years and as indeed he might justly have done against these also But yet Moses should not have given way to such Fears unless the Lord had declared it which as to this Generation he did not But for this one failing Moses could not enter into Canaan So the Law if but one Sin be admitted keeps the Soul of Heaven the Law is strong to condemn and destroy Sinners but it is unable and weak to save them The Law cannot save Rom. 8.3 Yea 6. The abrogation of it through Grace As Moses's Body was buried that it could not be found Deut. 34.6 and Satan would have brought it forth again but Michael opposed him Jud. 9. so he hath buried the Law though Satan would revive it in the Spirits of Men. 7. Moses did prepare the people for Joshuahs Dispensation So the Law prepares and sits the Soul for Christ Gal. 3.24 wherefore the Law was our Schoolmaster to bring us unto Christ that we might be justified by Faith It doth not put us into Christ but it prepares us for Christ Thus in regard of the Terror of that Dispensation and the Darkness and Bondage of it the Strength to condemn the Impotency of it to bring them into Rest and the Abrogation of it and that nevertheless it did prepare and fit them for it Moses did
shall Christ remain and all the Dispensations of him in this life they shall remain in precious remembrance with the Saints in Heaven before the Lord to all eternity Christ shall be laid up as it were in the Golden memories of the Saints like Manna in the Golden Pot for a memorial before the Lord the Love of Christ and all the Dispensations of himself They had likewise Aarons Rod blossoming laid up to the same end and purpose The Saints shall remember in Heaven how the Rod of Aaron budded how the Ministry was blessed and made fruitful to them when they were in this World So much as to the Manna or Bread from Heaven You see how full it was of Christ and Gospel Mysteries A Fifth Typical thing of old was the Rock that followed them with Water issuing forth out of the Rock The History of this Type is in the 17th Chap. Exod. see verse 6. That it was a Type is expressed by the Apostle a little before the Text 1 Cor. 10.4 which Rock was Christ This Rock and the Water issuing out of it was a Type of Christ and of His Spirit It was a Dispensation often Celebrated by His people to the praise of God in after times But wherein did the Rock represent Christ I shall but instance in four Respects 1. As to strength and firmness and stability He is indeed the Rock of Ages Isai 26.4 The Rock of eternity Everlasting strength as it is not unfitly interpreted by our Translators Isai 33.16 His defence is the Munitions of Rocks Impregnable safety to his people Their bread shall be given them Their waters shall not fail 1 Pet. 2.6 Behold I lay in Sion a chief Corner stone elect precious and he that believeth in him shall not be confounded The Church is built upon this Rock Mat. 16.18 Hence a wise Hearer is said to build his house upon a Rock Mat. 7. 2. As to shadow and refreshment Isa 32.2 As the shadow of a great Rock in a weary Land this World is a weary Land Psal 121.6.5 The Sun shall not scorch by day nor the Moon by night Those that dwell under the shadow of this Rock those that are in Christ 3. He is fitly resembled to a Rock for offence and scandal accidentally not in himself but only accidentally through the prejudices and lusts of Men. Hence he is called a Rock of offence and a stone of stumbling 1 Pet. 2.8 Rom. 9.33 As it is writen Isa 8.14 and 28.16 Behold I lay in Sion a stumbling stone and Rock of offence and whosoever believeth on him shall not be ashamed 4. He is a Rock as to meanness and unlikelihood of that supply of Water Who would expect or look for water out of a Rock Therefore it is so often remembred with admiration Psal 78.20 The Rock was of no great pomp to see to but only a rude thing standing in a vast Desert So in Christ to outward view there is no beauty that we should desire him Isa 53. Neither is there any likelihood of salvation to be had in Christ if men behold him only in his meanness and look only at his abasement with an eye of sense and carnal reason as the Jews of old did And as the Rock represented Christ unto them So 2. the water out of it represented the Spirit of Christ Joh. 7.37 38 39 Out of his belly shall flow Rivers of living water This spake he of the Spirit There is nothing more frequent in Scripture then to express the Spirit by water Isa 44.3 and that most fitly because of the cleansing and refreshing vertue of it But let us here consider it in reference to the Rock from whence it came and in this there is a four-fold Analogy observable 1. As the water issued out of the Rock So the Spirit proceeds and comes from Christ The Comforter whom I will send unto you from the Father Joh. 15.26 To refresh the weary soul when ready to faint away 2. The water came forth out of the Rock when smitten with the Rod of Moses Exod. 17.6 So the Spirit proceeds from Christ being smitten as it were with Moses his Rod with the curse of the Law for our sins Isa 53 he was smitten of God and afflicted Had not Christ dyed and suffered we had never had any refreshing water never any Rivers of Joy and Consolations from his Spirit 3. The next time the Rock must be spoken to Numb 20.8 It seemeth that God in his unsearchable Wisdom and Providence did so order it That the Waters did cease at this time which had followed them Thirty eight Years Hereupon the people murmur and their murmuring causes Moses himself to stagger at the Promise through unbelief Though in this Moses did miss it too for that he smote the Rock in stead of speaking to it But this we may learn from it Christ must be preached as well as suffer for us and in and by the speaking and preaching of the Gospel he doth communicate his Spirit Gal. 3.2 Received ye the Spirit by the Works of the Law or by the hearing of Faith As Christ smitten is the procuring cause of sending the Spirit so Christ preached is the instrumental cause 4. There is yet a fourth Analogy in this that the Rock followed them either the Rock it self or as others the Rock in regard of the rivers and streams of water issuing from it So doth the Spirit of Christ follow his people in all their changes and travels up and down in the wilderness of this world when we run from Christ he follows us This Water of the Rock the Spirit of God pursues and follows them up and down from place to place and from one condition to another I shall close with a threefold Improvement of this Truth Vse 1. We may here see that they had the Gospel preached unto them as well as we For this spiritual Bread was Christ and the Rock that followed them was Christ If they had not all that I have preached to day and ever since I begun upon the Types it is all false Doctrine for you know the scope of all hath been to let you see what of Christ and what of Gospel Grace and Truth was held forth under those legal Types and Shadows Vse 2. This should render Jesus Christ precious exceeding precious to us for that he is every way suitable to our necessities He is a Rock for support He is the Bread of Life and the Water of Life for Food and Nourishment Vse 3. Here is Comfort and Direction to poor weak hungry thirsty Souls whither to go and to whom to repair for help and for supply here is a Rock and sure Foundation for thy weak and weary Soul to rest upon here is spiritual Bread and spiritual Drink Therefore feed upon Christ by Faith and this will fill thy Hunger and quench thy Thirst and stay and support thy weary Soul But thou hast been rebellious and murmuring and questioning the Truth
the Mountains of delights of Holiness as Dan. 11.45 No account can be given hereof but the good Pleasure of his Will 4. The Materials and Preparations of them there were the choicest Materials and the most plentiful Preparations for them the people contributed to the Tabernacle very liberally Exod. 35.21 29. Exod. 36.5 6 7. So that Proclamation was made for them to cease And for the Temple was prepared Gold Silver Brass Iron Wood Stone all in great abundance and vast Sums by David and Solomon 1. These rich and choice Materials instruct us that we must give God the best we have and give it plentifully and liberally 2. There must be a preparing time and work for the building of the Temple which to do is Gods free Gift therefore we must acknowledge and admire him for it as David did 1 Chron. 29.14 who or what am I or my people that we should offer so willingly And the way to continue this frame is to beg it of God as there David also doth ver 18. keep it for ever in the hearts of thy people 5. The Parts which I shall mention now but deferring the interpretation of them to another time they were three the House the Courts and the Vessels all these were parts of the Temple take it in the largest sense for all the holy Buildings and appertainances thereof 1. The House or Building the covered Temple Of this there are the common parts that belong to every House namely the Foundation the Walls the Doors the Windows the Floor the Roof The peculiar parts of this house as it was the house of the Lord were the Porch the Sanctuary and the Oracle with the side-chambers belonging to them These are the parts of the House it self or the covered Temple 2. The second general part of the Temple is the Courts about it for they were holy ground as well as the covered Building and they were two the outward and the inward Court or the Court of the People and the Court of the Priests 3. The Vessels they were many I shall instance only the chief and such as were significant of Gospel-mysteries and they are either belonging to the Sanctuary or to the Oracle 1. To the Sanctuary and that either sub dio or sub tecto without or within doors There were four without doors and three within without the Brazen Altar of Burnt-offering the molten Sea the Lavers and the Pillars of Brass within the Altar of Incense the Table of Shew-bread and the Candlesticks 2. To the Oracle wherein was the Ark and the appertainances thereof Heb. 9.1 to 5. Vse Exhortation unto Temple-work It is prophesied that even the Gentiles Zech. 6. ult they that are far off shall come and build in the Temple of the Lord. We are all by nature far off Ephes 2. but brought nigh by the Blood of Christ and built up into an holy Temple to the Lord as it there follows ver 13 17 19 c. to the end Take these Rules about Temple-work 1. Be sure you build according to the Pattern shown in the Mount to Moses Exod. 25.9 Heb. 8.5 It is eighteen times repeated in the two last Chapters of Exodus as the Lord commanded Moses so did he as the Lord commanded Moses And in like manner David and Solomon See the Geneva Note upon it 1 Chron. 28.11 12 19. they had both the Word and Spirit of God to direct them If you ask how may we know the Pattern These are the means of knowing it the Word and the Spirit Hag. 2.5 and they give light in this matter in the way of effectual Humiliation and Repentance especially repent and be humbled for Temple-sins Temple-defilements for your Church-sins Church-defilements sins against the Worship of God see Ezek. 43.10 11. so Rev. 11.1 a Reed is given at the restoring of the Churches and Worship of God from the Antichristian Apostacy to measure the Temple the Altar and the Worshippers Get this measuring Reed into your hands the Word of God Revel 21.15 2. Leave out the outer Court Rev 11.2 that is nominal Christians Look to the matter of the Church else it will be like rotten timber in the foundation of a Building Not that I do exhort you to rigour and severity I know there may be an extream on both hands but take heed of extreams and of admitting persons visibly unfit These two Directions are of that weight that I have thought they are enough as to Communion of Churches If they own the Scripture for their Rule of Worship and Discipline if they build by the golden Reed and if they leave out the outer Court if there be care taken to keep off promiscuous Administrations But if they slight the Scripture as the rule of their Walking or of their Worship and Administrations Or if they be not in a capacity to keep the Ordinances pure I do not see how we can have comfortable communion with them 3. Let there be no noise of Axes and Hammers in building the Temple It was built entirely of hewed and squared stones whereof every one was perfectly fitted for its place the length of the stones some say being the thickness of the Wall 1 Kin. 6.7 It is not to be too rigorously understood but the meaning is is as some express it no sound that was obstreperous to a publick disturbance no laborious sound from the hewing or squaring of timber but only a more cheerful yea melodious harmony from the conjunction and compacting of matter aforeâ—â—â—d fitted and prepared Doubtless this was not without a mystery it may be divers ways applied as that the matter of the Church should be well prepared before their admission as members and that the Saints are aforehand fitted and prepared unto Glory so that when they come to dye they have nothing else to do but to dye for the Temple was a Type of Heaven and of the Church triumphant But the Application that I would make of it is this There should be no noise of strife no contention no collision of mens spirits in Church-society And the means to avoid this is the well preparing of the matter when the Soul is well prepared by an humbling work in its first conversion when hewed and squared it will lye even in the building else not For by Pride only comes Contention 4 Build the House of the Lord before your own Houses so Solomon did The Lords House was finished in seven years but his own was not finished till thirteen years 1 Kings 6. ult with cap. 7. 1. not that he regarded his own House more but less and therefore finished the Lords House before his own And the Jews after their return from the Captivity are greatly reproved for this neglect Hag. 1.4 and 2.19 It is indeed the general scope of the whole book of Haggai It brings a Blessing upon all your concernments Matth. 6.33 Seek first the Kingdom of God and all other things shall be added But if this be
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
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