PRINCETON, N. J. *f* Collection of Puritan Literature. Division Section Number ?/52_ THE FIGURES O R. TYPES OF THE Mn Cettament? BY WHICH CHRIST and the Heavenly Things of the Gofpel were Preached and Shadowed to the People of G O D of Old. Explain'd and Improv'd in fundry SERMONS- By SAMVEL MATHER, fometime Paftor of a Church in Dublin. %\)Z @eC0nD CDtttOIt, To which is annex'd, ( more than was in the former Edition ) a SCHEME and TABLE of the whole, whereby the READER may readily turn to any Subject treated of in this BOOK. LONDON, Printed fat Nat h. Hi liter, at the Prince's Arms in Leaden- hall-ftreet, over againft St. Mary Axe, 1705. Digitized by the Internet Archive in 2013 http://archive.org/details/figurfOOmath 111 TO THE READER, ESPECIALLY Thofe of that CHURCH, to which this Author was fometime PASTOR. EVERT Church is by the Ordinance of Chrift a Pillar of faving Truth, holding it forth to befeen and re ad of all Men 5 the Teachings and Ordinances adminh fired in Churches being among the chief of the Waysy whereby the blejjed God inflru&s and enlightens a dark World in the way of Eternal Life. Thefe following Difcourfes are part, and but part of thofe 777 any precious Truths and teachings held forth by this Servant of Chrifl, in the courfe of about fifteen Tears Minijiry, in that Candlejlicl^ in which the Lord made him a finn- ing-Light. The Prophets do not live for ever 5 but their Words and Fruit fiould, yea will live and remain after they are gone to their everlafiing Rejl. Not long after this Author had gone thro this Subjett, God took him to Heaven, (when he wanted above fix Months of being fix and forty Tears old) by an Impoflhume in his Liver 5 which as Some who were converfant with him judged, hung upon him when hejlu- died and preached thefe Sermons 5 and which perhaps was the Rea- fon, that from the beginning to the finiflnng of them folong afpact ran out. Having no more time to review them, and make any Ad~> ditions unto the Notes that he prepared for Preaching, they are lefs perfect then otherwife they would x, and it is not unlike, but that ma- ny things jiudied by him before-hand, and delivered in Preachings especially in the Applicatory part (wherein he had an Excellency) are loft, becaufe not written down by himfelf Had he lived to have, A reviewed iv To the READER. reviewed and prepared thefe Difcourfes for the Prefs, it is like he would have fpoken to and cleared up fome Things wore fully $ and perhaps, on fecond thoughts, haveinjome P ajf ages delivered hi mfelf fomewhat otherwife. It is not expeBed that every one^ much lefs critical and capti- ous Heads , will fubfcribe to every thing which they may here meet with. Info diffufe andvaft^ and withal fo obfcure aSubjeft, and fo untrodden a Path, it is no wonder if every one will not tread in Juji the fame Jieps with him^ for there are fome Things wherein he departs from the Sentiments of fome other learned and judi- cious Perfons. His making fome of the old legal Ordinances Types of the instituted Church, and Ordinances under the New Tejlament and our Ordinances the Antitypes of theirs, it may be Some may not affent unto, following therein Ames Prol. in Pf. 2. and Mr. Jeans, who (Exam. Exam. p. 241.) cites Chamier torn. 4. L 9. en. Se£h 13. 15. pag. 515. Tilenus Syntag. Part. ult. Difp. 63. Se£h 12. Ames. Bellarm. Enerv. torn. 3. 1. 4. c 7. to which he might have added thofe Words of his torn. 3. lib. r. cap.4. Thef.13. and lib. 2. cap. 4.Thef. 4. But Others there are who go with this our Author. See Beza^y? 1 Cor. 10. 6. and on 1 Pet. 3. 21. and Mr. Cotten,HolinefsofChurch-Members5cap.2.feft. \2.and 13. Not to mention any of the Schoolmen, or the elder Writers among Chrifiians, who are very frequent and very exprefs to this Purpofe. Nor can it be denied that there is a common Nature wherein their Institutions and ours agree, the one being a Shadow or darker A- dumbration, the other a more lightfome and lively Image of the fame Things. And it is beyond all Contradiction, that the Holy Ghojl him* felf doth frequently injlruff us in our Duty, with reference to our In- Jtitutions, from theirs under the Old Tejlament \with relation to their typical Ordinances. As for his calling our Injli tut ions the Antitypes to theirs, thd there fiould be a Truth in that Obfervation, Theo logi GracciTypum&Antitypum promifcueufurpant proiifdem, grorefignificati nunquam.JodocLaren. apud Tvviff. Animadv. in Corv. Def. Armiri. cont. Tilen. pag. 280. yet there is ajlr0 and proper Acceptation of the Word, wherein it may be fa\d,that our InflUutions are the Antitypes of theirs : vid. Jun. Animadv. in Bell. Contr. 3. lib. 1. cap. 9. not. 25. and in that Senfe the HolyGhojh ufeth To the READER. v ufeth it, I Pet. 3.21. Nor needs any on$ Jiumble at our Author s ufing it in fomewhat a different Signification^ for ZJfage is the Mafier and Rule of Language 5 Loquendura cum vulgoDfentiendum cum Doftis. But it is not for the fake offuch Pajfages that thefe Difcourfes are Publijhed : But at the injiant de fires of * Many ], and for the fake of that Gofpel - light which flrines throughout the whole, and which is therein caft upon fo great apart of Holy Scripture, which was writ- ten not for their Z)fe only who had the worldly Santtuary, and were to obferve thofe carnal Ordinances } but for ours alfo, who live in thefe better times of the New Teflament. And tho' every thing be not fo clearly and convincingly made out, as fome perhaps will de fire 5 yet that the Worhjsfingularly ufeful will be ntanifefi ofitfelf: Nor is any humane Writing without its Defefts^ and thofe which come ovt after the Author s Deaths, and were not by their own hands finifoed for the Prefs (which is the Cafe of this*) muji have Allowance beyond others, Befides,that this is a Subject which None, or almofi none hath waded through before him. How he was indowed for it, and what he had attained in it, is not for Co obfeure and incompetent a Pen as writes this, to fay. If this Work find inceur aging Acceptance, other of his Labours may pojjlbly be Publijhed hereafter. For befides This, and thofe three other J mall !><*#/, viz. his Defence of the Proteftant Re- ligion againfi the impotent A/faults of a Popifo Prieji,his Irenicum, or EfTay for Union among the reforming Parties in thefe Nations^- and his Two Sermons againft the Ceremonies, on 2 King. 18.4. which are already Printed ^ there are fome other Works of his, not un+ fit to fee the Publick high. As to you who were fometime his Charge,d«d ufedto fit under his Minijiry, this Providence fhould be looked on by you, as that which adds greatly unto your Account. If you be not judicious and eftablifl)- ed Chrijiians^ if you be not living thriving Souls, you will be mofi inexcufable. God hath made you as a City on an Hill, not only by the tminency of Place where you fojoum, but alfo by the lufire of thofe Stars in his Right hand, whom he hath formerly fet among you : Thofe. hoary Heads, zealous and lively Dr. Winter, that mighty Man in Prayer 5 grave and judicious Mr. Timothy Taylor 5 and thofe of fewer daysjn whom yet was thelnfpiration of the Almighty to give them vi To the READER. them Undzrftanding,holy,humble Mr. Murcot,<*W this Author, the clearnefs and wcightinejs of whofe Preaching fonie of you have a pre- cious Remembrance ofmufl all of them be accounted for unto God one Day, by you that fat under their Minifiry. Dr. Winter thought the Joy and Glory of Saints in Heaven receive fome Addition thereof their Works while they were on Earth do bring forth Fruit here be- low , grounding this his Judgment on]er. 32. 19. and the like Scrip- tures 5 fee his Epiftle before Mr. Murcot's Sermons. And there are that thinly godly Minijiers fid all at the Day of Chrift have the prefenting unto Him, thofe that have been Converted and favingly wrought upon by their Minifiry. The Apojile Paul feems to have an Expectation ,that hefjould prefent the Corinthians unto Chrift as a chaft Virgin cfpoufed unto the Lord by him, 2 Cor. 1 1 . 2 . and he lool(d on the Theffalonians as his Joy and Crown of glorying be- fore God not only in this Worlds I Theff.3. 9. but alfo hereafter in the Prefence of our Lord Jefus Chrift at his coming, 1 lhejf.2. 19,2c. If the affeUionateKemembrance of your former Teachers ^whichflill lives in your Hearts , and ought fo to do, fid all fir you up to make a fruitful Improvement offuch Monuments of their Labours as are yet with you, whatever Advantage JIj all accrue to them who are now a- bove a thanklefs World and cloudy Sky, certainly you will be gainers unfpeakably. Thofe Exhortations of the Apojile do fpeak^unto you. Remember thofe that have had the Rule over you, and have fpoken to ycu theWord of God, whofe Faith follow, confider- ing the end of their Converfation 5 Jefus Chrifl: is the fame yefterday, to day and for ever : He will be the fame to you that he hath been to them. You have not yet refifted unto Blood $ but how Coon you may be called forth unto it, is with him in whofe Hand are all our Times. The Churches of the Hebrews in Juda?a had flood, when the Apojile fo wrote to them^ much about the fame time that you have been in the Fellowfl)ip and Order of the GofpeL And as they then might and did fee a Day of National Calamity approach- ing, Heb. IO. 25. f& may you difeem black and threatning Progno- flicks. Wherefore forfake not the afiembling of your felves to- eetl er a^ ihe man* er of iome is,but Exhort and Incourage one ancih;r to it.and that lb much the more as you fee the Day ap- proaching To the R E A D E R. vii proaching, lift up the Hands that hang down, let the feeble Knees be ftrengthened,and make (freight Paths for your Feet,left that which is lame be turned out of the Way, but let it rather be healed. Follow Peace with all Men,and Holinefs, without which no Man (hall fee theLord^ lookingdiligentlyjeft any Manful of the Grace of God, left any root of bitternefs fpringing up trou- ble you,and thereby many be defiled, &c. For ye are not come unto the Mount that might be touched, Ye are not under' the old dark legal Difpenfati on, which was full of Terr our 5 but ye are coiDe to Mount Sion,and to the City of the Jiving God : ye are under afar more glorious Gofpel-Difpenfation and have in thefe Difcourfes the Gofpel and fpiritual Glory of that old Difpenfation fl)ining out upon yon 5 the Veil being taken oft from it by the Min/flry of this Servant of Chriji for your fakes* For what- your Minijlers are J hey are for yon. Epapnras was a faithful Unifier of Chriftfor the Church at Colofs, This Author was inlightned by Chrififor you. The Influences that the Minijlers are the Subjects of are for their People. If their Confo- lation abound thro Chrift,77 is that they may be able to Comfort others by the Comfort wherewith they themfelves areComfort- ed of God, 2 Cor. I. 4, 6. If they be enabled to walk Exemplarily in Gofpel-fimplicity, holinefs, juflnefs and unblamablenefs through variety of fingular and fore Tryals it is for your fakes, 1 Thejf. 1.5. mthchap.2. 2, 3, 4, 5, 6, 7,9, 10. their Light and Gifts are yours and for you, I Cor. 3.22. Thefe Sermons in the Preaching of them were in a peculiar manner for you : So are they now in this making of them yet more Publicly So are thofe that now lobour among yon in the Word and Doctrine your Servants for Chrift's fake. The Blejjing of Heaven go along with both this Booh^ and their Labours, Amen. And let every one alfo that reads, fay Amen. NATHANAEL MATHER. BOOKS Printed for N. Hiltier, at the Frinces Arm in Leaden hall-jireet, over againft St.Mary-Axe. THE Righteoufnefs of God, by Faith upon all, without Difference who believe, In Two Sermons on Rom. 3. 12. Preached at the Merchants Le&ure at Pirfner^s-hall, Qjiarto. A Difcuflion of the Lawfulnefs of a Paftor's a&ing as an Officer in other Churches, befides that to which he is efpecially called to take the Over* fight of. In Twelves. Twenty three feieft Sermons, preached at the Merchants Le&ore, at Tinner's-batt, and in Lime-ftreet\ wherein feveral Cafes of Confcience^ and other weighty Matters are propounded and handled, InOdtavo. jiU Three by the Judicions and Learned ^/r.Nath. Mather. A practical Difcourfe of God's Sovereignty, with other material Points deriving thence, viz.. of the Righteoufnefs. Of God. Of Ele&i- on. Of Redemption. Of effe&ual Calling, and of Perfeverance. By Eli/ha Cole, InO&avo, the Fifth Edition. The Throne of Grace difcourfed of, in Thirteen Sermons from Heb. 4,16. By the Reverend Mr. Robert Traile, In O&avo. A Learned and Accurate Difcourfe of the Guilt of Sin, Pardon of that Guilt, and Prayer for that Pardon : Written fome Years fince, by the Reverend Mr. Iho Gilbert, lately deceafed at Oxford, In Oftavo. The Divine Inftitution of Congregational Churches, Minifters aofT Ordinances, as has been profefled by thofe of that Perfwafion, aflerted and proved from Scripture, In Oftavo, An Eflay to the Interpretation of the Angel GabrieW Prophcy, de- livered by the Prophet Daniel, Chap. 9. Verf 24. IrtOctavo. Chris's Afcenfion to fill all Things ; In a Sermon at Horfly-down^ In O&avo. All Three by the Reverend Mr. Jfaac Chancy, Scripture Proof for finging Scripture Pfalms, Hymns and fpiritual Songs, By E. H. In Oftavo. A Defence of the gloriQUs Gofpel of the bleffed God, attempted againft the New Law : With an Aufwer to Thirteen Arguments of Mr. Barret for it, By the late Reverend Mr. John Ryther of Nottwg- hamy In OSavo. The Sinner's Jul! Location, or the Lord our Righteoufnefs: Deli- vered in feveral Sermons, By Ok d: ah Grew, D. D. late Minifter of the Gofpel at Coventry. The Second Edition, In Twelves. The Marrow of modern Divinity, touching the Covenant of Works and the Covenant of Grace, witjj their UfeandEnd- clearly deferr- ing the Way to Eternal Life by Jelus Chrift. By E. H. The Ninth Ed i rion. In Twelves. The Conqueft and Triumph of Grace, in an Account of the Con- verfion of the Indians. By Matthew Mayhew. In Twelves. f Vifions. 14 of j Dreams. 16 I Voices. 17 £ riadiversA^».J^fPirationsl7 ' * ' Wonders. 17 I Intimate fami- L liarity 18. f Fatter* GOD<5on. C Spirit, Angels, if .Other Things 16 •SJ * ffrom-.>6fc»f to /-The Firft Promife, 1* T(oah 12. when \ Outward Signs, as Sacrifices, &c. ii GOD reveal'd< Church-Difcipline , and Separation Himfelfby 2— #jthe Ungodly 14 from Before the Law, 11 «5 in three Periods, From ?ioab to .Abraham, i6t in which DH- penfation God .Raifing up Prophets, &c. 2? Saved 'em in the Ark, 27 Renew'd his Covenant, and gave the Rain- y bow for a &g», 17 Enlarged theirFoo^allowmg 'emAnimalsjiy fcReftrain'd the Eating Blood, z8 'Gave 'em Magistracy, z8 Dirlded the World among *em, 29 From .Abraham to Mofes, 31 ^ In which- — . Abraham's Call. ' Promife of a Seed, ^ Promife of Canaan, "Circumcifion, ^W^rtheLaw,34 , In Four Intervals >/#, 8* a ■ Perfbns,6*3 t fPerfonal, *1 £ i LiWwtheLtw, 9X« TvDJcal 0ri^, 106 3 Solomon , 107 ^ £//>*/>, 109 * Eli(ka,\V Jonah, 113 Zerubabel, II f ?<>/&<*4 the L Prieft, 115. f Occasional 117 ? Real,U7 «* ?*ofc's Udder, 130 Afo/«ss Bumins-Bufti£ Pillar of Clo»d&f»< J33 Manna, 137 c '■■■-. The Rock, 142. f Deliverance cut of £- Brazen Serpent, H5 . ft l54 Waters of Btthefd***0 pj^ fcro' theSea 157 , MarclitW the Wilder- f Veliyeraftces ot nefs, 158,, . God's People, 154<{ paffaeetWftw*1** Anions, «! 1H |En^nceintoC.n.r.^o I Deliverance out oi * Deftruftion of nemies, 161 L byh»-> l6° ( Sodom, { c the Deluge inN Sodom, as Types of Rom*, XcX > (as Type* oIHeU, 16m I Perpetual 1- or* Th« Ceremonial Uwv Ut Types Sfri Or, External Part, 174 Not to the Covenant of Works. 176 f Crrcumcifion, 170, 173. NO My fiery. Or, What Cove- nan tit relates to, 175 What Kefteft .. this Covenant To the Cove-, nant of Grace 177 implying To be a G O D to Abraham, 178 C Great Seed, the MefRahr To five J i78 Him a^A Church Seed, 172 Seed, / Belleying JewfJkSeedj™ I7$,vi*\ ^Ingrafted Gentile Seed %179 To provide an Inheritance. 180- *s Sufferings, 18 1 Righteoufnefs, 181 181 It fhadov/d forth Baptifa^ 183 Sacrifices, 171 ^84 3« C 1 H a o i Purifications, 281 where confider * C of the Herd, 1 96 'Biimt-Offering,i94^ of the Flock, 20 $ Meat-Offering, no of Fowls, 205- 'Peace- Offering, 226 (Sin Offering, 243 Trefpafs-OffeJng, 25-9 Conlecration-Oflering, z-ji, ^3 f Ceremonial Vncleanntfs^, 28 2r TheLeprofie, 291 . p r Matter of the Sacrifice, Ceremonial V Unclean Eating & Touch-3 306 cleanfings/ cfrom ) ings, confider c Rites about it, 308 306 5 „ r Unclean Eating & Touchings, 183 y~l Unclean Iffues, 290 S Unclean Iflues,where con- 3 Matter, 313 J fider— — / Rites, 313 (* ^ ... „ * Preparative,^ .How Ceremonial Cleanfing Typified Spiritual, 282 HOLYFLACES, VUe Pro*. Pag. Paflbver,4i7 Feafts- — ^Pentecoft, 422 . Tabernacles, 424 )Trumpets, m6 ^Expiation, 440,45:0 New Moons,44i f Seventh Day, 444 •Sabbaths, 444 ^ Seventh Year, 447 Fiftieth Year, or Jubilee, 448 Leprofie,3 1 3. Means were} Execu- 5 'Matter, 315 tive,3i5^ Rites, %%$ Feftivals, 414 Temple Oifi cer^i7i^i i - Pnefts, 491 f CH RI S T, 492, Kinds, 49O Levites, 531 V WhafThey Ty-5 His Minifters, 491 C Nethmims, FIGURES OF THE OLD-TESTAMENT. BY WHICH Chrift and the Heavenly Things of the Gofpel were Preached, and Shadowed to the People of God of Old. 23 Mar. 1666. Hebrews IV. ii. For unto us was the Gofpel Preached, as well as unto them : But the word Preached did not Profit them, not being mixed with Faith in them that heard it. TH E Scope of this Epiftle, is to perfwade them to perfevere in their Chriftian Profeffion, and not to fall off to Judaism, from the Gofpel to the Law. To this end, he fets before them the Excellency of the Gofpel above the Law, the Excellency of Cbrift aboye Mofcs. la the Profecution whereof, he iaferts many B wholefois* 2 The Gofpel Preached under the Old wholefome Exhortations, and Applications of tbofe former Truths, and Difpenfations or Old to us in Gofpel Times : And, having from Pfalm the c^th fpoken of their being (hut out of God's reft, becaufe of their Unbelief, in Cap. 3, 18. And to whom [ware he that they fhould not enter into his reft, but tu them that believed not f He applies this. Cap. 4. 1 . Let us therefore feat? left a promife being left hs of entring into his reft, any of you (hould feem to come fhort of it : And ihforcerti this Caution* by paralelling their State with ours in the Words of the Text. For un- to us was the Gofpel preached, as well as unto them. You fee how the Text comes in as an inforcement of that Exhortati- on, take heed of falling fhort of entring into reft, feeing the Gofpel is preach- ed unto us as it was unto them, and it became unprofitable unto them, becaufe they did not take heed of that Sin which is- here dehorted from, even the Sin of Vnbelief. In the Words are three Proportions. 1 . The Gofpel was preached both under the Old and New Teftament •, to them as well as to us ; to us as well as them. The Apoftle joins thefe to- gether, unto us, as well as unto them. 2. There be fome, who tho they hear the Gofpely yet do not profit by it % They are but high- way ground, ftony ground, thorny ground hearers, as Matth. 13. The Word may be preached to many that live under the clear and powerful Difpenfations of the Gofpel, yet they not profit by it. There is but one fort of good Ground, of fruitful hearers : Many there are to whom the Gofpel is Preached, but they hear it unfrukfully, and wnprofitably. 3. The main Caufe of this unprofitablcnefs under the Gofpel is their Vnbe- lief The Reafon of unf ruitfulnefs and barrennefs under the preaching of the Gofpel, is want of Faith in them that hear it. The Word did not profit them, not being mixed with Faith. Unbeliet is the Caufe of this un- profitablenefs. Many complain of their own unprofitablenefs, and take no Motice of the Caufe of it. It is for want of Faith. It is the firft of thefe three that I defign to fpeak unto, tke Lord affifting. Doclr. 1 1 The Gofpel was preached to them under the Old Teftament, as well as to us under the New. I put it fo, as beft failing with the Scope I intend. The Apoftle here fuppofeth it as a known and granted Truth, that they had the Gofpel • and he adds, that we have it too, as well as they : But that they had it, he fuppofeth it as a Thing beyond all queftion • a9 a Thing received, and believed, and underftood amongft them, and that needed no difpute. For unto us was the Gofpel preached as well as unto them. As if he fhould fay, no •Joubt it was preachU to them, and fo it is to us alfo. Gal. 3. 8. And the Teftament as well as tinder the New. 5 the Scripture fort feeing that God would jujtifie the Heathen through Faith, preachrd before the Gofpel unto Abraham, faying, in thee (hail ail Nations be blejfed ' The Gofpel is the glad Tidings of Man's Recovery by jefus Chrift, out of the State of Sin and Death into which he was fallen, into a State of Favour and Communion with God again *, into a State of Life and Happinefs. Now this was made known to them of old , thefe glad Tidings founded in their Ears, as well as ours, PfaL 89. 1 5. Blejfed are the people that know the joyful found. The Reafons for the Proof of it, may be fuch as thefe. Reaf. 1. Bccaufe they had the fame Gofpel blejfwgs and mercies pro- mifed, preached, and revealed unto them, that we have now revealed and made known unto us ^ and in the fame way, and upon the fame ac&onnt as we have them now. There be two Branches of this Argument. 1. That they had the fame Gofpel Mercies preached and held forth, and this, 2. In the fame way, and upon the fame account. 1. They had the very fame Gofpel'Bleffings and Mercies that we have in thefe latter Days. This will be eafily made out and appear, if we Enquire what the good Things of the Gofpel are, we (hall find that they were exhibited unto them, as well as unto us. And what are they ? In general, That God would be their God. How oft is this promife made to them ? And fo he is to us. Now this includes three things. 1, Regeneration. 1. Reconciliation and Remiffion of Sins. 3. Everlajling Salvation. I. Regeneration, or the New Heart, the Heart of Flefli, the writing of Gods Law in the Heart. You know moft of thefe are Old Tefta- ment Phrafes, Jer. 31. 33. / will put my Law in their inward parts, and write it in their hearts, and will be their God, and they {hall be my people. This was preached and held forth to them by that Seal of Circum- cifion, Deut. 30. 6. And the Lord thy God will circumcife thine heart , and the heart of thy feed, to love the Lord thy God with all thine heart, and with all thy foul, that thou mayeft live : And by all their legal wafhings and purifications, which fignificd their cleanfing from Sin ; from the filth and power, as well as from the guilt of it, Ezek. 35. 25, 20", 27. Then will 1 fpr inkle clean water upon you, and ye Jball be clean : From all your filthinefs, and from all your Idols will J cleanfe you. A new heart alfo will J give you, and a new fpirit will 1 put within yon : And J will take away the ftony heart out of your fiefh, and J will give yon 62 ** 4 The Gofpel Preached under the Old an heart of fiefh. And J will put my fpirit within you, and caufc yon to walk in my flatntes, and ye (hail keep my judgments and do them. This includes the whole frame of Saving Grace, a new difpofition in the Heart, new Principles, new Walkings : This fucceeds the Old Man, corrupt Nature : This is one great Gofpel Bleflbg common to them with us. II. A fecond great Bk fling of the Gofpel is Reconciliation and Remijfion of fins, I fa. i. 18. Come now and let us rtafon together, faith the Lord, though your fins be as fcarlet, they fbaU be as white as fnow ; though they be red like crimfon, they fliaU be as wooll, Jer. 31. 34. 1 will forgive their iniquities , and 1 will remember their fins no more. And . innumerable more promifes they had of this throughout the Old Teftament. This part of the Gofpel was preached and lhadowed forth to them by all their Sacrifices and Oblations, which are therefore faid to make atonement for them : It is a Phrafe often ufed in the nine firft Chapters of Leviticus, He that finned, fhatt bring fuch or fuch an Offering ; And the Prieft (haU make Atonement for him concerning his fin, and it fhaU be forgiven him : Levit. 5. 6. He {baft bring his Trefpafs-Qffering ante the Lord for the fin which he hath finned, &c. And the Prieft (hall make an Atonement for him concerning his fin : and ver. 10. He fhaU offer a Burnt-Offering according to the manner, and the Prieft fhaU make an Atonement for him for his fin which he had finned, and it fhatt be forgiven him. Hence it is, that we find the Saints under the Old Teftament, were fo full of Confidence and Holy Boldnefs, in feeking and pleading with God for pardon and forgivenefs of Sin : As we fee in the Pfalms, and other Scripture- Prayers, what Strong and Eminent Actings of Faith they had this way : Which to expect bad been a prefumptuous thing, if they had had noProraife to ground their Faith upon : But they had very plentiful Aflurances and Promifes of it in thofe times. And that is a Second Gofpel-bleffing revealed and affured to them, as well as tous^ the Remijfwn of all their Sins. III. Everlafting Life and Salvation in Heaven. This is not a Truth revealed only by the Gofpel, but was well known, clearly revealed, and firmly believed by the Saints of old. They had afTurance of this that they (hould live with God for ever in Glory. When I awake J /hall be fat isfied with thy lihnefs, Pfal. 17. 15. Thou wilt guide me with thy counfel, and afterwards receive me to glory, Pfal. 73. 24. In thy pre* fence is fulnefs of joy, and at thy right hand there are pleafures for ever- more, pfal. 16. 11. They looked for another Country, whereof Cana- an was but a Type and Shadow, as the Apoftle fhews in this Epi- ftle to the Hebrews^ Cap. 11. io\ They knew there was an Eternal State Teftament, as well as under the New. 5 State of Happinefs for the Saints, as well as an Eternal State of Mifery for the Wicked ; they did believe this in thofe days. Thus we fee they had the fame Gofpel-bleffings preached unto them of old, that we have at this day: And thefe bleffings and good things are ckmonftrations that it was Gofpel, becaufe thefe Bleffings are not promifed in the Law. The Law knows no Remiffion, or Re- generation of a loft Soul, no Salvation of a Sinner. This was the firft Branch of the Argument -, but for a more clear and fujl Eviction of it, the fecond Part of the Argument was this. 2. Becaufe they had thefe Bleffings upon the fame account, and in the fame way as we have them now. I fpeak as to the Principal and Internal Caufes of them : For in the outward way and manner of Difpenfation, there was a difference, but not in this. For upon what account have we thefe precious Benefits, and good Things of the Gofpel ? You will find, if you confider it aright, that it was then, as now. We receive all from the meer Mercy, ami Free-grace of God in Chrifi ; and this was the Fountain of their Supplies alfo: If they had received Pardon of Sin, and Grace, and Glory, on the account of their own Merits and Works of Righteoufnefs, then it had not been Gofpel -, But they had them in the fame way we have them, as to the internal Caufe from whence all Bleffings come, even from the Mercy and Free-Grace of God -, a very glorious Attribute of God, and mod abundantly, yea continually held forth throughout the Old Teftament : That he is the Lord, the Lord God^gr actons and merciful. How many Prayers, and Pfalms, and Songs of Praife unto him, for that his Mercy endurethfor ever ? How fweetly, how pathetically do the Prophets Teach and Preach it to them ? This all the Saints of Old had recourfe unto. David , Pfal. 51. 1, when feekkig Pardon, have Mercy, (faith he) upon me, O God^ according to thy loving hindnefs : According to the Multitude of thy Mercies blot out my Tranfgref- fions : And Daniel 9. 8, 9. when he befought the Lord on behalf of the "Jews, 0 Lord, to us belongeth confufion of face , &c. becaufe we have finned again fl thee : To the Lord our God belong Mercies and forgiveneffes, tho*we have rebelled again fi him We do not prefent our Supplications before thee for our Right eoufneffss, but for thy great Mercies, ver. 18. and for thine own fake '9 ver. 19. This then was that they had recourfe unto, as the Fountain of all the Good whereof they flood in need, and of all their Supplies,, even the infinite Mercy of God, Moreover, it was the Mercy of God in Chrifi, his Mercy thro? the Mediation of Jefus Chrift. For only thro* Him is Mercy communicated to Sinners, fo alone is Mercy communicated : Therefore Daniel there prays, Dan. 9. 17. Look upon thy SancJnary that is defolaie9 for the Lords 6 Tki Gofpel Preached under tie Old fake, that is, for the Lord Jefus ChnP's fajgp. Hence rhey did fo often make mention of Abraham, fxac, J^ob, (as bcin- the Types of Chrift) in their Prayeis, a:id eiptc.ally of David, Fm thy Servant David's:/****, Pfal. 89. not as retting in David literally , but looking beyond the lhadow, unto him that was the Truth thereof 5 for by David they meant Chrift : Chrift is oft called by that Name, became David was fo Eminent a Type of him. And what is it in Chrift that procures all thefe Bleffings in the Gofpel for us ? It is his Blood and Satisfaction that atones Juftice^ his Prayers and Interceffion that prevail with Mercy for us ; and fo it was of Old : Both thefe had an influence into their Mercies, as well as ours. 1. The Death and Blood and Satisfaction of Jefus Chrift. This all their Sacrifices pointed at. For it was impojfihle that the blood of BuUs and Goats (honld take away fins. Heb. 10. 4. Tet it [anftifiedto the purify* ing oftheflejh : How much more (hall the blood ofChriji, &c. Heb. 9. 13, 14, See how clearly the Prophet Jfaiah preacheth this, Ifau 53. throughout the Chapter, but look efpecialiy to ver. 10. When thou {halt make his foul an offering for fin, he {ball fee bis feed% he {hall prolong his days : And the pleafure of the Lord (hall profper in his hand. This was the Myftery of all the Sacrifices wherein Blood was flied : They were Types and ihadows of the Blood of Chrift. .1. His Prayers and Interceflions. For, look, as Mercy is Pur chafed by the Merit of his Death, fo it is communicated and applied thro1 the Vertue of his Interceffion ; Juftice is fatisfied by his Death, and Mercy intreated in his Interceffion, and fo both thofe great Attributes are ac- knowledged and glorified in Zech. 1. 12. Then the Angel of the Lord, that is, Jefus Chrift the Angel of the Covenant that appeared, he an* fwered and faid, how long wilt thou not have Mercy on Jerufalem, and on the Cities of Judah, againft which thou haft had indignation thefe three fcore and ten years ! And the Lord an fwered the Angel that talked with me, with good words, and with comfortable wordsyver. 13. here the prevailing pow- er of his Interceffion is fet forth. And as the Merit of his Blood was Jhadowed by the Sacrifices ; fo the Efficacy of his Interceffion was (hadowed forth by the lncenfe and Sweet Odours offered up to God under the. Law. Thefe related to the Prayers of Jefus Chrift ^he offers lncenfe with the Prayers of the Saints, Revel. 8. 3, 4. And another Angel came and flood at the Altar, having a Golden Cenfer^ and there was given unto him mnch lncenfe, that be (hould offer it with the Prayers of all Saints upon the Golden Altar which was before the Throne. And the fmoke of the lncenfe which came with the Prayers of the Saints, afcendedup before God out of the Angels hand. They Teftament, as well as iin&ti the Tsexv. 7 They had therefore both the fame Gofpel-blefllngs, and upon the fameGofpel account, as we, namely, from the meer Mercy of God, thro' the Mediation of Jefus Chrift, thro' bis Death and Inteicefiion. Reaf. 2. A fecond Argument mi&ht be taken from an Hiftorka] Indu- ction of all thofe former times, and the feveral Gofpei Difcoveries which the Lord vouchfafed to them all along from time to time. As to Adam'm Pa radife after his Fail. The Gofpei was preached to him in that great andbiefled Promife, that the Seed of the Woman- Jhould break the Serpents bead. This was the firft Gofpei Sermon that ever was preached. Afterwards to Abraham the Gofpei was preached, Gal. 3. 8. whea it was promifed that in thy feed fhali all the Nations of the World be blejfed% andinlfaacfhall thy feed be called. To Mofes, and by Mofes to lfrae\y when the Lord faid, / am the Lord thy God that brought thee forth out of the Land of Egypt : For he was a Ty- pical Mediator. There were yet further Difcoveries in David's time : Chrift is the true David. Thus I might go through the whole Old Teftament, and fhew you how the Lord from time to time made further and further di(co-' varies of himfelf to his people in fucceeding ages. Reaf 3. Either the Gofpei was preached unto them of old, or elfe it . will follow, that they were all damned, or elfe that they were faved without Chrift; which to imagine were infinitely derogatory and dilho- norable to the Lord Jefus Chrift. The Fathers before the coming of Chrift were faved and went to Heaven. But without Chrift there is no falvation. For there is mother name under heaven, &c. Afts. 4. 12. It is impofllble that any Sinner fhould be faved without Chrift. Qui faliitem cuiquam promittit fine Chriflo, ntfcio an ille falutem habere poteft in Chrijlo, Auftin. He that promifeth any man Salvation without Chrift, I know not whether he can have Salvation by Chrift. By the worh of the Law (hall noflefh bejuftified or faved, Rom. 3. 20. Gal. 2. 16. Jefus Chrift' therefore is the fame y eft er day, and to day, and for ever, Heb. 13. 8. that is, in all times and ages : And fo we may apply it thns -7 Ye* fterday under the Law, to day under the Gofpei, and for ever, Jefiis Chrift is the only 'Saviour. Therefore if the Old Teftament Saints were faved, it was by Chrift, and if by Chrift, they had the Cofpd ■ preached to them as well as we. So we fee the Truth of the Doftrine. Obj, 1, But why do we call it the OU Teftament, if it was Gof=-' pel? Jnf 9 The Gofpel I'reached under the Old Anfw. This is only in regard of the manner of Difpenfation : Wc do not call the firft part of the Bible, or the times wherein it was writ- ten, the Old Teftament', and the latter part of the Bible, and the times wherein it was written, the new Teftament, as if the former were meer Law, and the latter nothing but Gofpel. No, therefore take heed of miftaking here. For there is very much of the Gofpel, and the Grace of God in Chrift revealed in the Old Teftament -, many precious Gof- pel-truths in the Old Teftament : And there is very much of th? Law and threatnings thereof declared, written down and left upon Record to us in the New Teftament. Yea, there is more of Hell and Dam- nation, there are more dreadful threatnings thereof in the Sermons of our Lord Jefos Chrift recorded in the four Evangelilts, rhan is to be found in all the Old Teftament. But we call it the Old Teftament, becaufe it was the firft Difpenfation of the Gofpel : And the Gofpel we call the New Teftament, becaufe it is the new Difpenfation of the fame everlafting Gofpel ; therefore the reafon is only in the way and manner of their Difpenfation, and not in the Subjects themfelves. Ob}. 2. But there is a fecond Objection.- m. That the Apoftle of- ten fpeaks of That ancient Difpenfation, as if it was Law, and not Gof- fpel. Some Scriptures call that Old Teftament Administration, Law, and the Miniftration of Death : as John. i. 17. the Law came by Mofes, but Grace and Truth by Jeftts Chrift. and 2. Cor. 3. 7, the miniftration of Death written and engraven in Stone : and ver. 9. the miniftration of Con- demnation. If it was Law, (may fome fay) then \t was not Gofpel. Anfw. We muft diftinguifh between the thing preached, and the manner of preaching, between the Shell, and the Kernel, the Shadow, and the Subftance. Now the thing preached was the Gofpel ; tho' the manner of preaching it was legal : The Kernel was Goipel, tho' the Shell was Law : The Spirit and Subftance, and Myftery of that Dif- penfation was Evangelical, tho' it was involved in a legal Shell and outfider and overfhadowed with the Shades and Figures of the Law. God never had but one way only to fave men by ; but it had diners faftii- ons and forms, divers outward difcoveries and manifeftations ; in thofe times in a more legal manner, but afterwards more like it felf, in a more Evangelical Manner. This Legality of that Adminiftration appears chiefly in five things, which were the peculiar Properties and Chara&ers of that Difpenfati- on \ by which it is diftinguifhed from the Gofpel/difpenfation, as being much inferiour to it. So we (hail fhew you two Things at once, both the differences of the two Administrations, and withal the Preeminence and Excellencies of the New above the Old. It was dark, weak, carnal, bmbcnfome^ and terrible. 1. It Te figment, as well as under the New. 9 i. It was dark, but the Gofpei is clear : all things were involved in thick and dark fhadows Tho' there was a Light in that Mofaical Paedi- ^ogy, which did appear aid Ihine forth into the Minds of God's Elect, yet withal there was a CloMd of Darknefs, as to the outward Admini- stration, efpecially if compared with the Difpenfation of the Gofpei fince the coming of Chrift. There was and is a double ttfi of Types and parables, and of that whole way of Argument by Si mllittxle and' Cdufpaiifons : They do both darken and iflajlrate: If explained and underftood, they dbexcec ingly enlighten and iiluftrate^ but if not explained, they are like a Riddle, they call: a dark mid and cloud upon the thing. So was the Law of Mofes to all thofe that were not inflructed by the Spirit to anderfhnd the Myftery of it. The Reafon and Meaning of it W3S hidden to the moft of them ^ hence a Fail is faid to bzupen their Hearts, that they could not fee to the end of that nhicb is abolifhed, 'e, v. to. fo the Lord gave an Interpreter to reveal and fpeak the Mind of God unto them -, and fo it hath been ever fince. Hence was that Speech of Auflin >, Brevis differentia Legis & Evangelii* timor & amor, the difference between Law and Gofpel in brief is Fear and Love. Thus you fee the DoQrine cleared up, and fo much (hall ferve for the clearing up this Truth, and removing thefe Objections againft it. We (hall conclude with two or three words of Vfe. Vfe I. Incour agement to fludy the Old Teftament, and the Types and Sha- dows of the Law. Is it fo that the Gofpel was preached to them under the Old Teftan ent, as well as to us under the New ? We fee then the nfefulnefs of the Old Teftament to New-Teftament Saints : We fee what ufe there is of fearching into thefe ancient Difpenfauons. Will you fearch into the Myftery of the Gofpel ? Then confider how God intruded and taught them of old. There are feme Gofpel Truths Eminently andexpreQy revealed and mentioned to them ofold,asthat of Forgivenefs of Sins, &c. Therefore let us fearch into thofe ancient Administrations, becaufe there is much Gofpel there ; tho' the Shell be hard, yet there is excellent Subftance in the Kernel. Vfe 2. Direction how to attain to the understanding of thofe My- fteriessyhw^ the Gofpel : For it was Gofpel that was preached to them, Fosdus gratis clavvs totius Scripture. Vfe 3. We may here learn another leflfon, which wife Agur learned (and it was his wifdom) to know that he wanted Wifdom, Prov. 30. 2, 3. Many, coming to read Chapters in the Leviticai Law, are apt to think, this is a fealed Book, we are not to bring thefe Offerings to God now, we know not what ufe to make of it : Many Ghriftians make no more ufe of them, than of Apocrypha. This may fhewusour. ignorance. For there is no part of the Scripture but is of ufe*, we might fee much of God, and of the Gofpel in them, if we had skill to fearch out the meaning Teftament, as well as under the New. \ i meaning and Myftery of them. But we have not the under /landing of the holy. Poor, daik, ignorant Creatures we are, the Lord knows. Quan- turn eft quod nefcimus ! Vfe 4. lncour agement to believe and receive theGofpel : For it is the ever- lafting Gofpel. This ufe is the direct Scope of this Text, they had«a promife of entring into reft, but came fhort of ic thro' Unbelief. Take we heed therefore of unbelief left we enter not into reft : For the Gofpel is preached to us as well as to them. There is ground of encouragement to believe the Gofpel, \o embrace and clofe with it \ for it is that which all the Saints of God both under the Old and New Teftament have ventured their Souls upon. The Gofpel was preached to them as well as to us, and to us, as well as unto them. Thou mayeft fafely venture thy Soul in that way wherein fo many Saints in all ages are gone to Heaven : Let us take heed left we fall fhort by unbelief ^ for the Gofpel was preached to us as well as unto them ; hut the Word profited them not^ be- caufc it was not mixed with Faith in them that heard it. Take heed, having the Promifes of entring into reft, left any of yon fall fhort ; Take heed of falling (hort of the good things of the Gofpel, of that Reft which the Gofpel gives to fintul, guilty, weary Souls. Is fuch a Gofpel preach- ed, and fuch glad tydings revealed, and wilt not thou clofe with them, and receive them gladly and thankfully ? All the Gofpel Difpenfations in the Book of God will rife up againft thee, if thou art an Unbeliever •, all the Saints of old will judge thee, and teftifie againft thee. They- had but a little glimmering Light, yet they ventured all upon that. But now the Sun appears and mines on the World in Clearnefs and Glory. They might have objected, that the height of Gofpel-light is not difcovered, which might be great hin- derance to them •, therefore if God was angry with them then, how much more with us now, how fhall we efcape, if we negled fo great Salvation ? If every word fpoken then was ftedfaft, and was fufficienc to bring Souls out of the ftateof Sin and Death, to Happinefs-, bow much more the Word and Light that we enjoy ? For if the Word fpoken by Angels was ftedfaft, and every Tranfgreffion and Difobedience received a juft recompence of Reward, Heb 2. 2,3. how /hall we efcape, if we neg- leclfo great Salvation f Unbelief is a damning Sin in all ages •, but the more clearly the Gofpel is preached, the more inexcufable is the Unbe- lief of finners that perifh in their Sins ; the more inexcufable is their Sin, and the more deep and dreadful will their Damnation be. The Apoftle calls the Gofpel the Word of Truth \ Unbelief faith it is a Lye: It gives God the Lye, it makes him a Lyar, and makes the Gofpel a Table. It there be a way of recovery, why fhould'fl: not thou believe C 2 and 1 2 The G of pel Preached under the Old and ven tore thy Soul on that •, if there be no fuch wav, then the Gof- pel is a Lye, and wilt thou fay the Gofpel is a lye ? We have a pro- verb, as jure as Gofpel. There is nothing fo clear, and Cure, and cer- tain, as the Gofpel. All Happinefs depends on the believing of the Gofpel. Therefore take heed of, and Arrive againft Unbelief, labour as much againft it as againft: any other Corruption : And the chief help is a clear underlranding, a clear inftght and underlranding in the Myltery of the GMpel, this will help againft all thy Unbelief ^ then all thy Obje- ctions will vaniih as Darknefs before the Sun. \t s Ignorance of the Gofpel from whence fo many Objections arife : Beg of God to give thee clear Gofpd-Light, and this will be the beft means to overcome and overpower that Sin ri Unbelief. Did men fee the Excellency, the Truth and Goodnefs of the Gofpel ; they would receive it gladly and thankfully. The Gofpel is both true tydings and glad tydings, it's both true and glad tydings. Now were this believed, it would chear up the Hearts of poor Sinners. Hebrews I. i, li, iii, God ', who at fun dry times, and in divers manners fa ake in time p aft unto the Fathers by the Prophets^ hath in thefe laft days fpoken unto us by bvs Son, whom he hath appointed Heir of all things^ by whom alfo he made the Worlds : Who being the Brightnejs of his Glory, and the exprefs Image of his perfon, and upholding all things by the Word of bis power , when he had by himfelf purged our Sins, fat down on the right hand of the Majefty on high. THAT the Gofpel was preached to them under the Old Tefta- ment, as well as to us under the New, hath been cleared from Heb. 4. 2. where the Apoftle faith, Vnto us wot the Gofpel preached, a* vn!l as unto them. We are next to consider, How it was preached unto them. Now to this the Text anfwers, that it was done in divers man- vers, and at fundry times. nOATTTPoVCS and riOATMEPns The fcope of the words is to compare and prefer the Gofpel Difcoveries and mani-eftations of God before the Legal. Which he doth by a moft elegant Antithefis between them : Then God fpake to the Father, now to vj •, that was by the Prophets, but now by his Son : Thnfs Diicoveries were of old, and fo are palled away, bat the Gofpel is in theft I aft days , And finally, then he fpake in divers manners, and at fundry times : But now he hath fixed upon this we way, and once for all, to reveal himfelf by his Son. We Teftamert, in divers Manners. 1 3 We may refolve the Texc into four general Propolkions or points of Doctrine. t. That it hath pleafed God to fpeak or reveal Himfelf, and his Mind, and Will, onto poor loft: Man, id order to his Happinefs and Salvation. For he fpeaketh here only of the Gofpel Difcoveries. 2. That there be two grand Difcoveries or Difpenfations of the Mind of God unto the Sons of Men ; the one before, the other fince the coming of his Son. 3. That under that former Difpenfation God did reveal and fpeakhis Mind of old unto the Fathers by the Prophets in divers manners, and at fundry times. 4. That in this lad Difpenfation, inftead of all thofe former various Difcoveries ufed of old, he hath fpokeo his Mind unto us only by bis Son. You fee the two lad Doctrines do contain and hold forth the Diffe- rences and peculiar Characters of each Difpenfation. It is only the third Dcclrine that we are now to fpeak unto, viz.. that under the old Difpenfation God did reveal and fpeak bis Mind unto the Fathers by the prophets in divers manners, and at fundry times. [. It zas of old ; therefore now palled away, as Heb. 8. 13. tbatrrbicb decayeth, and waxeth old^ is ready to vanijh. 2. To the Fathers \\\\*t is, to their Anceftors-, for he writes this Epiftle to the Hebrews, as the Title of it (hews. 3. By the Prophets • all tbofe by whom God revealed his Mind to o- thers were in that refpeft Prophets, that is, Difcoverers or Reveal- ers of the Mind of God. 4 In divers manners. 5. At fundry times. Thefe two laft I intend a little to infill upon, viz.. the [e divers man- ner*, and fundry times. I (hall endeavour to (hew, 1 . W hat were the fe divers manners or ways of Difcovery. 2. What were the feveral times, or the feveral pieces and parcels of it. For this is the Importance of the two Words, noATTPoriGS and riOATMEPQCS. 1. 1 (hall fpeak fir ft to the Manner •, as being firft in confideration, tho' laft mentioned in the Text. The Lord was pleafed herein to ufc great variety ; he did not limit and confine himfelf to one way and manner of Difcovery •, but he fpake fometimes in one manner and fome- times in another. It concerns us to enquire into it, fo far as we have Scripture-light to guide us. fox we are built upon the Foundations of the Prophets and Apoflks, Ephef. 2. 20. Yet we rauft do it with Sobriety of Spirit, 14 The Gofpel Preached under the Old Spirit, cfchewing and taking heed of vain Curiofity. For they them* fekes who received thofe extraordinary Manifestations did not always fully know the manner of them in all circuinftances : as the Apofile Paul himfelf knew not whether in the Body, or out of the Body, i Cor. 1 2. 1„ This is one of rhe great things God doth, which we cannot compre- hend, asElihn fpeaks, Job. 37. 5. Yet fo far as the Scripture goes be- fore us, we may fafely follow. Thefe divers manners therefore of Gods fpeaking, or revealing his Mind of old, may be referred chiefly to thefe feven Heads. 1. By Vifions. 2. By Dreams. 3. By Voices. 4. By inward Infpirations and Impulfes of his Spirit. 5. By legal Types and Shadows. 6. By Signs and Wonders. 7. By a fpecial and peculiar kind of Intimacy and Familiarity. 1. The Lord was wont then to fpeak by Vifions : I mean vifible Ap- paritions and Reprefentations of things to the Eye •, t^e Perfon being awake and not afleep. I do not mean things reprefented meerly to the Mind and inward Thoughts ; for this will come in afterwards un- der another Head ; Namely, that of inward Infpiration and Revelati- on ^ but I fpeak now of fuch Vifions wherein things were really and indeed objected to the outward Senfes. Hence the Prophets are called Seers ^ hence that Phrafe, the Vifions of God, ufed concerning Proprie- ties. And what was it that they faw ? Sometimes they faw God him- felf -, fometimes the Angels \ and fometimes other things were repre- fented, and did appear in Villon to them. 1. Sometimes the Lord himfelf did appear in Vifions to them. Not as tho' his Effence were corporeal or vifible. He dwells in Light unap- proachable, 1 Tim. 6. 10*. whom no Man hath feen, or can fee • but crea- ted Manifeftations and Reprefentations of his Glor* he did appear in. So Exod 20. 18.-- and 19. 18,19,20. Jehovah descended Symbolical- ly, in regard of the glorious Tokens and Symbols of his Prefence. But then they faw no fimilitude, only Fire and Smoke, and the Mountain flak- ing, Deut. 4. 12. And they faw the God o/lfrael : And there was under bis Feet, as it were a paved work of a Saphire Stone—alfo they faw God, and did eat and drink, Exod. 24. 10. 11. And the Lord defcended in the Clond, and flood with him there, and proclaimed the N ame of the Lord, and the Lord paffed by before him, and proclaimed &c. Erod. 34. 5. 6. It feemeth by the exprefilons, Denm hnmana cffgie pcrtranfiijfe -, that God pafled by in an humane fhape. All Teftament, in divers Manners. 1 5 All the three Terfons of the Trinicy have appeared diflinftly invifible Reprefentations. God the Father and the Son, Dan. 7. 9.— 13- / beheld till the Throw rctre caft down, and the ancient of days did fit 5 —Ifaw in the night lrifiom ; and behold one like the Son of Man came with the Clouds of Heavw to the ancient of days — Revel 4. J. compared with Chap. 5.7- where we find, that the Lamb took the Booh but of the right hand of him that fat upon the Throne. So that here be two cf thofe glorious Perfons diftinctly appearing. Ezjek?\. 16. Above the Firmament there was the likenefs of a Throne, and upon it the likenefs as the appearance of a Man about it — It feems to be meant of God the Father, becaufe tzek. 9. 2. 4. He is dl- llinguifhed from the Man with a Writers lnkhorn by his fide, who is thought to be our only High Prieft the Lord Jefus Chrift. The fecond Ferfn Jefus Chrift appeared to Mofes, Exod. 3. 2, 4. For he is called the Angela which agrees not fo well to the firft Perfon. And Mo fes prays for his Good will , Deut. 33. 16. Therefore it was not any created Angel, but Jefus Ch lift the Angel of the Covenant ofGracej as zpraludium to his Incarnation. So to Ifaiah 6. 1. he faw the Lord, It is the Lord Jefus Chrift, fo it is interpreted, John 12 41. SoCen. 32. 24. And Jacob was left alone, and there wreftled a Man with him until the breaking of the day ; that is, Gcd in the form of a roan, as the old Geneva Note hath it. The prophet Hofea faith, it was God Hof 12. 3,4. and Jacob wept and made application unto him, and there he, or God, fpake with us. The third Perfon, the Holy Ghoft appeared in the fliape of a Dove at the Baptifm of Jefus Chrift, Matth. 3. 16. 1. Sometimes Angels have appeared. Sometimes in Bodies of humane fliape provided for them by the power of God, either created of nothing, and after the Apparition annihilated -, or compacted of the four Ele- ments, and efpecially of Air condenfed, and then refolved again, after the Appearance was paft, into the matter of which they were com- pounded. As to Lot, Gen. 19. 1, 10. And there came two Angels fo Sodom, and Lot feting 1 hem rofe up to meet them, and bowed himfelf with his Face to the ground. Thefe Angels verf. 10. are called Men. To David, a. Sam. 24. 17. And David [pake unto the Lord, when he faw the Angel that fmote the people, and [aid, Lo J have finned, and 1 have done wickedly, &c. He faw the Angel. Which is further explained, 1 Chron. 21. 16, And David lift up bit eyes, and faw the Angel of the Lord (land between the Earth and the Heaven with a drawn Sword in bis hand. At 1 6 The Go/pel ? reached ?'nder the Old \ At ChriftVs Refurre&ion divers. Ange! : appealed in the Jhapes of Men, Matth. 28, 2, 3. An Angel rolled back *he Stunt- from the door of the. Sepulchre, end fat upon it, &c. Luke 24. 4. hchM two Men flood by them in fhining Rat ent. So at his Afcenfioc, Acls u 10. Behold two Men flood by them in wbiie Apparel. Sometimes the Angels did appear nor only in humane {hapes, but wich ether Reprefentations accompanying them : as Horfes and Chariots of Fire, that is with Riders upon them, 2 Kings. 6. 17. .Behold, the Moun- tain was full of Horfes and Chariots of Fire round about Eli (ha. Zach. 1. 8. Behold a Man riding upon a red Horfe, and behind him there were red Hoy ft s fpeckled and white and 6. 1. theYe came four CbaYiots out from be- tween the two Mountains, ver. 5. Thefe are the four Spirits of the Hea* vens. 3. Sometimes other things were reprefented and fhewn in Vifion to the Prophets to fignifie to them the Mind ot God : as Jerem. 1. 11, 13. The Prophet there feeth the rod of an Almond tree, and a feething pot, with the face thereof toward the North, So Amos cap. 7. ver. 1, 4, 7, 8. has fe- veral things prefented iu Vifion to him. And this is one of thefe divers manners of the Lords fpeaking, viz by Vtfions, or Reprefentattons to the eye Waking. 2. Another manner was by Dreims, that is, by Reprefentation of things to the Fancy in fleep : And they had not only things prefented, but ofually Words fpoken, to interpret ihem. Sometimes the Lord gave divine Dreams to wicked men ; as to Pharaoh and Nebuchadnezzar : But they knew not what they meant, and fo were not Prophets *, but the Lord fent the Interpretation by others, who were his faithfull Ser- vants. But the Prophets and Servants of God ufually had both the Dream, and fome further light for the Perception and Interpretation of it. As to Abraham, Gen. 15. 12. And when the Sun was going down, a deep fleep fell upon Abraham, and lo, an honour of great Darknefs fell upon him, and be faid unto Abraham, know of a furety, &c. ver. 13. And to Jacob, Gen. 28. 12,13. ^e Dream of the Ladder, ver. 12. is interpreted to him by God in the following v'erfes, and 31. 11, 12. The Angel of the Lord appeared to Jacob in a Dream, and fpeaks unto him : and 45. 2. God fpake unto Ifrael in the Viftons of the night. So to Daniel, cap. 7. 1, 7, 13. the divers night- Vifions he had there are after- wards interpreted to him, ver. 15, &c. To Jofe[bt Matth. 1 20. An angel of the Lord appeared to him in a Dream, faying, fear not to take un- to thee Mary thy Wife; and Matth. 2. 13, 19. An Angel of the Lord appeareth in a Dream to him, faying^ arife, and take the young Child and bis Tejlament, in divers Manners. 17 hvs Mother, and go into the Land of Ifrael. This way and manner of fpeaking Teems to have been very frequent and ufual in rhofe ancient times: As thofe words of EUhu intimate, Job 33. 14, 15, 16. tor God fpeaktth once, yea twice, in a Dream in a Vifim of the ntght, when deep fletpfaUtth upon Men, influnbtrs upon the ^ ^cf^'^nd bed, then he openeth the Ears of Men, &C. G™\ * *' 3. A third manner was by Voices, by an audible Voice uttered either by God himfelf immediately, or by Angels. And thefe audible Voices are accompanied fometimes with vifible Appearances to the eye -, but fometimes the Voice alone without any villble appariti- on, as to our firfl Parents, Gen. 3. 3. It was the Voice of God, and not of an Angel. For he faith, the Tree which I commanded &c. But the mod famous Inftarce hereof was at the giving of the Law upon Mount Sinai, Exod \ 9, and 20. where toe Lord fpake with an audi* ble Voice from Heaven : Chap. 19 9, 20. fo that the People might hear; and Chap. 20. 22. and fee, that the Lord talked with them from Heaven. Dent 5. 22, 23. 24. Thcfe words the Lord fpke unto all jour AJJembly in the Mount, out of the midfi of the Fire, of the Cloud, and of the thick Dark* ntfs, with a great Voice, And when ye heard the Voice — Heb. 12 l6f Whofe Voice then /hook the Earth : So Matth. 17. 5. A Voice out of the Cloud faid, this is my beloved Son. But they faw no fimilitude, Deut. 4. 12. 15. 1 Kings 19. 12, 13. A fiill fmail Voice. 4. By an inward lnfiintl •, by immediate Infpirations and Imputes of the Hdy Ghoft. So to David 1 Chro. 28. 12, 19. tbo' he had it in Writ- ing alfo, and left it to his Son But it was revealed to him by the Spirit of God. So to Phtlif, Ads 8. 29. The Spirit faid unto Philip— To Peter, Acts 10. 19. The Spirit fasd unto him, and Atts 11, 12. the Spirit bade me go with them' To Paul and Silas, Ails 16. 7. Not to go into Bithynia \ but the Spirit fuff ere d them not. 5. By legal Types and Shadows : Thefe were fpeaking things. And. what did They fpeak? They fpake forth Gofpel Truths and Myfteries. The Ceremonial Law was the Gofpel in Types and Shadows. Heb. 10, l. The Law having a fhadow of good things to come* A Type is a legal (hadow of Gofpel Truths and Myfteries. Thefe were the ftanding Or- dinances and Inftruftions of thofe times. 6. By Signs and Wonders. Thefe had a Voice, and did fpeak the Mind of God : Thefe were atteftationsto the Truth and Mind of God, and to the Authority of the MefTenger. See Exod. 4. 8. If thty will not believe thee, nor harken to the Voice ofthefir[l Sign, they will believe the Voice of the latter Sign John, 3.2. We know, that thou art a Teach* D er 1 8 The Gorpel 'Preached under the Old er come from God : Fur no ma* can do thefe Miracles that tfou doeft, ex- cept God be with Mm. The Lo d may work Miracles now. But he doth not now fend forth any perfon with a CommuTion to do it, as he did of old. 7. By a fpecial and peculiar kind of intimacy and familiarity, as it were mouth to mouth, without Parable or Riddle ^ without Obfcurity ; with ail poffible familiarity And rhis was Mofes his priviledge, Numb. 1 2. 8. with hint will I [peak mouth to mouth -, apparently, and not in dark fpee- ches, Exod. 33. 11, 23. The Lord [pake to him face to face, as a man fpeaketh to his Friend, thou fo alt fee my back parts — Thatphrafe of /peaking mouth to mouth, notes the clearnefs, and certainty, and familia- rity of it : as when Jofeph faith, ye fee it is my mouth that fpeaketh unto you, Gen. 45. 12. This was a priviledge peculiar unto Mofes, Deut. 34.. 10. There arofe no prophet like himftnce, whom the Lord knew face to face That which comes neareft to it feems to be the ineffable things that Paul faw and heard in the third heaven, 2 Cor. 12.1,2,3,4 — and the Revelation given to the Apoflle^w in the lfle of Fatmos, which is the cleareft, and yet withal the deepeft and mod wonderful of all the Proprieties recorded in the Scripture. There be two Quefiions may arife here, which would be briefly fpo- ken to. Que ft. 1 . Whether there were not counterfeits of thefe things \ and if there were, how did they difcern the Lords voice in thefe extraordinary difpenfati- ons from Satan's Voice in his delufions? An/w. It is true, there were counterfeits of them \ there were Vifi- ons, Dreams, feeming Miracles, Impulfes from Satan, as well as from God. DUbolus eft Deifimia. Hence that Caution of Mo/es, Deut. 1 3. 1 . And hence are thofe complaints of the Prophet Jeremy, cap. 14. 13. 14, 1 $. And that is a famous Inftance of a lying Spirit in the mouths of Ahabs Prophets, 1 Kings 22. 22. 23. Therefore to have a Vifion, to dream flrange and fupernatural Dreams, to have a powerful Impetus and afflatus from a Spirit, are not things fimply 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 Blafphemy and Malice, to put an affront as it were upon God, ufe ways and means of deceiving, that had force refemblance of God's own ways and Ordinances^ yet there were manifeft and palpable differences between them. I fhall name but thefe four -, 1. The Lord did not ufually fuffer Satan to transform himfelf fo far into an Angel of Light,as to come in thefe ways unto his own people, unto fuch as were truly Godly. Search the Scriptures^ and you will not find, that Teflament, in divers Manners. 19 that Satan did appear to give Sacanical Dreams and Vifiors, and the like, to fuch as were Godly : It is true, he did tempt them *, but in a more fpiritual manner, as he tetnpted David to number the people. Or by other outward means : As when the young Prophet, that c?me from Bttbei was deceived by the old one. Bat when Sdta>idx& mfpire any with Dreams and Villous, &c. it was done to wicked and ungodly men. As to Saul, when he nifrd up the Devil, he and the Witch fa w the Gods, that is, Spirits, infernal Spirits, 3 (tending up out of the Earth. And to the falfe prophets of Jhib, thofe four hundred Idolaters ; they fpake 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 Per fan or Subjcft recipient of Divine Revelations, and of Satauical Delufions. 2. In Divine Difcoveries there was an holy Elevation of their Mipdsf when they did receive them j but in the Organs and Inftruments of Sa» tan there wa« only a ftupefaftion and depreffion of them. As when John did receive the Revelation, he was in the Spirit, chap. 1. 10. Some- times they wete fo far elevated,and railed, and aded by the Spirit, that they did not attend to any other thing •, but were tranfported above Senfeand fenfible things, to attend-wholly to the Vifions and Revela- tions of Gcd : So Peter fell into a Trance, Ails 10. 10. Paul was Uit+mxm, Ads 22. 17. Hence oftentimes they fell upon their Fa- ces, being aftoniih'd at the Majefty and Glory of the Lord ; both gra- cious and natural Fear concurring — Ezek. f. 28. Ban. 10. 8, 9 Mattb. 17. 6,7. But this Ravifhment of Spirit was not a ftupefa&bn, but an holy Elevation of their Minds, whereby they were taken offand lift- ed up above all thefe low things, to the higheft exercife of Faith and fpiritual Reafon, and fo better fitted and compofed to receive thofe Divine Irradiations and Manifestations of God. So Daniel 10. 1. He nn- derjloodthe thing, and had under ft adding oftheVtfton : So Balaam, when the Lord was pleafed in an extraordinary cafe to adfc him after the man- ner of a true Prophet, Numb. 24. 4, 16. falling into a trance^ b*t having his eyes open. But on the contrary, fuch as werea&ed b, Satan, they had their ex- tatical Furies, wherein their Minds were fo difcompofed, that they were not compotes [ana mentit, As fome have written of the Sybils ^ that when after their Prophefyings, they came to themfelves again, they had forgotten what they had faid,and fd could not review and cor- rect what- vas written from them : But it was not fo with the Prophets of God, John wrote, and had Order to write his Apocalypfe : and fo the other Prophets. And when thofe to whom, and by whom the Devil D a fpake, 20 The G of pel Preached under the Old fpake, were not difcompofed to fuch a degree, even to fury and Diitra&ion; yet they were always debafed and brought down below themfelves. The Lord's Prophets were raifed above themfelves: Thefe were deprefled even below themfelves by dealing with Satan. 3. The Prophets and Servants of God had aninward Seal from God of the Truth of what they fpake. Not unlike that new Name in the n hite Stone^ which none could read but he that had it, Revel. 2. 1 7. Jer. 11. 18. — 7 bey believed, and therefore fpake, 2 Cor. 4. 1 3. See I fat. 52. 6. My people /had Jinow, that J am he that doth fpeak, behold it is I. The true Prophets were no Scepticks •, they were as fure of what they faid, that it was the Miad of God, asMinifters are now, when they preach the Gofpel, 1 Job. 1. 1,2. On the contrary, thofe by whom Satan fpake, either knew, that they were adted by the Devil, as the Witch at Endor ; Or elfe were de- luded by him to think it was God ; or elfe knew not, but were un- certain in themfelves. 4. They had alfo fome of thofe ordinary Rules of Tryal that we have now. As for inftance. If God confute them by the event, Dent. 18. 21, 22. — or if it correfpond with the event •, yet if it be contrary to the Fundamentals of Religion, SzeDeut. 13. 1,2,3. Or if they be wicked men on the one fide, and the Prophets of the Lord on the other ■ This gave fome glimmerings of Light to Jehofaphat, \ King 22. 7. They were Baalites, pretenders indeed to Jehovah \ but fuperftitious wretches ; therefore he could not acquiefce in what they had faid. Queft. 2. Whether thefe ways of Difcovery be now ceafed, yea or no ? Anfw. As to that, the Text is plain enough : That inftead of all thofe divers manners ufedby God of old, he hath now fubftituted inftead thereof this one and only way of revealing himfelf, viz. in and by his Son. And his Son fpeaks by his Word and Ordinances ; as alfo by the Works of his Providence ; in all which his Spirit breaths : Therefore there we are to meet with God, and to hear his Voice, and there only to ex- pect it. Thefe old things are vanifhed away. Some think there be fome footfteps of them to this day. See a notable Inftance of Information by a Dream, in the Life of Zmnglm Melch. Adam. p. 43. And of a Vifion in Aielantthon on Daniel ro. But, 1. Such things are altogether extraordinary : The Lord goes out of his ordinary courfe, when he doth fuch things; they are not the ftanding ways that God hath appointed under the Gofpel ; therefore they are not to be expected or trufted to. x They are only to be regarded in the way of a Providence -, not in the way of an Ordinance; and to be tryed and judged by the Matter of them, as agreeing or difagreeing with the Scripture. As if a man in a Dream have Teftament, in divers Manners. 2 1 have fome Duty, forae Scripture-truth brought to him, he is to obferve and accept the Providence of God in it : Or if he find a ftrong impulfe or mocion of the Spirit in his Heart, whereby fome Truth cr duty is ftrongly imprefs'd acd fet upon his Heart; Let him examine it by the Scripture, and if the Scripture fay it is a Duty, he is to look at that internal motion and impreflion, as a motion of the Spirit of God, elfe not. Vfe I. See tbs variety of God's Wifdom andGoodnefs to bis people ; that he hath fo many ways revealed himfelf to them. Vfe 2. We may fee fomething of the lownefs of that legal Dipznfation^ from this which hath been faid ^ that the Lord fpake infucb divers man- ners. Vfe 3. Blefs God for the days wherein we live, and for the Difpenfation we are under. It is much clearer and better. For it hby bis Son, fpeak- ing by his Word, working and breathing by his Spirit. The Light Ihincs much clearer. We fee that which many Kings and Prophets and Righ- teous men have dsftredtofee, andbave not feen *, as Mattb. 13. 17. Luke 10. 24. Chrift fpake it to his Difciples then, but it holds true concerning all the Saints under the New Teftament. It is true ; there was a Cloud of Antichriftian Darknefs did arife, which did exceedingly obfeure Goi- pel-light. But that Cloud was never fo dark, but that the Elect of God did fee through it in fome mcafure. Moreover the Lord hath be- gun todifpeland fcatter thofe Clouds of Antichriftian Darknefs, and will in time fcatter them from offthe face of the earth. 1. We are now to fpeak to the fecond Word, thefe Sun- 27l6£*De dry Times. Having (hewed the divers Manners of the Lords fpeaking to his People of Old, we are now to fhew the divers times, or feafons, wherein he did it. For he fpake not only ricAi/T^w, but noAvu^, by piece-meal, not all at once, but heie a little, and there a litilq fn ft once piece of his Mind was difcovered at one fwie,thea another peice at anotbtr time 5 firft a little Light brake forth, fome dar- ker hints and intimations, then further and clearer Difcoveries and Ma- nifestations by degrees. In the opening of this we mail have occafion to run through fome general heads of the Hiftoryof the Church throughout the Scripture, till the coming of Jefus Chrift. And it is an Inquiry both ufeful and profitable, and alfo pleafant and delightful to an inquifitive Mind;, view the feveral dates of Religion, and of the Church of God in r feveral ages of the World. Under every one of which we (hall h 1 occafion to take notice both of God's Manifefi at ions ,and of mens Depart u flUOo 22 The Gofpel Preached under the Old from the Lord, and from the Truth-, That we may fee the occaflon o^ every new Difcovery : They departed ind deftroyed themfelves-, and then the Lord appeared again in recovering Difpenfation*. Now thefe rioto* ^?m, thefe feveral pieces and parcels of the Lor d*s Discoveries and Manifeftations of himfelf may be referred to two gene- ral heads. i. Before the Law. a. Under the Lav;. Thefe were the two great pieces of it, and the Scripture takes notice of them both. Of that Difpenfation that was before the La%, from Adam to Mofes, the Apoftle fpeaks, Rom. 5. 14. Death reigned f om Adam to Mofes. Of the Difpenfation under the Law, our Saviour fpeaks, Matth. 11. 13. 'For all the Prophets and the Law propheficd until John : again, Luk. 16. 16. the Law and . Prophets wcYl until John. The difference between thefe two lay chiefly in this > .-.that under the former* Difpenfation, the ordinary way of pi f rving the Knowledge of God was only by oral Tradition : But from Mofes his time,it was committed to Writing. In both thefe the Church of God was mder-years, in a ftate of Childhood, Gal. 4. 1, 3. But in the former, viz.. the time before the Law% they were little Children, it was the very Infancy, and firft and weak beginnings of the Church. 1 . This period Before the Law : Or the Churches Infancy, may be fub- divided into three particulars.- 1. The Difpenfation they were under from Adam to Noah. 2. From Noah to Abraham. 3. From Abraham to Mofes. 1. Adam's Difpenfation ^ 1 mean, after the Fall: For it is the gradual breakings forth of Gofpel-Ught whereof the Text fpeaks. We are to confider how the Lord then fpake, and how far he reveal- ed himfelf in that age and ftate of Mankind. Befides what was common to all times, viz,, the Works of God, and the Light implanted in man's Heart: There were feveral things that were the fpecial Difcoveries and. Light of that Age, I ihall inftance in four particulars. 1. The Lord, having convinced them of their Sin, gave them that famous promt fe , that the Sued of the Woman fhoald break the Serpents Head, Gen. 3. 15. This was the firft Beam of Gofpel-Lighc, that ever brake forth unto loft and fallen Man : A cornprehenfive promife* which includes the whole Gofpel } as you have formerly heard in many particulars upon that Text, Gen. 3. 1 5. This great and precious Promife they, and all the Sa*nts for almoft four thoufand years did believe and live Teftament, in divers Manners. 29 live upon, waiting a* d longing for the coming of that Bcffed Seed, that vttfortow Seed, that ftould flay the Dragon, and deftroy the Works of the Devil-, as 'i Job. 3.8 It is thought, that Eve did hope to have feen him in her days, and that (he her felf fhould have been rhe immediate Mother of the Mejfi ib: ^\nd thence (he called her firft Son CainjoffeJJion • thinking file had now got the Promife in pofTefTion and performance : But aftervvaids perceiving her rmilake and difappoir.cment, (he called her next Son Abel, Canity : As it is a common error we are apt to run into, in theexcercife of Faith upon the Promifes •, we are apt to ante-date the time of performance, which is from a fecret mixture and working of unbelief } for he that believetb fhaU not make hafte, Ifai. 28. i<5. 2. To this promife the Lord added fome outward and vifible Signs and Tokens for the farther help of Faith. In all times ever fince God made Man, he hath given him fome outward and fenfible things, to be Signs and Reprefeiitations of fpiritual things, as being fuitable to the Nature of iuch a Creature, Man confifting both of Soul and Body. Even b fore the tall there were two Sacramental Trees, the Tree of Life, arc' :he Tree of Knowledge of good and evil : And now under the Gofpd, we have two Sacraments, Baptifm and the Lord's Supper. So in thefe firft times after the Fall, they had fomething of the like nature : The ilgnal inftance hereof is, the Sacrifices, or the flaying of clean Beads, and offering them and other things up to God to make atonement. For it is exprelTed that Cain and Jbeldid it, Gen, 4. 3, 4. and Noah afterwards. Which to have done without Order from God, had be^n deteftable and abominable. Therefore there is no noubt, but as they were taught by their Parents ^ ib their Parents were inflrncled from the Lord about it. And in Noah's time, we find there was a dtftinclion of Beafts into clean and unclean, Gen. 7. 2. that is, clean for Sacrifice. For it doth not appear, that any of them were ufed for Food before the Flood. What this aimed at, the Scripture is plain, FJeb. 9. 22 Without (bedding of Blood, there vs no Remijfion of Sins : and Chrift is f iid to have given him felf a Sacrifice for us, Ephef. 5. 2. therefore they dkl look at Chrift. Before Sin there was no need of any Sacrifice for Expiation of Sin. Hence among the Gentiles they had a cuirom of facrificing, from fome (lender Fame remaining among them of fuch an InffitULJon: For it was no part of the Light of Nature -, tho they were ignorant of the true God, the true Objeft to whom to prefent their Sacrifices Hither a lfo fome refer that r ltage, Gen. 3. 21. "onto Adam alfo. and to bvs Wife, did the Lord God maze Coats of Skins, and clothed tk&n 1 u i- is thought to have a further Myftery included and aimed at in ic. f >r there 2 4 The Gofpel Preached under the Old there is a fpiritual Clothing often fpoken of in Scripture. As they were under a double Nakednefs both of Soul and Body *, their Souls diverted of Gods Image and original PJghteoufnefs, and their Bodies overfpread with Shame : fo the Lord provided a double Clothing for them: He did not cloth their Bodies, and leave their Souls naked ; but he gave them both the upper Garment of Jujlification and imputed Righteouf- nefs, and the inner Garment of Sanclificaton and Grace inherent. This may be confidered alfo under another Notion, as one of the Favours of providence unto thofe firft: times of fallen Mankind •, that now was the Invention of many ttfeful Arts and Sciences. As God himfelf vouchfafed to teach them how fo make Clothes : So We read alfo in Gen. 4. of fundry other Arts and Occupations, as ver. ao. Jabal was the Father of fitch as dwell in Tents, and of fitch as Lave Cattel. The meaning of it is well explained in the Margent, the firft Inventor of Tent- making, and of Paftorage and keeping Cattle. Aad his Brothers Name was Jubal: He was the Father of ail fuch as handle the Harp and Organ , ver. 21. the firft Inventor of Mufick : I mean laftrumental Mutkk; For Vocal Mufick, Nature it feUteacheth. And ver. 22. The working of Mettals, by Tubal- Cain, an Inflrucltr of every Artificer in Brafs and Iron : whence arofe the Heathenifh miftakes and fables of Vulcan. Thefe were great Mercies, and gave fome further Difcoveries of God to thofe, who had Eyes and Hearts to fee him in his works. For all lawful Arts and Sciences, and all the Rules thereof, are Beams of Gods Wifdom, and Gifts and Operations of his Spirit, Prov. 8. 12. I Wifdom dwell with pru- dence, and find out Knowledge of witty Inventions. So Bezaleel and Aholiahy Exod. 31.3. I have filled him with the Spirit of God in Wifdom^ and Vnder- flanding, and in Knowledge, and in all manner of Workmanjhip : and ver. 6. I have given with him Aholiab. Thofe mean Trades and Occupations,//**/. 28. are the Gifts of God — The Lord teacheth the Husbandman how to. threlh his Corn, and to beat out the Cummin. 3. There was fomething alfo of Church DifcipMne ex ere i fed in thofe firft Ages of the Church. A iignal Inftance hereof we have in Cain, Gen. 4. 12. A Fugitive and a Vagabond (halt thou be in the earth. God himfelf pronounceth Sentence upon him : ver. \6. he is fent forth loaden wirh the Curfe of God from the Fellow (hip of his people. This is thought to have been about the hundred and thirtieth year after the Creatioivof the World. For probably Eves next Sort, 1/vas the next year after ji'oeVs Death, and then Aiam was one hundred and thirty years old, Gen. 5. Moreover it is noted, that in Enos his time there was a Reformation of things, Gen. 4. 26. then began men to call upon the. Name of the Lord^ which feems to be meant of a Segregation of the precious from the vile. (!) It Tefiament^ in divers Manners. 2 5 (1.) It cannot be meant, that now men began to profane the Name of the Lord. For the Apoftacy began before in Ca\ny and his Crew, which was before the Birth of Enos one hundred and fix years. (2.) Neither can it be meant, that now there was the firft Religious Worlhip of God. For that had been long before by Abel ^ and by Adam and £z/e,and others of the Godly in thofe times. (3.) Therefore it feems clearly to be meant of fome new Reformation of Religion : The wicked party being grown by this time very numer- ous ^ the godly, as it feemeth, withdrew from them ^ before, when there was but one Cain that had fallen off, Reformation might be attained by thrufting him out from among them. (4.) But now, fo great a number, and perhaps tine greater part being corrupted, the Godly might not continue and mingle themfelves with them j nor could they £aft them forth. For this, a minor part could cot do to the greater part. (5.) Therefore they could do no more but withdraw and walk- by themfelves ; and fo they came to be called the Sons of God, that is, Profeflbrs of the true Religion ; who were called by this Name \ and the other were but Sons of Men. From all which, it is matter of admiration, that there fhould be fo much of oppofition and averfion in the Minds of fome, unto all manner of Church-Government and Difcipline at this day, in this height of Gofpel- Light : The outward Signs and Ceremonies of Religion hav- ing been connected with Difcipline in all Ages, from the firft Manifefta- tion of the Gofpel, even until now. 4. The Lord did in thofe days infpire, and raifenp fome to be Prophets and Preachers of Rigbteoufncjs befides the Inftructions of all the godly Parents to the Children. There were fome perfons peculiarly eminent amongft them : as Enoch \ he prophefied that there was a day of Judg- ment coming, Judc 14. which was partly fulfilled in Noahs Flood ; but fliall be more fully and perfectly at the great Day. The Name of his Son Methufelah was a predi&ion of the Flood. For it fignifieth Mortis Gladius, the Dart of Death % or when he isdead,God will feud his fword, his Dart and Arrows of Divine Wrath and Vengeance againft a wick- ed World. And Noah was a Preacher of Righteoufnefs, he lived a- mongft them fix hundred years before the Flood, and he preached and prophefied of the Flood for a hundred and twenty years before it came. Of whom we (hall fpeak further by and by. Now this firft Difpenfation of the Lord unto his Church continued from firft to laft about fixteen hundred fifty fix years. For fo long it was from Adam to the Flood ; as you will find, it you compute and put £ together a# The Go/pel Preached under the Old together the Lives and ages of thofe ten Antidiluvian Patriarchs record- ed in the fifth Chapter of Genefts. But there was an Apoftacy, a falling away from God under this Difpenfation. It began in Cain, and his Unbelief of the Gofpel. For by Faith Abel offered a more acceptable Sacrifice than he, Heb. 11.4. therefore the others wanting Faith, made his unacceptable: At laft he kills his Brother, and being dealt with by God about it, he repented not, Gen, 4. But in time, the Apoftacy grew to its height • that all Flejh had corrupted his way upon the earth, Gen. 6. 12. and there "was a general Atheiftnand prophanenefs, Job 22. 16,17. The Apoftafie under this Adamical Difpenfation of the (Jpfpel (for I know not what fitter term toexprefsit y) confided chiefly in three things. 1. Senfuality and brutifh Lufts-, they took their fwinge in their Lufts, This is mentioned in Gen. 6. 2. and Matth, 24. 38. The Sons ofGodfaw the Daughters of Men, and took them Wives Hence arofe all the Healhenifh Fables of the Adulteries and Whoredoms of their Gods. For the old Pagan Gods were indeed no other, but thofe old Gigantine Rebels and Sinners againft the Lord in the firft times and ages of the World. 2.Viok?ice and Opprejfion, Gen. 6. 11. The Earth alfo was corrupt before God, and the Earth was filled with Violence. Being men of great Strength, and many of them no doubt Gyants,they did whatfoever they lift. 3. Sinful Mixtures and Confufion between the Church and the world, Gen. 6.2. The Sons of God, that is, the profefibrs of Religion, married' with the Daughters of Men, that is, Profefibrs with fuch as were prophane. The Sons ofGod cannot bemeant of the Angels, for they were not capa- ble of bodily Lufts, they could not fall in love with Women. Hereupon the Lord brought in Defolation, and cut them down with a Flood : as Job 12. 16. and fo put this Adamical Difpenfation to an end : But brought in another, and a new Difpenfation of himfelf, viz, 1 To Noah and hisPofterity.This was the Lord's fecond Difpenfation to his People. For the Lord would not yet caft ofFhis Care of wretch- ed Man \ but recover him, and fet him up again once more. Now unto all the former Difcoveries there were feveral Additions. For that great Gofpel- Promife, that a Saviour fiiould come, and that the Seed of the Woman fhould break the Serpents Head •, they had that, and did live upon it ftill -, they had alfo Sacrifices, and Cloathing, and Church Dis- cipline but new Difcoveries were added : The Lord fpake fomething more of his Mind unto them. There were fome farther Beams of Light appearing and mining forth upon them, 1. He Tefta?nent, in divers Manners. 27 1. Hefaved them by Water in the Ark. The Story whereof you have in the 6% 7, and 8. Chap, of Genefis, remembred 1 Pet. 3. as a Type of Baptifm. And (by the way) this could not but be of great ufe to all Pofterity. For tho' Nature would teach men the ufe of Boats, and lef- jer Veffels, to pafs the leffer Brooks and Rivers : Yet that they, had any great Ships before the Flood is not probable : So that here it feems W3S the beginning of the Art of Navigation and Shipping! 2. He renews bis Covenant with them, with Noah and all his Seed, e- ven all mankind ; and gave them the Rainbow for an out- ward Sign and Pledge thereof, Gen. 9. 8, 9, 12. to 18. This n? 1^ is the firft inftance where the word Covenant is ufed con- cerning the Tranfa&ions between God and Men. The Rainbow was the Sign thereof, (the horns downwards, and the* back upwards to Heaven, intimating that the Lord will not ihoot out of his Bow the Arrow of another Deluge) which, whether it were there before, and now only made a Sign of the Covenant, or that now it had its firft Ex- iftence is difputable. But it is probable enough, that it might be alto- gether new : Yea, tho' we fuppofe the Rainbow to arife from natural Caufes. For a years Deluge could not but caufe a great alteration in all the Elements, and in the Clouds, and in the Air, whereby there might be new Phenomena, new appearances in the Heavens, which ne- ver were before. Moreover, it might be produced by a new creating Power of Providence, beyond the force of any natural Caufes, and al- io inftituted for a Sign of the Covenant. It could not have afforded any great affurance to them, if they had only the feeing and beholding of it, ( which was all that was to be done in this Sacrament, ) to fee no- thing but what they had feen before, could yield but fmall comfort and aflurance to that new World. And that this Covenant had a further Myftery in it, than meerly outward Prefervation from another Deluge ; See Ifai. 54. p. For this is as the Waters o/Noah trntome— The Cove- ^jf*'*1** nant of my Peace /hall not be removed. The Rainbow " : therefore was a Sign of the Covenant of Grace. Hence Revel 4. 3. Behold a Throne was fet in Heaven, and one fate on the fi Throne and there was a Rainbow round about the ?^rQf°^0^s Throne, Revel. 10. 1. Chrift the Angel of the Covenant a perfonal Type, is defcribed, as having a Rainbow upon his Head. 3. He inlargeth their Provifton of Food, by giving them a CommifTion to eat the Flelh of the Brute Creatures, Gen. 9. 3. At firft there is no mention of any other Provifion, but the Fruits of the Earth, Gen. 1. 29. But now there was need of fome further fupply • becaufe it is pro- E 2 bable •i .8" The Gofpel Preached under the Old bable, that the Vigor of the Earth, aDd the Virtue of the Herbs Plants, and Fruits thereof, could not but be fomewhat impaired and* decayed by that whole years Winter. Therefore, for men upon a Religious account to forbid the eating- of fomc Meats, as the Fapifts forbid Flefh in Lent, it is a fuperftitious^ Infringement of the Liberty here granted, and given by the Lord unto. all the Sons of Noah. 4, The Blood was wholly re ferved and excepted, Gen. 9. 4. But Fie fh with the Life thereof \ which is the Blood thereof , flwll ye not eat. This feems to* be done partly upon a Moral, and partly upon a Ceremonial account. Moral-, for mans Health, and to prevent that Ferity and Savagenefs which Mankind is fo apt to degenerate into : As in fome barbarous' Nations,, they would drink the living Biood out of the Horfe they rode upon, opening a Vein with an Inftrument when they were *hirfty. This is Barbarous and Savage ^ and this Prohibition here given, ex- cludes and forbids fuch' a Practice. Thofe Gyants of wickednefs before the Flood, it is not improbable, but that to other barbarous and raging fins* they might add the eating of living Creatures alive ; therefore the Lord doth fo dire&ly and exprefly interdict and forbid it. And it is the Judgment of fome very learned men, that the eating of Blood cold, anddreftas other Meat, was not at all forbidden : For the Pro- hibition lies- not dire&Iy againft Blood, but againft the eating of living Fiefh, Flelh animated with the living Bloody the Blood being theSeat, and Chariot of the Life and Vital Spirits. Some think it was done upon a Ceremonial account. The Blood was refetved as a facred thing unto the Lord, till fuch time as that preci- ous Blood was fhed, which hath put an end to all Types and Shadows. This is exprefTed, Levit. 17. 1 1. / have given it to yon upon the Altar z to mah an atonement for your Souls : For it is the Blood that makcth ana- tenement for 'the Soul: As the former moral Reafon is exprefTed, v. 14. It- is true, the Ceremonial Law came by Mofes • but the meaning is not, that there were no Parts at all of it before his time y for there were Sa- crifices from the Fall of Man : But the meaning is, that Mofes did in- corporate and fumthem all up together, with many divine enlargements and additions, into that great Body of Ceremonial Laws by him efta- blifhed and fetled in that Church and People of JJrael. Therefore there might be a Ceremonial Prohibition of Blood even from Noab*s time. 5. The Lord now gave unto Mankind that great Ordinance of Magi fir a' :yr Gen. 9.6. Whofo fheddeth Mans Blood, by Man (hall his Blood befhed. Qf which Divines fay truly, that it hRemedirtm corrupt* Nainra. Bet yes Teftanienty in divers Manners. 29 yet corrupt Nature, fo far as appears out of the Sacred Hiftory, never had the life and benefit of it till novo : But rather on the contrary, the Lordfecures Cam, as it were, by fpecial Difpenfation, Gw. 4. 15. The Government of the World before feems to have been only domeftical- and paternal ; which might eafily be •, Parents then living fo long a* to fee whole if owns and Cities of their own Children and Pofterity ; But this paternal way of Government was fo mild, that it was not effe- ctual and fufficient to reftrain Vice and Wickednefs ; which grew to fuch Gigantick ftrength and height, that there was a neceflity to cut the wicked down with a Flood. But therefore now to prevent the like Degeneracy and Deftrudhon, the Lord puts a Wronger Bridle and Reftraint upon the outragioos Wickednefs and Corruption of mans Nature^ namely, this of Magiftra- cy or Civil Government, whereby Some are intruded with the Power of the Sword, to take away the Lives of others in grolTer cafes, efpeci- aily that of Murther. 6k- God divided the World among them, Gen. 10. which confided of three parts then known, tho' not by thefe names, to wit, Afta, Africk, and* Europe^ whereof Stems Pofterity dwelt chiefly in Afta, Cham's in Africk, and to Japhet's Pofterity Europe fell, known in Scripture by this Name, The Ifles of the Gentiles, Gen. 10. 5. of whofe Pofterity we our felves are. And now one would think Mankind was happy, when God thus fets them up again, begins with them upon a new fcore as it were. But there were four things efpecially that did ruine all, and brought this Difpenfation to an end. t. The Jpoftacy o/Cham and his Pofterity f Gen. 9. 22. an unnatural Sin, to defpifeand difhonour his Parents, andhimfelfnot a Child when he did this, but above a hundred years old, witilxirtor. ver. 25. the Curfeis thundred forth againft Canaan: So the Punifhment anfwers the Sin. Cham is an ungratious Son to his Father, therefore he hath a curfed Son. And perhaps Canaan might be prefent and Partner in his Father's Sin, orthemoft delightful of his Children, being the youngeft 5 and fothe Curling him would be moft likely to pierce and grieve his Fathers hard Heart. And it may be fo exprefs'd for the greater comfort of the Ifraelites ; that the Nations they were to expel, were a Generation oftheCurfe of God; But certain it is, that Cham himfelf was intended, and curfed in that Curfe. This fell out a- bout forty years (as fome reckon) after the Flood. 2y That. -impious attempt of building the- Tower of Babel, Gen. 1 :. 4,. whether to fecure themfelves from another Delude, through their unbe- lief go The Gofpel preached under the Old lief and diftrufl of God's promife} or thinking to climb into Heaven, a mad Projeft, but Sinners a& fometimes at a ftrange race of Madnefs, not knowing what they do; or that they were moved and a&ed by Pride and Vain glory, to get them a Name : This the Text expreflfetb, being probably the end mod generally aimed at by them ; tho' it is like they had various motives 3nd inducements, and thofe very foolifh and wick- ed. This Defection was from that of Chams, about fixty two years, as fome compute. 3. There was a ruining Judgment came upon them for this fin, vie. the Confufion and Divifion of Tongues ; a juft and fevere puni(hment (the Hebrew being retained among the godly Seed of Heker : Which was fo denominated from him, becaufe his pofterity were the chief prefervers of it) which was a punifhment that did increafe the Apoftacy : For it made the Communication and Propagation of the Light and Know- ledge of God amongfl: them more difficult. 4. That provoking fin ofldolarty. 1 mean that groffer fort of it, wor- fliipping the Creatures and Images. That the rife of this Abomination was in this Period, may appear thus. If it had been before the Flood, doubtlefs the Lord would have mentioned it amongfl: the Caufes of that DeftruSion: He mentions other leffer (ins, but not this : Moreover it was amongfl: Abraham's Anceftors when they dwelt be- yond the River Euphrates, Jojh. 24. 2. The place where this Delufion firft arofe, feems to be Babylon, which is called the Mother of Fornications, which is meant of Idolatry, and Spiritual Fornications, as well as bodily, Revel. 17. 5. And Chaldea is called the Land of graven Images, Jer. 50. 38. therefore it is likely, the firft rife of this fin was at Babel, not long after the building of the Tower of Babel-, It being an ufual ftratagem of Satan, when his Kingdom hath received fome deadly ftroke in one form, to find cut fome new Appearance, fome new Device to appear in, to recover his Lofles, and to feduce corrupted man again, as Revel. 12. when the Dragon was caf down, when Paganifh Idolatry was deftroyed, then he raifethup Topfh Idolatry, chap. 13. Beaft-worfhip inftead of Dragon- worfhip. So here, Atheiftical Prophanenefs being teftified againft by God from Heaven by the Flood, and then again by confounding the Builders of Babel-, Satan betakes himfelf to this ftratagem ', that if there muft be fome Religion, and fome worfhip among men -, he would de- ceive them with a falfe Objeft, and fo feduce them from the Knowledge and Worlhip of the only true and living God, by prefenting a multi- tude of falfe Gods. But Teftament, in divers Manners. 31 But thus this fecond Difpenfation, under Noah, was corrupted and loft : Which continued about four hundred twenty feven years, as you will find if you compare the Lives of the Patriarchs, Gen. 11. But you muft remember in the computing of it, thatTerab was an hundred and thirty years o\<\ at Abraham's Birth, as appears cut of cap. 11. 32. compared with cap. 12 4' For Abraham was but feventy five when his Father Tcrahdkd, being two hundred and five. Now if feventy five be deducted out of two hundred and ^q, there remains one hundred and thirty. In the reft of the Computation and Chronology there is no difficulty. 3. And fo we come to the Lord's third Difpenfation ; when he fets his Church and true Religion as it were upon a new Bottom in Abraham and his Seed. Wherein the Lord fpake forth fomething more of his mind, than ever formerly. There were now brighter Beams of Gof- pel-Light fhining forth upon the Church of God than ever before. I fhall inftance but in four particulars. 1. The Lord calls him forth out of his own Country, and from hi3 Fathers Houfe, and fo plucks him like a Brand out of the Fire, from the midft of Idols and Idolaters, Gen. j 1. 31. from Mr of the Chaldees to Ha- ran, Gen. 1 2. from Haran into Canaan, Jfai. 41. 2. who raifedup the Righ- teous man from the Eafl. 2. He promifed him a Seed, a blefTed Seed , that of him ftiould come that great and blelTed Seed fo much expected and longed for by all the Saints ever fince the firft Promulgation of the Gofpel to our firft Parents in Paradife : That Seed in whom both he and all the Nations of the Earth (hould be bleffed, Genef. 22. 1 8. Till then we do not find any particular and exprefs mention of what Family the Meffiah (hould come. But now this promife of this Seed is renewed and repeated feven or eight times over in the Hiftory of Abraham in Genefts : And it is a Promife, not only of a numerous Pofterity,and a Church-Seed, viz,, his Pofterity to be the only Church of God on Earth; but which is more, a Promife of that great and bkfled Seed. 3. He promifed him alio the Land of Canaan for an Inheritance unto his Seed afcer him, when they had fufTered, and been in an unfetled condition as ftrangersand pilgrims four hundred and thirty years, Gen, 15.13. 1 8. which was a typical Land, and did relate unto another and a better Country beyond that, as Hehr. 11. 4. The Lord gave him Circumcifion as a Seal of this Covenant, and of the Righteoufnefs of Faith, Gen. 1 7. 10. Th'vs is my Covenant, which ye fhall keep between me and)0Hy and thy Seed after thee -*■ Every man child [hall be circttmcifed. Rom. 4. 1 I. He received the Sign ofCircHmcifion, a Seal of the Right eon fncfr 3 2 The Go/pel Preached under the Old Kighteoufncfs of Faith. The duration of this Difpenfatioo, under which Abraham, Jfaac and Jacob, and the twelve Patriarchs and their Pofterity continued and enjoyed God, till the Lord provided further Mercies for them by the hand of Mofes (of which afterwards) I fay, this Period and State of the Church continued about four hundred and thirty years, Gen. 15. 13- We have now gone through the three firft pieces, the three firft fteps and degrees of the Lord's gradual PatefacYions and Manifeftations of his Mind before the giving of the Law. Thofe other pieces of Difcovery under the Law, we (hall fpeak to (the Lord aflifting) afterwards. Mean while let us refled a little upon this that hath been faid, in order to fome practical Improvement of it, in fome practical Inferences and Inftru&ions from it. Vfe. 1. See the Infant ftate of the Church and true Religion, how low and weak the firft beginnings of it were. Chrift compares it to a Grain of Mhftard Seed, Matth. 13.31,32. in the firft beginnings under the New Teftament : It is true alfo of the old times. 2. We may here fee how prone Mankind is to degenerate, and fall from God : God no fooner fets them up again, but they fill again. The Church of God had flood but a matter of a hundred and thirty years in Mams Family, which included all Mankind ; when Cain falls into open Murther. Well, he is turned out, and a matter of a hundred years after things are fo. corrupted, that Setb calls his Son Enos, miferable man. Well, about three hundred years after, (as fome conjecture, for the particular time is. not fee dawn in the facred Hiltory, but it may be fuppofed to be thereabouts from Gain's Defeftion and Ejection,) there is a new Refor- mation in the time oi-Enojb. How long this reformed ftate continued is not certain ; but fureitis, that when the World was but fixteen hundred fifty fix years old, there was fuch a general and univerfal Cor- ruption of things, that the Lord thought it necefTary to cut them down with a Flood : So it appears, that (as fome have exprefled it) all mankind is fick of the Falling ficknefs : Or, as the Lord himfelf complains, Hof. 1 1 . 7. My people are bent to bachfli ding from me, the? they called them to the tnoft High ; yet none at all would exalt him : Tho* the Prophets called them to repent and turn to the Lord \ yet there was none found, that would exalt and fet up God in his heart and life. There is a backfliding hent upon the Heart, like the Byafs upon the Bowl, that turns it afide, a de- parting Difpofition of Spirit. 3. Behold and fee the free Grace of God in fo many recovering Difpenfations, and renewed Difcoveries and manifeftations of himfelf. Oh the Love of God to worthlefs Man ! He was loth to gire up fuch a 1 Teftament, atfundry times. 33 & loft .Creature. This is that Divine Philanthropy, whereof the Apoftle fpeaks,T*f. 3.4. 4. Thefe old things being paft and vanished away, do not /it down with attainments of [neb low Difpenfations, but labour for fuch degrees of Light and Grace, and Communion with God, as becometh Saints under the New Teftament Adminiftrations. Beloved, the Difpenfation of the Age wherein we live is. high and glorious ; But it may be thy particu- lar Difpenfation is low, thy own perfonal attainments come very fhort : Thou art but like a Believer that lived under Adarn^s, under Noah's , under Abraham's, Difpenfation. Signs of a Chriftian under alow Difpenfation. 1 . When there is an inordinate affecting, and a lulling afcer outward, and vifible, and extraordinary Appearance, and Operations, fuch as they were wont to have in thofe childifh times : Such rnay be Christians, £nd may have the root of the matter in them ^ but they are Chriftians of the lowed form. There is a lulling in our hearts, by nature, after fuch things, after extraordinary Operations which God is wont to crofs, as he did in Naaman, 2 King. 5. 1 1. fo wi ;• Chriftians linger much after, and lay much weight upon Dreams, a Villous, and extraordinary. Raptures, and Ravifliments of Spirit .• Or it may be look after Mira- cles, if they hear of any vain pretender thereunto. / had rather have a little [olid Comfort in that good old plain Scripture way of Faith and Repentance, and labouring with my own Heart to apply the Promt* fes-, and lvalue this more, than if an Angel fhould appear to me out of Hea- ven, to tell me, that I am a Child of God : For if an Angel fhould appear to me with fuch a Meffage, I profefs, 1/kould not know whether to believe him or not ; but I am fare, that if I walk clofe with God, if 1 exercife my felf unto Godli- nefs, and unto Communion with him in Faith and prayer, and in ft eking of him, and humbling my felf before him daily, I am fare, that in this way 1 cannot mif- carry, if the Gofpel be true, 1 amfafe, the Lord keeping me in that way. I would not advife Believers utterly to reject all Evidences and Comforts, where there is poffibly fomething of Enthufiafm intermixt, if there be a fuitablenefs to their condition in the Promifes brought to hand in fuch a way •, and if there be a fpiritual Savour in the Heart, and a relifh of the Gofpel, and the Promifes and Bleffings of it. 1 fay then, receive them which way foever they be brought to hand, though ; be by a Dream. But I would exhort you not to reft in fucfa a way -, but labour for an higher, more folid and fpiritual way of Comfort, and Communion with God. F 2. Art 54 The Goffel 'Preached under the Old 2. Art thou afted by a fpirit of Light and Love, or Darknefs and fear ? Hall: thou a dark or clear Light? It may be thy Candle gives but a dim Light, and (mokes in the focket, as if it were going our : Thou art dark, as to the Light and Work of this age. This is a fign thou art bin low in thy attainments. Art thou afted by Fear or Love ? If by Fear only3 this is low and legal: If by love alfo, this is Gofpel-like. The Law genders unto Bondage, G'dl. 4. 24. It was delivered Heb 12. 18. with darknefs and t^mpeft : But the fpirit of the Gofpel is a fpirit of Faith and Love, not of Fear and terror. 3. Where there is an aptnefs to ba^kflide and fall off from good beginnings, and to fall again after recovering Difpenfations. This is but a weak and infant ftate-, as little Children when firft they begin to go, they catch many a fall. 4. Confider of what Handing thy Profefllon is: at firft all Believers are but low and weak j but for an old profeflbr to be fo, this is fad. It may b« thou haft made a Profefllon of Religion ten or twenty years. It is time for thee to pus away childi(h things, Heb. 5. 12. you might have been for the time fetled and eftabliihed Chriftians, allured of Gods Love; Bntyou are yet under the power of finful corruptions, of Pride, and Peevifnnefs, and pafiion ^ yet under darknefs and prevailing doubts about your Intereft in God-, and this after many years profeflion of Religion : This might better become the Sons of God under thofe old Difpenfations, than one of thy years and Sanding. We have briefly gone through the feveral pieces of Difco- 4 |"^' very, the feveral Be^ms of Gofpel-iight that fhone forth before 7* the Law, during that firft period from Adam to Mofes. The fecond grand period is that under the Law, from Mofs to the Meffiah. This we are now to fpeak unto ; We may call it the Legal or the Mofaical Dtfpenfition. In this feafon there were further, clearer, and more plentiful beamings forth of Gofpel-light upon the Church, above what had been before. Now might the Spoufe fay, The Voice of my Beloved, behold he cometh leaping upon the mountains, skipping upon the HiUs^ &c. Cant. 2. 8, 9; The Worlhip of God, and the true Religion and Church of God was now reduced to abetter confidence and fettlement in the world than ever before. There were two things efpecially which were the peculiar advantages of this Difpenfarion under the Law, wherein it did excel the former, which was before the Law. 1 . That now the true Religion was prefcrved and propagated by Writing to $ofterity> which had been done before only or chiefly by Oral Tradition, which Te/lament, at fan dry tunes. 35 which might indeed be more eafily done, when men lived fo many hundred years : For fome have well obfei ved,tbaU/jm?pa- ^ct '* triarchs, for the fpace of two thoufand years an J more, from e '9 the beginning of the World to Ifaac7 might fuffice to propagate true Religion. Adam to Metkufelabt who lived with him two hundred forty two years: Methnfelak 10 Sem • for Methufelah lived almoft an hundred years after Sem was born ; and then Sem to Jfaac -7 for Sent lived five hundred and two years after tncFlood, which reached to the fiftieth year of Jfaac. And during moft of this lime all the world had but ono Language, whereby they could fpeak and communicate their thoughts to whom foe ver they would. Ye? as to the generality of mankind the knowledg of God was quite loll and forgotten by fome, and by others corrupted with Fables and Superftitions. Moreover, the Lives of men came now to be much Ihortened : Fo< before the Flood they lived eight or nine hundred years; after the Flood but four or five hundred years. About the time oiTeUg, when the Tower of Babel was built, there was a further decurtation of mens Lives unto two hundred years or therea- bout. And la(Uy,in Mofes his time, unto threefcore and ten or therea- bout,and there it hath flood ever fince. Moreover there was a confufbn of Languages, which did much increafe the Darknefs, and obHruct the Communication and D.itufion of Light among them. The way of Oral Tradition is a very inefficient way, and found by experience fo to be, as upon other accounts, fo upon thefe occurring at this time. i- In general, The Knowledge of God in a manner loft. 2. The Shortning of mens -Lives. 3. The Ccnfufion of Tongues. Upon all which Occurrences the Lord thought ft 6t to intruft his Truth no longer wkh the frail and carelefs Memories of men$ but to leave it upon Record in Writing, a much fafer and furer way for the Prefervation and the Propagation of it. There is a threefold advantage of this way. 1. It is an help to the weaknefs of Memory. For if a thing be written, there it is, and a man may recall it by reading, when he doth not well remember it. 2. For the further Propagation and Diffufion of the Light: for there may be opportunity of writing to perfons abfent, and in after times, who may read, when they have not opportunity of hearing. 3. To prevent Corruption : In the way of Oral Tradition fome may fay one thing and fome another. F ?. 2. A 36 The Gofpel preached under the Old 2. A fecond Preeminence and advantage of this Difpenfatipn above the former, was this, that now the Gofpel, and the true Religion and Worfhip of God was fettled in a whole Nation and People by divine promife and Inftitution : Whereas before it feems to have been only in Families and Congregations, formed chiefly according to the Light of Nature, wherein the Ordinances of Worfhip were celebrated by the Fathers and Heads of Families ^ but now a whole Nation are made the Teftes & Cuflodes of ir, the WitnefTes and the Keepers of it, as a Depofitum Committed to their truft, Rom. 3. 2. As to the Occafinns of introducing this new Difpenfation, they were partly the defeilions under the former j but chiefly the Lords own Love and Goodnefs. For he had engaged himfelf by his Promife, and by his Oath, wherein he had pawned his Truth and Faithfulnefs to Abraham, Jfaas and Jacob, that he would do great things for their Pofterity. Therefore he is fa id to remember that Promife in the things he did for Ifrael. See Pfal. 105. 8, 9, 10. he fhews that God remembred his Covenant with Abraham, Ifaac and Jacob. Then followeth a large Rehearfal of his Difpenfations towards Ifrael : And then he concludes again ver. 42, 43. For he remembred his holy Promife, and Abraham hvs Servant : and he brought forth hvs People with joy, and bvs Chofen with gladnefs . And there was need of fome recovering Difpenfation, becaufe of thofe defec1:ions,that had been from under the Grace and Covenant made with Abraham. If yon look back a little unto Abraham's Difpenfation, you will find, that fome of his Seed fell off, viz.. Jfhmael and Efau. And the Seed of Jacob, when they were in Egypt , they learned too much of their man- ners. It is thought their Calf in Exod. 32. was made in imitation of the Egyptian Idol Ap'vs, which was an Ox : Ee*™\Nou °* TheyfmeUed of the Leaven 0/Egypt, where they faw Calves, ' 3 ' 4'' Oxen and Serpents wor {tripped. See Ez.ek, 23. 8. Neither left fte her Whore- doms brought from Egypt : And what is meant by this, is more clearly and exprefly held forth Ez.ek. 20. 8. Neither did they for fake the Idols of E* gypt : Jofh. 24. I4. pnt away the Gods} which your Fathers ferved on the 0- ther fide of the Flood, and in Egypt. Hereupon it was time for God to work, that he might not lofe his People, and to put things into fome better way : And fo he brought in another great Difpenfation, viz., that which was under the Law. And as we fubdivided the former Difpenfation before the Law into three leffer pieces and parcels, namely, Adams\ Noah's and Abraham's Difpenfation : So we mull; fubdivide this alfo into fome lefler pieces. This whole Difpenfation under the Law may be fubdivided into four particulars, under each of which there were remarkable Changes made by G©d in v.*e $ate of Religion, and of his Church and People, x. Teftament, at fundry times. 37 i. The Difpenfation of the Tabernacle and the Judges. 2. The Difpenfation of the Temple and the Kingdom, 3. That fad Difpenfation of Captivity in Babylon. 4. The Difpenfation of the fecond Temple after their Return, The firft of thefe was from Mofes to the Temple. The feeond from the Temple to the Captivity in Babylon, The third from the Captivity to the Return. The fourth from the Return to the Mefliah. 1. The fir ft fart of the Lord's Difptnfation to his People under the Law was from Mofes to the building of the Temple : Moft of which time they were under the Government of Judges. What the Lord did for them, and how, and what he fpake •, what further Difcoveries of bimfelf he gave them during this Period, you may fee in thefe five particulars. 1. The Lord, in remembrance of his ancient Promife, delivered them out o/Egypt with a high Hand, and with an outftretched Arm, with great Signs and Wonders, and Plagues upon Pharaoh^ and all his Hoft, and all his Land, dividing the Sea before them : The Hiftory of all which is recorded in the Book of Exodus in the firft fifteen Chapters of that Book, and fo often celebrated with triumphing Praifes in the Pfalms and Prophets^ who often fpeak of all his Wonders in the Land of Egypt, which it is thought were within two months before their departure : And of his dividing the Sea of Edom^hzx. his redeemed might pafs thro* upon dry ground: All which was a Type cf Spiritual Redemption alfo -, and therefore it was a Difpenfation of much Mvftery and Glory. 2. He gave them his Law • By Word of Mouth from Heaven, and -in Writing in the Tables of Stone, and in the five Books of Mofes : Both the Moral ^Judicial and Ceremonial Law. For the Moral Law, The Lord came down upon Mount Sinai in much Majefty and Terror with an Hoft of Angels } and thundred forth with an audible voice from Heaven thofe Ten Commandments , Exod. 1 9. 9. that the people might hear ; and cap, 20. 22 Joe talked with you from Heaven :■ And he wrote them in two Tables of Stone , and in the five Booh of Mofes. The Ceremonial and Judicial Laws were delivered in this lad way, viz* by Writings being left upon Record in the Books of Mofes. This is celebrated as- a choice Mercy, Tfal. 103. 7. He made known hk ways, unto Mofes, his Ails unto the Children of Ifrael : yea as a peculiar and diftinguifhing Mercy, Pfal. 147 2. lad v. Hefheweth hit Word unto Jacob., hvs Statutes and Judgments unto Ifrael, he hath not dealt jo with any Nation, And now feems to have been the firft Invention of the Art of Writings The firft mention we find of itvis in Mofes his time. In Jacob's time U may feem they had noknowledgof it -?becaufe in the Covenant between film The Gofpel Preached under the Old him and Laban, inftead of any Articles in Writing between them, or figning or fealing of it, they only ere& an heap of Stones, as Monuments of remembrance of it, Gen, 31*45 &c. And the Invention is fo admirable that it feems to tranfcend all humane Wit and Induftry. The reducing of all audible and articulate Sounds unto vifible Marks- and that info familiar and (horta way, by twenty or thirty Letters, without any further load to the Memory : We may well afcribe it unto God himfelf, as the blefled Author and Inventor of it ; to help his poor People to, and in theknowledg of himfelf : According to that in Pxov. 8. 12. IWtfd-m dweHivith Prudence, and find out knowledge of witty Inventions. ■ 3^ 'the Lord accented the whole Nation to be his own peculiar People, erect- ing a glorious Frame and Fabrick of Church and Common-wealth a- mongft them } wherein the Lord himfelf was King, and did immediately pre fide \ and therefore it hath been fitly called a Theocracy : fo Gideon J'udg. 8. 23. The Lord fljall rale over you : Ifai. 5 ?. 16, that I may plant the Heavens, and lay the Foundations of the Earth, and fay unto Zion, thou art my People. 4. He gave them glorious and vifible Symbols and Tokens of his Prefence amongji them, walking before them in a Pillar of Cloud and tire, Exod. 1 3. 21,22. which Pillar retted upon the Tabernacle afrer it was Built Exod. ult. ult. which alfo was a Symbol of his Prefence with them: And fo was the Ark, and the Manna from Heaven, Exod. \6. 14, 15, with the Rock that followed them, Exod. 17.6. 1 Cor. 104. 5, The Lord himfelf conducted and led them through the Defarts of Arabia by the Hand oiMofes-, and into the Land of Promife by the Hand of Jo/buah, drying up Jordan for them,.iubduing the Inhabitants before them, raifing up Judges and Rulers for them j and finally training them up by many inftrufting Providences to fit them for the further Mercies he had yet in ftore for them. One would think all things were now well fetled^ but there were two or three things, partly defecls in this Difpenfation it felf,and partly fome provoking evils on their part under it ;by reafon whereof the Lord brought in a further and an higher Difpenfation afterwards. 1. There had been ftrange Rebellions and Provocations in the Wildernefs, which have had an influence into all the forrows and troubles that have befallen them ever fince. Murmuring againft God. Mutinying againft Mofes and Aaron, which the Lord took very hainoufly ^ and therefore deftroyed Corah, Dathan and Abiram by miracle. Fortodifobey the juft Commands of a lawful Magiftrate, is to rebel againft God himfelf. And above all, Idolatry -7 Exod. 32. 34, 3 ^. In the day when I viftt, I will Viftt their Sin upon them, and the Lord plagued the people, becanfe they made the Teflament, at fun dry times . 3 £ the Calf which Aaron made. From whence the Jews have a Proverb, that in every af}]i&ion,in every calamity that comes upon them, there be fome grains of the Molten Calf in it. There were frequent Degeneracies and Oppreffions under the Judges3 3. The Tabernacle was unfixed. Upon ail which accounts the Lord had not yet fatisfied himfelf, in the expreffions of his own Love towards them \ but his Heart was full, and he was refolved to do yet more for them, and fo to try them to the utmoic. Therefore he was pleated to put a period unto this Difpenfation, which began about the year of the World two thoufand five hundred and thirteen, and lalied about four hundred eighty feven or eighty eight Years, 1 Kings 6. 1. •2. The Lord's fecond Viffenfation under the Law, was from the Temple to the Captivity in Babylon. In this Period the Glory of the Legal Difpenfa- tion rofe up to the greateff. height and fplendor ; and that chiefly ia two particulars, the Glory of the Kingdom ^ and Temple. 1. The Kingdom was [exled in the Houfe of David, as the Type and Progenitor of the Mtjfub. And in his days and Solomons it extended to the utmoff. bounds, that God had fpoken of to Abraham : tho* afterwards for their own fins they were cut (hort^ the neighbour Nations making ofjthe yoke, and the Kingdom it fslf divided into two parts- two Tribes only left to Solomon's Poiterity. The Lord had promifed Abraham, that his Seed fhould pojllfs all the Land to the River Euphrates, Gen. \ 5. 18. And ic was performed in DdvicTs time, and in Solomons, 1 Ktng. 4. 21, 24. 2 Chron. 9 16. And this Kingdom was a Type of the Kingdom of Chrifr. 1. The other piece of their Glory Wtethe Temple. Before God had dwelt in Tents •, but now he had an Honfe built unto his Name. The Lord turned his flitting Tabernacle into a fixed Temple -9 for which David made plentiful Preparation • Solomon did erect and fet it up He did it in feven or eight years time, or more precifely feven years and an halt : For he began it in the fecond month, and finifiied it in the eighth, 1 King. 6. 1, and nit. and he began it in the fourth year of his Reign, and finifhed it in the eleventh ; Moreover he began it in the 480th year after the coming out of Egypt, and dedicated it feven or eight years after, which fell into the year of the World three thoufand, or three thoufand and one, as you will find, if yon take the pains to cemputeand put al] the former Periods together. And their Kingdom and Temple Hood in fome degree of outward Glory about four hundred years, from the finifhing and dedicating of ic, to the beginningof their Bondage under ihtYokc of Babylon. A ad 40 The Oofpel Preached under the Old And now one would think they had been fettled in filch a conditioa as might have flood for ever. But the Apoftacies were very great, which brought this high and profperous Difpenfation to an end, to a fad end. For, i. The Peoples hearts being not fo with God as became a people crowned with fuch Glory, God left them and their Princes, the firft and wifeft of them, the very Founders of their Kingdom and Temple, unto very great and enormous tranfgrefiions. David committed Adultery and Murther,a very unparallei'd cafe^ for which the Lord threatneth, the Sword fhould never depart from his Houfe. Solomon was left to the toleration of the pubiick exercife of Idolatry, for which God rent away the Ten Tribes from his Pofterity : all which came to pafs, as for other Gaufes, fo for the Sins of the People. As is faid in a lefs tranfgrefllon of David ^ 2 Sam, 24. T. And the Anger of the Lord was kindled againfl Ifrael, and he moved David againflthemjofay, Go number lfrael and Judah. 2. The ten Tribes under Jeroboam forfook the Temple and the Houfe of David; which, tho' as to God's Province, it was a righteous Judgment •, yet on their part it was a grievous fin ; it was a complicated Sin, many Sins involved in the bowels of it ; for it was both Rebelli- on, and Schifm, and Herefie j Rebellion againft their lawful Prince, Schifm from the true Church and Worfhip: yea fundamental Herefie : For as they fay,Ioofc to thy Houfe O David : fo in rejecting Davids Houfe, they rejed the Mefliah, who was to come of him, 2 Chron. 10.16. 3. There were continual Backilidings to Idolatry, even in Juda\ as well as lfrael; yea when they faw the Ten Tribes carried away before their eyes for this Siir, yet the other would not take warning and reform, Ez.ek. 23. 10, 1 1 — Aholah fignifiesa Tent-, this was the Houfe of Jfrael^ who were a corrupt Church : Aholibah fignifics, my Tent is in her ; this was Jadah, which were the true Church of God •, but they declined and departed from God fo far, that he fent them away to Babylon. 3. And fo we come to the third Difpenfation under the Law, namely, the time of their Captivity and Bondage under the Yoke of Babylon. There were three Deportations. 1. Jehoiahms, in whofe time Daniel 1 2. Jecboniahs, in whofe time Eze\iel> was carried captive. 3. Zedekias, in whSfe time Jeremiah J They had now an experimental knowledge of the truth of all God's Threatnings. Yet during the time of this Affliction, the Lord did not call off his care of them ; but gave forth many Evidences of his unchangeable Love and Faithfulnefs toward them, under this fad Difpenfation. 1. In Tefiament at fundry times. 41 1. in that he did preferve them from utter Deflruttion \ yet not leave them altogether unpunifhed, nor make a full end of them, Jcr. 30. io, 11. He reftrained the Enemy from wholly rooting out the Nation, Pfal. 105.46 gave them Favour in the fight of them that carried them captive. 2. In that-he did convince them, and left an everlafiing Conviftion in the Heart of that people againft the grofTer fort of Idolatry : fuch an indelible Conviftion as hath never been blotted out to this day. Inforauch, that their great {tumbling Block at this day againfl the Chriftian Religion isf the Idolatry of the Popilh Chriftians : For the poor blind Jewsconfider the Chriftian Religion no otherwife, but as corrupted with thofe Antichriftian Abominations and Idolatries: And therefore their Converfion and Return is not to be expefted till Antichrift, that great Humbling Block, be removed out of the way. 3. The Lord gave them further and glorious Difcoveries, by raifing up excellent Prophets to them : as Ezekiel, Daniel, Jeremy, Tome part of his Prophefies were after the beginning of their Captivity and Bondage to the Babylonians. This fad affliftive Difpenfation continued about feventy years, Jer. 29. 10. • 4. The fourth and lafl of all the Old Tefiament Difpesfations is that of the fecond Temple, from the time of their Return out of Babylon, till the Meffiahs coming. And herein there are thefe remarkable paflages. 1. The Lord breaks the Yoke of Babylon, that his people might be delivered by the Hand of Cyrus, prophefied of by name fome hundred years before his Birth, Ifai. 44. 28. And as they were carried away at feveral times, fo they returned alfo at feveral times, and by degrees. Firfl: Zerubbabel, Ezra 1. and a great company with him : Afterwards Ezra, Ezjr. 7. 1 . after thefe things «t Laftly, Nehemiah. 2. They built the Temple and the City of God again, Ezjt. 3. Nehem. 1, and 2. They met wifh many Difficulties and Obftruftions in the Work j but yet at lad it was done *, both begun and finifhed by Zerubbabel, Zacb. 4. in forty fix years, Job. 2. 20. feven weeks, Dan. 9. 25. that is, forty nine years • wt. from the Edift of Cyrus : after which, we may well allow one year of preparation for their Journey,another year for their Journey,and a third year for preparing Materials for theTemple, wherein David and Solomon fpent fo many years : And if we deduft three out of forty nine, the remainder will be but forty fix, as John 2. 20. It wanted fomewhat of its former Glory. As to the Strutture thereof - Che old men wept to fee how much Zernbbabels Temple fell (hort of Solo- moris Temple, in Etj% 3. 12. As to the Vtenfils belonging to it ^ the G Ark 42 The Gofpel Preached under the Old A'\ was wanting, with the things contained in \tjhe two Tables of Stone, the Rod of Aaron , the Pot of Manna ; alfo the extraordinary and mira- culous tokens of God's Prefence, as Fire from Reaven, &c. The Lord would have them now to be more Spiritual, to fee his Prefence by Faith, when they could not feci it with their eyes. Yet Haggai faith, it had a greater Glory, that is, in regard of the Mejfiahs bodily prefence in. it, which Solomon's Temple never had. 3. They renewed their Covenant with God, Nehem. 9. nit. and cap. jo. you have the Articles of this foiemn League and Covenant. 4." The Lord guides them to the reforming of fundry Corruptions which had crept in amongfl: them, and raifeth them up to an higher pitch of Reformation than ever. Crofs Idolatry they forfook for ever ^ of which we fpake before. The Preaching of the Word was reftored and renewed among th€m,iVe&. 8. 1. — 8. ftrengthened by the prophefying of Hag- gai$nd Zacbary, T.z*. <$. 1. And the Hiftories of the Church in thofe times report alfo how there was great care to get true and peyfttt Copies of the Scripture, and to review the Copies they had. And hither (as 1 fuppofe) belongs that famous work of the Fmttation of the Hebrew Confonants. Much Difpute there is among learned men about it. That it is of a Divine Original and Authority is unqueftionable, if we do but grant the Divine Authority of the Scripture. Forotherwife the Senfe will be vagus iy incertm^ wandring and uncertain. Some think, it was as ancient as the firft Invention of Letters, which is referred to Mofes. But if we fuppofe that Writing (as all other ufeful Arts are ufually) was brought to perfection by degrees •, and that the Confonants might fuffice, while it was a Mother Tongue of fo great a People, and they in fuch a flourilhing condition, notopprefied nor mingled with ci- ther People and Languages *, than poffibly the Points might be added afterwards. For when tbey fell under the Yoke of ftrangers, this help became neceffary to be added : The Lord therefore did by Ezra and others, who were divinely infpired, now at leaft add them For to refer it to an humane Original, is to overthrow the divine Authority of the Scripture. Yea the Lord raifeth them to an higher pitch of Reformation than ever, Nehem. 9. They kept the Feaft of Tabernacles fo as it had not been kept from the days of Jofhtta. Doubtlefs David and other reforming Kings had kept it ; but that part of the Ordinance, the dwelling in Booths had been, as it may feem, omifed and negle&ed by them. Another Corruption which was reformed, was the mixture of the Church with Heathens by ftrange Marriages, Ezx. 9, and Nehem. 10. And the Samaritans^ thofe Mongrels, would have intruded ^ but were Teflament, at fundry times. 43 were reje&ed, Ezra. 4. Thus. they purged and reformed themfelves from thefe corrupting mixtures in the matter of the Church. 5. And laftly, the Old Teftament was concluded by the Prophet Malachy, who was the laft of all the Prophets. The Lord would have no Prophet beyond the firft times of the fecond Temple ^ nor any Writings of men in the age immediately after the Apoftles, immediately follow- ing the Gofpel's Promulgation. That it might manifeft it felf more clearly by its own Light to be fupernatural. This Period, viz% that of the jecond Temple, continued four hundred and ninety years, Dan. 9. 24, fevency Prophetical Weeks is four hundred and ninety Solar Years. Now fuch a People thus delivered and reftored ; twice delivered out of Bondage ^ firft out of Egyfc and then a fecond time out of Babylon : one would think they would have abiden with the Lord for ever after. And one thing they did learn, viz. to forfake grofs Idolatry, and this was all. But they grew more rigidly formal, and exquifitely hypocritical than ever: And Religion ran out into Sedb and Parties and Factions amongft thern. There were Pharifees and Sadduces and Galilaans and Herodians amongft them, Names which the Scripture mentions -, and Hiftories fpeak of another Se&, called the Effenes. And thus it was with them, when our Lord Jefus came in the Flefh : The inward and fpiritual part of Godlinefs, and the Practice of that which is truly fo, was in a very great meafure loft amongft them ; being eaten out partly by their Seels and Divifions, partly by their rigid Formality and Hypocrifie : And thence at laft the Lord fending his Son their Mejfiah, fo long promifed to, and longed for by them, they re- ject and crucifie him. So the Lord having, by all thefe various Difpenfa- tions and turnings of his hand, mended the old Houfe, as it were, feven times over } he refolves now at laft to pull it down : For all thefe legal Difpenfations were but the mending,as it were, and repairing of the old Houfe : But the Gofpel pulls it quite down, and builds a new one. Thus I have led you through the fever al times and feafons^ wherein the Lord fpake unto them of old : You have feen the gradual progrefs of the Light and Work of God among them, in thofe feven pieces of the Old Teftament Difpenfation, which have been briefly run through. That which follows next to be fpoken to, is the \fi£.? Reafons of the Point, why the Lord fpake and revealed bis mind in fuch divers ways and manners, and in thefe fever al pieces and parcels ^ nei- ther in one way only, nor at one time. Qnefl. What may he the Reafons of the Poyit ? The Lord could have fpoke his whole Mind at once, in one way, and at one time ; therefore G 2 why 44 The Gofpel Preached under the Old why did he fpeak in fuch divers manners, and in fo many feveral pieces and parcels ? Anfw. Although it is a fufficient general account, to fay, that this or that is bed, becaufe God wills it : For he doth all things well, and his Will is the Rule of Goodnefs *, and it is not for us to call him to an account of what he doth : Yet we may humbly and modeilly inquire into the reafon of things, not to contend with him for doing fo • for that were Prophanenels •, but to underftand fomething of his Wifdom there- in. The Reafons therefore may be referred to two heads. i . In regard of our Weaknefs. a. For his own greater Glory. I (hall fpeak briefly unto both thefe, adding but a little unto what others have faid upon this Subjeft. Retfi. i . In regard of oar Weaknefs. The Lord herein condefcends, and accommodates himfelf unto us. You may fee his Condefcention in four things. i. In that we are du% and flow of under fianding to apprehend the Truth. Therefore the Lord illuftrates the fame things feveral ways : like the Light fhining into the Houfe at feveral Windows, that in fuch aplenty of Light, fome of all thofe Beams may fhine into our Heart?, Luk. 24. 25. we are flow of Heart to believe. 2. We are but narrow-mouthed Veffels, not able to receive much at once. As we are flow to receive any thing at all, fo we are uncapable to receive much at once. Therefore the Lord Eeacheth us here a little and there a little 5 a little to Adam, a little more to Noah, and a little more to Abraham, and yet more fully and copioufly to Adofes ; leading men on by degrees, as they were able, that fo men in feveral ages inToT mi?ht knaw what their Fathers did> and Something more, Ifai. 28. 9, ic, 13. They mufthave one thing oftentimes told* 3. By this various and gradual proceeding God did prepare and fit his People, by weaker and lower Difpenfations, for further and higher Difpen- fatiom-. As a Child by learning his A. B. C. and his Primer, is fit- ted to go into an higher, harder Book : So the Church of God uy thofe immediate Revelations and Vifions, &c. fo frequent in thofe firft: times, when they wanted the written Word, was fitted to receive the Scrip- tures with the more Defire, Reverence, and Faith, Exod. 19. 9. Lolcome unto thee in a thick Cloud, that the People may hear when I fpeak with thee? and believe thee for ever. And they did believe him ever after: fojoh. ft 29. We know that Godfpah mto Mofes. So the Church of God be- *og Teftament, atfimdry times. ^ ing exercifed under the Mofaical Pedagogy fo long together, they were thereby prepared to welcom the Goipel more gladly when it came. How glorioufly and joyfully was it entertained, when they had waited for it about four thoufand years ! With what Triumphings in God ! That now they faw that which Kings and Prophets and righteous men have de fired to fee, but it had not been granted to them. See Luke 10.23, 24. That winch all the Pfophets had fpohen of fine e the World began ^ Luke 1. 70. A&. 3. 24. The My fiery that had been hid from Ages and Generations, Col. 1. 16. 4. A fourth Condefcention of the Lord herein is this. By thefe varie- ties of Difpenfation the Lord provides to have his Truth fet en with aU kind of Argument ;, yea with Arguments of peculiar concernment and fuitable- ntfs to take with us. As Mofes to the jews. The Lord made not this Cove- nant with our Fathers but with us, Deut. 5.3. And Manna which thy Fathers knew not, Deut. 8, 16. So Chrift, Joh. 2. i^Anew Commandment give I nntoyou. And the Apoftle 1 Joh. 13. 8. A new Commandment I write unto you. it was an old Commandment, but fet out in a new drefs, given forth in a new manner. The Lord adorns his Truths with new Ornaments, as it were, that men may be excited to inquiries and Affections fuitable. Hence in every Age there be in one refpeft or other new Difcoveries,ov new Difpenfations and Dealings of God with his People. Or if men be taken with Antiquity, 1 Joh. 1. 7. I write no new Commandment -0 but an old Commandment for the fubftance of things : The good old way of Faith and Holinefs remains , which all the Saints of God have gone to Heaven in, Heb. 1 1. he (hews, the fame Race, which he fets before them, had been run by all the Saints,from Abel, cap. 1 2. 1. being compajfed about with fo great a Cloud ofWitneffes, let us run cur race thai vs fet before us : as if he Ihould fay •, 1 exhort you to nothing, but what all thole Saints of old have done before you : and yet ver. 40. he profefTeth God hath better things for them, an higher and better Difpenfation : and cap. 12. 1 8. Ye are not come to Mount Sinai *, but ye are come to Mount Sion, ver. 22. here he fetches an argument from this variety of Difpenfation, and from the prehe= minence of that which they were under above former times. Reaf 2. For his own greater Glory. And under this head many things come in to be conddered. This various and gradual Difpenfation tends to his greater Glory divers ways. 1. That there may be an harmony between this and the other Works of God. 2. To (hew the ineftimable Worth and Glory of the Myftery of the Gofpel of his Son. 3; To manifell: the variety of his Wifdom, 4. His abfolute Liberty,. And3 «. Eh 46 The Gofpel Preached under the Old 5. His peculiar Goodnefs. 1. That there might be an harmony between this and the other Worh of God. It is To in other works of Gods, as well as in his fpeaking and revealing of his Mind. As in the Creation of the World, he could have made ic all at once }but he chofe rather to make it in fix days : and he made various and feveral kinds of Creatures. Therefore this variety of Adminiftration in the Difcoveries of himfelf and his Gofpel, is fuitable to all the reft of his Works, wherein he ever delights, with Unity to mix Variety, with Identity Diverfity, and Difagreement in fome refpe&s, with Confent in other. So we fee in the outward Lineaments of mens Faces : fo in the inward abilities and difpofuions of their Minds, both in the common and faving, in natural and fpiritual endowments-, what a wonderful Compofition there is, and how great variety : And fo indeed in every Creature and Work of God. Though in conclufion, Omnia fiant ab tmo ad mum. God is the Author and the End of all. So in the Church, t Cor. 12. 4, 5, 6\ there are diver fities of Gifts , differences of Adminifirations, diver ftties of Operations^ but from the fame Author. Symmetria Ecclcfia Calv. in loc multiplier tit ita loquar unitate confiat } the Symmetry of the Church confifts, as I may fo fay, in a manifold Unity. 2. To manifefi the inefiimable Worth and Glory of the My fiery of the Gofpel of his Son: Which appears,inthat it was attended wi'h fuch a multitude of means of divers kinds for the Difpenfation of it. That fo many Or- dinances, Providences, Perfons and things in feveral ages of the World fhould all be fubfervient to the Exhibition of this one Myftery of Chrift, and Redemption by him : This (hews the Glory of it, Col 1. 27. 3. To manifefi the variety of his Wifdom. that UoKv-nltm^oi ^%A^ariegata fapientia. It is like a party coloured Garment, Ephef 3. 10. As in the works of Creation and Providence : So it is in the Difpenfations of his Grace : the Wifdom of God cannot be fufficiently manifefted in any one, or in a few things • or in one manner of working : And therefore it refra&s it felf into many parcels, and fcatters its Beams every manner of way : that ail put together may argue unto Man the inexhauftible depth and infinite largenefs thereof: Hence he hath found out many ways and means to convey the fame Grace .- and every feveral manner hath fome peculiar Beam of Wifdom and Worth in it. This great variety and change of his Difpenfations was not becaufe in procefs of time God found out a better way/ and fo relinquinYd the old : As in the work of Creation, he did not profit by Experience, though he made Man laft, the moft perfect Creature laft. For the Inequalities and Degrees of things came from the Wifdom o£God,as well as the divers kinds Tejlament, atfundry times. 47 kinds of them • and every thing is belt in its place , and kind, and propor- tion to the who^e, though not fimply and id it felf. It is bell than in a body there fhould be a Foot, as well as an Head, though fimply, and in it felf the Head be more excellent. The Wifdom of God appears not only in the individual natures of things ^ but in their references and proportions to other things, and to the nhule5 whereof they are parts : fo it is better, and the Wiftiom of God appears more, in that there was both a Legal and a Gofpel Difpenfation of Chrift and his Benefits, though the Gofpel Difpenfation be in it felf far the more excellent. Therefore this is a -third Beam of his Glory that (bines forth herein, viz., his manifold Wifdom. As there is infinite Wifdcm in every thing God doth, fo he would have us fee it. 4. This variety of Difpenfation manifefts the Lords abfolate Freedom^ and Liberty, and Sovtraigntyin the ufe of Means and Inflruments, that he is not tyed to any of them : He can work by little or by great means, by few or many. He can difpenfe the fame Grace to his Church either in a Family-way, or in a Nation, or in all Nations. For the Church of God was fir ft a Family, then in populo Ifraelitico, and now in poptdo Catbolico. He can reveal himfelf either by ordinary or extraordinary perfons} either in a more immediate way, or in a mediate way. He hath not limited himfelf to one way, or time, or manner of fpeaking, left we Ihould afcribe the Glory to the Means, to the Tools, rather than the bleffcd Workman and Author. Therefore he is pleafed ever and anon to change the Means, to break his Tools, as it were, and throw them away, and make new ones. Hence, if men begin to think that a Temple at Jerufalem hath jiny Silvation in it, he will burn it up, and be worship- ped infpirit and truth in every Cottage ; as Job. 4. pure hcenfe every where, Mai. 1 . 1 1 . 5. The fifth Beam of Divine Glory that (nines forth in this variety of Adminiftration is the Glory of peculiar G 00 dnefs, which the Lord will receive by this means from every Saint of his, according to his peculiar dealing with hiiji. Some will blefs him for Multitude and Excellency of Means, . others will admire his Power and Grace in working by fmall and weak means : Some will praife him for c>e kind of Difpenfation, others for another kind. As for inftance. A New-Teftament Saint will praife God, tbat he caufed him to live in the Noon-day, and under the higbeft Meridian of Gofpel - Light 5 when the Earth was full of the Knowledge of the Lord. Oh, what fhould I have been, if my lot had fallen under former tiroes of Ignorance and Darknefs. But another in thofe former dark times, (as for inftance, Abraham) he will admire and wonder at God's Mercy, that when Darknefs was round about him ; yet the Lord opened: 48 TheGoJpel Preached under the Old opened his eyes, to fpy the Sun of Righteoufnefs peeping up; and caufed him then to rejoyce to fee Chrift's Day ; That his Fleece was wet, when the reft of the Earth was dry ; his Heart drawn after God and Chrift, when the means were fo fcantand final]. One Believer will blefs God, that the Lord was known to him by his Namzjehovah : Another will admire that he did enable him to believe on God Almighty. Some will Mefs him, that they have ^a the Accomplifbtnent of his Promifes andePrediftions ; and not one thing hath failed of all the Good that God hathfpoken, as Jojh. 23, 14. Another under former Difpenfations will admire.that his Heart was wrought to embrace the Promifes afar off", and that the Lord made Faith to him, to be the fubftance of things not feen. Beloved, the Lord makes his Goodnefsypm^/ and peculiar , by variety af Difpenfations, even to Believers living in the fame age, and in the fame place: that though in general they be all alike made partakers of the fame common Salvation ', yet fuch variety there is in the Lords dealings with them, in regard of Circumftances ♦, that in one refpeft or other, in regard of one circumftance or other, every one hath experience of peculiar loving Kindntfs, fingular ftrains of Mercy -, that he can fay with Paul, never fuch a pattern of Mercy -, I have more to blefs God for, than any other in all the world befide. It is fo, much more in feveral ages: So that look as that variety oiWifdom, in fo many feveral things before noted, did declare the infinkenefs of God's Wifdom : So in like manner thefe various kinds and ways of Goodnefs, being all laid together, will yield the luftre of infinite Goodnefs, fo far as finite Creatures can contain or conceive it. I fay, when all the particulars are computed, and put together in one fum Total (as they (hall be, when that general Aflfembly of all the Saints and Angels (hall meet together at the great Day, when they fhall all compare Notes as it were.) It will then ap- pear, that there is no channel wherein Mercy hath not run, no ex- prefiion of loving Kindnefs that hath been omitted ; So manifold. have his Difpenfations been, that every Age, and every Perfon (hall be able to bring in their feveral and peculiar portions into the common Trea- fury of God's Mercies and Praifes ; and they (hall all fay and fing to- therthat Song of Praifesin Pfal. 40. 5. Many, O Lord my God, are thy wonderful Works which thou haft done, and thy Thoughts which are to us- rvard : They cannot be reckoned up in order unto thee : If I would declare and [peak of them, they are more than can be numbred. I (hall conclude, for the prefent, with three words of life both from what hath been faid to day, and in the laft Difcourfe upon this Sub- left. 1. We Tefiament, atfundry times. 49 r. We may gather fome Chronological Light. 2. We may fee the rife of all the old Heathenifti Superftitions. And, 3. See the Glory of the Myftery of the Gofpel. Vfe 1. Here is fome InftrudUon and Light may be gathered as to that Queflion which may eafily arife in your thoughts, namely, how long this Old-Teftament Adminiftration lafted ? The Anfwer may be gathered from all that hath been faid upon this Subject, that it lafted precifely four thouf and years. This will appear, if you compute and put thofe feven Old-Teftament Difpenfations to- gether, which were formerly fpoken to. The firft Difpenfation/hw* Adam to Noah wasfixteen hundred fifty fix years. Thefecond/row Noah to the Promife made to Abraham, was four hun- dred twenty feven years. The third from Abraham to the coming out of Egypt, was four hundred and thirty years. The fourth/row the coming out o/Egypt, to the Dedication of the Tem- was four hundred eighty feven years. The fifth from the Temple to the Captivity, was four hundred years. The fixth, namely, from the Captivity to the Return, was feven ty years. The laft Old-Teftament Difpenfation /Vow the Return to the Mejfiatfs Death, was four hundred and ninety years : And from the Death of Chrifl to the Deftruttion of the Temple, and City, and Nation, whereby the Lord did put all that Old Difpenfation to a full end was forty years : Ail which Sums put together, amounts exactly to four thou f and years : So long did that Old Teftament Difpenfation laft. Vfe 2. We may here fee the rife of all the old Heathenilh Superfli* tions. They were the Corruption of Old-Teftament Difpenfations. As Popery is nothing elfe but Chriftianity corrupted by a curfed mixture of Pagaflifm and Judaifm with it \ fo in like manner Turcifm is. Vfe 3. We may learn from hence the Glory of the Myftery, yea the Richesof the Glory of the Myftery of the Gofpel -, in that it was fo long, and with fo great variety of Difpenfation held forth to the Church of God of old. Surely it was no fmall matter, which the Lord made ufe of fuch various Providences and Difpenfations to reveal : For they did. all tend to, and aim at this, Col. I. 26. The Myftery which hath been hid from Ages, and from Generations -, ver. 27. the Riches of the Glory ofthti Myftery. Therefore learn to prize the Gofpel according to this worth, and this value, that God hath put upon it. To flight it, is to flight ail 'die Glory, and Glorious Difpenfations pf God from the beginning of H the 50 The Gofpel preached under the Old the World to this day. For this they did all look at. A Man acknow- ledges the Glory of the Myftery in two things. i. When he believes it for himfelf, with application to himfelf in particular. 2. When he walks worthy of it. But to disbelieve the Promifes, and to disobey the Commands of it, is to defpife the Gofpel, 2 Theff. 1. 8. And to do fo under fuch a clear Dif- penfation of it, as in New Teftament times, certainly the deepeft place in Hell will be their Portion. Wo unto thee Chorazin, wo unto thee Beth- faida. For if the mighty Works that have been done in thee, bad been done in Tyre and Sidon, they would have repented in dufl and afhes. May we not fay, wo unto thee, O London, wo unto thee, O Dublin. For if the Preaching that hath been preach'd in thee,had been in Rome., they would have been convinced, they would have repented before this day. Vfe 4. Let me repeat a little, and reinculcate thefe things upon you which have been delivered as Reafons, but might have been handled as Ufes of the Point. 1 befeech you, give unto God the Glory due unto his Name in all his Difpen fat ions. Praife him for his Condefcention to our Weaknefs. Obferve the Harmony that is among his Works. The Glory of the Myftery of the Gofpel. His manifold Wifdom. His abfolute Freedom and Soveraignty. And laftly, and above all, his peculiar Goodnefs Labour to get your Hearts up to this. As a Man is never humbled enough, till this Convi- &ion pierce his Confcience, that he is the chief of Sinners : So a Man is never thankful enough, till he look upon himfelf as the greateft, ftrangeft Ob]ett of free Grace in all the world \ till he can fay, Never fuch a pattern of Mercy as my felfl And now, having mewed that the Gofpel was preached tothem of Old, and that in divers manners, and at fundry times (one figrfal Inftance whereof is the Types and Ceremonies) I have in thefe preliminary Difcourfes made way for what I have promifed to fpeak unto, namely, the Types and Shadows of the Old Teftament. That which next remains is, that we fpeak to them more particular- ly, which we fhall proceed unto hereafter, the Lord atfifting. Romans Tbe Gofpel of the perfonal Types. 5 , i8J*fy, 16*7. Romans 5. 14. ■Adam, who was the Figure of Him that was to come. THAT tbe Gofpel was preached to them under the Old Teftament, as well as to us under the New -7 and that it was revealed to them in feveral ways and manners of Difcovery -7 and in a gradual way, in fe- veral pieces and parcels, hath been formerly (hewed. One fignal In- ftance we gave of thofe divers ways and manners was this, Thai tbe Gofpel was preached to them of old by legal Types and Ceremonies. Now concerning thefe (n°t to infill upon the Analyfts of che Chapter) the Text gives you this Do&rine. Dottr. That the Lord was pie a fed in his infinite Wifdom to defign and or - dain certain perfons under the Old Teftament, to be Types or Figures of the Me{f\ahy who was to come. It will berequifitehere, 1 . To explain the Nature of a Type, to (hew you what a Type is. 2. Tbe Reafons why the Lord fpake in this way. 3. To come to a more particular Diftribution and Enumeration of them. i. For the Nature of a Type. For the opening of this, becaufe it is a Subject both difficult and ufeful to be rightly underftood, and will give light to all that follows to be fpoken upon the Types • I fhall there- fore 1 . Give you a brief Defcription of a Type. 2. Some Rules for the better underftanding of them. 3. The Differences and Agreements between a Type and other things of like nature. 4. The Names and Tbrafes by which it is expreffed in Scripture. 1 . For the Defcription of a T'ype^ what it is. I fhall content my felf with the Apoftles Definition of it : That a Type is a Shadow of good things to come, Hebr. 10. 1. Tbe Law having a Shadow of good things to come^ Col. 2. 17. Which are a Shadow of things t* come, but the Body is ofCbrift. There be three things included in this Defcription. 1. There is fome outward or fenfibk thing, thaueprefents fome other higher thing, H 2 fe There 5 2 The Gofpel of the perfonal Types. 2. There is the thing represented thereby, which it good things to come ^ which we call the Antitype, 3. There is the nork of. the Type, which is to fhadow forth or repre- fent thefe future good things. 1. There is in a Type fome outward or fenfihle thing, that reprefents an higher fpirkual thing, which may be cajled a Sign or a Refemblance, a Pattern or. F/£^, or the like. Here is the general Nature of a Type ^ it is aShadow. It hath been theGoodnefs and Wifdom of God in all times and ages, to teach Mankind Heavenly things by Earthly ; fpiritual and inviftble Things, by outward and vifible; as Joh. 3. 12. 2. There is the thing fhadowed or reprefented by the Type, And what is that? Things to co me, faith the Apoftle, Col. 2.17. and ^ood ffc/agj £0 aw?e, Heb, 10. 1. The good things of the Gofpel, Chrift and his Benefits • fort ffo 2?0^ » 0/ Chrift, as Co/. 2. 1 7. This we call the Corre- late, or the Antitype ; the other is the Shadow, this the Subftance : The Type is the Shell, this the Kernel ; the Type is the Letter, this the Spi- rit and Myftery of the Type. This we are ftill to look at, and to fearch into in every Type •, we muft look beyond the Shadow, to the Sub- ftance, to the Truth and Myftery of it : And this is Chrift and the Gof- pel, as future, and hereafter to be exhibited. This may be called the Prototype, or the Pattern, out of which, and according to which the other is drawn •> as Pidtures from the Man, whofe Vifage they repre- fent. 3. This Defcription holds forth the Work of the Type, which is to fhadow forth the Antitype. But what is this (hadowing ? And how do Types fhadow ? It is a metaphorical expreflion. A Shadow reprefents the proportion of the Body, with its anions and motions -, though it doth it but obfcurely and darkly. So the Types had fome dark refemblance of Chrift and his Benefits, and did fome way adumbrate and reprefent them, and hold them forth unto his People, to enlighten and inform their Underftand- ings, and to ftrengthen and confirm their Faith in him : The Types had this Voice and Language ^ Such an One lhall the Mejftah be, He is thus to a#, and thus to fuffer for you. Thus you have the Defcription of a Type. It is a fhadow of good things to come: Or if you would have it more at large, you may take it thus, A Type is fome outward or fenfihle thing ordained of God under the Old Tefiament, to reprefent and hold forth fomething of Chrift in the New. It may be otherwife worded. But the Defcription, if it be true, muft be to this effeft -, as if we fay,that a Type is an inftituted refemblance of Gofpei-Truths and Myfteries 3 or that it is a Sign holding forth Chrift, The Go/pel of the perfonal Types. 5 3 Chrift:, or foraething of Chrift in the New Teftament. You fee it comes all to one fcope •, and indeed all the Defcriptions that our Divines have given of it, are to this effect, they are all to the fame fcope witb this of the Apoftle ; a Shadow of good things to come, * 2. For Rules for your further underftanding of them, take thefe four. Rule 1. That God is the only Author of the Types. They belong to the fecond Commandment, as matters of Inflitution. Therefore Calvin^ excellently and judicioufly harmonifing the Books of Mofes, referreth the Ceremonial Laws to the fecond Commandment. There is fomething of Chrift ftamped and ingraven upon them by Divine Inflitution ; They are notmeer natural or arbitrary fimilitudes ■ but they were instituted and and fet apart by God for that end, Htb, 9. S.The Holy Ghoft thvs ftgnifying. Hence that Sacramental phrafe and manner of expreflion, That Rod was Chrift, 1 Cor. 10. 4. like that in Exod. 12. The Lamb vs the Faffover. As the Church under the New Teftament hath not power to make Sacraments to themfelves : So they of old could not make Tyfes Acl. 7. 43. The Types which you made to worfhip them, T^ TOv«V- «*- iTn&wn • rjtyvwv"* aunt*. Amos 5, 26. Images which you made to your [elves con- tra ver. 44. of Acl 7- ■ the Tabernacle which Mofes made, as he had ap- pointed. And itfeems, by thefacred Hiftory, that the Jews had fome- thing of the notion of a Type, in their heads in that Invention, Exod. 32. I. 5. For they {ay, Make us Gods that may go before us ', and they proclaim an 1 Holy day to Jehovah -, therefore they intended the Calf to be an outward and vifible Sign to them of his Prefence. Here arifeth a Qpeftion. How may we know when a thing is a Type, and that the Lord did ordain and defign it to that end and ufe * The Anfwer is. We cannot iafely judge of this but by the Scrip- ture, 1. When there is exprefs Scripture for it. As Adam here in the Text is called a Type of him that wot to come: So the whole Ceremonial Law is faid to have a Shadow of the good things to come under the Gofpel, Heb. 10. 1. The Buildings and holy Places of the earthly Temple are faid to be Figures of the true, even of Heaven itfelf Heb. 9. 24. The Land of Canaan, was a Figure of the Country that Abraham and the Fathers- fought for, it is faid, they defire a better Country ,. that it, an heavenly^ Heb^ II . 1 6. 2. When there is a permutation of Names between the 7)^ and the? Antitype, this is a clear Indication of the Mind of God. As for inftance5 Chrift is called David, Ezek. 34. 23. and 37. 24. Hof. 3. 5. this fhews ? that David was a Type of him, and Chrift was the true David, So Chrift is called Adam^ the fecond Adam, Cor, 15.45, So 54 The Gofpel cf theperfonal Types. So he is called Ifiael, Ifai. 49, 3. He is called that Lamb of God which taketh arvay the Sit* of the Worfd, Joh. 1. 29. and our Pajfover that vsfacrificed for us9 1 Cor. 5. 7, this fhews that the Pafchal Lamb was a Type of him. He is called the Bread of Life, and the true Bread from Heaven, Joh. 6* 32, 35. this (hews, that the Mama did relate to him. So the Church of the New Teftament is called Jerufalem, Gal 4. 26. tojsrufalem which is above is free, which it the Mother of us aU Rev. 21. 2. / faw the new Jerufaiem coming down from God out of Heaven. We may hence conclude that Je rufalem was a Type of the Church. So it is faid, that the Odours or lncenfe are the Prayers of the Saints. Re?. 5. 8. lncenfe therefore was a Type of Prayer. The Gofpel-Church is called Ifrael, Gal. 6. \6. Peace be on them and Mercy, and upon the Ifrael of God. Therefore that People were a Type of the Church of God under the New Teframent. Gofpel- Minifrers are called the Sons of Levi, Mai. 3. 3. the Prophet there fpeaking of the coming of Chrift, he faith, He fhall purifie the Sons of Levi, that is, raife up a purer Miniftry. There is nothing more frequent in the Scripture, than for thz Antitype to be called by the name of the Type. And fometimes on the other fide, the Type bears the Names and Titles belonging indeed and more properly to the Antitype. So Mofes is called a Mediator, Gal. 3. 19. So when a Sheep or a Goat is called a Sacrifice, and faid to make atonement,or to expiate Sin : there the Work of the Antitype is afcribed unto the Type. For thofe things could not take away fins, Heb. 10. 4. it is not pojfible, that the Blood of Bulls and Goats fhould take away fins : They were but a fhadow of a Sacrifice, of Chrift the true Sacrifice. 3. When by comparing feveral Scriptures together, there doth ap- pear an evident and tnanrfeft Analogy and parallel between Things under the Law, and things under the Gofpel, we may conclude, that fuch legal Difpenfations were intended as Types of thofe Gofpel Myfreries whofe Image they bear. In fuch a cafe, Res ipfa loquitur. For the Type mult be made like the Antitype, as the Apoftle fpeaks of that illuftrious Type Mclcbifedec, Hebr. 7. $.be was made like unto the Son of God. As the Deliverance out of Egypt and Babylon, if we read the Hiftory thereof in the Old Teframent, and compare it with the Prophefies in the New Teftament, concerning the Churches Deliverance from Anti- chriftian Bondage, we fhall clearly fee, that it was a Type thereof ; there is fuch a refemblance, the one anfwers the other fo remarkably. Hence Divines generally make Samfon a Type of Chrift, there is fuch a fair The Gofpel of the perfonal Types. 5 5 fair and full Analogy in fundry particulars of his Life and Death between him and Chrift •, So likewife Jofepb is generally lookt upon as a Type of Chrift ^ though there be no Scripture that doth exprefly call him fo : But if the Hiftory of J&fepb in Genefts be compared with the Hiftory of Jefns Chrift in the four Evangelifts, the Analogy will be very clear and evident. The Old Tefhment and the New mould be compared together. The Frotafts or Proportion of thefe facred fimilitudes is in the Books of Mofes, and in the Old Tefhment ^ but th^^podofts the Reddition orApplica- tion is to befound chiefly in the New. Sometimes the Types are not fo explicitly taught, but implyed; and then a thing may be known to be a Type by diligent obferving and comparing the Phrafe of the Prophets in the Old Teftament, and of the Apoftles in the New. Men muft not indulge their oven Fancies, as the Popilh Writers ufe to do, with their Allegorical Senfes, as they call them j except we have fome Scripture ground for it. It is not fate to make any thing a Type raeerly upon our own fan lies and imaginations -, it is Gods Prerogative to make Types. And fo much for that firft Rule. Rule 2. The Types were not only Signs, but Seals ^ not only Signs to reprefent Gofpel Myfteries unto them ^ but alfo Seals to aiTure them of the certain and infallible exhibition thereof in God's appointed time. As we fay of our Sacraments ^ Sacrament am eft verbum vifibilefhz Sacrament is a vifible Promife, and holds forth the Covenant of Grace to the Eye and other Senfes, as the Word to the Ear • So it was with the Types of old. ThcTypes were vifible Promifes, and not only Signs, but Pledges and Affurances of the good they reprefented. They did reprefent thofe great Myfteries not only by way of refembiance to the underftandings, but by way of alTurance to the Faith of God's People. Keafons to prove this, that the Types were Seals. 1. The Apoftle faith it exprefly concerning CircHmcifion, Rom, 4. 11, he received the Sign of Ctrcumcifson, a Seal of the Righteonfnefs of Faitb, And there is a parity of Reafon in this refpeft between Cirutmcifion and other Types. 2+ If they were Signs, which did certainly forefignifie, they were Seals : But the Types were Signs which did certainly foreiignifie : Therefore they were more than Signs, even Seals alfo : They did not (hew what a one the Meffiah might happen to be \ but what a one he lhould certainly be : They were fo many Divine Teftimowes to the conaing of Chrift. 3. If $6 The Gofpel of the perfonal Types. 3. If they were not Seals and Pledges to a fur e, it will follow, that it would have been no difappointment to God's People, and no refle- ction at all upon his Truth and Faithfulnefs, if the Mejfiah had been quite another manner of Perfon than the Types held forth. But to admit fuch a fuppofition, to fuppofe that the Mefilah might have been quite another manner of Perfon, than the Types hold forth, is to take away the Analogy between the Type and the Antitype ; and fo by confequence to deny that they were Types ; or elfe to make them all Lyes and falfe Images. Therefore if it be but granted, that they were true Signs, it follows even from thence, that they were Seals, or fure and certain Pledges of Chrift, and Gofpel- Myfteries in him. See Calvin in 1 Cor. 10. 3, 11. Bezain Col. 2. 17. Ex ant enim vera & pro ratione ac modo Sa- cramenwum efficacia 2tp««e ac etiam 2p/><^4/«. They were both Signs and Seals, and true and efficacious Signs and Seals, after that manner of efficacy that is in Sacraments. Rule 3. The Types relate not only to the Perfon of Chrifi • but to bis Be- nefits, and to all Gofpel Truths and Myfteries, even to ali Nt w -Teft ament '- Difpenfations. I mention this the rather, becaufe I have obferved, that it doth much darken the Thoughts of many, that they Study to accommodate every Type directly to the Perfon of Chrift, becaufe we commonly call them Ty pes oi Chrift. But that Exprefiion is not meant of his Perfon exclu- fwely to his Benefits \ but of both together Chrift and the good things of Chrift ; The Types (hadowed forth, Chrift and all the good that comes by him. So theApoftle, Heb. 10. 1. they are a (hadow of good things to cornel he doth not limit or reftrain them tp the Meffiah's Per- fon only. As the Cherttbims were Types9 not dire&ly of Chrift, but of the Angels that ftand before the Lord and minifter to him, and to his People. Hence before the Gofpel, there were no Go/pel Types-, before the fir ft Pro- mulgation of it, Gene f 3. there could be no Types of Gofpel Blefllngs : There were fome things extant before, which were made Types after- wards} but they had not that Schefis, that habitude and relation to Chrift and the Gofpel, till there was a Gofpel, or a Promife of Life by Chrift, that blefled Seed. Yea as they had Types of Chrift's Perfon, and of his fpiritual and faving Benefits : So they had Types even of all New-Teftament Difpen- fations. Our very Sacraments were (hadowed forth by theirs. As Bap- tifm by Circumcifion, and by their paffing thorough the Red Sea ^ and the Lord's Supper by their Paffover. Yea The Gofpel of the perfonal Types. 57 Yea they had Types not only of the Bleffingsand Benefits of Chrift, but of our Miferhs without him. They had rhcir Ceremonial Unclean- cedes •, as the Leprofie, for inftance, was a Type -, of what ? Neither of Ch rift, nor of his Benefits \ but of our natural Pollution. So they hacl a Type of the Coven avt of Works, viz,. Hagar and Jfhmacl. They had a Type of the Church of Rome, viz. Babylov : So Antiochus may pafs for a Type of Antkhrift. Doeg and Achitophel of Judas. Pharaoh for a Type of the Devil. Sodom and Gomorrah for a Type of Hell. For as the Ty[es look chiefly and principally at Chrifl and his Bene- fits, in the clear and full Exhibition and Communication of them under the Gofpel : So they reprefenc other things alfo, tho' not by way ot Primacy and principal intention -, but by way of concomitancy and il~ luftratior* of the Principal. Therefore thefe Types of New-Teftament evils, it will not be neceffary always to handle them by themfelves For the moft of them will come in better under the feveral Types or? Shadows of good things, the further illuftration whereof by the con- trary was the thing chiefly aimed at in them. Rule 4. As there is a Similitude, a Refemblance and Analogy be- tween the Type and the Antitype in fome things : So there is ever a dtp* fimilitude and a difparity between them in other things. It is fo in all fi mi- litudes. It is a Rule in Reafon. There is a mixture of Confentaneity and Diffentaneity ; or elfe inftead of Similitude, there would be Iden- tity. So here in thefe facred Similies, it is not to be expected, that the Type and the Antitype fhould ^nadrare per omnia% that they ftiould a° gree in all things. Therefore the Apoftle, tho' he makes Adam a Type of Chrifl, whom he calls the fecond Adam ; yet he fhews the difparity alfo, and that the fecond Adam did infinitely tranfcend and excel the fir ft, 1 Cor. 15. 47, the fir ft man is of the Earth earthly, the fecond man is theJLord from Hea- ven. So the Priefts of old were Types of Chrifl: ; but Chrifl: did in- finitely excel them, and his Priefthood was infinitely more glorious, as the Apoftle difputes at large in the 7, 8, 9. and 10. of the Hebrews^ fee particularly chap. 7. v. 23, 24, 27. There is more in the An- titype, than in the Type. Oportet figuram minus habere qnam fa°Geacf veritatem, Chryfoft. For fuch is the Glory and Excellency of Chrifl: the Antitype, that no Type could reach it. Hence thatDiftinaionofT>pw^m^/, and Types total, mufl: be un- derftood with fome limitation thus ; That fome Things or Perfons were only Types of Chrifl: in fome one particular thing, others in ma- ny things : But there never was any thatdid,or could poflibly refemble him perfectly in all Things. I So 58 The G of pel of the perfonal Types. ^ So Jonas is called a pavti.il Type, becaufe he fhadowed forth the Mcf- fiab in that one thing, his abiding two or iliree days in the Grave, and then riling again. David, fome call him atotalType, in regard that the whole Hiftory of his Lire hath fo great a fhadow and reprefentati :>n of Chrift the true David. But yet, if we fpeak rigidly and properly, David himfelf was but a partial Type. For he was only a Prophet and a King -7 he was not a Prieft • but Chrift was both Prophet, Prieft and King. Mofes indeed was a prophet, a Prieft, and a King ; but his Prieft- hood continued only till Aaron was confecratcd, then Mofes laid it down. And Mofes did mediate between God and the People as a 7>o- pbety tointeipreitheMind of God to them ; and as a King or* Judge to Govern them, and as an Interceffor to pray for them ; "but not by giving himfelf a Sacrifice unto Death for expiation of their Sins : He was a Mediator ob interpret an di & docendt officiant : But not ob fatisfacien- di berefi-Jnm, as fome exprefs it. Therefore Mofes himfelf was bni a partial Type, a Type only rationereim regard of Redemption and Deli- verance ^ buc not ratione modi ; he did not do it by fhedding his Blood, and laying down his Life as Chrifl; did. Hence we muft take heed of (training the Types too far, to make them agree in that wherein indeed there is a difparicy or difagreement : If the Type go with us one Mile, or rather with the Antitype one Mile, we muft not conftrain it to go twain, 3. The third thing propounded to be fpoken to, was the Differences and Agreements between a Type and other things of like Nature : True fo we may diftinguilh and difcern the things that differ. I fliall Inftance here only in four Things,that are partly of the fame Nature with the Types, but yet not exa&ly the fame. 1 . The difference between a Type and a Simile. A Type doth belong indeed to that Argumentor Notion in Logick : But with this diftincli- on, which will fhew you the difference between them } that there is Ty- pHs arbitrarius and TypusfixHs & inftitutus. An arbitrary Type is a (imi- litude or comparifon. So Marriage is a fimilitude or comparifon, by which the Apoftlefets out the myftical Union between Chrifl and the Church, Ephef^. But yet Marriage is not a Type For then* we {hall make it aSacrament, as the Papifts do : You know it was inftituted for another end before the Gofpel came into the World : It is a Sign, but not a Sacrament. For by that Argument we fhould have a thoufand Sacraments. ■ So Riders on white Hcrfes are refemblances ufed in Scripture to fee out Chrift and the Acgels j but yet not properly Types of them : And the The Go/pel of the ferfonal Types. 59 the reafon is this, becaufe they were never infiituted and defigned by God for that enJ, to reprefent Chrift and the Ciofpel • they are only occaiionally made ufe o^. There is a wide difference between the bccafiottal Vfe of a thing in the way of a limilitude or companion, and che Defignment cr Injlitati- on of ic for that end and ufe. As if Chrift be compared to a Feaft of Bieid and Wine, as in the Parable of the Marriage-Supper. This is a very true and fit comparifon.- But for Bread and VVi:e to be defigned and fet apart by the Command of God to reprefent Chrift and his Be- nefits, this is a thing of an higher Nature, and puts them into a Sacra* mental Nature aud relation to him. 2. The difference between a Type and a Parable A Parable is no* thing elfe but a Sacred Similitude : We common!/ take it as the Scri- pture doth, for fach a Similitude, wherein not only the Truth and Mind of God is the Scope and Matter of it j but whereof Cod bimftff is the Author. As in the Four Evangelifts we Read of the Parables of Chrift. To call them Fables^ as Grotius doth, bac tabula ittdicaf, &ct is a flight and an irreverent Expreffion, A Parable there is the fame with a Similitude, only it hath Cod himfelf for its Author. But in a Type the Lord doth not only occafionally ufe fuch or fuch a Simile ; but fets fuch a thing apirt, fits a Stamp of Inflitution upon it, and fo makes it an Ordinance to hoi d forth Chiifr and his Benefits. 3. What is the dLf^rence between a Type and a Ceremony ? This is only that which is between the Genus and Species. For all the Ceremo- nies were Types ^ but all Types were not Ceremonies : The Pillar of Cloud and Fire was a Type, but not a Ceremony. A Ceremony was fome Law, or external t bfirvation pre fcribed unto them, to teach and fhadow forth fome Gofpel My fiery : So that a Type is more general, a Ceremony is one particular kind or Types. 4. What is the difference between a Type and a Sacrament ? \ anfwer, they differed in the number and multitude of them, they had many Ty pes \ we have but two Sacraments. Bat there was no diffe- rence in the Nature of them, further than this, that our Sacraments are Signs of Chrift already come ; but their Types were Signs of Chrift that was to come : Our Sacraments are Signs Chrifli exhibiti -7 their Types Chrifli exhibendi. 4. As to the Words and Phrafcs by rrhicb a Type is exprejfed. Firft, we have this very word Typeufed in the Scripture, not only in its Native and proper Signification, Job. 20. 25. «< rh wA> 7»i nxir. the print of the Nails : But it is ufed alfo in this borrowed and fpititual Senfe whereof we are treating, in the Text, Rom. 5.14. and 1 Cor. 10. 6. I 2 tbefc 60 The Gofpel of the ferfonal Types. thefe were Types for us. Tzu-mJi tvmiYi^v Vyin§r*dfr. and i Cor. 10. n all tbefe things happened unto them in Types. So the word Tvmi anfwers the Hebrew nonn exemplar , figura, forma hXl adifkavit. They are called Shadows the Antitype *W, /ftL 10. 1. 7T?e very* Image of the things them ft Ives. 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. rc/?/cfo dre the Figures of the True3 Job. 1. 17. ft* Ztfn? was given iy Mofes : &*t 6Yrfce and Truth cdwe &y 7e/#j Chrift. Laftly, they are called Spirit, and spiritual things, 2 Cor. 3.6. the Let- ter hUetb -, hut the Spirit giveth Life, Revel. Ii. 8. In the Jlr est of the great City , which is f[ir it uaUy called Sodom and Egypt. There is literal and fpirirual Egypt. Vfe We may receive Encokragemcnt from all that hath been faid, to look mo the Types, and toftudy this Subjeft. For that they do adumbrate and fhadow forth Jefus Chrilt, and Gofpel-Truths anot Myfteries exhi* bited and revealed by him. If is not good to defpife any part of Scri- pture knowledge, much lefs fuch parts as ftand in fuch a direct relation to Jefus Chrift. Tho' there is fomething of difficulty thro5 our own «Urknefs and weaknefc -, yet the Fruit will countervail the Pains and Labour; The G of pel of the perfona! Types . 6 1 Labour •, tho9 they be difficult, yet they are ufeful to be known. / have been dejired by my Brethren of the Minifry to [peak unto them, and 1 hope tor ective AJfiflance from God through your Prayers: And I do much defire the help of your Prayers, that yon 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 [peak ptnto thtm with clear Light -, and not o»ly fo as may be clear and convincing to my oxen Conscience and judgment ; but with fitch Evidence of Light, as may be fat'isfying and illuminating t$ yours alfo, even in the Evidence and Demon fir at ion of his Spirit. Some have not unfitly called the Ceremonial Law one of the richeft Cabinets of Divinity, full of ineftimable Jewels. But many things in their Religion will feem ftrange, and uncouth, and ufelefs, if we con- sider 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-houfe ^ And the Prielthood a vain and ufelefs Oc- cupation^ But conilder them in their Senfe and Meaning, and every thing is full of Light and Glory. A great part of the Scriptures, efpecially the Old Teftament, Exodus and Leviticus, and other places will be like a Sealed Book unto you, if you have not fome Inlight into the Types. But if the Lord give you a little infight into them, you will read the Old Teftament with more Profit and Spiri- tual Underftanding. For the Prophets do comment upon them •, yea fo do the Apoftles alfo ; And indeed the whole New Teftament is a large and full Expofition of the Types. If you ask, how may wefo fearch and look into them, as toun- derftand them, and profit by them? Take but three Rules for this9 and I conclude. Rule i. Search the Scriptures, Job. ^39. for they are they which tefti- fie of me (faith Chrift) the Scripture is the beft Interpreter of it felf. We cannot judge of thefe legal Shadows, but by Scripture- Light. If either exprefs Words, or change of Names, or a clear Analo- gy and proportion do appear •, thefe are Intimations of the Mind of God, that fuch Things are Types. Go no further than we fee the Scripture going before us. . Rule 2. Study the Covenant of Grace. Fcedus gratia clavvs tot hus Scrip- turd), Look diligently into the Gofpel, get a clear and fpiritual In- fight and llnderftanding into that , this is the beft help to the Under- ftanding of the Types. For he that well underftands the Antitype, will more eafily and readily difcern the Analogy^ and fee the Refemblancc it hath with the Type. RhU $2 The Gofpel of the perfonal Types. Rule 3. As yon find the Lord letting in any thing of farther Light into your Minds, be f we yon ad Faith : And exercife Grace with renewed Vigour upon thofe Truths and Myfteries, as you find any Beams of further Light coming in concerning them. If a Man have all Know- ledge, and understand all Mysteries, and hath not Faith and Love, what is he the better for his Light ? 1 Cor. 13 i. 2. When yon fee things more clearly and fully, you fhould endeavour to believe more ftrongly, and to grow in Grace, as you grow in Light. rt„ rt 1, «-, Queft- Why the Lord fpakefomuch in this way by 25 fuij, 1667. Ty^ and s*hadows ? y I Anfxo. Something may be gathered as to this, out of what was for- merly fpoken in general concerning theReafons of the Lords ufing fo great variety of Difpenfation, from that Text, Heb. 1. 1 therefore I fhall but touch upon fomefew things now, and that very briefly. R. 1 . There is a general Suitabknefs in fuch a way of fpeahng unto Man's Nature , as a fenfttive Creature, confining of a Body «#$ no ell as a Soul. Hence in all Times and Ages, even before Sin entred, the Lord gave unto Mankind fome outward and fenfible Things to be Signs and Reprefentations of Spiritual Things: Hence were thofe two Sacramental Trees, the Tree of Life, and the Tree of Knowledge of Good and Evil. And now much more iince the Fall •, Man being fal- len much lower, hath greater need of fuch Inftru&ions. Man is not only a fenfitive, but a Senfe-loving Creature. R. 2. It was particularly fuit able to that Infant- Age and State of the Church : It was fuirable to their Nonage, to be taught by fuch vifi- ble and carnal Things. The whole way of God's See Calv. Inftit. Difpenfations, both God's Bleflings and Judgments 1.2. c. 11. 1. 1. were much more £Xternai an(i Senfible than they are now. Children muft have their A. B. C. weak and rudimental Inftru&ions. 7 hefe are called Elements, or Rudiments, yea weak and bepgarly, Rudiments fTcix**, Gal 4. 9. Tota Ugis Oe- conomia veluti rudis quxdaw erat difciplina rudibus conveniens. Bcza in Gal. 4. 3. Like a Horn-book to a Child. R. 3. That they to whom it was not given might not under fl and, R. 4. That his People might fee and under (I and the better. Thefe two laft Reafons are affigned by Chrift himfelf for his own Teaching fo much by Parables; and there is fome Affinity between a Type and a Parable, as you heard the lad time, Mat. 13. 1-1,13. why fpeakefl thou to them in Parables .? Bccaufe it vs given to you to know the Myfteries of the Kingdom of Heaven , and bccaufe they feeing fee not, The Gofpel of the perfcnal Types. 63 not, &c. Similitudes not underftood are Riddles and Clouds of Dark- nefs upon the Under (landing : But if once interpreted and underftood, they are like bright Candles, they give a clear Light. Comparata etiam fitfa arguunt fidemque faciunt. It is not a true and found Rule, that of the Schoolmen, Theologia fymbolica non eft Argument ativ a. What fhall we fay, that all the Pa- rables of our Saviour did argue nothing ? When indeed they did not only argue, but demonftrate • and that fo, as did convince and cut the Hearts fometicr.es of his greateft Enemies and Oppofers. Was not Nathan's Parable argumentative, yea demonftrative and convicting unto David? Their Rule may be true concerning their own Allegori- cal Senfes, and Myftical Froth, which maybe found iQ, their Interpre- tations: But concerning Scripture-Types it is moft falfe. You have feen the Nature of a Type, what it is, and fome fhort hints of Reafons of the Lord's [peaking this voay :, we fhall now enter into par- ticulars, and go through the Types, and open to you ( as the Lord fhall enable) fomething of the 'Gofpel-Truths and Myfteries adum- brated and (hadowed forth by them ^ depending upon the Help and Affiftance of him, of whom we are to fpeak. Now the firft and moft general Diftribution of them is into Types- perfonal and Types real, holy Perfons and holy Things. The Terms o£ which Diftinction are fo plain, that it needs no further Explication • therefore we fhall not make any tarrying here ^ you know the diffe- rence between Perfdns and Things. Perfonal Types are fuclras Adam, Noah, David, and others. Real Types are the Temple, the Ark, the Manna, the Sacrifices, and" fuch like, whereof hereafter, We fhall begin mth-xhepeifbrrai Types ; and they may be fubdivlded into two forts. - I . Individual Perfons: 2. Typical Ranks and Orders of Perfons, which we may call Religious Orders y fuch as the Priefls, the Na^arites, &c. i. Typical individual Perfons. Concerning thefe there be fome pre- vious Rules, that may be of fome life, and give fome general Light for your better underftandirrg of them. i. They vere all godly Men. No Wicked Man individually confi-' dered, ever was, or could be a Type of Chrift. How could Limbs of the Devil, Men in whom Satan dwelt, be Pictures as it were and L'ooking-giafTes, in which to fee the Shadow of the moft high God? who is Holinefs it felf ? A Man personally Wicked may be involved with others in a Religious Order, For the Order is holy, though the ^4 ^ Gofpel °f the ferfonal Typesl Man be Wicked ; but if fingle Perfons be Types, they mult needs be holy Men. 2. Whereas thefe holy Men h3d their Failings ^ They were not Types of Chrift in regard of their finful Failings ; hut only in their Graces and Ex- cellencies. For Sin cannot be a Type of Holinefs : Therein they were not like, but unlike to Jefus Chrift the Antitype. 3. When Typical perfons had real Types belonging to them ( as oftentimes they had ) we [hall fpeak to both together : At leaft where they cannot be better and more conveniently referred to fome other Place. As for inftance, Noah's Ark was a Type, as well as he himfelf. Therefore we fhall fpeak to that, when we fpeak of Noah, as being a Circumftance, and a part of his Hiftory, which was tho' a true and real, yet withal a Typical Hiftory. 4. Thefe typical Perfons, the higheft and moft eminent of them, were but partial Types : Therefore together with the Analogy between them and the Antitype, we fhall fometimes, where we fee it needful, Note alfo the difparity and difproportion that was between them. That you may fee how far the Shadows fell fhort of the Subftance, and how the Antitype excels the Type. And we fhall not mention all, but only fome of the chief and moft illuftrious. And becaufe there be divers of them, we fhall rank them, for Method and Memory's Sake, into two ClafTes. 1. The perfonal Types that were before the Law. 2. Vnder the Law. \. Before the Law. Here I fhall inftance only in eight Perfons, namely, Adam, Enoch, Noah, Melchiuedek, Abraham, Ifaac Jacob9 and Jofepb. 1. Adam. He was the firft Type of Chrift in the World. That he was a Type of Chrift is clear from exprefs Scriptures. The Text, Rom. 5. 14. Who vs the Type of him that was to come, and 1 Cor. 15. 45. The firft Man Adam was made a living Soul, the laft Adam was made a quickening Spirit. Now to fhew you the Analogy, wherein Adam did iefemble and reprefent the Lord Jefus Chrift. I. It was chiefly in regard of his Headfhip and Influence, Adam and Chrift both flood inftead of all that belonged to them. Adam was the Head of the firft Covenant, Jefus Chrift is the Head of the fecond Covenant. Adam was the Covenant Root and Head of all Mankind, a Publick and Common Perfon, reprefenting them •, yea an Under- taker for them. What they fay vainly of the Pope, that he is the ■ Church- Keprefentative, may be truly faid of Adam*, He was thtRepre- fentativc The Go/pel of the perfona! Types. 6 5 ftntative of the whole World ; as a Parliament Mao a&ing in the Name of the Town or Country that chofe him : He finning, we fin- ned in him ; he being condemned, we are condemned in him : So Chrift is the Head of the fecond Covenant, and of his Eledt, who are involved and wrapt up therein : He hath undertaken for them, and prefented them to the Father, Ephef 2. 16. in one Body. Therefore when he died we died with him ; when Chrift was crucified, our Sins were nailed to his Crofs, and crucified and buried as it were in his Grave. If he arife, we rife with him, to die no more. His Influence is to all his Seed. For both Adams have a Seed. As Adam: So Chrift^ J fa. $3. io. He fhafi fee bis Seed "He communicates to them what he hath : So doth Chrift: what he hath. Adam conveys and communicates Sin and Death : But Chrift Righ- teoufnefs and Life. Adam brought in thefe two great Intruders and Ufurpers, Sin and Death, into the World. And as Adam conveys Sin to thofe Chat had not finned actually, fo did Chrift conveigh Righ- teoufnefs to thofe that had not wrought Righteoufnefs. As in the Text, Rom. 5. 14. with Rom. 9.30, 31. The Gentiles which followed not after Rigbteonfnefs, have attained to Righteoufnefs. As foon as there is an Union between Soul and Body, Adams Sin is imputed to his Seed : So, as foon as there is a Myftical Union between Chrift and the Soul by the Spirit of Faith, fo foon is Chrift's Righteoufnefs imputed. There be fome other Confiderations may be added unto this. 2. The Apoftle feems to make Adams Dominion over the Creatures, a Shadow of Chrift's Dominion and Kingdom, Gen. 2. 19,2©. Pfal. 8.6. compared with Heb. 2.6,7,8,9. 3. His Relation to Eve. She was taken out of his Side, while Adam was afleep, and afterwards married to him, Gen. 2. 21. fo the Church is taken out of Chrift's Side, while he was in the Sleep of Death, and joined to him as his Spoufe by the Covenant of Grace, 2 Cor. 1 1 . 2. 1 have efpoufed you to one Husband, that J may prefent you as a cbaft Virgin to Chrift, Ephef. 5. 30,31. We are Members of his Body, of bis Flefb, and of bis Bones While Chrift dies, his Church re- ceives Life, and fli$ which lives only by him, her hath he efpoufed to himfelf inTrutb Mercy and Righteoufnefs, Hof. 2. The Church is both Effeclum & ObjecJum Redemptions, the Effect: and the Object: of Redemption. The Effe&, He died to purchafeto himfelf a Church, a peculiar People, Tit- 2. 14. The Object, he gave himfelf for the Church, Ephef 5. 25. But yet it follows not, that Marriage w a Sacrament ; tho' Adam\ Marriage had fuch a'Sacramental or typical Notion put upon it, he K being 66 The Goffel of the perfonal Types. being the Common Root of ail Mankind: Bet this will not fuffice to make Marriage a Sacrament, any more than the annexing a typical ufe to the Jewifh Sabbath, viz. to commemorate their Deliverance ouE of Egypt, will make the fourth Commandment Ceremonial. And as Adam was a Type of Chrifl : So we may carry the parallel a little farther, and Co Eve may be confidered as a Type of the Church : For the Godly are called her Seed, lmUput enmity between thy Seed, that is, the Serpents, andherSeed, Gen. 3. 15. and. Adam calls her the Mo* ther of all living, Gen. 3, 20. So Jertifalem which is above, that is the Church, is the Mother of us all, Gal. 4. 26. 4. And laftly, as Adam w is a Tyyehimfelf, fohe had fever al Types belonging to him, There were divers real Types belonging to the Hifto- ry of this perfonal Type. As Paradife a Type of Heaven. For Heaven is often called by that Name, 2 Cor. 12. that which in ver. 2. is called the third Heaven, iscall- ed in ver. 4. Paradife • fo luk. 23. 43. this day (halt thou be with me in Paradife. Paradife was a Garden of Pleafure, Eden, from whence the Creek word w^h Pleafure^ and the Heathenifh Poems of the Gardens of Adonis : But at thy right hand in Heaven are Pleafuresfor evermore, Pfah i6» 1 1. So iikewife the 'tree of Life in Paradife was a Type of Chrifl. Tho* it was created upon the third Day of the Week -, and before the Gofpel it could not be a Type of Chrifl: •, yet after the Fall, and after the Preach- ing of the Gofpel, Gen. 3. it might be defigned and ordained totbisfcfe. As God provided Phyfical Herbs for Man before he fell, or needed them as to that ufe of Phyfick : So this Tree of Life before Sin, or the Gofpel was known : It feems to be fpoken of Revel. 2. 7. and 22. 2* The Tree of Life in the midftof Paradife. Chrifl: in the midft of the Church. Mans Ejection out of Paradife, a Type of his deferved Exclufibn out of Heaven. < And the Cherubims with flaming Swords, Gtn. 3. nit. an outward and vifible Shadow of the Wrath of God ; and of the Angels of God as Executioners of it on Man, who were created to be Minifters to his good, and are fo again through Grace : But, as in our natural Conditi- onr they are the Lord's Hofts to fight againft us. But there is ni^a fzi^ov a much more put upon Chrifl. His faving Vir- tue far exceeds that curfedt influence of Adam, in fundry particulars, amply opened by the Apoftle, Rom 5. from ver. 12. to the^nd of the Chapter. The Difparity is very great. 1. In their Perfons. . The firft Adam is of the earth earthly ; his Name is but Adam, Earth, or Red Earth ^ but the fecond Adam is the Lord from Heaven, 2 Cor. ig. 47. 2. In The Gofpel of theperfonal Types. 6? 2. In their Head/hip and Undertakings, the one was Head of a Cove- nant of works ; the other of a better Covenant of a Grace. 3. In the Succefs of tbeir Vndertakngs. The one failed \ the other kept the Covenant ; the firft Adam was tempted by S? 'n,and conquer- ed by him ; but Chrift was tempted, and overcame the Tempter. 4. In their Influences. T'be firft Adam was made a living Soul • the fe- cond a quickening Spirit, 1 Cor. 15. 45. The one conveys all Evil, Sm and Death to his Seed : The other Communicates all Good, Rigbteoufi nefs and Life to his. There is Righteoufnefs oppofed to Sin *, and Life to Death, and with a much more, Rom. 5. 15, 1 6, 17, 18. Not as tbe Offence, Jo is tbe free Gift. At the great Day, when AdamfozW fee his Seed loft and undone, he muft own it. I have embrued my Hands in the Blood of all thefe : But Chrift fhall fay, here am I, and the Children which God hath given me, and not one of them is loft. 2. Enoch, the feventh from Adam. It is true, he is not fo exprelly mentioned in Scripture for a Type of Chrift, as Adam is j but yet by comparing the Scriptures, we may dif- cern a clear Analogy between Chrift and him •, how he was made like unto the Son of God in fundry. Things. 1. He was a molt illuftrious Type of Chrift's Afcenjion into Heaven r, and indeed the only Type they had of it before the Law. They had but two in all *, Elijah under the Law, and Enoch before the Law . Therefore we cannot well omit him, Gen. 5. 24. Enoch walked with God% and he was not • For God took him ; and Heb. 1 1 . 5. he was tranflated, that hefhouldnot fee Death, and was not found, becaufe God had tranflated him. Some look upon this as a Pledge of their Tranflation, that ihould be found alive at Chrift's fecond coming *7 of whom the Apoftle faith, they (hall beckanged,or tranflated, 1 Tbeffq. 17. 1 Cora 5. 51, 52.But it looks firft and chiefly at Chrift himfelf,at his Afcenfion. This I mention firft^as being the chief particular : But a further Analogy may be obferved in fundry other particulars alfo ; as, 2. There was in Enoch fome Shadow of Chrift's Prophetical Office ; we read o( Enoch's Prophefie, Jude 14, 15. But Chrift is the true Prophet, who hath unfealed the whole Book of Gc'd's Counfels, that Liber fatidi* cus, Rev. 5. he hath opened it fo far as is fit and needful for his Church to know. And as Enoch Prophefied of the Day of Judgment : So hath Chrift very fully and frequently. 3. We may fet him among the Types of Qirift, for his nnparaUelyd Holinefs in the Age wherein he lived, which was a corrupt and evil time, all Flefhbegan to corrupt their way, Gen. $. 22,24, Enoch walked with God; it is twice repeated, as worthy of fpecial remark: So Chrift fulfilled aU Righteoufnefs, Matth. 3.1 5. K 2 4. Hit 68 The Gofpel of the perfonal Types. 4. Hispleaftng God. For (bit isteftifiedofhim, Heb. 1 1. %. fo Chrift^ MaXth. 3 17* this is my beloved Sow, in whom I dm well pieafed *-Job. 8. 29. / do always thofe things tkatpleafe him. He is pleated fo well with him, that he is well pieafed with Sinners for bis fake, even for his Righ- teoufnefs fake. 5. His very Name Enoch hath fomething in it, dedicated unto God. ^tin confecratus, from ^0 dedicavit, confer avit, From whence fome de* five the Greek k«M£« Initio, and iywvi*, the Feajl of Dedication , Joh. 10. 21. So was Chrift, Luke 1. 35. that holy thing -my Servant whom I have chofen, Ifai. 42. 1. and 49. 5. formed me from the Womb to be bis Servant. 6. Some have added, He was a Type in regard of the continuance of his Life. £wocfcVdays were as the days of the Sun •• For he lived three hundred fixty five years, Gen. 5. 24. as many years as there be days ia the year. And of Chrift it is laid, his Throne [hall continue for ever^ as* the Sun before me, Pfal. 89. 36. 3. The third typical Perfon that we mentioned is Noah. He is made a Type, 1 Pet. 3. 20, 2-1. in regard of his Preaching and Saving thofe that believed him in the Ark. So Chrift hath publiihed the Gofpel, Matth. 1 1. 27. no man knoweth the Father, but the Son^andhe to whom the Son revealethhim He came and preached Peace, Ephef. 2. 17. 1 Pet. 3. 19. Chrift preached in Noah i He favesthem that believe on him, he faves them in the Ark of his Church, by the Covenant and Water of Baptifm. See more of Noah, p. 90. 4. Melchizedek was alfo a Type of Chrift •, and moft efpecially in re«< gard of the Excellency and Eternity of his Perfon, Priefthood and King- dom, Pfal. no. 4. The Lord hath [worn, and will not repent , thou. art a Frieftfor ever after the Order o/Tvlelchizedek, with Heb. 7. 2, 3, 4. made like mtothe Son of God. But there being not time to mfift upon thefe, nor to proceed to the reft of the Types \ 1 (hall for the prefent Conclude with fomething of Vfe and pradrical Improvement ; and (hall raife the Ufes not fo much from the Do&rine in general ; as from that which hath been fpokea upon it at this time. Vfe 1. Learn and know fomething more of Jefus Chrift by what you have hearti? or, if you knew it before, let it be more deeply imprinted upon your Hearts. Let us fum up all together : For they are all but, partial Types, and weak and imperfed Shadows of the Mefliah : . But all toge- ther will give the greater luftre • like the Galaxia, which is faid to be Z' muMtudeof little Stars. Mam was a Type of Chrift in regard of his Headfhif and Influence 5 Enoch a Type of his Afcenfion into Heaven ; Noah The Go/pel of the pergonal Types. 69 Noah of his Preaching and fav'mg the Church by the Covenant and Water of Baptifm ; AJelchizedek was a Shadow of the Excellency and. Eternity of his Perfon, and of his Priefthood and Kingdom. Know thefe things, medicate and confider them more throughly, and im- prove Chrift in thefe Difcoveries for your Spiritual good. Confider him as a Common Perfon Handing in our ftead, as a Prophet, Prieft and King ; as afcended into Heaven, as the Saviour of the Church, which is his Body. Vfe 2. Be exhorted to examine your (elves, and try which of the two Adams you are under. For there are but two Men in the World, the firft and fecond Adam ; thou art a Member of one of them. Adam and Chrifi divide the whole World. Queft. How may we know whether we be under the firft or the fe- cond Adam ? Anfw. Take thefe Tryals. 1. What Birth haft thou ? Only the natural, or fpiritual Generation ? An thou only born, or new-born? For they that come only. from Adam by natural Generation, belong to him as the firft Adam h They that come of Chrifl: by fpiritual Regeneration are the Seed of Chrilt; and belong to him as the fecond Adam. What Experience haft thou had of this great Work ? Nicodemm, though a Doftor in Jfrael, un- derftood little of it. 2. What Covenant doth thy Soul cleave to, and Aft under the Rule and Influence of ? Works or Grace ? Works is the firft Adam's Covenant : But Grace is the Covenant of the Second Adam, To go forth in a Man's own Strength 5 to expeft Acceptance in his own Worth, this is a firft Covenant-Spirit } a fign thou groweft upon the old Stock, upon the Root of Old Adam: But to live in a continu- al Dependance upon Free-Grace for every thing *, the Free-Grace of God in Chrifl : This is the Spirit of the Second Covenant • and be* comes the Sons and Branches of the Second Adam. Though a godly Man may for a fit turn afide to the Old Covenant, as Abraham did to Hagar-, yet it is not his way, it is not his Spirit to dofo ; and thence he is never at reft, till he return to have his Dependance and Reft on Chrift again : The Spirit of one under the Covenant of Grace is, 'to have no Confidence in the Flefb, but to have h'vs reft and rejoycing injefus Chrift, Phil. 3. 3- 3. What Communications, and whofe Influences doft thon nceive f Eve- ry Branch receives from its Root, the Stream from its Fountain. Dofl thou receive the Communications of the Firft or of the Second- Adam i This will fhew whofe thou art, and to whom thou doft belong, You have 7p The Gofpel of the pergonal Types. have heard what it is that each of them doth Communicate. That Old Tree bears no good Fruit at all. Art thou under the Power of Sin and Death ? Or under the Power of Righteoufnefs and Life ? Sin and Death reigns in the Pofterity of the F'trft Adam : But Righteouf- nefs reigns by Grace unto Eternal Life, in the Pofterity of the Second Adam% Rom. 5. 21. 2 Cor. 5. 17. If any Man be in Cbrifi be bis a new Creature. Vfe 3. Here is Comfort to the Seed oftbe Second Adam againft the pre- fect Troubles they are under. There be chiefly three Complaints and Troubles of God's People, under all which here is Matter of Support and Relief. 1 . Thou art here upon Earth ; tho' Chrifl; the Head be in Heaven, yet his poor Saints and Members are here below : But remember whether Jefus the Fore-runner is entred for us. As fure as Enoch's Body is in Heaven, or Elijah's : So fure by virtue of bvs Afcenfionof whom they were Shadows, (hall thine and mine afcend thither, if we be his ^ tho' we fleep in the Duft for a time, as Chrifl: himfelfal- fo did. 2. But while in this low Valley, The Floods of great Waters are rea- dy to overwhelm us ^ the Floods of Perfecution, Affliction, Defertions, the overflowing Scourges of common Calamities, which puts many of God's People to fome Cares and Fears : But as to this, confider that true Noah *, the Lord provides an Ark of Safety for his People, That the Floods of great Waters may not overwhelm them, Pfal. 32.6. fee Pfal. 124. i< 5. If it had not been the Lord who was on our fide —^-if it bad not been the Lord who was on our fide^ when Men rofe up againft us : Then the Waters had overwhelmed us, the Stream had gone over cur Soul then the proud Waters bad gone over our Soul. p. Thou art a poor unworthy Creature, and God is angry, or ap- pears angry \ and thou faieft, how can lexpetl fuch Salvation from bim9 who have finned againft himfoas I have done ? To this, remember, what an High Prieft you have, even Jefus, who is made an High Prieft for ever, after the Order of Melcbiaedek : Therefore let us come with bold- nefs to the Throne of Grace. It is the Apoftle's Inference, Heb. 4. 14, 15,16. The Apoftle faith of Melcbizjedek, Heb. 7. 4. confider how great tbvs Man was. It may be faid much more of Chrifl, confider how great your High Prieft is. How little foever thou art in thy own Eyes, how unworthy foever •, the Greatnefs and Glory of your Redeemer is enough to remove all Difcouragement. Some The Gofpel of the perfonal Types, 71 Some entrance (Beloved) hath been made into the % Jug. 1667. perfonal Types. We are upon the individual Perfons that were Types before the Law, whereof eight were named, Adam, Enoch, Noah, Melcbizedeky Abraham, Jfaac, Jacob and Joftph, whereof only two have been fpoken to, viz.. firft Adam, fecondly Enoch. We fhal] now proceed to the reft, 3. The third is Noah, whom we did but touch upon thelaft time, but (hall endeavour now to clear it more fully. The Story of Noab is written in the 5. 7,8, and 9. Chapters of Gtnefu. And fo Famous ic was amongft his Pofterity, that the Heathen have fome broken Re- membrances and Traditions of it: They had heard of a Flood,as well as of the Creation of the World. Ovid fpeaks of them both in his Metamor- phofts : And their Bacchus, the very Name with a little alteration of the Letters, comes from Noah, Noachus, Boachus ; and Janus from the He- brew Ja'ftn, vimtm: Somewhat they had heard, as it feemeth, about his planting a Vinyard, and making Wine. That this Hiftory of Noah had a typical Refpeft, you may fee in 1 Pet. 3. 20, 2T. In what Refpeft was he a Type? In two Things chiefly. 1. In regard of his Preaching. ■2. His faving bis Hou(hold in the Ark. I , In regard of his Preaching -, he was a Preacher of Right eonptefs^ 1 Pet. 1. 5. he gave warning to the fecure World -for a hundred and twenty Years together, both by his Word and A&ions : Every ftroke in the building of the Ark had a Voice, and was an Alarm to the World every Day : So Cbrift, who did preach by his Spirit in the Mi- - niftryof Noah, 1 Pet. 3. 19,20. And when he came in the Flefh, be did Preach and bring in ever lafiing Right eoufnefs, Dan. 9. 24, And he hath Preached by his Word and Spirit in his Apoftles and Minifters . ever fince. W7hat Noah did one hundred and twenty Years, Chrift hath been doing thefe fixteen hundred Years. And as Noab had no great Succcfs in his Miniftry : So Chrift and I all the Servants of Chrift have caufe to complain, who bath believed cur Report, Ifa. 53. r. There were but Eight Perfons faved io the Ark, wherein a few that is, Eight Souls were faved by Water, 1 Pet* 3*. And of ' thofe Eight, all were not faved Eternally ; there was a Cbami and of him the curfed Canaanites i But all the reft of the World perifhed in the Flood. Doubtlefs they defpifed Noah and all his Preaching, and 1 thought him an old doting Fool to go and build a Ship on dry Ground, and expect that the Sea Jhould come up thither to fet it afloat -y they would 72 The Gofpel of the perfonal Types. would not believe one Word he faid : So Men account Preaching Fooliflinefs, i Cor. i. Hence thofe complaints of Chrift and his Mef- fengers, lfa. 49. 4. I have laboured in vain, 1 have fpent my Strength for nought, and in vain—~-\n his own perfonal Miniftry and teaching we read not of very many that were converted by him. To the Apo- ftles he gave more Succefs -, but yet the Converted ones were but/o The Gofpel of the perfonal Types. 4. Jofepb fupplies all their wantsy makes Provifion for them every way : He gives them their Corn, without taking their Money •, wafhes them, fetsthem at his Table, and feeds them, Gen. 43. 16,33, 34- gives them Vi£uals and Chariots for their Journey, with a Charge not to fall out by the way, chap. 45. 19, 24. And finally placeth them in Go- (hen, in the belt of the Land, there to dwell, till they ftiould go to Cd- naan, the Land of Promife, cap. 47. 11. Jefus Chrift doth all this in an higher way. He gives us all the good we need, and that freely + without Money , or without price : He wafheth and cleanfeth us inwardly by his Spirit, as well as outwardly by the Water of Baptifm •, feeds us at his Table, not only with bodily, but with fpiritual Food ♦, gives us his Ordinances as Chariots cf Salvation to bring us to himfelf, and Signs and Seals of his Love to us, and of our Love to him, and to one another. It is his great Commandment to his Difciples, to love one another : And finally he plants us in Gofhen here, in a ftate of Light and Grace, till we come to the heavenly Canaan, to a ftate of Glory. Thus doth our true Jofep h provide for us. 5. Yet after all this, they had fome fecret fears and doubtingsofhis Love \ whereupon they feek Pardon of their former Sins ; but he gives them renewed aflTurance of it, to quiet their fears, and fettle their doubting thoughts, through the remembrance of their own Guilt, and Sins a- gainft him, Gen. 50. 15. 21. So poor Souls, when Chrift hath fpo- ken Peace, yet there be oftentimes fome fecret fears and doubts remain- ing,, or returning upon them again, after all his appearances ; when he appeared unto them again in Galilee; as Mattb. 28. 17. itisfaid, and when they faw himr they worfhipped him , but fome doubted. But in fuch as are the Lords, thefe fears and doubts fet them upon the renewed ex- ercife of Grace, refle&ing and fearching their own Hearts and Ways, and feeking Pardon of former Sins : And in this Way, the Lord re- news his Love, and gives them new and frefli Evidences and further at durance of it, and bids them fear not *, and fo quiets their Hearts again, as Joftpb did his Brethrens* * Who is the Type or figure of him that Aug. 22. is to come, Rom. 5.14. 1 66 7. THE individual Perfons that were Types of Chrift have been referred unto two ClafTes. i. Such as were before the Law. 2. Such as were mder the Law, The The Gofpel of the ferfonal Types. 9 i The typical Performs that were before the Law have been fpoken to. We are now to proceed (as the Lord (hall enable) x^mo typical Perfons un- der the Law, and they were many and divers. I (hall not mention all, but only (as in the former fortj fome of the chief and molt illuftrious of them. And becaufe the Nature of the Matter will not only hear it ; bat doth partly lead unto it, none of them giving a/afl and perfecl Reprefentation of the Mefliah •, and there being fomething of Connexion remarkable in the Hiftories and A&ions of divers of them-, I (hall therefore put them together in pairs, or in feveral Conjuntlions and Conflellations, as it were, whereby they will yield the greater luftre, and give a more clear and full Reprefentation of that glorious Perfon whom the Lord ordained and dengned them to reprefent ; like xhtGalaxia in the Heavens, which Philofophers conceive to be a Conjunction or Conglobation of many leffer Stars [hining together, which gives that luftre, which we call the yia laftea, the milky way in the Heavens. Theconjoyning or putting of them thus together will be fome help both to your Underftandings and Memories. Now there were four eminent Conjunctions or Conflellations, as it were (for I know not well what fitter Word to exprefs it by) of typical Per- fons who (hone like bright Stars in the Night, in thofe darker times tinder the Law, before the Sun of Righteoufnefs himfelf arofe with Light and Healing in his Wings. Thefirft is Mofes and Joflwa : Whereof the one delivered them out of Egypt, the other brought them into Canaan -, a Shadow both of the evil we are faved from, and of the good we are poflefled of by him, who is the true Mofes and Jo/hua. The fecond Conftellation or Conglobation of typical Perfons k Samfon, David and Solomon, all which three put together, give a bright and glorious Reprefentation of Jefus Chrift t Samfon in his Death and Sufferings, David in his Victories and Conquefts, Solomon in the Peace, and quiet Eftablifhment of his Kingdom. The third is Elijah, Elifha and Jonah, three Prophets ; the firft whereof was an illuftrious Type of ChriftVs Afctnfion, the fecond of the Continuance of his Prefence and Spirit in his Apoftles and Minifters ever fines (for the Spirit of Elijah did reft upon Elifba,} And the Death of Chrift, which was the procuring caufe both of his Afcenfiofl, and the Effufion of his Spirit, is (hadowed forth in Jonah. The fourth and laft that I (hall fpeak to, is Ztrubbabel and Jehofbna ; one whereof was the Prince, and the other the High Prieft, and both Rebuilders of die Temple, and Reftorers of the cotlapfed Eftate of the Church of God in thofe times. N 2 1. Firft 92 The Gofpel of the perfnoal Type:. i. Firft then for Mofes and Jofhua. The one (aslfaid) delivered them out of Egypt , the other brou^nc them into Canaan ^ and fo (ha- dowed forth both oi>r. Deliverance from fpiritual Bondage and Mifery, and the bringing of us into a ftate of fpintuai Reft and Happinefs by Jefus Chrift. There was a Prefiguration of the former in Mofes^ and of the latter in Jofhua. This Mofes, the Scripture fpeaks of him, as the greateft Perfon up- on all accounts that ever was in the World, except Jefus Chnft. See the three laft Verfes of Deuteronomy •, And there arofe not a Prophet fince in Ifrael like a#to Mofes, whom the Lord knew face to face : In all the ftgns and wonders which the Lord fent him to do in the Land 0/Egypt, to Pharaoh, and all his Servants, and to all his Land, and in all that mighty hand, and in all the great Terror which Mofes (hewed in the fight of all Ifrael. As to all human* and divine Excellencies and Accomplifhments, and appea- rances of God in him, there was never his fellow. Melcbizedek indeed was greater in one Refpefr, as to that ftiadow of Eternity and unchangeable Glory before mentioned : Solomon was grea- ter as to the outward Peace and Splendor of his Kingdom, and as to univerfal Infight into all the depths, fecrets, and myfteries of Nature t But neither of them hadfuch continual viflble Entercourfe and Commu- nion- with God in vifible appearances to him upon all Occaftons : Nei- ther of them wrought fiich: Miracles, nor were they inftrumental to fo great a Work of Providence, as the Deliverance of Ifrael out of Egypty which, with all the PalTages and Circumftances belonging to it, was the greateft and the higheft Difpenfation of Providence that ever was ex- cepting that of our Redemption by Jefus Chrift. Yea fo famous was the Hiftory of Mofes, that tho' it was very anti- ent^ yet thp Heathen Hiftorians and Poes have faid fomething of it. And he is thought by;forne to be their Mercnrws Trifmegiftus, of whom they fpake out of fome broken remembrances and traditions, though corrupted with fabulous Inventions intermix'd.-, wherein yet fome foot- ftepsof the Truth may feed ifcerned. They call their Mercnrius, Inter- Fes Divum% aqdpa^nt;him vvkh a Rod twined with Serpents^ &c. Now that Mops yv$i$%ypei the Scripture is clear,, Deut. 18. 18. 1 wjliraife them qp:q Pw$etfrom among their Brethren, like unto thee— - Heb, 3. 2> Jefus Clirifty who was faithful to him that appointed himy as alfo Mofes was faithful /in all his Houfe. But how, or wherein was Mofet a "type t The Answer is, intwo rqfpe&s -.Fori Mofes may be confidered two :w,ays ... In regard of his Pifpirfation, gad fo he m$ a Type^of. che Law. 2. la The G of pel of the perfcnal Types. 93 1. In regard of his Perfon, and fo he was a Type of Jefus Chrift ; And fo we have two things to inquire into. 1. Wh3t of the Law, and 2. What of Jefus Chrift was (hadowed forth in Mofes. I (hall begin wich the lower Notion firft. 1. Mofes was a Type of the Law, in regard of the Difpenfation where- in the Lord was pleafed toufe him, and which he introduced by his Miniftry into the Church. For (as hath been formerly (hewed) the Types are not always to be refrained only to the Perfon of Chrift ^ But there were legal lhadows of all other Truths, which are more clear- ly and fully revealed under the New Teftament : And fo they had their Types and Shadows even of the Covenant of Works, as was (hewed in Abraham's Wives and Children : So like wife Mofes his Adminiftration of the Mind of God (hadowed forth the fame thing. Hence the Scripture fpeaks fo much of the Law oi Mofes, under the notion of Works, The Law came by Mofes, Job. 1.. 17: that is, as con- tra-diftinguifhed unto Gofpel Grace and Truth, for it follows: But Grace and Truth by "jefus Chrift. Not that Mofes his Difpenfation was indeed a Covenant of Works, but zfhadow or reprefentation of it. For had it been indeed a Covenant of Works, it would have been their Duty to feek Salvation by their own Merits : But they were fayed by Grace; as well as we, and not by Works : They were faved by Faith in Chrift, and in his Righteoufnefs, whereof they had fome difcoveries ^.they were under a Difpenfation of Grace : But it was like a Covenant of Works, and did very much refemble that legal way in many Refpe&s* Queft. But wherein was the Mofakal Difpenfation fo like unto the Co* venant of Works ? What of the Law was (hadowed forth in Mofes .? Anf. Something was hinted as to this in the firft Sermon on HA. 4J 2. But now to fptak a little further to it; 1. In regard of the dreadful Majefty, and Terror, and Glory of that Adminiftration. Herein it was like the old Covenant, HA. 12. 18. 21. God afrsas a Soveraign Lord in the Covenant of Works, and appears in the dreadful Glory of his abfolute Soveraignty and Domini* on over his Creatures. 2. There was a darknefs alfo in that Difpenfation, Heb^n. 18. Te are not come unto blacknefs, and darknefs, and Tempeft. Hence Mofes had a Veil upon his Face, Exod 34.29,30, 33. But there was a further Myftery in this Veil ; it fignifieth a fpiritual Veil, a Covering upon the Heart, 2 Cor. 3. 13,14. a Veil upon their Mind, Aft. 13. 27. they understood not the Prophets though Read every Sabbath-day. 3, There 94 T&e Gofpel of tbeperfonal Types. 3. There was Tdke of Bondage, which neither we nor our Fathers (faith Peter) were able to bear, Aft. 15. 10. to the Law genders unto Bondage, Gal. 4. 24, 25. Such as are uuder the Law, their Spirits are under continual Bondage ; But the Gofpel is fpiritual Liberty. 4. The abiding Strength and Power of the Law to condemn, 1 Cor. 3.— — the Letter killeth It is the Miniftration of Death : And as Mo- fes his natural Force was not abated, Dent. 34. 7. fo neither is the Strength of the Law, as to its condemning Power over Sinners. Hereby the continual force of the Law is fignified , the Power where- Anfmrtb 0f decayeth not in the Confidence of Sinners by number of Days or multitude of Works, till God take it away, and abo- lifti it by Grace in Chrift. 5. The Weaknefs of it tofavc. Mofes might not enter into Canaan, tho' he did much defire it \ fee Bent. 32 52. Andthe Reafonalledged is his failing inthatcwepowt', Numb. 20. 12. What was Mofes his error and niiftake at that time ? There is fomething of difficulty to difcern, and make it out. Three things the Scripture feemeth to intimate. 1. He fmote the Rock twice, Numb. 20. 1 1 . when his laftruftions were no more, but to fpeak unto it, v. 8. 2. Something of inordinate Paffionfeems to be noted, Pfal. 106. he ffakeuna&vifedly with his Lips, v, 33. 3. His Vnbelief is exprefly taxed, becaufe 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 gueiTed at it thus, This Occurrence fell out eight and thirty Years after their firft murmuring for Water : And there was a Hew Generation now rifen up, and they falling into the very fame Sin, and that at the fame place, upon the Borders of Canaan^ and upon the &me occafion, want of Water, for which the Lord had re- jected and excluded their Fathers ; Mofes was afraid, that the Lord would now take Advantage againft: this Generation alfo, as he did a- gainft their Anceftors, caufing them to wander forty Years ; and as indeed he might jultly have done againft thefe alfo : But yet Mofes fhould not have given way to fuch Fears, unlefs the Lord had de- clared it, which as to this Generation he did not : But for this one failing Mofes could not enter into Canaan, So the Law, if but oat Sin be admitted, keeps the Soul out of Hea- ven: The Law is ftrong to condemn and deftroy Sinners, but it is mable and weak to fave them. The Law cannot lave, Rom. 8.3. 6. The The Go/pel of the perfonal Types. 95 6. The Abrogation of it through Grace. As Mofes's Body was buried, that it could not be found, Dent. 34. <5. and Satan would have brought it forth again ^ but Michael oppofed him, Jade 9. fo God hath buried the Law •, though Satan would revive it in the Spirits of Men. 7. Mofes did prepare the People for Jolhuah's Difpenfation: So the Law prepares and fits the Soul forChrift, Gal. 3. 24. wherefore the Law was our Schoolm after, to bring us unto Chrift, that we might he juftified by Faith. It doth doth not put us into Chrift, but it prepares us for Chrift. Thus, in regard of the 'Terror of that Difpenfation, and the Dark* nefs and Bondage of it, the Strength to condemn, the Impotency of it to bring them into Reft, and the Abrogation of it, and that neverthelefs it did prepare and fit them for Reft-, Mofes did adumbrate and lhadow forth the Covenant of Works. 2. We may confider Mofes under an higher Notion. Though in re- fpect of the External Difpenfation introduced by him, he fhadowed forth the Law •, yet in other refpecls, if we confider him in his own Perfon, he was a Type of Chrift. The Scripture is clear for this alfor Dent. 18. 1 5, 18. A Prophet /hall the Lord thy God raife up unto thee of thy Brethren like unto me That this was fpoken of Chrift, fee Aft. 3. 22. Peter there applies it unto Chrift, he was like unto Mofes. There was a Similitude, but yet there was not a Parity. For Chrift was far above Mofes , Heb. 3. 3. For this Man was counted worthy of more Glory than Mofes, inafmuch as be who builded the Houfe hath more Glory than the Houfe : And again, vtr. 5. Mofes verily was faithful as a Servant ; hut Chrift as a Son over his own Houfe, ver. 6. You may fee it in thefe par- ticulars. 1. In regard of his Birth. 2. In his perfonal Qualifications, 3. In the whole courfc of his Lifee 4. In the clofe of it. 1 . Mofes was a Type of Chris! in regard of his Birth. In that he was born but of mean Parents, in the time of IfraeVs Bondage in £« - gypt, Exod. a. 1. per fecuted in his Infancy by Pharaoh, and wonderful- ly preferved, Exod. 2. 3^9. So Chrift, Ifa. 53.2. HefbaUgrow up at a Root out of a dry Ground. When the Houfe of David was brought ve- ry low, and the Glory of it feemingly extincl, they were of the poor- tft fort of People, as appears by their Offering, which was but a fait of Turtle Doves, or two young Pidgeons, Luke 2. 24. when they taxed ail the World, that is when the Jews were under Bondage to the Ro* mans, Luke, 2. i,^ and you know Rom is fpiritually called Igypt ; then, 9^ The Gofpel of the perfonal Types. then, and in this Condition of Subje&ion to the Roman Power was Chrift born : And as foon as born, he was petfecuted by Herod, Matth. 1. who fought his Death ; but wonderfully prefervcd, and by means of his reputed Father, as Mofes by the Mother that adopted him •, both of them by wonderful Providences faved and delivered, that they might be Saviours and Deliverers unto others. 2. Mofes was a Type of Chrift in bis perfonal Qualifications, which were very eminent. He was the moft accomplifh'd Perfon that ever was, except Jefus Chrift himfelf. t. In Learning and Knowledge, Aft. 7. 22. He was Learned in all the Wifdom of the Egyptians. So Chrift, J fa. 11. 1,2,3. The Spirit of Wtf- dom and Vnderftanding, the Spirit of Counfel and of Knowledge refled up- tin him, to make him of quick Vnderftand'mg in the Fear of the Lord-, in- fomuch, that he difputed with the Dotlors at twelve years of Age, Luke 2. 42, 46,47. ( Thofe Dottors were as too many are, now a days eaten up with Mens Traditions^ and ignorant of the Scripture. ) The Jews ac- knowledged and admired it, Joh. 7. 1 5. And the Jews marvelled^ faying, how knoweth this Man Learning, having never learned, and ver. 46. the Officers anfwered, never Man f pake like this Man. 2. Clear and extraordinary Vifion and Sight of God, Numb. 12. 6, 7, 8. Face to Face, Mouth to Mouth God fpake to Mofes, even apparent- ly, anJd not in dark Speeches -7 and the Similitude of the Lord did he be- hold 1 Expreflions arguing unparallePd Clearnefs in the Lord's reveal . ing himfelf and his Mind to Mofes. There was never the like vouch- safed to any other. Toothers, even Prophets the Lord made known himfelf in a Vilibn, or fpake to them in Dreams, ver. 6. but to Mofes at another rate. So Chrift, Joh. 1.8. No Man hath feen God at any time^ but the only begotten Sony which vs in the Bofom of the Father , he hath declared him. 3. There was in Mofes an admirable mixture of Meeknefs and Zeal ; eminent in meeknefs of Spirit, and that feafoned and tempered with hojy Zeal^ Numb. 1 2. 3. forty Tears he bare their manners in the Wilder- nefs with an invincible Patience, Atts 7. 36. with 13. iB. though mur- muring and rebelling againft God and himfelf. So Chrift^ Matth. 1 1 . Learn of mer for I am meek and lowly in Heart. When his Difciples tempted him, he would not fetch down Fire from Heaven againft his Defpifers and Oppofers 5 yet he was angry at the Defilement of the Temple, and whipt them out -.And fo was Mofes at the Golden Calf »" "Meeknefs without Zeal is nothing elfe but Luhwarmnefs and Cowardife* Zeal without Meeknefs degenerates into ftnful Paffion. We fliould be meek la our own Caufe -, but zealous in the Caufe of Cod. 4. Faith- i The G of pel of the ferfonal Types. $j 4. Faltbfulnefs to his Trnfl -, this was eminent in Mofes, but more eminent in Chnft, Heb. 3. 5,6. Mofes was bat faithful as a Servant infos Lord's Hopffs. But Chrijt 06 a Son in his own Houfe. • He will not lofe one Soul, of all thofe that the Father hath committed to him, Job. 6, 39, 40. In his laft Prayer he profefTeth, Job. 17.12. thofe that thou givefl me I have kept, and none of them vs loft^ hut the Son of Perdition : Not the leaft Believer can or fhall mifcarry. If thou fayft, How may I know, whether I was committed to the Truft and Care of Jefus Chrift by the Father ? The Anfwer is, If thou doft commit thy felf to him, the Lord hath done it. Thou couldft never truft thy felf with him -7 thou couldft not commit thy Soul to his keeping, if the Lord had not firft intrud- ed thee with him in his eternal Counfel and Covenant of Redemption. But thou haft done it. and it is thy daily Work; therefore thou maift fafely conclude with Paul, 2 Tim, 1. 12. be wiU keep the thing 1 have committed to him : He will be faithful to God, and faithful to thee * he never failed any that trufted in him. 3. Mofes was a Type of Chrift in the whole courfe of his Life. And here many things come to be conlidered. 5 Sept. 1667, 1. His Work and Office. 2. His Sufferings and Conflicts iu the Difcharge thereof. 3. The Lords owning and bearing Witnefs to him by Miracles and Signs and Wonders j in all which there was a manifeft Prefiguration of the Lord Jefus Chrift. 1. In his Work and Off ce, He was in general a Mediator between God and the People, a typical Mediator. All the good that God was pleafed to confer upon that People, it was by his Miniftry, and In- terpofition between God and them, Gal. 3.19. the Law was ordained by Jin gels in the hand of a Mediator Deut. 5.5. I flood between the Lord and you at that time, to fhew you the Word of the Lord ; for ye were afraid by reafon of the Fire, and went not up into the Mount, Exod. 19. 7, 8. So Chrift is the Mediator of the Covenant of Grace, Heb. 9. 15. and for this caufe he is the Mediator of the New Teflament. But he hath the Preheminence above Mofes, Heb. 8. 6. but now hath he obtained a more excellent Miniftry, by how much alfo he is the Mediator of a better Cove- nant. God was pleafed to redeem his People Ifrael out of their Bondage in Egypt by Mofes his Miniftry : God fent him, and he left his former Employment and Place to do this Work, Exod. 3.10. Come now there" fore and I will fend thee unto Pharaoh, that thou maifl bring forth my Peo- ple the Children of Ifrael out of Egypt. But by J«fus Chrift he redeew- O cth gg The Gofpel of the perfonal Types. eth us out of the Spiritual Bondage of Sin and Satan, which is worfe than 'Egyptian Bondage \ and he was fcnt by his Father, and was content to come down from Heaven, and to leave his Glory to do this Great Work-, wherein Chrift hath the Preheminence. For Mofes was a Mediator only of Temporal and typical Redemption : But Chrift is the Mediator of Spiritual and Eternal Redemption. By Mofes his Mediation alfo the Law was delivered upon Mount Sinai, Gal. 3. 19. it was ordained in the Hand of a Mediator, or a mid- dle Perfon, that flood and tranfadted between God and the People, Aft. 7. 38. who received the lively Oracles to give unto us. Buc by Jefus Chrift the Gofpel is publifhed. in this refpeft he is the Mediator of a better Teftament. Mofes gave the moral, judicial and ceremonial Laws. But Chrift reveals the Gofpel and Gofpel- worfhip. ■ Mofes appoints the PafTover, Sacrifices, builds the Tabernacle made with Hands. But Chrift gives the Lord's Supper, a moft lively Re- prefentation of himfelf and bis own Death, the true Sacrifice : And iie is himfelf alfo the true Temple and Tabernacle, which the Lord hath pitched, and not Man : So that Chrift hath the Preheminence in all things, inafmuch as Gofpel- worfhip excels legal Worfhip, and Truth and Subftance excels Figures and Shadows. Laftly, Mofes did mediate between God and the People as an In- tcrcefTor by his Prayers and Supplications, and did prevail for them, for the Deftruftion of Amalek, Exod. 17. And again, when they murmured upon the evil Report of the Spies, N«wfc. 14. 12, 13, 20 — and when they made the molten Calf, Exod. 32. 10, 1 1, 14. then with much wreftlinghe prevailed with the Lord for them, Pfal. 106. 23. Mofes flood in the Breach. So doth Chrift intercede, and pleads for us with the Father, when we provoke him by our Sins, 1 Job. 2, i, 2. yea, he lives for ever to intercede, Heb. 7. 25. 2. Mofes his Sufferings and Conftifts in the Discharge of hisTruft, and Exercife of his Office, had in them a Shadow of the like to be un- dergone by Chrift. Mofes fafted forty Days and forty Nights in the. Mount. So did Cbrift'm theWildernefs. Mofes fuffered many Contradi&ions both from his Enemies and from Ms Friends, profe (Ted Enemies, Jannes and Jambres, and the Magicians oi Egypt, 2 Tim. 3.8. His Friends, the People to whom he was fent rejc&ed him, Exod. 2. 14. often murmured at him, forty Tsars be bore fair manner^ A&. 13. 18, yea, his neareft Friends fometimes, Aaron and Miriam. So C&n#-was rejected of the Builders, Pfal. 1 1 8. 22. camt to The Gofpel of the perfonal Types. 99 to his own, and his own received him not, Joh. u II. His own Difciples fometimes thought his Do&rines hard fayings; as when hefpakea- gainft Divorces, they thought a Man had better never be married, than fubmit to fuch a Yoke : And all along how weak and wayward were they ? But the Scribes and-Pbarifees, like pannes and Jambresr openly refitted and oppofed his Doctrine and Miracles. 3. The Lord's owning and bearing witnefs to him by Aliracles, Signs and Wonders, Deut. 34. 10, 11,12, So to Jefus Cbrijl, Aft. 2. 22. a Man approved of God among you, by Miracles, Wonders and Signs- Some note in all about five and forty of them recorded by the four Evange- lifts, and wrought in the three Years and an half of his publick Mini- ftry, viz. three in his firft Year, nineteen in his fecond Year, and thirteen in his third Year, and ten in his laft half Year, before Judex betrayed him \ befides thofe at his Death, and after his Refurre- clion. Only there were thefe two differences between Mofes his Miracles and Chrifi's. 1. That Mofes his Miracles were wrought in Chrift's Name: But drift's Miracles were wrought in his own Name. 2. That Mofes his Miracles had more of Terror and Majefty • Chrift's more of Love and Sweetnefs. Chrifl feldom wrought any Miracles for the hurt of his Enemies in a way of Righteous Wrath and Judgment ; but ordinarily only for the help both of Friends and Ene- mies .• As for inftance. the healing of Malchus his Ear. I remember but two Miracles wrought by Jefus Chrift in a way of Wrath and Punifhment againft his Enemies, the fufFering the Devil to enter into the Gadarenes Swine , and caufing his Enemies to fall backward, when they came to apprehend him. All the reft were Miracles of Mercy and Kindnefs : But by the Hand of Mofes there were no lefs than ten miraculous Plagues upon Egypt : There were Thunderings and Light- nings at Mount Sinai* The Earth opened her Mouth upon Corah, Da~ than and Jbiram, and {wallowed them up quick, with other fuch dreadful and terrible things in Righteoufnefs. The Reafon of this difference was, becaufe Mofes was the Minifter cf the Law, which is a Voice of Words, and Terror, and Fear, and genders unto Bondage } but Jefus Chrift is the Minifter and Author of the Gofpel, which is Grace and Peace : Therefore thefe two diffe- rent kinds of Difpenfations were attefted with two different kinds of Miracles. But as to the General, the working of Miracles by Mofes, and fo being owned by the Lord, and born witnefs to by him, here- in there was a Refemblance and Prefiguration of what was done by Jefus ChrMt. O 2 4. And ico The Gofpel of the perfnoal Types. 4. And laftly, Mofes was a Type of Chrift in the end and clefe of his Life, viz. in his Death, Refurreclion and Afcenfion into Heaven. He died willingly, he went up to Mount Nebo, which was a part of Mount Abarim, and there furrendred up his Soul. So Chrift, No Man taketh it from me, but I lay it down of my fe\f no Man taketh it from me : See Joh. 10. 18. I have Power to lay it down, and 1 have Power to tale it again. He went to Mount Golgotha, and there gave up his Soul to his Father. Mofes after his Death and Burial rofe again • buried he was, Dent. 34.5. and that he rofe again, and afcended into Heaven, may be ga- thered from Matth.li. For he did appear and talk with Chrift at his Transfiguration, together with Ettas. So you know Jefus Chrift rofe again from the Dead, and afcended into Heaven. Thus Mofes was a Type of Chrift all along. In his Birth, in his per- fonal Qualifications, in the whole courfe of his Life, hh Office, hisS/*/"- ferings, his Miracles, and finally in his Death, Refurreclion, and Afcen- fion unto Heaven. Bt yet, though there was fuch a full Analogy^ and fo great a Refemblance between them -, yet there was a Dtfparity ; Chrift having the Preheminence above Mofes, Heb. 3. 5, 6. Mofes was faithful as a Servant in his Lord's Houfe : But Chrift as a Son in his own Houfe Thus much as to Mofes Now for Jofhua his Succefifor. That he was a Type appears, becaufe Chrift was called by that Name in the Hebrew. And Jofhua is called Jefus in the Greek, in the New Teftament, Ad. 7- 45 #*&•. 4- *>. that is, a Saviour-, though he be but a temporal Saviour: Chrift a fpiritual Saviour, Author of eternal Redemption, Heb. 9. The Analogy appears chiefly in five Things. 1. Jofhua brought the ?eople into Canaan after Mofes his Death, which Mofes could not do, being alive : He divided the Land among them, afligning to every one his Portion. So Chrift brings us to Heaven, which the Law could not do, Rom. 8. 3. And as Jofhua went in him- fe\fbefove them. So Chrift to Heaven, Joh. 14. / goto prepare a place for you ; in my Fathers Houfe are many Manftons, Heb. 6. ult. -whither the Fore-runner vs entred for us. And as when Jofhua did this, the Cloud and Manna ceafed, which had been in Mofes*s Time. Of the Mannas ceafrng it is exprefled, and the time when, Jofh, 5, 12. of the Pillar of Cloud and Fire, that it did ceafe is evident by many PafTages afterwards in the facred Hi- ftory -, but the time when is not fetdown. Probably it might be after they had pa fled Jordan, being divided by the Ark, and were ob fhoat on The G of pel of the per foil al Types. 101 on the other fide : So (hall Ordinances ceafe when we come to Hea- ven, Rev. 21. God himfelf is inftead of all. 2. Jofb*a was a Type of Chrift in regard of the Miracles wrought by him, we read of three. 1. He divided Jordan, Jofh. 3. But herein, as in all Things, Chrift hath the Preheminence -, for Chrift in the fame Jordan divided the Heavens when he was Baptized, Matth. 3. And he commanded the Winds and the Seas, and walked upon the Waters, as upon dry Ground. 2. Moreover, Jofhua threw down the Walls of Jericho, by the founding of Rams-Horns, a weak and an unlikely means, for fo great a Work -, yea, ridiculous and contemptible in the Eye of Reafon, Jofh. 6. but it was done by Faith, Heb. 11. 30. So Chrift by the Foolifhnefs of Preaching fubdueth Souls unto himfelf, and throws down ftrong holds, 2 Cor. 10.4, 5. And as Jofhua did it again and again, fix Days ; yea, feven Days before the Walls fell. So it is in the preaching of the Gofpel : There muft be Affiduity in that Work ^ Line upon Line, and Precept upon Precept -, and at laft the ftrong holds are won, and the Sinner fubdued unto the Lord. 3. Jofhua commanded the Sun to ftand ftill, till he had (lain his E- nemies, Jofh. 10. 12, 13. ver. 14. and there was no Day like that, before it, or after it, that the Lord hearkened unto the Voice of a Man. So Jefus Chrift, when fighting with Principalities and Powers upon the Crofs, Matth. 27. 45. when the Sun was afhamed, and the Moon con* founded, and all the Jngels in Heaven flood agafl. Thus you fee how great a Perfon this Jofhua was, in that all the Creatures, all the Elements obeyed him •, the Earth, the Walls of Jericho proftrate themfelves and fell before him, the Waters alfo, viz. m Jordan were at his Command, yea the Heavens alfo, the Sun and Moon obeyed him *, thus God magnified him in the fight of att Ifrael, as it is faid, Jofh. 4. 14. But behold a greater than Jofhua is here : For it is faid of Chrift, That God hath given him a Name above every Name, Phil. 2. 0. that in the Name of Jefus every Knee fhould bow, of things in Heaven, and things in Earth, and things under the Earth, ver. 10. 3. Jofhua was a Type of Chrift in regard of his Conqucfls and Vi&o- riesover bis Enemies : We read of five Kings at once fubdued by fcim, Jofh. 10. and he bids his Captains tread upon their Necks, and cap. 12. of one and thirty Kings which he fmote ; yet notwithftanding there were fome few Enemies left, though weak and inconfiderable : But not one that durft or could oppofe or difturb the publick Peace of God's People ^ yec they were left for a time, for JfracW Good, leaft the IQ2 The Gofpel of the pergonal Types. the wild Beafts (hould multiply upon them, Dent. 7. 22. So Chrift Jefus is a mighty Conqaeror, he fubdueth all the Enemies of his Peo- ple : See him defcribed, Rev. 6. 1,2 conquering or to conquer, not only five, nor one and thirty, but thoufandsof them. One Man was pof- feft with a Legion of Devils j but they are all call forth by Jefus Chrift. And as Chrift, fo his Followers are as Jofhua's Conquerors with and through him : And he gives Believers to tread upon the necks of their own Lufts ^ and of the Devil's Temptations ^ yet however there be forae Canaanites left in the Land •, fome Corruptions in the Hearts of God's People in this Life to exercife their Graces and to keep them humble ^ which yet, if it be not through their own carelefs Negligence, (hail not difturb their Peace with God. But there were fome Enemies, that were devoted unto everlafting Ruine and Deftru&ion irrecoverable, by Jofhtta in the Spirit of Pro- phefie, viz.. Jericho, cap. 6. 26. which Curfe did not fall to the Ground, but was fulfilled in Hid the Beibelite, 1 Kings 16.34. a Shadow of the irreparable Ruines. and everlafting Deftru&ion of all the implaca- ble Enemies of God and his People, and efpecially Rome and Anti* chrift^ Rev. 18. 21. Babylon (haU be casl down like a Mlftoneinto the Sea, never to rife more. The Curfe of Chrift will fall upon fuch as endeavour to reftore Rome again, and raife up the Ruines that he hath brought upon it. For it is devoted by our Lord Jefus, the true Jojhua, to irreparable everlafting Deftruclion. 4. Tho' Jofhua conquered and deftroyed refilling Enemies ; yet he faved thofe who fubmhted themfdves ^ as Rahabcay. 6. the Gibeonites cap. p. Tho' they a&ed very finfully, they came out of flavifh fear, and they diflfembled ^ yet they did fubmit themfelves. So Chrift refifts the frond ; but gives Grace to the bumble, that yield up themfelves unto him ^ though there be a mixture of much flavifh Fear, and finful Sel- fifhnefs and Unbelief in their fo doing, as Mark 9. 24. 5. Jofhua gave them reft, fulfilling and accomplifhmg all the good pro- mifed% cap. 21. 45. and Jofhua appeals to all their Knowledges and Confciences about it, cap. 23. 14. So when we come to Heaven, we fliall fee the Truth and Faithfulnefs of God ; we (hall have all the Promifes accomplilhed through Chrift the true Jofhua •, and be able to fay with Joy unfpeakable, not a Word bath failed •, and all through Chrift the true Jofhua : For in him all the Promifes are Tea and Amen, % Cor. x. 20. and this wiU be Reft for ever. As they had Reft ^ fo now Believers enter into an everlafting Reft, Heb. 4. p, 10, 1 1. But The Gofpel of the perfova! Types . ro$ But yet withal, there is a great difparity between Chrift and Jcfhua and the Reds they bring their Followers into/ Joflwa brought them, but into a State of outward Reft, in the Land of Promife • which was not the true Reft : But Chrift gives us an higher Reft in Heaven, by bringing us into a State of Grace and Glory. Thus you fee how eminently Jofhua was a Type of Jefus Chrift. Who is the Type or Figure of him that Sepu l% is to com:% Rom. 5. 14. 1667. T^He fecond Conglobation of typical Perfons under the Law is Sampfbn, David and Solomon, three famous Rulers among the People of God of Old. All which three put together give a bright and glorious Reprefentation of the Median, Samfon in his Death and Sufferings, Da- vid in his Victories and Conquefts, Solomon in the Peace and quiet Eftabliihment of his Kingdom. 1. Samfon, a Perfon, whofe Story is famous in the Scripture, and fome think, that the Fame of him went forth amongft the Heathen 5 and that their Fables of the Strength of Hercules, and Nifus his Pur- ple Locks took their rife from the Story of Samfon, The Grecian* commonly turning all into Fables, Grac'ta Mendax ^ and being great pretenders to Antiquity, being as drunk with the Pride of that Pre- tence ( though as falfe ) as the Papifts are at this Day •, and there- fore making their own Country, the Scene, and Stage of every won« derful thing (as fome have well obferved of them : ) They report of Nifus the King of Megaris in Greece, that he had on his Head a Purple Hair, on which the Prefervation of his Life and Kingdom did depend, which Jewel his Daughter ScyUa is faid to have delivered unto King Minos, her Father's Enemy, with whom fhe fell in Love, &c Of which Fables it may be faid, Fabula ftttdatnr in Hifloria, thefe Fables feem to be founded in the Hiftory of ancient Times. That Samfon was a Godly Man is certain, becaufe heisnumbred a- tnongft thofe eminent Believers, Heb. n. That he was* Type of Cbrift appears by the clearnefs of the Ana- logy between him and the Antitype •, and there feemeth to be fome intimation of it in Jacob's Prophefie, Gen. 49. of which hereafter. And indeed the Analogy is fo clear, that I meet with none that have written of the Types, but take notice of Sajnfon for one 5 fodoth aifo Calvin and Beza on Matth. 2. ult. He io4 The Gofpel of the pergonal Types. He was a Type in regard of his Death and Sufferings • yet not ia that only, but chiefly ', as being moll peculiar and fignal to him, both above other Types, and above other refpetts wherein himfett was a Type : For there were other refpccls alfo, befides this, which I Jhatl touch upon, and fo come to this as the main. Sampfon therefore was a Type of Chrift: in four refpe&s. i. In regard of fundry Paflages and Circumftances of his Birth. 2. In fome fpecial Anions of his Life. 3. In his Strength and Victories over his Enemies. 4. In his Sufferings, and in the Viftorioufnefs of his Sufferings. 1. The firfl: Analogy between Chrift and him is, in fome PaJJ ages a- bout his Birth, The Time of it, when Jfrael was under great Oppreffion by the Philiftines, Judges 131. then Samp/on arofe like a little Sun, as his Name imports JiWQiu Soliculus or Solparvus, from Shemefh, Sol, and gave them fome dawnings of the Day?fome beginnings of Light and Li- berty in that deep Night of Darknefs and Bondage. Anfwerably Je- fus Chrift appeared when the Jews were under the yoke of the Romans, and both they and the whole World under the fpiritual thraldom of Sin and Satan. The Pagan World overwhelmed in Idolatry and Igno- rance of God ', the Jews degenerated into Formality and a fpirit of Bon- dage : Then did this true Sun of Righteoufnefs arife with healing in his Wings. Samfonh Birth was beyond the ordinary courfe of Nature. And fo was Chrift's : For Samfon's Mother was Barren, the Mother of Chrift a Virgin. Samfon's Birth was foretold, together with his Office, to his Mother by an Jlngel, and confirmed by a Sign. And fo was Chrijl's Birth. Samfon's Office was to begin to deliver Jfrael from the Philiftines, judg. 1 3. 5. Chrift's to fave his People from their Sins, Matth. 1 . 21. The Sign to Samfon's Mother was the Angels appearing again, and afcending in a flame of Fire, Judg. j 3. 20. The Virgin Mary had the MefTage confirmed alfo by a Sign, tho' not fo terrible a Sign as this : But the Angels acquainting her with her Coufm Elizabeth's Conception, and the Babe leaping in her Womb, and fhe breaking forth into thofe blefTed Expreffions ; Bleffed art thou among Women, and bleffed is the Fruit of thy Womb, and whence is this, that the Mother of my Lord fhould come unto me, Luke 1 . 36, 42, 43. Moreover, they were both Nazarites from the Womb. Sampfon by the Law of Nazarites, Numb. 6. 2. Chrift by fpecial Sanclity fulfilling that Type • that holy thing that (hall be born of thee, Luke 1.35. As alfaby the place of his Be fidence, being born indeed at Bethlehem, but bred The Go/pel of the perfonal Types. 105 i>red at Nazareth, Mattb. 2.1,5, 23. and thence called a Nazare»y or a Nazarite. 2. There is a fecond Analogy between Chrift and Samfon in fome facial Heltons of bis Life. As in his Marriage with a Pbiliftine. And the Text faith, it was of the Lord-, therefore fome think that his firft Match was not finful •, but that he had a fpecial Difpenfation for it, Judg. 14.4. So Chrift took a Spoufe unto himfelf eut of the Gentiles, Hof. 2. 20. At his Marriage Samfon put forth his Mind in Parables and Riddles to the Pbilifiines, Jhdg. 14. 12. And fo did Chrift to the Pbarifees, Mattb. 13. 34. 3. There is a third Analogy, in their Strength and Victories over their Enemies, efpecially in this circumftance } That Samfon wrought his Victories alone, by his own perfonal S:rength, his Countrymen would not ftand by him, Judg. 15. 10,11, 12. So Chrift trod the Wine- pre fs a- lone, when all forfookhim. Samfon s firft exploit was, the flaying of a Lyon in the Defart, that roared upon him, Judg. 14. 6. So the firft Work of Chrift at his en- trance into his Miniftry, was the conquering that roaring Lyon that aflaulted and tempted him in the Wildernefs, and roared upon him thofe three hideous Temptations, Mattb. 4. And as upon the Lyon Samfon flew, he gave this Riddle •, Out of the Eater came forth Meat, and oat oftheflrong came Stveetnefs. So ex Cor- fore Diaboli myftico, out of the Devil's Body, being (lain, out of the Devil's Deftru&ion comes the fweet and bleffed tidings of the Gofpel ; and Flocks, or Churches, or Societies of Chriftians,like fo many Swarms of Bees. The Saints were once in an unregenerate Condition, Chil- dren of Wrath, Limbs of Satan-, but Satan being flain and conquered, they are transformed ; and it is as great a change, as for a Bee to be bred of a dead Carkafs. Some Interpreters have obferved, that this was extra- EngUJh Annot. ordinary : For Naturalifts obferve, that Bees do not ufe on Judg. 14. & to breed in the Carkafs of a Lyon *, but rather of an Ox or Bullock. We may apply it to the Difpenfations of Providence jGod works by unlikely, yea contrary means •, Meat out of the Eater. The Canaanites, our Enemies, they are Biead for us, Numb. \ 4. 9. their ve- ry Sins, Corruptions, Temptations, the Lord in his unfearchable Wif- dom produceth good out of them -, Light out of Darknefs, yea Life out of Death, out of the Death of the Lord of Life. Moreover, Samfon flew a thoufand Men with the Jaw-bone of an Aft, a very weak, unable and unlikely Inftrument to effeft fiich a P Work i oct The Gofpel of the perfonal Types. Work by ; yet the Spirit of the Lord coming upon him, what {laugh- ter doth he make ! Judg. 15. 14,15. So Chrift by the Fooliflmefs of Preaching, through the Power of his Spirit, fubduesand overcomes the Souls ot Men unto himfelf, and (lays the Enmity. 4. A fourth Analogy between Chrift and Samfon is, in his Sufferings, and the Ftclorioufnejs thereof againft his Enemies, efpecially his Death. J fay Samfon was made like unto the Son of God, in regard of his Suf- ferings from his Enemies. Some have fummed them up briefly thus. They were both fold for Money, under pretence of Love, appre- hended by their Enemies, led away bound, brought forth at a great Eeaft, blinded, (Chrift was blindfolded) fcorned, faftned to a Poft, offered themfelves willingly to Death, died amongft wicked Men, and thereby deftroyed the Power of the Church's Enemies. And as there were many Circumftances in Samfon^ Death, which did evidently prefigure what befel the Antitype : So let me defire you to take Notice of thefe three. 1 . That it was voluntary : So Chrift, no Man taketh it from me, John 10. 18. / lay it down ofmyfelf. 2. That it was by his Enemies, not a natural Death, but a violent } fo was ChrihVs. 3. That hs was victorious in his Death, he did fuffer, and conquer } yea he conquered in and by his Sufferings : He flew more at his Deathy than in his Life, Judg. 16. 30. So Chrift by his Death gave the moft deadly blow to Satan's King- dom, Col. 2. In his Death he fp oiled Principalities and Powers. This was prophefied of by Jacob, Gen. 49. 16, 17, 18. Samfon was a. Serpent by the way, to the Philiftines, in the Foxes } and in the Jaw-bone of an Afs ; and the Pillars of the Houfe are compared by fome to the Heels of tht Horfe, whereupon three thoufand of the Philiftines rode and fell back- wards. And / have waited for thy Salvation faith Jacob, that is, for Chrift, whom in the Spirit of Prophefie, he faw afar off. And 05 Samfon when he was in Aaz.ah, when the Philiftines thought they had him fure enough, rofe at midnight, Judg. \6. 3. So when the Enemies thought they had Chrift fure enough, he arofe in his might, carried away the Gates and Bars of Death, and broke the Bonds of it, Rom. 1. 4- Mis 2. 24. 2 David : That he was a Type appears by this, that Chrift is called b-y his Name, Hof. 3. 5. Eaek. 34. 23, 24. My Servant David fhaH reign over them for evermore, Samfon began, David went on with the Work. Seethe Analogy between David and Chrift in thefe four particulars. I. He The Gofpel of the perfonal Types. 107 1. He was eminently fitted for the Work, to rule, to feed God's Peo- ple Ifrael, though he was the meaneft of his Family. So Chrift came when the Family was brought low into Obfcurity. David was Eminent for Holinefs, a Man after Cod's own Heart. So Chrift, boly, barmlefs and nndtfiled, feparate from Sinners. David was a Perfon of fuch worth, that the Story of his Life is more fully and largely recorded in holy Writ, than any other Perfon in all the Old Teftament. So Cbrijl is the Perfon treated of throughout the whole Scripture. David beloved of God. So Chrift, Matt b. 3. tbis is my be- loved Son. 2. He bad many Enemies botb open and fcent : Saul, Doeg and Acbito- pben, treacherous Dealer?, Types of Jndas, who dealt treacheroufly with him ; and for open profefled Enemies, the Pbtlijlines, and the Am- monites, and the Syrians engaged by the Ammonites, fee 2 Sam. 10. 6. and 2 Sam. 8. So had Jefus Chrift the Scribes and Pbarifees, the Jews, the Romans, Men and Devils for his Enemies. 3. David's Kingdom had but [mail and weak beginnings ; firft a Shep- herd, then an Officer in Sanlh Army, then an Exile with a matter of fix hundred men, afterward King over Judab and Benjamin at Hebron% laftly King over all Jfrael at Jerufalem. So the Kingdom of Chrift: grows from fmail beginnings ; it is therefore compared to a grain of Mnftard* Seed: It is at firfl like a River breaking forth at the Foot of a Moun- tain in a little Stream, that you may ftride over it : But in its progrefs it enlargeth, and grows to a deep and broad River, and at laft ends in the Ocean, as all Rivers do ; fo doth the Kingdom of Grace in the Ocean of Eternal Glory. 4. David had Glorious Shccejfes, Viftories, and Deliver -ances^ all his Enemies fell before him ; He flew the Bear, the Lyon, Goliah, 1 Sam. 17. 37. conquered all his Enemies round about, fee 2 Sam. 8. 12, 14. Moreover, Sanl and his bloody Houfe were rooted out before him : He never fell into his Enemies Hands. Though in this there is Tome dijftmilitude. For Chrift was content to yield up himfelf into their Hands, to let them try their Strength, and do their worft upon him ; therefore he gave up himfelf to Death : But he rofe again from under the Power of Death, and prevailed againft them all ; and after his Refurre&ion, Death hath no more dominion over him. All his Enemies (hall fall and perifh fooner or later •, but he fhall Reign for ever and ever. 3. Solomon ; 1 fhall but mention a three-fold Analogy between Chrift and him. P 2 1. la ic8 The Gofpel of the ferfonal Types. i. la bis per final Wifdom> i Kings 4. 29, 30. So Chrift, Col it 3, in him are hid all the treafures of Wifdom and Knowledge. 2, In the glorious Peace and Profperity of his Kingdom : The King- dom was peaceably fetled in his Hand, 1 Cor. 21.9". 1 King. 4. 24, 25, And Tone fell to the Work of building the Temple, as Chrift doth the Church ^ but of that hereafter, when we come to the real Types. So Chrift, Ifai 9. 6. he is the Prince of Peace, the great Peace-maker^ Ephef. 2. 3. In his Marriage with Pharaoh's Daughter. Some obferve, that the Daughter of Pharaoh never feduced him -, neither is there any men* tion made of the Egyptian Idols, 1 Kings 11. 5 , 7 In his other Out- landilh Marriages he did Sin} but this is mentioned as by way of fpecial exception, 1 King. 11. 1. For (he was a Profelyte, and fo it was no Sin to Many her. And the Love between her and Solomon is made a Type of the Love between Chrift and the Church. So Chrift hath took us- Gentiles to be a Spoufe unto him, Pfal 45. Vfe 1. Refolution of that great Cafe of Conference, whether you do belong to Chrift or no ? In his Kingdom fet up in thee ? Art thou con- flicting ? Art thou conquering ? Vfe 2. Comfort again ft the low and weak beginnings of Chrift s King- dom. Samfon did but begin to deliver Ifrael ^ David carried the work through : But in Solomon's Time there was glorious Peace. You fee here, as in a Giafs, the method and progrefs of Chrift's Kingdom s It begins in War, it is carried on in Victory, it ends in Peace. Vfe 3. Here is Comfort and Support, as to all the Confiicls and Ene- mies that God is pleafed to exercife his People witb% whether particular Saints, or whole Churches. 1. Samfon, David, Solomon had Enemies •, Chrift had £0, fecret as well as open Enemies, fecret underminers as well as open Oppofers. 2. Thefe Conflicts will end in peace, and quiet Eftablifhment, PfaL 37. 37. Mark the perfeft Man% and behold the upright Man, for the end of that Man is Peace. This is the difference between Chrift's Peace and Satan s Peace ; for they both give Peace to their Subjects ; Satanh Peace is a Peace of freedom from trouble, and of finful fecurity in Sin. But Cbrift's Peace is a Peace after and out of trouble, by War and Victory over Sin and fpiritual E- oemks, Jfa. 9. 3. His Servants rejoyce as thofe that divide the fpoil after the Victory. Quefi. But how may I know, that Peace will be the end of all my prefent Conflicts ? Anfw. The Uofpel of the perfonal Type* . 109 Jnfw. Doft thou get the Vi&ory ? Then the eDd will be Pfce. Are there any beginnings of Victory ? Whatever thou doft, do not lay down thy Weapons, but fight ftifl, this is the beginning of Vi&ory, and the end will be Triumph, and Peace, and Joy. . UI20 is the Type or Figure of him that Sept. 1 p. is to come, Rom. 5. 14. 1667. THe third Con]nnftion or Conglobation of Typical Terfons under the Law, is thofe three Prophets, Elijah, Elifha and Jonah, whom I put together, becaufe Elijah was a Type of Chrift/s Afcenfion into Heaven, and Elijha of the Continuance of his Prefence and Spirit in his Apoftles and MeiTengers ever fince, and Jonah of his Death and Sufferings the procuring caufe of all. 1. For Elijah, that great Prophet. I confefs he is omitted by many that have written of the Types, and indeed by all that 1 have feen. I know not well, how it comes to pafs. But that he was a Type, is certain, becaufe John the Baptift is called by his Name ^ therefore he was a Type, ( 1. ) Of John. ( 2. ) Of Chrift hirafelf. 1. He was a Type of the Meffiah's Harbinger and Fore-runner, John the Baptift. For the Types ( as hath been often hinted ) are not to b* reftrained always only to the Perfon of Chrift himfelf ^ but all the things of Chrift were typified to them of Old. There were Types of all New Teftament Difpenfations -, therefore John is called Elijah? Mai. 4. 2. laft ver. and Chrift himfelf explains it, Mattb. 11. 14. But why is John called Elias ? Not that he was Elijah perfonally, but myflically ; he rofeup in the Spirit and Power of Elijah ? So Elijah was John in a Type or Figure. John was Elijah in Spirit and Power, as Luke 1. 17. There was fome* thing of Analogy in his very outward Garb and Deportment, anbairy Man, 2 Kings 1. 8. that is, in regard of his Habit or Clothing ^ in a rough hairy Garment: So John ( Matth. 3. 4. ) were a Girdle of Hair ', But chiefly in regard of his Spirit and inward Endowments, and of his Work and Office, to convert and recal a backfliden Gene- ration. 2, Elijah was a Type of Chrift himfelf. And that he wasfo, will be very evident, if you confider how great a Perfon this Elijah wa$,. in three Refpe&s. 1. Hn 1 10 «■* tie Gofpel of the pergonal Types. t . His emtnent and beroick Spirit of HolineJsy and invincible Courage and Aftivity for God. His very Name fignifies God the Lord% Elijah or Elijahu, in the Hebrew Elias, in the Greek in the New Tefta- ment. He abode with God when almoft all the World forfook him, 5 Kings 19. ica he reduced and brought back the People, cap. 18. 39. he was a Man mighty in Prayer, James 5. 17, 18. a Man of an invin- cible Courage, who feared not to Hand himfelf alone againft four hun- dred Prophets, and againft Ahab the King, and Jezabel the Queen, whofe Chaplains thefe falfe Prophets were : He is brought forth in the facred Hiftory not unlike Melcbiz.ede\% without Father or Mother \ without either Birth or Death, 1 Kings 17. 2. The great and wonderful Miracles wrought by him. There be twelve recorded in the Hiftory of him in the firft and fecond Books of Kings. i. His (hatting up the Windows of Heaven, that there ftiould be no Rain for three Years and an half, 1 Kings 17. whence fome have cal- led him Franttm Cali, the Bridle of Heaven. 2. His being fed by a Raven, Morning and Evening at the Brook Cheritb befide Jordan. This Was the eflfeft of his Faith and Prayer, - and may be reckoned among his Miracles ; not that it is likely jgff that he did eat raw Flefli, but rather that God by his Provi- dence direfted the Ravens to the Places where they might have it, as to fome rich Mens Kitchens, or the like. 3. His miraculous Supply of the Widow of Zarcpbalh> called Sarepta in Luke 4. 26. That her Barrel of Meal wafted not^ nor did the Cruife of Oyl fail. 4. His railing her Son from the Dead, by ftretching himfelf upon the Child. This was the firft Perfon we read of in Scripture, that was raifed from the Dead, and Elijah's fourth Miracle, All thefe are recorded in 1 Kings 1 7. 5. In fetching down Fire from Heaven upon his Sacrafice, to con- found the Priefts of Baal? 1 Kings 1 8. 6. His opening the Windows of Heaven, and fetching down Rain afte** he had done Juftice upon the Priefts of Baal ♦, cap. iS. He did this'alfo by Prayer, and by perfevering in Prayer, ver. 43. 7. His fading forty Days and forty Nights, cap. 19.8, In Mount Horeb, and in his Journey thither and back again, the place where God appeared to Mofes, Exod. 3. 1,2. and where he gave the Law to /fiatl, Deut. 4. 10, 14. Never any Man fafted forty Days, befides this Elijah, and Mofes, Exod. 34. 28. and Chrift, Matth. 4. 2. Here- in both Mofes and Elijah were manifefted Prefigurations of the Lord lefts Chrift. 8. His The Gofpel of the perfonal Types . 1 1 % 8. His calling the Prophet Elifha^ and caufing him to follow him, by calling his Mantle upon him-, which had fuch an Influence, that he left all and followed him < therefore this may be put into the Cata- logue of his Miracles, cap. 19. And in the like miraculous Influence of the Spirit did Chrifi call his Apoftles to leave all and follow him. His ninth and tenth Miracles were the Deftruftion of the two Cap- tains and their Fifties, when Aba dab fent to take him, 2 Kings 1. 1. they both perilhed alike. For like Sins pull down like Judgments. The nth was the dividing of Jordan by his Mantle, that he and Eli/ha might pifs over, 2 Kings 2. And the 12th was his Atcenfion into Heaven in a Chariot of Fire, 2 Kings 2. 1 1. a Prerogative that never any Man had but himfelf, and Enoch before the Law, and Mofes who gave the Law \ but Mofes died firft, and was tranflated afterwards, as hath been formerly (hewed. They were all three eminent Types herein of Chrift's Afcenfioji into Heaven. They that are faithful and zealous for God in times of general Apoftacy, the Lord is wont to own them in a .fpecial manner, and to put fpecial Honour upon them one way or other. 3. His commillionating Succeflbrs after him to carry on the Work of God when he was gone, 1 Kings 19. 15, i5. Elifha to be Prophet Hazael King of Syria, Jehu King of JfraeL So Chrift fends forth his Apoftles and Minifters, Mattb. 2%, thofe that are godly ^ thos fome- times he'imploys others that are hot godly, but only gifted, and makes fome ufe of them, as he did of Jehu, aqd of Judas, and Demos for a time. 2. Elifha, called .in the New Teftament Elizeus, Luke 4. was a Type of Chrifi in three refpedts. 1. In that Elifha, inrefpeft of Elijah, was, as it were, a Continua- tion of the fame Perfon : For he rofe up compleatly in the fame Spirit. The Prophets difcerned it, 2 Kings 2. 1 5. the Spirit of Elijah did reft upon Elifha. So when Chrift departed and afcended up to Heaven, he left the Comforter in his ftead, Job. 16. and he left the Apoftks and Minifters to carry on his Work, and poured forth his Spirit upon them for that end. Or we may accommodate this with refpecT: to Jobn the Baptift5 thus. As Elifha fucceeded Elijab ; fo did Cbrift come after Jobn the Baptift : And to Elifha was ia this refpeft a Type of Qhrift him- felf, 2. Ia f 1 2 The Gofpel of the perfonal Types. 2. la regard of the remarkable Vengeance and Deftru&ion that came upon his wicked Enemies; The Children that moked him were de- voured by two She-Bears, 2 Kings 2. 23, 24- GehaxA his treacher- ous Servant fmitten with Leprofie, 2 Kings 5. 27, So Defpifers of Jefus Chrift, and the Gofpel, fhall be punifhed with moft remarkable and dreadful Deftru&ion •, Here ye Defpifers, and wonder , and peri/h, A&s 13. 41. For I work a Work in your Days, a Work which you fhall in no wife believe, though a Man declare it unto yon. Incredible Plagues (hall the Defpifers and Reje&ers of Chrift, and the Gofpel be punifhed with. And Judas the Traytor, Chrifl's Servant, you know what dreadful Deftru&ion came upon him, jttJsi. 18. his Bowels guihed out, through the horror of his Confcience, and the Fury of the Almighty rending his very Body in Pieces, as well as his Soul from his Body. 3, In regard of his Miracles. He and his PredecefTor Elijah were the greateft workers of Miracles ( except Mofes ) that ever we read of in Scripture, or that ever the..Lord raifed up in his Church. For Mofes was to be the Founder as- it were of that Church, Eftate and Worfhip that was in thofe Days; And Elijah and EUfha were the Prefervers and Reftorers of it in a molt degenerate and corrupted Age. The Miracles of EUfha were very great and many •, they are re- corded in the fecond Book of Kings, in the 2. 3, 4, 5, 6, and 7th. Chapters, and one more in chap. 13. They were about one and twen- ty in all. There be three recorded in the fecond Chapter, viz.. his dividing Jordan with Elijah's Mantle, his healing the Waters of Jericho, the devouring two and forty fcoffing Children of thofe idolatrous Parents, the People at Bethel, by two She-Bears. In the third Chapter there is another, viz.. the overflowing of the Wildernefsof the Eden with Water, ver. 16. 17,20. to the Deftru- dion of the Moabites, ver.' 21. 22, 23, 24. In the fourth Chapter there be five more, which are the Analafls and Contents of that Chapter, v'it. ( 1 . ) His multiplying the Wi- dows Oyl, while (he had any empty VefTels to fill. (2.) His giving a Son to that great and good Woman the Shunamite. (3.) His rai- ling her Son when Dead unto Life again: And this is the fecond Per- fon that ever was raifed from the Dead. ( 4. ) His healing the dead- ly Pottage which had poyfoned the Students in the College ^Gilgal. (5. ) His feeding of an hundred Men with twenty Loaves. In The Go/pel of the perfonal Types. 1 1 3 Iq the fifth Chapter there be two more, the curing of Naaman's Leprofie, and thefmiting of Gebazs with that Difeafe. In the fixch Chapter there be fix more. ( 1.) Hiscaufmg Iron to fwim. (2.) His difcloilng the fecret Counsels of the King of Syria by the Spirit of Prophefie. (3.) An Army of Angels coming down from Heaven for his Defence at Doth.vi. ( 4. ) The opening of his Sei- vant's Eyes to fee them. ( 5. ) The fmiting of the Syrians with Bliud- nefs. ( 6. ) The opening their Eyes again. In the feventh Chapter are three more, the hideous Noife which was heard, and caufed fuch a pannick Terror in the Camp of the Sy- rians, th3t their whole Army fled ; and the incredible Plenty in Sa- maria \ with the Death of that unbelieving Noble-man, who had que- ftioned whether God could do it. And then laflly, cap. 13.21. a dead Man is reftored to Life by touching his Bones. And this is the third Perfon that was raifed from the Dead! All thefe Miracles in general were Prefignifications of what the Meffiah was to do in that kind: And fomeof them were more parti- cularly fulfilled and anfwered by the Antitype. As that of feeding an hundred Men with twenty Loaves. You know Chrift did that and more, feeding five thoufand with five Loaves and two Fiihes, Mat. 14. 21. And at an another time, four thoufand with feven Loaves and a few little Fifties, Mattb. 1 5. 38. His raiflng the Dead to Life •, whereof we have three Inftances in the Old Teflament, the Widow of Sarepta her Son, the Sbunamite's Son, and the Man buried in Eli/hah Grave. Thefe were Types and Pledges of what Chrift mould do in railing the Dead. As in railing Lazarus, Jairus's Daughter, the Widows Son of Nairn •, and his own Blefled Body out of the Grave, and many Saints that arofe with him. And thofe which the Apoftles raifed by his Name. And finally, the railing all his Elect unto Eternal Life, and all the Sons of Men unto Judg- ment at the great Day. There might alfo be a Spiritual Application and Accommodation of them, as to the quickning of Mens Souls, the healing of the Difeafes of the Soul, feeding them with the Bread of Life, pouring into empty VefTels, empty Souls, theOyl of Gladnefs, the Joys and Graces of his Spirit. 3. Jonah, him I conned with Elijah and Eli/ha, to make the Type more compleat and full. Some have conje&ured, that Jonah was the Widows Son of Zarepbatb, whom Elijah raifed from the Dead, 1 Kings 1 7. 22, 23. but this is but a Conje&ure without Proof ; It is probable Q. enough U4 The Gofpel of the perfonal Types. enough he might live about their Time, or perhaps fomewhat after. That he was a Type of Chrift, the Scripture is exprefs, Matth. 12.39. No Si/n (hall be given them, but the Sign of the Prophet Jonah. You may fee how the Type fits the Antitype in four Refpe&s. 1. In his Death; he offered himfeif willingly unto Death toaflwage the Storm, "Jonah 1. and fo he is caft into the Sea, and devoured by the Whale. So did ChriB, to appeafe the Tempeft of God's Wrath. And as upon Jonah** being caft into the Sea, the Sea ceafed from its raging, cap. 1. 15. and the Seamen were faved from drowning. So upon Chrift's Death, God's Wrath is pacified, and Believers faved from the Wrath to come. Jonah had fore Conflids, and inward Agonies of Spirit, when he was under that Shadow of Death in the Whale's Belly, cap. 2. So had Chrift when he cried, My God my God. why haft thou forfahn me ! there were unutterable Anguifhes in his Soul, thofe "Ayvafflct n*0»W«e, unknown, unconceivable Sufferings in his Soul. 2. He was a Type of Chrift in his Burial. For, look, as Jonah was buried in the Belly of the Whale three Days and three Nights : So was Chrift in the Belly of the Earth the fame fpace, Matth. 12. 40. 3. In his Refmettion. For, look, as Jonah overcame all the Dan- gers he was in, and came forth again alive out of the Whales Belly. So did Chrift out of the Grave within three Days. Jonah overcame greater Enemies, even the Power of Satan, Death and Hell • and upon this fang Praife to God, cap. 2. So did Chrift triumph ? Oh Death , where is thy Sting ? Oh Grave , where vs thy Vitlory* Hof. 13. 14. and Vfal. 22. 22, 23, 25. and Pfal. 18. 48, 49. 4. In his Preaching after his RefnrrccJion. For, look, as Jonah after his Refurrection preached Repentance to the Ninevites, and that with great Succefs and Efficacy •, for they did repent upon his Preaching, the whole Body of them with an outward Repentance ; and many of them doubtlefs with a true and faving Repentance: And fo were fa- ved both from that prefent Temporal Deftrudtion, and from eternal Damnation : And Jonah did Preach to the Israelites alfo, as well as to the Ninevites, 2 Kings 14.25. but which was firft the Scripture doth not exprefs. So Chrift, when rifen from the Dead, fent his Spirit^ and Preached by his Spirit in his Apoftles and Minifters • and not only to the Jews, but to the Gentiles, fuch as thofe Ninevites, to the Gon- verfion and Salvation, of Multitudes of them, as was foretold of him, Pfal. 22. 22. and to the deeper Condemnation of Unbelievers, Matth. ia. 41. becanfe a greater than Jonas is here. 4. Tbs The Gofpel of the perfcmal Types. 115 4. The fourth and I aft Conjunction that I fhall fyeakunto, of typical Terfons under the Law, vs Zerubbabel and Jehofhua, of whom one was the chief Magiftrate, the other the chief Prieft , and both oft hem Re- builders of the Temple, and Reftorers of the collapfed State of the Church of God in thofe Times : In all which there was an eminent Prasfiguration of Jefus Chrift. But what of Chrift was fhadowed forth by thefe two? For I fhall put them both together, they being Contemporaries, and Joint-In- ftruments in the Work and Service of God in that Generation. There were three Things of Chrift typed and (had°- ved forth by them. 1 . Both his Offices of King and Priest Zerubbabel was the Prince of the People of God in thofe Days, and the chief Perfon of the Line of David. And Jehofknah was at the fame time High Prieft. And that there was fomething of peculiar Glory in his Priefthood, relating to Jefus Chrift our great High Prieft, is not improbable. In Zech. 3. he is prefented in Vifion to the Prophet, as Handing before the Lord, and refilled by Satan ^ but Satan doth not prevail againft him, ver. 1. 2. for he is clothed with change of Raiment, ver. 4. and hath a fair Mitre fet on his Head, ver. 5. So Chirft, though oppofed and refitted by Satan, yet went through with his Work, and had blefled Acceptance with God, and Succefs therein. 2. Their building the Temple, the Church of God. For thefe two did build the Temple, conjuuSly \ Ezra 3. 8. and 4. 3. and 5.2. each of them in their feveral capacities, being ftirred up to it by the Pro- phet Haggai, as you ma, fee Hagg, 1 12, 14. And it is faid of Zernb- babel, that as his Hands laid the I oundation of the Temple •, fo his Hands fhonld alfo finifh it, Zach 4 9. and the building of the Altar is afcribed to «hembo'h conjunctly, Ezra. 3. 2. So doth Chrift fpirituall^ as the Apoftle tells us in that very Metaphor of building theHoufe of God, Heb. 3.3.4. 3 Ztrttbbalel and Jehofhua were the Conductors and Captains of the Salvation of rhu People from literal Babylon^ Ezra. 1. 5,8. and 2. 2. and 5. 14. S> Chrift brings back the Captivity of his People out of Spiritual Bondage under Sin, and Satan in their natural State-, and out of Antichrifttan Bondage under Rome, which is myftical Babylon. But there will be occadon to fpeak further to thefe things when we come to the real Types. Befidesthe Perfonal Types which have been fpoken to, there be di-; vers others alfo that are noted by learned Men : As of the fir ft Claffis before the Law •, fome have noted Abel the Proto-martyr, as alfo Sethy Me- Q. 2 thtifelab. i j 6 The Gofpel of the perfoval Types. thufelah^ and Lamecb Noah's Father, and Heber the Seventh f?om Excch, as Enoch was the feventhfrom Adam. Heber was a pious Man ; in his Seed the primitive Language; and the true Religion and Church of God were preserved *, when the reft of the World was loft and fell into Idolatry *, and from him the Church had their Denomination, He- brews • as Cbriftians have from Jefus Ckrift. And it was prophefied, That Chittim fhould afflift Heber, Numb. 24. 24. Chittim is the Ro- mans, Chrift is the chiefeft of Heber, whom Italy or Chittim affiidted, as in other Refpecls, fo chiefly at his Death ; for he was crucified un- der Tiberius the Roman Emperor. Judabthe Son of Jacob, to whom it was faid, Thy Father's Sons [ball bow down unto tbeey Gen. 49. 8. Alfo Job in his Sufferings and Patience, both unparallel'd, and his prevailing Intercefiions for his offending Friends, are by fome looked on as Types of Chrift. And as to ihefecond Claffis, vit. thofe under the Law, fome have ad- ded Aaron the Prieftof the Lord : But what might be faid of him, will come in when we come to handle the Office of the Frieflhood. Alfo Gideon and Jepbtbab, Judges of Jfraeloi Old. And Samuel the Prophet, who was a Judge alfo, and a Nazarite. Hez.ckiah and Jofiab, thofe great reforming Kings. Eliakim, I fa. 22. 20. for the like Phrafe which is there ufed, vcr. 22. of Eliakim, is applyed to Chrift, IJa. 9. 5. Revel 3. n. Some havefet Cyrus alfo among the Types of Chrift, the Founder of the Ferfian Monarchy: Who may be thought to have been a godly Man, much Good and no Evil being recorded of him in the Scripture ^ and he did a very good Work, (and a great and glorious Work) it was the breaking the Yoke of Babylon, 2nd letting the Ifrael of God at Liber-: ty, and rebuilding the Temple -, and indeed the Elogies and Expreifi- ons of the Prophet 1 fat ah concerning him, are very High and Excel- lent, I fa. cap. 45. and cap. 46. 11. £>d«/el alfo a Perfon of extraordinary Eminency in his Generation, I do not omit tbefe Fcrfons, as concluding they had 110 no typical rcla* Hon to Jefus Chrift : For indeed, 1 think divers of them had ; but in feme, the Analogy is but weak and dark, and in fome few Particulars, and tho? in others it is more clear ; yet it would have been too large to go thorough every Perfon. i have thought it fufficient to my intend- ed Scope, to inftance only in fome of the Clearefi and moft Eminent ; referring the rtfi to your own Meditations in the Scripture, to obferve and improve what you find Written concerning them. Vfc 1. The G of pel of the perfoval Type;. i\ 7 Vfi 1. See the Glory of Jefus Chrift the Antitype ; in that {0 many Ex- cellenr Perfons do bttt weakly and imperfectly ieprefent him ; as if all the Candles in the World were put together, [hey would not equa- lize the Glory of the Sun : But, how Bright then is rhe Sun it ft If, which fhines brighter than all the Candles of the World •, yea, than all the Stars in the Firmament ? So here, how Glorious is the Mvfjiab, of whom all thefe were but weak and dark Umbrages ! He is indeed the chiefeft of ten Thoufands, Cant. 5. Vfe 2. Look whatever Glory was in any of thefe Perfons by way. of Prepguratkn of Jefus Chrift : It is, and (hut! d be found in every Believer by way of Participation from Cbrift, and Imitation of him. Therefore in thefe Examples v\efeec//r oxrn Duty; in their Attainments, we fee what mould be our Endeavours; our Endeavours did 1 fry ? I may fay alfo, through Grace, our Attainments, For tho' it is true, we are not yet Perfect •, neither have we already attained, yet there is a time* coming, when thou and I, if we be true Believers, (hall be more Ho- ly than ever Elijah, or Elifha were in the Days ot their Pilgrimage here Below . When we (hall ferve God better than Zerubbabel and Je- frjhuah did, when they reftored and rebuilt his Temple *, Namely, when- we come to Heaven. Then there will not be the leaft Saint, bur will- be more Holy than ever the mod Eminent Saint was here upon Earth. For the bed of them had a Body ofSin and Death in them,, but in Hea-. ven there (hall be no Sin at all. As thefe Eminent Perfons had a Typical relation unto Chrift, fo eve- ry Believer hath a Mypical Union and Communion with him -, and by Virtue thereof, they do partake of his Spirit and Glory. So that as we have here a Motive unto what we ougjit to do, fo we have alfo En- cojixagement and Comfort, as to what we (hall attain. We (hall attain it. then, when Jefns Chrift (hall prefent all his Members to his Father blame- lefs, and fpotlefs, and faultlefs, before the Prefence of his Glory with exceed-. %ng 'joy. Eph. 5. 27. Jude 24, Who. is the Type or Figure of him that Sept. 26., was to come, Rom. 514* 1667. THE perfonal Types of Chrift have been referred un'o two forts, I. Individual Perfons. 2. Religious Ordi s, 01 whole R 1 ks and Kinds of typical Perfons. The former have httn fpoken to, we (hall now proceed to the latterr and fo finifh the Text. The difference between individual Types, and reltgious Orders or K^ds- and Ranks of typical Perfons, lies chiefly in this, That no wickeu Man could 1 18 The Gofpel of the perfonal Types. could bean individual Type of Chrifl; *, but, he may be involved in a religious Order of Types : For the Order is Holy, tho* the Man be wicked : And here it is not dire&ly the Perfon, but rather indeed the Order that is the Type, and the Perfon is involved and inverted in fuch an Order. Qucft. What are thefe typical Orders and Ranks of Men ? Anfw. I (hall inftance only in thefe fix. 1. The whole Nation and People of lfrael. 2. The Firft-born of that Nation. 3. Their Nazarites. 4. Their Prophets. 5. Their Priefts. 6. Their Kings. 1. The whole Nation of the Jews. They were a typical People ; their Church-ftate being very Ceremonial and Peculiar to thofe legal Times, (therefore now ceafed and abolifhed) did adumbrate and fhadow forth two Things. 1. Chrift bimfelf; hence Chrifl: is called lfrael, J fa. 49. 3. By lfrael is meant Chrift, and all the Faithful, as the Members of him their Head. 2. They were a Type of the Church of God under the New Tefla- ment. Hence the Church is called lfrael, Gal. 6. 16. and Rev. 7. The twelve Tribes of lfrael are numbred up by Name, to fhew forth the Lord's particular Care of every one of his People in particular. That • Place is not meant properly of Old lfrael, becaufe it relates to the Times of the Antichriftian Locufts ; compare cap. 7. with cap. 9, 4. The Analogy lies in this, That they were a peculiar People to the Lord, chofen and fingled out by him from all the world .* So is Chrifl the Lord's chofen, Behold my Servant whom I have chofen, mine elecJ in whom my Soul delighteth : So are all the Saints, 1 Pet. 2.9. A royal Nation, a peculiar People, gathered from among all Nations, Rev. 5. 9. Hence the Enemies of lfrael were typical Enemies ; as Egypt and Babylon under the Old Teftament, Types of Antichriftian Enemies under the New : And the Providences of God towards that People of Old, Types and Sha- dows of his intended future Difpenfations towards his People under the New-, as you will fee farther when we come to fpeakof typical Providences. 2. The Firft-born of thatNation, were alfo a typical fort of Perfons -, therefore Efau in defpifing his Birthright, defpifed a fpiritual Privi- ledge«, and therefore juftly called a prophane Perfon, Heb. 12. 16. And they alfo typified Chrift, and the Church. Chrift : The Go/pel of the perfonal Types . 1 1 9 Cbrift : For he is the Firft-bom among many Brethren , Rom. 8. 29. Tta Church : And thence the fame Name and Title is given to all the Saints, Heb. 12.23. The general Affembly and Church of the Firft-bom. The Analogy appears chiefly in two things. 1. In regard of the Lord's fpecial Intereft and Propriety in them. 2. In regard of their Preeminence and Dignity above others. 1. The Lord's Propriety in them, as his in a fpecial and peculiar Man- ner •, The Firft-bom are mine. Becaufe he had redeemed them, when the Firft-bom of Egypt were deftroyed, Exod. 13.2. So Cbrift hath a fpecial relation to God, as his firft begotten, yea his only begotten Son •, we are Sons only by Adoption and Grace, but Cbrift is his Son by Nature : Primogenitus ante quern nullus, & unigemtus poft quern nullus Joh. 1. 14. So th^ Saints : The Lord hath a fpecial relation and propriety in them, all manner of Ways ; by Creation, by Re- demption, by Regeneration, by his own Choice of them, by their Confent and Choice of him, &c. 2. In regard of their Dignity and Preeminence above others : The Firft- born had many Priviledges above his Brethren, he was, as it were the fecond Father of the Family : So Cbrifl, Jfa. 9. 6. is called the ever- lafting Father. The Firft-bom had the Honour, and the Government \ the Priefthood was his, and a double Portion of the Eftate, Dent. 21. 17. The Firft>born at firft had the Prieftbood, Exod. 24. 5. Young men facrificed Afterward Levi was fet apart inftead of the Firft-born% Numb. 8. Therefore Reuben left the Government to Judab, the Prieft- hood to Levi, the double Portion to Jofeph^ who was divided into Two Tribes Epbraim and Manaffeh ; So Cbrift has the Honour above all Creatures, Heb. 1. 6. Let aU the Angels of God Worfljip him. And the Saints, which are the Lord's Firft-bom in a fecondary way, are honourable Perfons, as being Members of Chrift : They are precious in his fight and honourable : Therefore he fays, I wiU-give Nati- ons and Princes for thy Life, I fa. 43. 3, 4. 3. Their JSJazarites. The Inftitution of their religious Order, with all the Rules and Obfervations belonging to it, you have Numb. 6. It was an Order of much efteem amongft the People of God in thofe Times, and is reckoned as a great Honour and Glory to that People, Amos. 2. 11. J rat fed of your Sons for Prophets ^ and of your Young Men for Naz,arites, Her Nazarites, Lam, 4, 7, were whiter than Snow. There 1 20 The Gofpel of the pergonal Types. There were two degrees of it \ Either for a certain time, or during a Man's whole Life. ^ Of Perfons chit were Naaarit.es all their Days, ttit Scripture giveth fome veiy great and eminent Inftances^ as Samfon, Judg. 13, 5. alfo Samuel the Prophet, 1 S#w. i. 11. alio 7ofc/* the Baptift, Lata 1. 15. Of Perfons under the Vow of Nazaritefhip only for fome certain time, we have Inftance in Paul the Apoftle, Ails 18. 18. and again, Mis 21. 23, 24. How long they were to be under the Vow, the Scripture limits not. The Jewi/h Writers report, that one Month was the fliortelt time in ufe amongft them. This Order fiiadowed forth fundry Things relating, 1. To Chtift himfclf. 2. To the Members of Chrift. 3. To the Benefits of Chrift;. I. The Nazarites were Types of Chrift himfelf } not that Chrift hirafelf was a Nazarite according to the Law, but only in the Spirit and Truth of this Type. That he was not a Nazarite literally, is clear ^ becaufe he drank Wine ^ as at other times, fo at his laft Sup^ per, which They might not do. But in him this Type was fulfilled in two Refpe&s. 1. In regard of his ufual Name and Title, J c fits' of Nazareth^ or Jefus the Nazarite, Matth. 2. ult. John 19. 19. Thus he was ufually called, which the Jews would never have done } but that by the Providence of God he had had lived in that Place. In which difpofal of Provi- dence, altms fuit Vei Confilium -, as Calvin in Mat, 2. God had a further Defign and Counfel than they were aware of, who from thence called him by that Name: Which, though it was given him upon another Occafion by the Jews, namely, from the Place of his Refidence- yet God in his infinite Wifdom did fo contrive and order it, that by this means he Ihould be commonly called by the Name of this Religious Order. See Matth. 2. nit. where the Evangelift tells us, that by this means of Chrift's living in Nazareth, was fulfilled, that which was fpoken by the Prophets, namely, that he floould be called a Nazaren • By the Prophets is meant thofe Prophets, that wrote the Book of Judges ; and the Place intended, \% Judges 13. 5. as Calvin from Mar- tin Buccr judgeth. It is true indeed, the Words there are fpoken of 5 am/on literally ; but intended myftically of the Meiliah, of whom both Samfon, and all the Nazarites were Types. It is true, there is fome literal Difference between The Gofpel of the perfonal Types. 121 between Zain and Tfade, anH the Syriuk Tranflation (which yet is bat a Tranflation ) renders Nazareth by Tfade, Notforeth) whereas the Word Na^arite is "1)U with Zain B^r that the Holy Ghoft regarded fuch a literal Exa&nefs is not probable. It may fuffice that there is an Allufion and Affinity in the Souud. And Ste Bucbolcer though Matthew uieth the Word Naz.arem, as fignifying £™oU pag" one of the Religious Order of the Nazarites , yet Pilate, John 19. j 9. ufeth the fame Word of him, never dreaming of any thing more, than the Place where Chrift had dwelt. Some indeed have thought, that this Paffage in Matth. 2. 23. refers to Ifa.n.i. where Chrift is called Netfor, the Branch, a fburifhing Branch. But we do not' find that fburifhing Branches are called Nazarites in the Scripture : So Calvin in Matth. 2. nit* ' 2. In regard of his peculiar Holinefs and Separation unto God, They were ceremonially Holy } but he was Holy indeed, and after an higher and infinitely more excellent and glorious manner. He is called that holy Thing that [hall he born of tbee^ Luke 1.35. and Dan. 9. 24. the mofl Holy, or the Holy of Holies. 2. The NaxMrstes were Types of all the Saints and Members of Chrifl. All Believers, who are an holy People, are Spiritual Nazarites feparated unto God ; I fay, all Believers, whether Male or Female. For there were Women Nazdrites as well as Men, Numb. 6. 2. When either Man or Woman [hall fey arate themfelves to vow a Vow of a Naz.arite. For in Chrift Jefus there is neither Male nor Female, Gal. 3. 28. 3. There was in this Order a Ceremonial Shadow and Adumbra- tion of the Benefits of Chrift, which Believers do receive from htm ^ and they are chiefly two,- San 8 ific at ion and J unification. 1. Sancltfication, This was fhadowed out in this, that the Naza- rites weie Perfons feparated and devoted unto God in a fpecul manner by a Vow, Numb. 6. 6. As alfo in the particular Rules and Cere- monies belonging to this Order, which were three. 1. Not to drink Wine, Numb. 6. 3,4. So Samfon. Tms was to teach them Temperance, and Mortification of flelhly Lufts, which Wine often provokes Men to, and takes away their Hearts from that which is good, Hof. 4. 11. and caufes them to err and /tumble, Ifa. 28 7. Moreover this Ceremony taught them, inftead of Wine, to be filled with the Spirit, Eph. 5. 18. and inebriated as it were with the Joys thereof in the Senfe of God's Love, which is better than Wine, Cant. 1.4. 2. Not to cut their Hair, Numb. 6.5. This is thought to be appointed ( as many other Ceremonial Laws were ) in Oppofuioii to u»e hea- R theuifli 122 The Goffel of the ferfonal Types. thenilh Idolatry of thofe Times : And to figaify the keeping himfelf from all Uncleannefs and Impurity : For when the Nazarite was pur- ged and cleanfed from Impurity, his Hair was fhaved off^ ver. 9. and fo the Leper, Lev. 14, 8, 9. therefore to keep it from (having feemeth to (Igntfy the keeping themfelves from Uncleannefs : So fome ex- pound k. It fhadowed forth alfo the growth of the Graces of God's Spirit in them, as in Samfon, who with the Lofs of his Hair, loft the Power of God : And as bis Hair grew again, fo his Strength in God renewed, Judg» 13. 25— -and 1 6. This Strength came not by the growth of the Hair, otherwife than as an outward Sign appointed unto them of God, who fan&ifieth to his People what outward Signs v ]!;'** °n himfelf pteafeth, to fignify and convey Grace \ as he fan- u 6. 5. aified the Waters of Jordan to walh away Naaman's Le- profie, which of themfelves had no fuch Efficacy, 2 Kings 5. 14. 3. Not to defile themfelves by the Dead, Numb. 6. 6, 7, 8. This re- fraining from the Dead, in whom the Image as it were of God's Curfe for Sin was to be feen ( for the Wages of Sin is Death, Ainfmnh in Rom 6t ly^ figured out abstaining from finful and dead Works, and from fuch as live in them, who are dead whilft they live, 1 Tim. 5. 6. And alfo it {hewed their Conftancy in the Rules of their Profeflion, and their Magnanimity in the lofs of deareft Comforts. 2. Jufiification by Chrift alone was Biadowed forth in two Rules or Obfervations belonging to this Order. 1. That legal ftri&nefs and feverity of Purification in cafe of acci- dental Defilement, ver. 9. 10, 11, 12. If a Nazarite chance to be de- filed, he is to begin again upon a new Score. This (hews the abfolute Purity and Perfection of the Law of God, which will not admit the leaft Error or failing •, but whofoever continutth not in all things, vs cur- fed and condemned by it, Deut.97. 16* Gal. 3. 10. If a Manhcpth* whole Law, and fail but in one Toint, he vs guilty of all, James 2. ic. and fo needs Chrift and his Blood to make Atonement even for the leaft Sins, and thofe which are in forne fort involuntary, as the Original Corruption of Nature is, and many aftual Sins of meer Infirmity and Frailty. % Sacrifites of Atonement, even when they had fulfilled their Vow,. >vtrt 1 3. to 21. This taught the fecret and unfeen Guiltinefs, which cleaveth to the moft holy Men in their beft and moft per- Airifwnbm fcft works7 which, without Atonement by the Blood of ** Gbrift, cannot be pure and pleafingin the Sight of God. £OT hi. The Gofpel of the perfonal Types. 123 For tho' a Man know nothing by himfelf ; yet is he not thereby juftified, 1 Cor. 4.4. When we have kept our Vows, and done our Duty ; yet we need Atonement and Pardon. 4. A fourth Religions Order among them of Old, was their Prophets, Thefe alfo were Types of Chrift, and oiCbriftians. Of Chrift, For as they taught the Will of God : So doth Chrift. For he is the great Prophet, Deut. 18. 15. A&S3.22. Joh. 1. 18. No Man knows the Father, but he to whom the Son reveaktb him, Mat. 11.27. But tho* there be a Refemblance and Analogy ; yet there is alfo a great difparity in this Type. For all the Types ( as hath been often obferved ) fell fhort of the Antitype in Glory -, and fo in this •, for none teacheth like him, Job 36. 22. in regard of the Authority, and in regard of the Efficacy of his teaching. 1. The Authority ; For the Prophets fpeak in the Lord's Name, Thus faith the Lord : But Chrift in his own Name, and the Fathers ; as a Son over his own Houfe, Heb. 3. 6. 2. The Efficacy. All the Prophets could not reach the Heart : But Chrift teacheth inwardly, and effectually -7 for he fends his Spirit to bring the Truths to Remembrance with Power and Efficacy, John 14. z6. And as their Prophets were Types of Chrift : Solikewife of all Be- lievers; who are fpirituaUy Prophets, 1 John 2. 27. 1 Cor. 2. 15. the ftirituMl Manyidgetb all things. They are faid to fropkefie as the Lord's Wttneffes, Rev. J 1 . 5. A fifth Religious Order in thofe legal Times was that of Priefthood. Their Friefts, and efpecially their High Priefts were Types of Christ; and of Chrtfiians: Therefore Chrift is fo often called aPrieft, and the High Pries! ; Heb. 3. 1. of onr Profejfion. The Analogy between Chrift and them appears chiefly in two Things. 1. That as they offered Sacrifice, and by Sacrifice made Atonement : So Chrift, Eph. 5. 2. gave himfelf for us, an Offering and a Sacrifice to Cod for afweet fmeUing Savour. 2. There was in them the Shadow ( though but the Shadow) of an everlafting Prieft-hood', becaufe the Office was fettled in the Houfe and Family of Aaron : And fo though the Perfons died -7 yet the Office was never Vacant : For the Son fucceeded the Father, and was fome- times inverted during the Father's Life, as Eleazjer, Numb. 20. 2d. And though MclchizedeVs Priefi-bood was ot an higher Order, and more illuftrious than that of Aaron, as the Apoftle (hews, Heb. 7. yet in this alfo there was but a Shadow of Eternity, as hath been formerly fliewed. But Christ vs indeed a Prieft for ever : He is often fo called in the Epiftle to the Hebrews. He was made a Prieft not after the Law of R 2 a car- 124 The G°fpel o^the perfonal Types. a carnal Commandment , but after the Power of everlafting Life, Heb.7. 15. The Difparity between Chrift and thefe typical Priefts was maaitold. I fhjl) inftaacein a few Particulars 1. Theirs was but the Shadow; Chrift the true Sacrifice, and true Reconciliation with God. 2. They offered Sacrifice firft for their own Sins : But Chrift had no Sins of his own to offer for, and to make Satisfaction fory Heb.^.ij. 3. All thofe Priefts of Old, even Mdchizedek himfelf, they were but Priests-, they were not both Prieft, Altar and Sacrifice. Bnt Chrift is all three. He is pyieft as Gcd-ui3n. He is the Altar in regard of his Divine Nature : For this is that which far ft i fie s the Gift, and makes the Sacrifice To infinitely efficacious and meritorious. And Chrift himfeif is alfo the Sacrifice in regard of bis Humane Nature : His Humane Nature fuffered Death, and fo was offered up as a Sacrifice unto God for us. Thus in all things Chrifl hath the Preheminence. I might alfo (hew, how all the Saints are Priefts. He hath made us Kings and Priefts unto our God, Rev. 1. But there will be occafion to fpeak further of the Prieflhood, when we come to the Temple and the Temple Miniftry. 6. A ftxth Religious Order was their 'Kings of the Houfe of David. It is true, Magiftracy is a civil Ordinance belonging to the fecond Ta- ble : But yet, as God was pleafed to annex a typical Refpeft unto the Sabbath, which is in it felf a moral Duty • and unto Mam's Marriage with Eve, which was a Civil Relation i So he did unto 'Magiftracy or Kingfhip, as ftated and fettled amongft that People. Hence as in the Bufmefs of Marriage, and of the Sabbath, the things themfelves are not abolifhed, but only the typical Refrecls are taken off: So here, Kingftlip as amongft them was both a Civil and a Religious Order. Non dubinm eshy quin caeleftis pater in Davide ejifyue pofteris confpici voluerit vivam Chrifti imagvnem, Calvin. Inftitut. I. 2. cap. 6 feft. 2. & cap. 7. {eft. 2. See the Analogy in three Things. 1. hi their Inauguration ; they were anointed with holy Oil, Pfal 89. 20. with mine holy Oil have I anointed him. This typified the Gifts and Graces of the Spirit \ the Spirit of Government, JcJs 10. 38. how God anointed Jefus of Nazareth with the Hely Ghoft, which Chrift received above his FeUows,?fo\. 4<$.7.not by Meafure,but above Meafure, John3.34# 2. The Lord fettled the Kingdom by an everlaft'wg Covenant in a perpetual Series and Succeffion of Perfons in the Houfe of David. So with Chrift, he hath made an everlafting Covenant, that his Kingdom /hall endure for ever, Ifa. 9. 7. ■ of the increafe of his Government and Peace, there fhaU be no end. 3. The The Co/pel of the pergonal Types. 1 1 5 3. The moral Work and Duty of their Office had alfo a typical llfe7 to fhadow torch, what Chnftdoth fpiritully in and for his Church. 1. Thy made Laws for the People of Jfrael -, tho' they did it ftill in Subordination to, and purfuance of the Laws ot God, as all Magistrates ought to do, not in Oppofition to them : So Chrift is the Law- giver of his Church, /fa. 33. 22. the Lord is our Judge, our King, our Law- giver. 2. They fubdued the Enemies of Jfrael : So did David the Pbiliftwes, the MoMtes, &c. So doth Chrift fubdue and tread down the Church** Enemies. 3. It was their work to execute Vengeance upon Rebels • as Solomon, the peaceful King, did op Joab, Adonijah, Shimei. So doth Chrift, the Prince of Peace, on Unbelievers and Hypocrites in the Chuich. This King will fay, Bring forth tbefe mine Emmies, and flay them before my Face. Yet there was a great Difparity between Chrift and thofe Kings. Bis Kingdom is Spirituai,his Government infinitely better . than theirs was. Some underftand and render 2 Sam. Zlxions. 23. 3. 5. to this Purpofe, There (hall be a Ruler over Men, a Righteous one, ruling in the Fear of God Although at yet he make him not to fpring up. From the whole. ' Vfe 1. See the Vnvoarrantablenefs of reviving religious Orders under the New Te/lament. It falls heavy upon the Papifis, who have their Reli- gious ( as they call them, but indeed Superftitious ) Orders. Their Monks, Nuns, Fryars, &c. for which they pretend the Jewt/h Order of Nazarites, But this was a Type : And therefore to revive it, isincon* fiirent with the Truth of the Gofpel • it is as if they mould fay, there is a Meffiah yet to come, who will be juft like a Monk or a Fryar ^ but what h>rnble Blafphemy is this ! -B-'lides, there was a Command, an Inftitution from God for the Order of Nazarites ; but there is not fo for Popt/h Orders. And which is obfervable, in all the Rules, Ceremo- nies and Burdens of thofe legal Times, the Lord never refrained Mar- riage from any -, but all forts, Priefts, Prophers, Nazarites, were wont to marry, which the Popifli Orders vow againfl:, which the Apoftle defervedly calls a DocJrine of Devils, 1 Tim. 4. 1, 2, 3. O.jecJ. But fome of thefe Orders are not ceafed : For there be- Firft* born in every Nation, and Magijlracy or Civil Government. Anfw. It's true : But therefore fome of thefe Orders wereofaw/x* Nature ^ there was fomething moral, and fomething Ceremonial in them, as was [hewed before in David's Kingdom : That which ismor4 re- mains 126 The Gofpel of the perfonal Types. mains, that which is Ceremonial is done away : But there were other Religious Orders that were wholly Ceremonial \ and thefe are wholly a- hohfhed. Of this fort was Nazantefkip, and the Prieflhood. Thefe were Orders meerly Religious, and fo are ceafed and vanifhed away with the legal Religion of thofe Times. But the Popifh Orders of Monkery and Nunnery, &c. are an apifh and wicked Imitation of that old legal Na* zaritifm. Vfe 2. See the Glory of the Antitype in whom all thefe meet in one *7 all the individual perfonal Types before- mentioned, and all thefe religious Orders now opened. He is the true Jfrael% and the Firft-born, he is the trueNazarite-, he is our Prophet , Prieh and King. They were but Stars that (hone in the Night, he is the Sun of Righteoufnefs. Vfe 3. See our own Dignity and Duty -, for all the Members of Chrift do in their Meafure partake of the Glory of him their Head : Therefore walk as becomes the Jfrael of God, as his Firft-born ^ do not, with pro- fane Efau, feUyour Birthright for a me fs of Pottage, Heb. 12. 16. Ye are Nazarites feparated unto God : Therefore be ye not conformed to the World, Rom. 12. 1, 2. Ye are the Lor£s Witneffes and Prophets : Therefore bear your Tefti- mony to him, and to his Truths and Ways, tho* yepropbefie in Sackcloth. Ye are alfo Priefis unto God, not to make Atonement, ( that Chrift hath done ; ) But as he hath offered the Sacrifice of Atonement : So ye fhould offer the Sacrifices of Praife and Thankfgiving to his Name. And finally, remember ye are Kings ^ for he hath made us Kings unto our God, Rev. 1. Therefore walk and aQ: as Kings to rule over your own Lulls, and not be Underlings to them. It was Davids Prayer, Pfal.51. 12. Vphold me with thy free Spirit^ that is, thy Kingly, thy Royal Spirit, as fome explain it. And if ye reign with him as Kings in Grace here, ye (hall reign with bim in Glory for ever. THE 127 THE GOSPEL OF THE OCCASIONAL TYPES i Cor. X. ii. o**.*i66u Havl* £e advice tintoi amiQamv imvoi$9 Now allthefe Things happened unto them for Types, and they are written for our Admonition, 6cc f w~\ HE Types (Beloved) have been diftinguifhed into two forts, Perfonal and Real ; or Typical Ferfom and Typical Things. This is the firft and higheft Diftribution of them : The Ferfonal Types have been run thorough. We J^ are now to proceed ( the Lord aflifting ) tothe-Ktai Types. And thefe may be fubdivided into two forts, Occafional^ and Perpetual : For fome Types were Tranfient, and fome Permanent : Some were Extraordinary and Occa/ional-, as Manna, the Brazen Ser* pent% &c. Some were Perpetual, viz. the whole Ceremonial Law, the Ordinances 1 28 The Gofpel of the perfonal Types. Ordinances whereof are frequently called everlafiing Statutes : So that this Diftin&ion is founded both in the Nature of the Things, and ia ttotr -Scripture Expreffions about them. We fhail clear this, further, when we come to the fecond part of the Diftribution. Concerning the former fore, viz.. Extraordinary and Occafional Types, this Text fpeaks, and gives you this Doclrine ; That there were divers Extraordinary Providences oj God towards his People of Old, which were intended by him to be Types of Gofpel Myfti- ries and lnjlrutlions to us in Gofpel-timcs. The Text is plain tor it, and the Word -.in./ the Original h.fypes, as your Margeni reads': Nowall thefe Things happened unto them for Types , Tat/™ & vaila. 71m/. and be- fore, in ver. 6. 7*vta j$ ?6 t >^4v lyim^*™.". And he had beibre- Hientioned the Cloud, and the Ruck that followed them, their pajfing thro* the red Sea-, wirh other, famous Qifpenfations towards God's People of Old. So that there were not only Typical Pc?fon<, but Typical Pro- vidences, for the right underftanding of this Doclnnu -, to prevent mi- ftakes, take thefe two Cautions Cant. 1. That there is an Htftorical Ferity in all.thofe typical Hiflories of the OldTeflament. They are not bare Allegories, or parabolical Po- ems, fuch as is the Song of Solomon, or Jotham's Parable, Jttdg. 9. 7. or Nathans Parable to David, 2 Sam. 12. but they are a true Narra- tion of Things really exiftent and a&ed in the World, and are literal- ly and hiftorically to be underitood. If ic be faid, That in fome of thofe Tranfa&ions, as for Inftance, their Deliverance out of Egypt, and travelling through the Wddernefs to Canaan, the whole Frame of the Hiftory all along is fo fuitable to ex- prefs Spiritual Redemption, as one would think it was an Allegory devifed on purpofe for that End. The Anfwer is, That God had the ordering of his Work in his own Hands ; and therefore could make it fuit all his Ends at once ; fo as the fame thing might be both an Hiftory of Temporal Redemption • and yet withal an Allegory of Spiritual Redemption alfo. Neither indeed is it necefTary to the Nature of an Allegory, that ic he always Res'ficla: God, who is the Author of all the Arts (for all the true Rules of them are Beams and Rays of his glorious Wifdom ) hath fee no fuch Rule in the Art of Rhetorick, and if any Rhetoricians have doneit, it is aMiftake: For Abraham and Sarah, and Ifaac, and Hagar and l(hmaelt is a real Hi/lory; yet the Apoftle affirmerh, That it is an Allegory, Gal. 4. The turning of all fuch allegorical and ty- pical Hiftories and Providences into rreer Romances and Fi&ions, is not unlike the Tranfubftantiation of the Sacramental Elements «, as if Things The Go/pel of the perfojial Types . 129 Things could not be Real, and yet Typical too, . You will find many Treafures of Divine Wifdom and Gofpel-light in the Scriptures, by attending this Rule of underftanding and accommodating typical Scrip- tures both to Type and Antitype, not excluding either, they being real- ly meant of both, and molt fully of Chrift the Antitype, who is thp Scope and Centre of all the Counfels and Difpofitions of God. Cant. 2. That the Lord in thefe occafional and extraordinary Dif- penfations whereof we fpeak, did aim at fun dry Ends, and intended them to be for feveral Vfes -, namely, to be not only Types, but other ways alfo to be inftrutlive and ufeful : And herein his infinite Wifdom ap- pears the more, in caufing fo many Ends to meet at once : And in- deed fo it is in all the reft of his Difpenfations towards his People, and in the World : And fo in the Ordinances we have at this Day, they do not ferve for one life only. Queft. But what are thefe Ends ? Anfw. Not to infift upon the general Ends of all ihcTypes • In this fort we are now upon, viz.. tranfient and occafional Types , there were three great Ends. 1. For outward and temporal Good. They had by thefe Things outward Supply and Deliveranee : So the pafTing thrp' the Red Sea, the Manna, the Water out of the Rock were outward Mercies : So the Brazen Serpent gave outward and bodily Healing to them, befide that fpi- ntual and facramental life it had to adumbrate Jefus Chrift. 2. They were Inftru&ions in Moral Duties, as indeed all Providences are : The Lord's giving them Water out of the Rock, and Bread from Heaven, were inftru&ing Providences to depend upon God in Straits, and to truft in him at all Times. 3. The third End was the typical Adumbration of Chrift and GofpeU myfteries. Befides all other Ends and Ufesofthem^ befides outward and temporal Good, and moral Inftruftion ; they did, by the pofltive Intention of the Spirit of God, point at Chrift, and lead to him. For this the Text is exprefs, aft thefe things happened unto them in Types, and ver. 4. that Rock was Chrift. Queft. How may we judge what providential Difpenfations had fitch a typical Refpeil and Vfe j Anfw. TThishath been formerly partly fpoken to, and this Rule was given, that it 'is not fafe for Men to form Allegories out of their own Fancies, unlefs it be fome way hinted in the Scripture, unlefs it be ei- ther exprefled, or may be gathered from thence by clear Confequence:; as when by comparing the Scriptures, a manifeft Analogy doth ap- pear as clear as the Sun at Noon-day, But for Men to fct their Fan* en 1 3© The Gofpel of the prfonal Types. cies a Work to extra& Allegories out of every Scripture-hiftory, as the Popifh Interpreters ufe to do, is not fafe nor becoming a Judicious Interpreter. Luther called fuch Allegories Spnmam Scripture they Lutb. in Gen. 3. beat the Scriptures into Froth by allegorizing all things. foh 57. AUegorias ejfe vanas fpeculationes, & tanqnam fpumam facrx Scripture. And fol. 57 58. Hoc monuijfe fit fa- tisr ut qui AUegoriis uti vellent, ivsutantur quas indicarunt Apoftoli, &qua habent fundament urn certum in ipfa liter a fen hiftoria, alioqui fiet ut adifi- cemus fnper fundamentum paleam & ftipulcvs non durum. iZE tt°-T*; parce admodum Spirits fundus 'a*x»>0m'£«/. the Holy w Gen. V in Gal. Ghoft {$ fparing jn |hc Bufinefs of A1]eg0ries, He doth mot allegorize every Providence:, but fome he doth. And fothefe Providences were alfo Ordinances : God was plea- fed to fuperinduce the Natnre of an Ordinance upon them. Que ft. What were thofe typical Providences, which we caU occafional and extraordinary Types ; Anfw. They may be referred and diftributed into two Sorts, Things and Aclwns. A Diftribution that fome have made ufe of in this Sub- ject, who have not well known where to place it} but this I take to be the proper Place of it : They are indeed thefe Occafional Types, which are beft diftributed into Things and Aclions. 1. As to Occafional Typical Things, we may inftance in feven Parti- culars. And I fhall fet them down before you according to the order of time wherein the Lord gave them. 1. Jacob's Ladder. 2. Mofes's burning Bufh. 3. The Pillar of Cloud and Fire. 4. Manna, or the Bread that came from Heaven. 5. The Rock that followed them, and Water out of the Rock. 6. The Brazen Serpent. And 7. Some have added alfo thoie healing Waters of the Pool of Be* the f da. Thefe were Typical Things. Occafional Typical Actions are fuch, as their coming out o/Egypt, paf~ fing through the Red Sia, &c. of which afterward, We are to fpeak to tbefe Occafional Typical Tbings% Some where- of were given to particular Perfons, as that Vifional Ladder 10 "Jacob-, the burning Bufh was (hewed to Mofts- — others of them were given to the whole People of Jfrael, as the Pillar of Cloud and Fire, and all the reft that were enumerated. i, Jacob** Ladder^ which he.faw at Btfhcl. This was but ar* Occa- fional^ The Gofpel of the perfonal Types. 1 3 1 fional Type, it was no permanent Thing. The Hiftory of ic is in Gen. 28. (2 16. That it had a Typical Refpecl, our Saviour hirnfelf feems to infinuate, John 1. ult. It reprefented Chrift as the means of Inter- courfe between God and Man. Yet it was not, to fpeak properly, a Type ; but rather a Typical Vifion, being not a thing actually exiftent, but only in aVifion of the Night : However, becaufe Divers who have fpoke upon the Types have made mention of it, I fhall alfo fpeak a Word to it. Altho' even this Circumftance. Some have thought of a typical Accommodation for it thus -, That as Jacob faw this Ladder but in a Vifion : So we fee Chrift here but in a Glafs darkly, 1 Cor. 1 3. 12. till the Day-light of Glory in Heaven dawn upon us; when we lhall fee Face to Face. But I (hall draw the Parallel only in thefe five Things. 1. Here was fome dark Shadow of the Perfon^ Natures and Office of Chrift thus ; The Foot of this Ladder flood upon the Earthy and the top of ic reach'd up to Heaven, whereby Heaven and Earth did meet as it were : So Chrift in regard of his Humane Nature toucheth the Earth •, yet in regard of his Deity, he is the God of Heaven. And as in this Ladder, the top and the foot of ir made but one Lad- der : So both the Natures of Chrift are but one Perfon^ and by this, Union of his two Natures he brings Heaven and Earth together unites God and Man, which was the great Work for which he came into the World. 2. This vifional Ladder /hews the way to Heaven. There is no amen- ding to Heaven, but by the Spiritual Ladder Jefus Chrift, no Salvation but by Chrift, no comfortable Intercourfe and Communion between God and us, but only in and through him. Men cannot climb to Heaven by their own Works and Merits : tho' they mould heap Moun- tain to Mountain of Duties one upon another; yet they would fall fliort. Neither is there Salvation in any other •, for there is no other Name under Heaven given among ft Men whereby we mutt be faved. Aft. 4. 12. 3. We have in this typical Ladder an exprefs Figure of the Aiiniftraiion of Angels through Jefus Chrift unto the Saints, which is a Fruit of that great Priviledge of Adoption ; For they afcended and defcended in the Viiion by this Ladder. To wicked Men the Angels are Enemies ( as if the King frown upon a Man, all the Court does fo too ) and fight againft them, as they did againft Senacheritfs Army, when they flew An hundred eighty five thoufand in one Nighty 2 Kings 19. 35. . fo Pfal. 35. 5, 6". Let them be as Chaff before the Wind, and let the Angel of the Lord chafe thern-^ let their way be dark and flippery, and let the An* gel of the Lord per faute them. The blelTcd Angels are ever chafing and S 2 per. 1 32 The G of pel of the perfonal Types. perfecting Reprobates and wicked Men. But through Chrift they mi- nifter unto us for our Good, Zach. 1. 9. they appeared behind himy and ver. 10. thefe are they whom the Lord hath fent forth, and ver. h. they give up their Account to him. 4. Jacob [eei God at the top of the Ladder, renewing hit Covenant with him, ver. 13. So it is through Chrift that God enters into Covenant, and renews his Covenant with us • through Chrift the Proraifes are Tea and Amen, 2 Cor. 1. 20. God could never have fpoken Words of Peace to Sinners, but by the Mediation of Jefus Chrift. 5. Where was this Ladder feen ? At Bethel, which fignifies the Houfe of God, ver. 19. he called the Name of the Place Bethel. So Chrift is feen in the Churchy Ephef. 3. 10. and through the Church made known to Principalities and Powers, &c. If you would have a Vifion of Chrift, go to Bethel, into the Churches of his Saints and People, Cant. 1. $. If thou know not, go thy way forth by the Foot-fleps of the Flock. 6. There he fever al fleps of this Ladder.- Which fome apply thus un- to feveral degrees of Grace -, as there are many Rounds of the Lad- der, fo there are many Graces in Saints : The loweft Round is Pover- ty of Spirit, the higheft is Perfection* Thus you fee how Jacob's Ladder reprefented and fhadowed forth fomething of Chrift, and of the Gofpel, to Jacob and to Us. Andfo much for this Spiritual Ladder which Jacob faw. 2. A fecond Typical Thing in thofe Typical Days was the burning Bufh which the Lord fhewed to Mofes, Exod. 3. in the Ten firft Ver- fes : A very memorable Difp?nfation ; therefore largely repeated by Stephen, A£ts 7. 30. to 35. The Bufh burnt, and was not con fumed. A moft lively Emblem of the Churches fubfifting in the fire of Perftcuti- sn through the prefence and good will of him that dwelt in the burning Bufh. That is the Inftrn&ion we fhould learn out of it. As Jfrael in the Iron Furnace in Egypt.: For it related both ways, both to mew the- State of Ifrael in Egypt, and of the Church of God on Earth after- wards. So the Three Children, Dan. 3. An the fiery Fornace were not -onfumed, no nor frortby the Fire. So in the times of AntichrisJ, Rev. \r. 3. the Lord hath his Witneffts pror.be/ying all the thou fan d two hun- dred and three fcore Days : God hath his two'Witnefles all the while ; though they prophefie in Sackcloth ; yet prophefle they do, and bear witnefs to him : The Lord doth not leave himfilf nitbout Wltnefs, when his Church and Intcrelt is in the Joweft and moft affrclcd Condition : />-id indeed all along under the New Teftameat this Bufh hath been turning m fiver al Vires, and yet not coo fumed* There The G of pel of the perfonal Types . 133 There was firft the Fireof Pagan Perfection during the three firft Cen- turies. Then the Fire of Arrianifm, and Contention in the Church, &c. fet forth under that prophetical Reprefentation of Fire in the firft and fecond Trumpets, Rev. 8.7* ?« Then the hire of Anlicbrifiian Perfection a thoufand two hundred and tbreefcore Days. And then laftly, the Perfection of three Days and an half 'in the lafc of his Reign. But yet (till the burning Bufh is not con fu m ed : The Church of God fublifts, and lives, and outlives all Oppofition ; it cannot, it fhall not be con fumed. They have power over the Ftre, Rev. 14.18. It is underftood by fome Interpreters not unfitly concerning the Martyrs that fuffered by Fire, but were cot overcome by it; their Faith and Patience were not overcome, but did triumph and conquer through Jefus Chrift : And all this through the Prefenceof God wTith them. For he that dwelt in the burning Bufh, dvcells in the midftofhis Church, Deut. 33.16. A&S7.35. The Son of God was in the Furnace, Dan. 3. 25* And under the New Teftament he walked in the midsl of the feven Golden Can- dle/licks, Rev.i.r . — He hath prom i fed, Jfa 43.2. when thou walkest through the Fire, thou [hall not be burnt, neither' fhall the Flame kindle upon thee. Thefe two Typical Things were prefented to particular Perfons, namely, the myflical Ladder 10 Jacob, and the burning Bufh to Mofes, The other five were more publick to the whole People of Jfrael, namely, the Pillar of Cloud and Fire, the Manna, the Rock and Water out of it, the Brazen Serpent, and the Pool of Bethefda. 3. Vie Pillar of Cloud and Ftre, ExGd. 13.21, 22, As to the Nature of it, it feems to have been not unlike thofe Things which are called in Scripture Pillars of Smoke, Joel 2. 30. which the Apoftie renders Vapour of Smoke, Aft's 2. 19. which the Lord did now create, and in a miraculous way (by the Miniftration of Angels, who are the Inftru- ments of his Providence and Miniflers to his Church ) did carry and move to and fro from Place to Place'. It is called a Cloud, becaufe it had fomething of that Appearance ; but it was not an ordinary and natural,buta fupernatural and miraculous Cloud ; and differed from other ordinary Clouds ifl many refpefts. It was of fuch an height and bignefs,a$ was and might be feen by all the Houfe of Ifrael, E*od. nit. ult. Orher Clouds are foon difperfed and dii- frpated} But this remained firm for the fpace of forty Years together, till they came into the Land of Canaan-, the lower part of it retted upon the Tabernacle, after the Tabernacle was erected, and frorrj thtace j 34 The Gofpel of the per f oval Types. thence it afcended and went up like a Pillar of Smoke, as we read of Pillars of Smoke f Judg. 20. 40. Gz«f. 3. 6. It was ewe and the /awe Sub- ftancc, which was a C/oW by 'Day, and Fire by Night. It was not real natural Fire -, therefore called the appearance of Fire , Numb. p. 16. It was not Ignis urens, but only Ignis lucens ; it was no burning, but only (hining Fire : For it fat upon the Tabernacle, which was made of Boards and other Combuftible Matter. It kept its Form, and was not moved by the Wind, ov by any other ordinary and common Caufe, but by the Lord himfelf : And it moved and walked no falter than the whole Camp could follow. Out of this Cloud the Lord [pake and delivered his- Oracles to Mofes. And there the Glory of the Lord appeared to the People, Exod. 16. 10. and 33. 9. and 34.5. Levit. 16. 2. Pfal. 99. 7. Numb. ii. 25. and 12. 5. Deut. 31. 15. Thus for the Hiftory of it. Now that there was a Myftery in this Pillar of Cloud and Fire, is clear from 7/^.4. 5, 6. for there never was a literal Cloud and Fire upon Mount Sion. This fiery Pillar did ceafe,when they were entred into Ca- naan : Ifaiah therefore intends a Spiritual Thing under thofe Exprefii- ons. So it is here mentioned by the Apoftle in the Context as re- prefenting a Gofpel-Myftery ; They were all baptized unto Mofes in the Cloud, 1 Cor. 10. ver. 2. It (ignified and (hadowed forth, r. Something of Chrift himfelf. 2. The Benefits of Chrift. 3. The Ordinances of Chrift. 1. Christ himfelf. Some have noted a Shadow both of his Deity and Humanity. There was a fiery Brightnefs in the Cloud, which yet was but a dark lhadow of the Glory of his Deity •, which was often in Vi- fions fo reprefented : But his Divine Nature was veiled and over- clouded by his Humane •, as in this Shadow there was a Pillar of Cloud as well as Fire. \nRev. 10. 1. Chrift is reprefented as clothed with a Cloud, and his Feet as Pillars of Fire. Expreflions notably anfwering this ancient Type and Shadow. 2. It holds forth fomething of the Benefits of Chrtsl. What Benefits had they from this Pillar of Fire and Cloud ? They had Three. 1. Light and Direction. 1. Defence and Protection. 3. Ornament and Glory. All which we have in an higher manner in Chrift by the Gofpel. 1. Light and Diretlion in the way they (\iou\dgo, in thofe Arabian De- farts, where no Man dwelt, and which no Man palled thorough •, where there The Gofyel of the perfcmal Types , 135 there was neither Path nor Guide: But they had the Lord himfelf to guide them. So it is faid of this Cloud in Exod. 13. 21. where it is firft mentioned, that it was to lead them the way by Day, and by Night to give them Light-, and more fully and with much Emphafis, Numb. 9 > 17, 18. to the end of the Chapter. So doth €britt direft and conduct his People in their Travels thro' the Wildernefs of this World to Heaven, the tx\xt Canaan ; He is the true Light, John 1. 9. who coming into the World, en Itghteneth every one that is enligbtned : For fo that Place may be fitly rend red, He is the way the Truth and the Life, John 14.. 5. There is a directing Light : They are under the everlafting Conduft of his Word and Spirit. He doth not leave his People in the Dark, as to things abfolutely neceflary for their Communion with him here in this World, and for the r Salva- tion with him in the World to come : We muft follow Chrifr, as J [rati followed the Cloud. 2. A fecond Benefit they had by this Cloud was Safety and Protetlion, Both from the heat a^d fcorchings of the Sun in thofe burning Sands and Defarts of Arabia ; For the Cloud covered and overfhadowed them •, therefore it is faid of it, Pfal 105. 39. he f pre ad the Cloud for a covering : And likewife from their Egyptian Perfecutors and Enemies; For the Cloud went behind them, when their Safety fo required, Exod. 14. 19, 20. as if the Lord fhould fay, You (ball not hurt them, till you have ftricken thorough me firfr. Yea the very fame Difpenfattons, which are directing and > protecting to God's People, are dark 3nd deflruftive to his Enemies : As here -, the fame Cloud was Light to the Ifraelites^ but Darknefs to the Egyptians. Upon all the Glory (hall be a defence and a covert from the Storm, I fa. 4. 5,6. There is a protecting Prefence of God in his Church -, we do experience the Truth of this at this Day in all our folemn AfTem-- blies, there is a wonderful protecting Providence over us. Every Church of Saints is a Spiritual Army of Jefus Chrift, and thefe Armies are terrible, Cam. 6. 10. glorious as the Sun, terrible as an Army with Banners. It is a terrible thing to offend or trouble them : A Man had better fight againft all the Power the great Turk can raife, than op- pofe or offend one Church of Chrift, and there were more hope of Succefs : For the Lord him ft If is a Wall of Fire round abou^them, Zach. 2. 5. as well as the CUry in the midsi of them. Therefore it is writ- ten, J fa. 54. 17. no Weapor. that is formed agatnjl thee /hall profper^ , and every Tongue, thai (hall rtfe agatnjl thee in Judgment, thou/halt con- demn* v Some 136 The Gofpel of the perfonal Types. Some allude thus upon thefe two Benefits they had by the Cloud : That Truth is as a Pillar of Fire to go before us ; and Peace as a Pil- lar of Cloud to overfhadow and refrefti us. 3. This fiery Pillar was exceeding glorious It was an honour and glo- ry to them ; So in the Church, Chrift is the Glory of his Church. See J fa. 4. 2. We would think, if we could fee a Company of Kings and Princes, and Nobles and Great Men walking together in the Ways and Ordinances of Chrift, this were glorious, Deus tnaximus in minimis. There is a Glory in the meanest of the Aflemblies of his Saints, though becaufe 'tis fpiritual, carnal Eyes are not able to difcern it. When you come to the Meetings and Aflemblies of God's People, you fhould endeavour to fee this Divine Glory : You fhould by Faith difcern and fee a Pillar of Cloud and Fire over the Places where they meet, and a Guard of Angels and fiery Chariots round about them : God is pre- fent there : In his Temple doth every one [peak of his Glory, Pfal. 29.9. Thus the Pillar of Cloud and Fire did figure and exhibit them to the Benefits of Chrift -, Light and Direction ? Safety and Protection ; Or- nament and Glory. 3. It figured alfo the Ordinances of Christ ; and his Prefence in and with them : For the Ordinances are the outward and vifible Tokens of God's Prefence with his People •, as this fiery Pillar was of old. And therefore when the Tabernacle was made and fet up, it refted upon the Tabernacle, Exod. 40. 38. There be fome Duties are fecret, which the World fees not, nor may fee ; as Alms-deeds, and perfonal and fecret Prayer. But the Ordinances of Inftitution are things that ought to be pra&ifed with all the Publicknefs that may be: They are out- ward and vifible Tokens of God's Prefence ^ particularly that great Or- dinance of Baptifm, as in this Chapter, 1 Cor. 10. i. The Cloud it feems, had a refrefhing Moifture in it, to (hade, refrefh, and cool them from the burning Heat : And they were bedewed with it, as we are with the Water of Baptifm •, whereby this legal Cloud became a Type ofGofpel-Baptifm. And fo you fee how it reprefented fomething of Chrift himfelf, and fomething of his Benefits, and fomething of his Ordinances under the New Teftament. So much for this third Typical Thing, this Pillar of Cloud and Fire. 1 '^or The Gofpel of the occafwnal Types. 137 April 16. 16SC i Cor. X. It. Now aft thefe Things happened unto them for Enfatnples : And they are mitten for our Admonition^ upon whom the Ends of the World art come, A Fourth typical Thing among them of old was their Manna, or *** Bread from Heaven. And a fifth was the Rock that followed them% and gave thim Water. Here was fpiritual Meat and fpiritual Drink. Of thefe two, the Lord aflifting at this time. They are both men- tioned above, ver. 3.4. of this Chapter *, And they did aU eat the fame fpiritual Meat, and did all drink the fame fpiritual Drink : For they drank of that fpiritual Rock that followed them, and that Rock was Cbrift. The fourth, I fay, was the Manna, or the Bread that came from Heaven- the Hiftory whereof we have in Exod. 16. 14, 15. Behold up- on the Face of the Wilder nefs there lay afmall round thing, asfmaOas the boar Frofl on the Ground And Moksfaid unto them, this is the Bread which the Lord hath given you to eat. Which that it was indeed a Type, and that the Truth and Myftery of it was Chrifi himfelfj as the Bread of Life, and the Food of our Souls, Chrift himfelf atfures us in Job. 6. 32. Verily, vtrily 1 fay unto you, Mofes gave you not that Bread from Heaven, but my Father giveth yon the true Bread from Heaven. And ver. 48. I am that Bread of Life. And ver. 51. / am the living Bread which came down from Heaven : And fo the Apoftle a little before the Text inftanceth in this, I Cor. 10.3. They did aU eat the fame fpiritu- al Meat. This then was the general Scope of it, to bold forth Chvifb as the Food of our Souls. But now to let you fee a little more particularly the excellent Cor- respondence between the Type and the Antitype, the clear and full A- nalogy that is between the Shadow and the Iruth prefigured by it. You may difcern it in thefe five Particulars. 1 This Manna was a Portion prepared of Cod, and given down from Heaven to an unworthy murmuring rebellious People When the Children of Ifrael firft faw it, they faid one to another^ It is Manna ; for they wifi not what it was, Exod. 16.15. This Word Manna, your Margent tells you, may be rendred what is this ? or, it is a Portion, a prepared or diftributed Portion, from the Verb mn numerate, and in piel rLVJ praparavst \ becaufe God prepared and diftributed it among them, and it was ready to their Hand, to be eaten as they found it; tho' they might alfo bake it, if they would. The Hebrew Word Manna is re- T tained 1 3 8 The Gofpel of the occafional Types. tained in the New Teftament in the Greek, John 6. 31. and from thence in our own and other Languages. There is another thing known by the fame Name, which Writers fay. is aSyriackDew; but k will neither melt with the Sun, nor putrifie in the Night •, nor is it fit for Food, but for Phyfickonly : So it differs wholly from this Hebrew Manna whereof we fpeak , God did in a miraculous way rain down this Manna from Heaven, Pfal. 78.23, 24. He commanded the Clouds from above , and opened the Doors of Heaven, and rained down Manna upon them, and gave them of the Corn of Heaven. And this with- out any Care or Pains, or Industry of theirs ; a Food which they nei- ther fowed nor laboured for, but had it for the taking up. And this he did for an unworthy, murmuring, finful People, when they were in a molt rebellious Frame -, when they were murmuring, and faid, Exod. 1 5. 3. Would to God we had died in the Land 0/ Egypt, nhenwefateby the Fle[h-fots. Hereupon the Lord promifeth, ver. 4. / will rain Bread from Heaven for them. So is Christ a Portion, and a Food prepared for every hungry Soul ^ and he came down from Heaven, and is fent and given of God even to rebellious Sinners : He gave Gifts to Aden, even to the Rebellious^ Pfal. 68. 18. 2. This Manna was outwardly and feemingly defpicable and contempt i- lie ; yet indeed the choicest Food, and most excellent in all Refpedts, both as to Colour and Figure, Tafte and life. It was but a little thing in Quantity, Exod. 16*14.. yet it is called Angels Food, Pfal. 78. 25. Men did eat Angels Food. The Figure of it round, Exod. 16.31. like Coriander Seed, which Philofophers note to be the beft and moft perfect Figure. The Colour white, ibid, and Numb. 11. 7. like to the Colour of Bdellium. The Tafte fweet , like frelh Oil , or Wafers baked with Honey, Numb. 11. 7. And it fultained fix hundred thou- fand fighting Men, Befides Women and Children. They might eat it either as they found it, or grind and bake it, Numb. 11,8. Yet the Murmurers loathed it, and grew weary of it, Numb. n. 6. they cal- led it, this light Bread, Numb, 21.5. for which they were deftroyed. In like manner Jefus Chrift, as to his outward Appearance isdefpi- cable and contemptible, and defpifed by the World, Ifa. 53. 2, 3. though in himfelf moft precious and excellent, Cant. 5. ult. 1. Pet. 2-. 7. to you that believe he is precious. Chrift in the Promifes and Ordi- nances is precious to the Spiritual Tafte, 1 Pet. 2. 3. If fo be you have taftedthat the Lord is gracious- -< and fweet er than the Honey or Honey-comb, Pfal. 119. 103. Their grinding and baking the Manna feme apply to the Sufferings of Chrift, whereby he was prepared to be unto us the Bread The Gofpel of the occafional Types. 1 5 9 Bread of Life. And he fills and fatisfies the defires of all Believere, the whole Ifrael of God. But as in other Types, there is not only a refemblance in part, but withal a difparity, rnd pre-eminence of the Antitype above the Type ; So ia this Obr/jft infinitely excels the literal Manna, as the Subftailce doth the Shadow, for that only fed the Body, but Cbrift feeds ' • that preferved only the natural Life of the Body, and that only for a time, but could not give Life •, but Cbrift preferves fpiritual Life, yea, gives Spiritual and Eternal Life to Souls that were dead in Sins andTtof- pajjes ; and as he gives it, fo he maintains and preferves it for ever. Tour Fathers did eat Manna and are dead, Joh. 6. 49. but be tbat eats this true Bread (hall never die, ver. 51. 58. fo that in this (as in att things) Chrift hath the pre-eminence. 3. Something of Myftery may be obferved in the quantity they were to gather , an homer full, Exod, 16.22. now an Homer was about two Quarts, or as others exprefs it, three Pints and an half of our meafure ; God gave them a liberal Allowance. The Homer was the Veflel, which did contain, and wherein they were to put the Manna. The Veflel that holds Chrift is the Heart and Soul •, and fo to get the VelTel full of Manna, is to get the Heart full of Chrift. And be tbat gathered had none to fpare, Exod. 16. 18. for it feems their manner was, when they had gathered it, to diftribute to every one the fame Proportion, quoted by the Apoftle, 2 Cor. 8. 14, 15. to perfwade them a liberal Communication of outward Supplies to one another. It might alfo figure that fpiritual Equality which is among Believers, all forts of Believers having an equal Portion in Chrift the true Manna, Gal. 3. 28, 29. 2 Pet. 1.1. them that have obtained like precious Faith with us. We are all one ia Chrift Jefus as to relative Pri^iledges Jnfti- ficatio nonfufcipit magis & minus. The Virgin Mary her felf, tho' fhe be SanQifieatior, yet fhe is not Juftificatior quam altera. All Saints are e- qually juftified,and having the fame precious Faith,fhall be ail made par- takers of the fame common Salvation : Every Believer is compleat iff Cbrift, the weak as well as the ftrong, Col. 2. 10. ft ^ 4. Where did they get this Manna? Th^re were three things chiefly remarkable as to the Place, which feem to have fomething of Myftery ia them. 1. It was about the Camp of Jfrael ; and no where elfe to be found but there. So Chrift the Bread of Life is to be had in the Church, but no where elfe : Extra Eccleftam non eft Salus. Where two or three are gather- td in bis name, there is Chrift, Matth. 18. His Parents found him in T 2 the 140 The Gofpel of the occafwnal Types. the Temple, Ltt\e 2. If you would gather Manna, goto the Camp of Jfrael If you would get Chrift, go to the Church, and feek him there. 2. It was bidden in the Dew, lapt up (as it were) in two Beds of Dew, the one above it, and the other under it, Exod. 16. 14. When the Dew was gone up, the Manna appeared on the face of the Earth Numb. 1 1. 9. When the Dew fell upon the Camp in the night, the Manna fell upon it :\ So Chrift is exhibited in the Word and Ordinances. Dew is often * mentioned as an Expreffion of God's Favour. / will be as the Dew unto Jfrael, Hof. 14. 5. And the Word is compared to Dew, Dent. 32. 2. And it is a hidden Word to fome, 2 Cor, 4 3, 4. Chrift is therefore fitly called the hidden Manna, Rev. 2. 17. We fhould labour to fee Chrift, to get Chrift in the Word, Chrift in an Ordinance -, to gather Manna out of the Dew. 3. They went, and were to go,o«* of their Tents to gather it. Exod. 15. i6. So we muft go forth out of our felves out of Sin, and felf, and the Creature, to get Chrift. He that ftays within in his own Tent cannot gather Manna •, yet it is but fteping out of Doors. Oh the Sloth and Negligence of fuch as Perifh for want of it .' When Manna falls round about our Tents in the Difpenfation of the Gofpel, where- in Chrift is offered from Day to Day ! 5. The Time when they had this Manna. There were many Circum- fiances in the time, that are very fignificant and inftru&ing to us. 1. They were to gather it early in the Morning, Exod. 16. 12. The Quails came at Evening, for naturally they flew in the Day time to the* Sea, and came to Land towards night, Numb. 11. 31. But Manna came in the Morning, becaufe it fell with the Morning Dew. And the a- r l • Quails are not noted in the Scripture to be a fpirkual EToTiti? Meat> asthe Manna is' We fhould feek after Chrift be- times, in the Morning of our Lives, with our firft endea- vours, Pfal. 90. 14. Satisfie hs in the Morning with thy loving kindnefs* They that feek me early, (hall find me, Prov. 8.. This fhould be our firft work, Mat. 6. 33. Seek firft the Kingdom of Cod and the Righteonf- nefs thereof, and then all other things (hall be fnperadded, and given (as it were) into the bargain. 2. They were to gather it and feed upon it daily, from Day to Day : If they kept it, it putrified and ftank, Exod. 16. 19,20. Jt wormed Worms, as the Phrafe is in that Emphatical Language, that is, it bred them abundantly, or crawled full of Worms. A miraculous Judgment for their Unbelief, and Curiofity, and Difobedience. By this daily gathering, they were taught to depend upon a daily Providence for daily The G of pel of the occafional Types* 141 daily Bread, as we Pray in the Lord's Prayer, Give us this Day our Dai- ly Bread we fhould be content with the prefent Supplies that Pro- vidence calls in, without inordinate Cares and Thoughts for to Mor- row : Let your Converfation be without Covetoufnefs, and be content with fneb Things as yon have, Heb. 13. 5. Take no thought for to Morrow, Matth. 6. 31, 34- This Paffage may have a further Reference, and be applied unto Chrifi, theMyftery of this Type, thus ^ that as Manna muft be daily gathered, daily fed upon, fo muft Chrift -, we muft receive him, and be- lieve and feed upon him every Vay7 or elfethefweeteft Manna will be- come as rottennefs, and a favour of Death unto Death, unto carnal and formal Profcfifors, who fuffer Manna to lie by them un-eaten, who fufter Chrift to lie by them un-imployed, and un-improved for Spiri- tual Supplies •, we muft feed upon Chrift, and receive frefh Supplies- from Chrift every Day. 3. They were to gathers double Portion upon the fixth Day^.and none upon the Sabbath, Exod. 16. 23— to 27. By this the Lord taught them to reft upon the Sabbath. This is the fecond Place where the Sabbath is exprefly mentioned, before the giving of the Law upon Mount Sinai. The firft mention of it is before the Fall of Man, Gen. 2. i, 2. which ftewsthe Antiquity of the Sabbath: For, that was two Thoufand five- Hundred and thirty Years before thisy which would be a very vaft and ftrange Prolepfis, if it were fo as the Anti-Sabbatarians weakly and foolifhly pretend. And here now we have a fecond Mention of the Sabbath before that upon Mount Sinai \ And it doth not feem by any Circumftance of the Hiftory, to be here mentioned as a. new Thing un- to them •, but rather as a Duty they formerly knew \ but the Obfervance of it now, anew recommended to them by a very fpecial Providence. Moreover, they might here learn, That God difpenftth Chrift, the true Manna to Believers moft plentifully towards their latter end ^ as he did to Simeon in his old Age,- Luke 2. Chriftians when they grow near the Grave, and near to their eternal Reft, they fhould gather double Manna. Yet further, we may here learn and fee, That after this Life aU en- deavours are in vain : If you have not gotten Chrift before, there is no Manna to be rained down then. There be no offers of Grace, ncis means of Grace ^ then you muft Pray no more, hear Sermons no more j. but thereV an end then of all your former opportunities. They went out to gather, but they found none, vcr. 27. So the foolilh Virgin! asked the wife for Oil, but it was too late,* their time was paft. It is ;he cafe of many a Soul. . The 1^2 The Gofpel of the occafional Types. The weekly Sabbath now is a day of fpiritnal gathering, and getting Food foryonr Souls : But there will a Sabbath come, a time and ftate of Reft, when you molt live upon the Manna you have got and gathered in thii Life, or elfe you perifh. 4. It ceafed when they came to Canaan : They had it till then, Exod* 1 5. 35. but then they did eat of the Fruit of the Land of Canaan, Jofh. 5. 1 2. The Manna ceafed on the Morrow after they had eaten of the old Corn of the Land : So (hall all Means and Ordinances, when we come to Heaven ; Word, Sacraments, offers of Grace Ihall be no more •, then means of Grace and opportunities Ihall be no more. 5. Yet neverthelefs there was a Golden Pot of it referved and kept by them for ever, being laid up before the Lord in the Holy of Holies, B x- od. 16. 33, 34. a Pot ; it is called in Heb. 9. 4. a Golden Pot. So Ihall Chrift remain •, and all the Difpenfations of him in this Life, ihall re- main in precious Remembrance with the Saints in Heaven before tl)e Lord to all Eternity ; Chrift mall be laid up as it were in the Golden Memories of the Saints, like Manna in the Golden Pot, for a Memori- al before the Lord -, the Love of Chrift and all the Difpenfations of himfelf. They had likewife Aaron s Rod blolToming, laid up to the fame End and Purpofe. So the Saints {hall remember in Heaven, how the Rod of Mr on Budded, how the Miniftry was Blefled, and made Fruitful to them when they were in this World. So much as to the Manna, or Bread from Heaven. You fee how full it was of Chrift and Gofpel Myfteries. A Fifth typical Thtng of Old, was the Rock that followed them, with Wa- ttr iffuing forth out of the Rock. The Hiftory of this Type is in the 17th Chap. Exod. feeverfetf. That it was a Type, is expreffedby the Apo- ftle a little before the Text, 1 Cor. 10. 4 which Rock was Chrift. This Rock and the Water ifluing out of ic, was a Type of Chrift, and of his Spirit. It was a Difpenfation often Celebrated by His People, to the Praife of God in after-times. But wherein did the Rock reprefent Chrift ? I Ihall but Inftance in Four Refpe&s. 1 . As 1 0 Strength and Firmnefs, and Stability. He is indeed the Rock of Ages, Ifa. 16. 4. The Rock of Eternity •, Everlafting Strength, as it is not unfitly interpreted by our Tranflators — Ifa. 33.16. His defence is the Munitions of Rocks, Impregnable fafety to his People, Their Bread fhaU be given them ; Their Waters (haft not fail — 1 Pet. 2. 6. Behold I lay in Sion a chief Corner Stone, EleO, Precious • and he that believeth in him fhall not be Confounded, The Church is Built upon this Rock, Mat. id. 1 8. Hence The Go/pel of the occafional Types, 143 Hence a wife Hearer is faid to build his Houfe upon a Rock, Mat. 7. 2. As to Shadow and Refrefhmcnt, Ifa. 32. 2. As the fhadow of a great Rock in a weary Land : This World is a weary Land, Pfal.121. 69 5. The Sun fhaU not fcorch by Day, nor the Moon by Night. Thofe that dwell under the Shadow of this Rock •, thofe that are in drift. 3. He is fitly refembled to a Rock For Offence and Scandal : Not in hfmfelf, but only accidentally through the Prejudices and Lulls of Men, Hence he is called a Rock of Offence, and a Stone offtumbling^ 1 Pet. 2. 8 Rom. 9.33. As it is writen (Ifa, 8. I4.andi8. 16.) Behold 1 lay in Sion a St twitting- ft one and Rock of Offence, and whofoever believetb on him fhaU not be afhamed. 4. He is a Rock as to meannefs and unlikelihood of that fttpply of Water. Who would expeft or look for Water out of a Rock ? Therefore it is fo often rerr.embred with Admiration, Pfal. 78.20. The Rock was of no great Pomp to fee to, but only a rude thing {landing in a vaft Defertu So in Chrift, to outward View, there is no Beauty that we fliould defire him, Ifa. 53. Neither is there any likelihood of Salva- tion to be had in Chrift, if Men behold him only in his Meannefs, and look only at his Abafement with an Eye of Senfe and carnal Rea- fon, as the Jews of old did. And as the Rock reprefented Chrift unto them : So Secondly, The Water out of it, reprefented the Spirit of Chrift, John 7. 37, 38, 39 — Oat of his Belly fhall flow Rivers of living Water. This fpake he of the Spi~ - w>. There is nothing more frequent in Scripture, then to exprefs the Spirit by Water, Ifa. 44. 3. and that moft fitly, becaufe of the cleanfing and refrefliing Vertue of it. But let us here conuder it in reference to the Rock from whence it came : And in this there is a four- fold Analogy obfervable. 1. As the Water iflued forth out of the Rock.So the Spirit proceeds *nd comes from Chrift—^ The Comforter whom 1 will fend wto yon from the Father, John 15. 2<5. To refrefh the weary Soul when ready to faint away. 2. The Water came forth out of the Rock when fmitten with the Rod of MofeS) Exod. 1 7. 6. So the Spirit proceeds from Chrift, fmit- ten as it were with Mo[e?% Rod, with the Curfe of the Law for our Sins, Ifa. 53 -he was fmitten of God and afflicted. Had not Chrift died and fuffered, we had never had any refrefhing Water, never any Ri- vers of Joy and Coufolacioos from his Spirit. 3. The next time the Rock muft be fpoken to, Numb. 20. 8. It fee meth that God in his unfearchable Wifdom and Providence did fo order 1 44 Tie- Gofpel of the occafiondl Types. order it, That the Waters did ceafe at this time, which had followed them thirty eight Years. Hereupon the People murmur, and their murmuring Caufes Mofes himfelf to ftagger at the Promife through Unbelief. Though in this Mofes did mifs it too, for that he fmote the Rock inftead of fpeaking to it. But this we may learn from it : Chrift muft be preached, as well as faffer for us •, and ia and by the fpeaking and preaching of the Gofpel he doth communicate his Spirit, GaL$.z. Received ye the Spirit by the Works of the Laws or by the bearing of Faith — As Chrift fmitten is the procuring Caufe of fending the Spirit : So Chrift preached is the inftrumental Caufe. 4. There is yet a fourth Analogy in this, that the Rock followed them ; either the Rock it felf, or (as others) the Rock in regard of the Rivers and Streams of Water ilTuiug from it. So doth the Spirit of Chrift follow his People in all their Changes and Travels up and down in the Wildernefs of this World •, when we run from Chrift, he fol- lows us. This Water of the Rock, the Spirit of God, purfues and follows us up and down from Place to Place, and from one Condition to another. I fhall clofe with a Three-fold Improvement of this Truth. Vfe 1. We may here fee that they had the Gofpel preached unto them, as well as we: For this fpirituai Bread was Chrift, and the Rock that followed them was Christ : If they had not, all that I have preached to Day, and ever fmce I begun upon the Types, is all falfe Doctrine •, for you know the Scope of all hath been to let you fee what of Chrift, and what of Gofpel Grace and Truth was held forth under thofe legal Types and Shadows. Vfe 2. "This fhoiild render Jefus Christ precious, exceeding precious to us *, for that he is every way fuitable to our Neceffities : He is a Rock for Support : He is the Bread of Life, and the Water of Life, for Food and Nourifhment. Vfe 3. Here is Comfort and Lirefiion to poor^weak,hungry,thirfty Souls ; whither to go, and to whom to repair for help and fupply. Here is a Rock and fure Foundation for thy weak and weary Soul to reft up- on •, here is fpirituai Bread, and fpirituai Drink : Therefore feed upon Chrift by Faith, and this will fill thy Hunger, and quench thy Thirft, and flay and fupport thy weary Soul. But thou haft been rebellious, and murmuring, and queftioning the Truth and Goodnefs of the Lord : So was Ifracl. Mofes indeed ftuck at this, and fo could not enter into Canaan. But we fhould believe that there is Water for Rebels. 1 Cor. The Go/pel of the occafwnal Types. 1 4 $ April 23. i6£8, i Cor. X. 1 1. Now aU thefe Things happened unto them for Enfamples : And they art mitten for our Admonition, upon whom the Ends of the World are come. A Sixth Typical Thing amongft them of Old was the Brazjen Serpent. /\ The Hiftory whereof we have in Numb. 21. 5,6, 7, 8. The My- fiery and meaning of it we have by that infallible Interpreter, our Lord Jefus Chrift himfelf, in John 3. 14, 15. And fo the paralleling and laying thefe two Scriptures together, the one whereof declares the Hiftory of the Type, and the other reveals the Myftery intended and aimed at therein, will be a great part of my Difcourfe at this time. You fee in the Hiftory there be two things, the bodily Difeafe, and the Remedy. Now this lhadows forth the fpiritual Difeafe, and Remedy for the Soul. I (hall fpeak firft to the Difeafe, which was the deadly flinging of fiery Serpents, for their Ingratitude and Murmuring? againft the Lord. In this Difeafe there was a Shadow of the fpiritual Sicknefs of the Souls of Men. And let it not feem ftrange, that they fhould have a typical Reprefentation of fpiritual Evils : For it hath been former- ly (hewed, when we opened the Nature of a Type, from Rom. 5. 14. that all the Types are not to be retrained only to the Median's Per- fon, or to his Benefits ; but they had dark and legal Adumbrations under the Old Teftament, of all thofe Things and Truths which are more clearly revealed under the New. That this was indeed a Typical Difeafe, is evident from the coherence that muft needs be between the Difeafe and the Remedy, I mean thus. Such as the Remedy was, fuch was the Difeafe. An outward Remedy fuppofes and implies a bodily Difeafe : A fpiritual Remedy muft needs relate to a fpiritual Difeafe : But the Remedy here was Spiritual and Typical; for this our Saviour is exprefs, John 3. 14. therefore fo was the Difeafe. Now for the Particulars wherein it was fo. Having this general Ground and Foundation in the Scripture for , it : As to the Particulars, we muft beg of God Spiritual Wifdom to accommodate and apply Things rationally and fpiritually, and not in a way of loofe and wanton Wit and Fancy. In the Hope of whofe Afliftacce, thro' the help of your Prayers, I (hall inftance only in five Parcicuhrs of fpiritual InftruSion out of this Type, as to the Difeafes of our Souls. 11 io Thaf 146 The Go/pel of the occafiond Types. 1. That Satan is indeed the Old Serpent 2. That he is a fiery Serpent. 3. That Sin is the Sting of this Serpent. 4. This Sting of Sin is painful and deadly. 5. The Lord fuffers thofe moft of all to be tormented and plagued by it, who defpife Manna as a light Food. 1 . That Satan is indeed the tvbote Serpent. For this, the Scripture is exprefs, Rev. 12. 9. He is fo reprefented in Prophetical and Typical Scriptures, both becaufe that was the firft Shape wherein he did ap- pear as- a Devil in tempting and deftroying our firft Parents ^ and for the fubtiity and venome of that Beaft, and the Curfe inflicted upon 'him in that Appearance. In darker Places, as amongft the Pagans of old, and amongft the Americans of late ^ he hath delighted to appear unto them in that Shape of a Serpent : Therefore the. Pagan Temples were wont to be haunted with Serpents, infomuch that k grew into a Phrafe of Speech amongft them, Sacer anguvs. 1. The Devils are fitly called Seraphim's, or fiery burning Serpents. The Serpents wherewith they were flung in that Wildernefs were fuch, Dent. tf. 15. The Prophet Ifaiah fpeaks of fiery flying Serpents, Jfa. 14,29' and 3Q.6". The Word is DSTKurV. Olimr banechafhim bafera~ pbim, Serpents burners, Nnmb.ii: 6. or burning Serpents* The Root is (TTCJ. urere.. The Name Serapis, that Egyptian Idol may be derived from hence. Some derive from the Hebrew Saraph by Inverfion of Letters, the Greek Word ^»r»?, which fignifies a kind of venomous Serpent, which is alfo called, Dipfas and Canfon, with which he that is bitten is tormented with fuch a burning Heat and Third, Viafcor, 1. 6. cap. 3S. triat though he drink never fo much, his Thirft and 40. apud Ainfw. will not be quencht or fatisfied : And the Bitings in lee*, of thefe Serpents were left off by the mofl; ancient Bhyficians as altogether incurable. They are alfo fitly called fiery Serpents from their Colour. For they- had a fhining and glittering Skin, as if it had been made of Fire. And we fae it.in. our ordinary Snakes that feem to fhine andiparkle againft the Sun. So Taylor on the Types, pag. 305. Satan is fitly fo called, as being a Serpent of the worft kind, a moll terrible aad deadly Serpent. Hence, he is- elfe where compared to a great red Dragon, Rev. 12. upon the fame Account as here to a fiery Serpent, becaufe he is fuch a dread-? ful Enemy. This Name Seraphim that ishereufed, is applied to tha Holy Angels, Ifa. 6. 2. For the fpiritual Brightnefs, and burning Heat and Z$al, .and Love to God, that is in thofe Blefled Spirits, thofe pure f)ames> He bath mack bis. Angels Spirits y and his Mniflersa Flame of Fk,e The Go/pel of the occafwnal Types. 147 Fire, Heb. 1 . 7. And Satan himfelf was fuch a one at firft, though now by his Fall he is but a fiery Serpent : He is a Seraphim debafed and fallen below himfelf. 3. The Sting of this Serpent is Sin. Therefore the Temptations of this fiery Serpent are fo called fiery Darts, Ephef 6. 16. with which he flings the Soul to Death. He hath thruft his Sting into the Nature of Maw, and poyfoned it, and made it like himfelf. And he is continu- ally tempting and thrufting in his Sting : Sin is called a Sting, 1 Cor. 15. 56. The Sting of Death is Sin. 4. 5i», the Sting of this Serpent, vs pain ful and deadly Toy fon : It both torments and kills. It is true, it is fweet Poyfon while under the Tongue •, but withal it is tormenting and mortal in the Bowels, Job 20. 1 2, 1 3, 14. Though fweet in his Mouth, it is the poyfon of Afps within him ; fweet in the Commiffion, but tormenting and deftru&ive afterward. Oh the Pain it puts the Confcience of a Sinner too! Deadly Pain and Anguifh J there is no Anguifh like it, no Poyfon fo inflaming, fo tor- menting to the Body, as Sin is to the Soul. 5. The occafion of all this Mifery, was their flighting and murmuring againft the Manna wherewith the Lord had fed them from Heaven. There had been many Murmurings before upon other Occafions : But novr they come to flight and defpife Manna, wherewith the Lord had fed them fo miraculoufly, for about eight and thirty Years together: ( For fo fome Interpreters compute the time of this Murmuring. ) All the while till now, though that Wilderriefs through which they Tra- velled was full of fiery Serpents, and Scorpions, and Drought, as Deut. 8. 15. Yet the Lord had notfuffered any of them to be ftung. But now he lets loofe thefe fiery Dragons to fly upon them, as Amos 9. 3. / will command the Serpent and he {hall bite them and 'tis upon oc- cafionof their ungrateful Murmurings againft the Manna, Numb. 21. The InftruSion we may learn and fee in it is this, That God lets kofe thofe fiery Serpents^ Satan and their Lufts, to fting the Confciences and torment the Souls of Men, for contempt of Chrift, and Gofpel-mer- cies. When Manna hath been flighted, whenChrift is offered and re- jected, then the Serpent ftings, Pfal. 81. 11, 12. Becaufe Ifrael would none of me ; therefore I gave them up to their own Hearts Lufls. Have you never felt the Truth of this Type by woful Experience, how Sin hath raged and gotten more Strength, when the Gofpel hath been fligh- ted, and offers of Grace defpifed ? So much of the Difeafe, the deadly fting of thefe fiery Serpents for their Murmurings. U 2 t\ Now 148 The Gofpel of the occafwnal Types. Now for the Remedy, The Brazen Serpent. That Chrift is this Bra- zen Serpent, himfelf declares, Job. 4.. 14. 1 . It was made of Brafs, and in the Shape and Form of a Serpent, yet not a real Serpent. It was not made of God, but only of Brafs • which tho' it be a ftrong and bright Mettal, yet was contemptible in outward appearance, and moft unlikely to have attained fuch an End, to Work fuch a Cure. So is Chrift Strong and Mighty, and bright and Glorious, Rev. 1. 15,15. The brightnefs of his Fathers Glory, Heb. 1.3. Vet a Man, and the Son of Man -, Therefore low and mean in his outward Appea- rance, and defpifed of the World. Chrifi Crucified is to the Jem a {tumbling Block, and to the Greeks foolifhnefs ♦, but to them that are Saved, thelVifdom of God and the Power of God, 1 Cor. 1. 23,24. Yea he conde- scended to appear in the ftmilitude offinful Flefh -, for fo the Apoftle moft accurately sxprefleth it, Rom. 8. 3. He was counted a Sinner, hut he was indeed without Sin, Heb. 4. 15. As this Brazen Serpent was like a Serpent, yet had neither Venom nor Sting ; fo Chrift appeared like a (inner. He came in the likenefs of finful Flefh , and yet knew no Siny 2 Cor. 5. 21. But tho* he was not linful, yet he was indeed under the Cnrfe due to Sin, as the Serpent was curfed, Gen. 3. So Chrisl became a Cwfefor us, Gal. 3. 13. 2. This Bmen Serpent was a Remedy and a Cure provided of Gody in meer Grace and fovereign Mercy, for ungrateful and unworthy Rebels, when fbmeofthem were Stung to Death, and ready to Perifii for their Contempt of Manna ; and others of them were dead, and gone, and paft recovery for the fame Sin. It was againft the Merit of their Mur- murings, when they fpake againft him, and againft Mofes. In like Manner doth God give his Jefus Chrifi of free and meer Grace, when we were Enemies, without and againft our Merit •, when fo great a part of Mankind perifheth without him in their own Rebellions, and efpecially for their Contempt of the Gofpel, Joh. 3. 16. God fo loved the World, (it was a moft intenfe Love) to give his only begotten Son^ that whofoever belieyeth on him might not Perifh, but have Eternal Life. 3.. The Serpent muft be lifted up upon a Pole, Numb. 21. That all Ifrael might fee it, whether near or further off : So Chrift was lifted up, Joh. 3. 14. As Mofes lifted up the Serpent in the Wilder nefst even fo muft the Son of Man be lifted up : That is, upon the Crofs — Joh. 12. 32, 33. And J, if 1 be lifted up from the Earth, will draw all Men unto me. This he fpake, fignifying what Death he [hould die. And Chrift is lifted up ia the Preaching of the Gofpel, in the fight of all Men, Gal. 3. 1. Before w.bofe Eyes Jefus Chrift hath been evidently fit forth, crucified among you*. Both to tbofe that are near and far off, Ephef. 2. 17. 4; This The G of pel of the occafional Types, 149 4, This Brazen Serpent muft be looked upon by the Jfraelites when flung, Numb. 21.8. So muft Chrijl by the Eye of Faith, Job. 3.15. Faith is often exprefled unto us by that Metaphor of looking. Look unto me aUye Ends of the Earth and be faved, Ifa. 45. 22 Ifa. 65. 1. J [aid behold me, behold me. Faith looks with a fixed Eye, and with a Mourning Eye. A Man's Spirit is much feen, and doth much difcover it felf by his Eye, 5. In this way it gave healing unto thofe that being Stung did look upon itj Numb. 21. 8. whom nothing elfe could heal ^ Mofes and his Lavr could not do it. So Chrift ; Mai. 4. 2. Vntoyou that fear my Name, [hall the Sun of Righteoufnefs arife with healing under his Wings — Pfal. 103. 3. who healeth all thy Difeafes. And none but he can do it, j4tt. 4. 1 2. There is no healing of a wounded Confcience, but by Jefus Chrift alone, as lifted up upon the Crofs, and beheld by the Eye of Faith. The Brazen Serpents being lifted up was not enough, but it muft be looked upon ; fo Chrift muft be believed on, or elfe the Soul cannot be healed. Ignorant Souls that fee not Chrift, or that defpife him, (hall not be Saved by him : As if any of the People had faid, what Virtue can there be in fuch a brazen Serpent tp' Health, and fo would not look up to it? Such defervedly periflied, fo do Unbelievers and Defpifers under theGofpel. Tho' they were but weak and' dim-eyed, blear-eyed, dim-lighted, &c. yet looking up to the brazen Serpent, they were healed ^ fo, tho' Faith be weak, yet being fincere it faveth. Tho' in the utmoft parts of the Camp— fome fay it took up Twelve Miles •, Yet look unto me all the Ends of the Earth andbefaved, Ifa* 45. 22. 6. The brazfn Serpent retained this Virtue, only while inftituted by Cod for that end -7 and therefore when the facred Stamp of Inftitution wa& taken off", we Read no more of any Miracles wrought by it -0 and Htz.c~ kiah brake it in pieces, 2 Kings 18.4. Now this part of the Hiftory cannot be fitly Accommodated to Chrijl himfelf but to his Ordipances, thus. That the very fame Things and Attions which are good and ufeful when God appoints them, are ufelefs, yea abominable, if there be no Stamp of Inftitution upon, them. Thus we rray fitly apply it, becaufe the Types (as hath been laid) relate to-all Gofpel Truths : And the fame Truth lhines forth in all the reft of thofe ancient Types and Shadows. The Lord then appointed miniftring Garmtnts% for his Priefts and Minifters : But for Miniften ta ufe facred Veftraencs now, is unlawful and abominable, The 1 50 The Gofpel of the occafional Types. The Lord then appointed a kind of legal Hierarchy and Spiritual Su- premacy of the High Prieft, over all the reft of the Priefts and Levites ; they were to A& by the appointment of Aaron and his Sons, Numb, 4! 19. But for one Gofpel Minifter to claim a Supremacy of Jurisdiction over another Gofpel Minifter, within his own Charge or Congregati- on •, This is that for which we juftly call the Pope Antkhrift. The Lord then appointed the Feaft of Tabernacles, and the Pa/fiver, .and PerJccofi : But for us to keep thefe Feafls now, under the Names of CbYiftmas'y E after, or Whit funtide, or the like, as the Pope hath taught us to do-, it is a far greater Sin then People do imagine ; the retaining rffuch legal Shadows being an implicite denyal of the Truth of the Gofpel i but, Men confider not the meaning of their own A&ions. 7. The laft occafional Typical Thing, which the Lord gave to his Peo- ple of Old, was thofe healing Waters of the Pool of Bethefda. Which in- deed are not mentioned in the Old Teftament, but in the New, John 5. It was a Miracle ; but yet it had alfo a Symbolical ufe (as many other Miracles had) to lead them from the consideration of earthly Things, unto heavenly Things. Healing Waters are often fpoken of in the Scripture, with a reference to fpiritual healing, as Ezek. 47. 1 , 8, 9, u Rev. 22. 1. So Chrift fpeaks of Rivers of Waters flowing out of the Heart of a Believer, Joh. 7. 38. which cannot be meant of literal Water, but is meant of Metaphorical and Spiritual Waters ; this in ge- neral But to unfold the Allegory a little more particularly, that we may fee more fully what Inftrudions we may learn out of it. 1. Thofe healing Waters of that Pool of Bethefda, may fitly repre- fent the Ordinances of Chrift in the Church ; which is indeed Bethefda, an Houfc of Mercy : For fo the Word may be interpreted f^ion— no Beth- chefda, Domus mifericordia, tho* others expound it NTltMvfc— no Domus tffnfionis. The Church of Chrift is indeed a Spiritual Hofpital, an Houfe of Mercy to the Sick, to poor difeafed Souls, where there be the choifeft Waters, the Waters of Life, and all other Medicines of Spiritual help and healing. z. The healing Virtue of the Water, may hold forth to ustbefpiri- tual Good of Ordinances, the healing of our Souls. This is frequent in the Scripture, (as was faid before) for bodily healing to Teach and reprefent Spiritual. 3 The motion of the Angel, leads us to take Notice of the effetfual Operation of the Spirit of Chrift, in and by the Ordinances in the time of love. It is not the Means, it is not the Ordinances, but the Angel of the Covenant by his Spirit, moving and .vorking in them, that heals and doth good to Souls : The Ordinances are not effectual at all times, The Gofpef of the occafwnal Types. 151 times, but only when, and as they are moved and influenced by the Spirit ; for u was a Place much frequented, as appears by the five Porches, and its neernefs to the Temple, and the Text faith many ftck lay there. He could have healed all as well as fome : Vtrum ut miracnla fuum babent finem, ita & modum habere debent. Calvin in loc. As when there were fomany dead, and but one raifed, 2 Kings 432 So ma- ny Widows, and the Prophet fent but to one, 1 Kings 17. 9. Luh 4* 25, 16. Who would have looked for help and healing from troubled Water t We muft follow God againfl our own Reafon ; the Judgment of Rea- fon is often contrary to the Mind of God, 2 Kings 5. 10. Naaman thought waftring in Jordan an unlikely Means to recover the Leper—. Elifha 2 King. 2. 20. healeth the Waters by calling in Salt, an unlike- ly Means -, for Salt is wont rather to caufe Barrennefs, The Water here did it not, for then it would have healed all, and at alt times, one as well as another. Chrift (ingles out one whofe conditi- on w as mod deplorable, his Difeafe inveterate, incurable 38 Years. So he that was born Blind, and had been fo, till he grew up to Man's E- ftate, Cap. 9. 1 — So Lazarus when dead, buried four. Days, Job. H.39. The Woman who had been difeafed twelve Tears, Mat. 9. 20. Ano- ther eighteen Tears, Luk. 13, J 1. 4. Tbefe times were unknown and uncertain, t a the People. They knev7> not when the Angel would come to move the Waters. So is the Day. of Grace, and the Opportunities of Salvation to Souls : Becaufe Man kmwetb not his time, therefore is hejnared in an evil time, when it falieth fud-> denly upon bim% Eccl. 9. 12. Ob that thou badfl \nown \ Luk. 19. 41, 42, Therefore, Eccl. 1 1. 6, In the morning fow thy Seed, and in the Even* ing withhold not thine Hand-, far thou know* ft not whether (haU Profper, ei- ther this or that, or whether they both (hall be alike good. Lay hold upon all Opportunities. 5. Thefe Excellent Waters did not heal all, but only him that was put frrft into them. Which was for our Inftru&ion, that we might learn 1 to lay hold betimes upon Sea Tons and Opportunities, for our fpiritual . Good : They that feek me early [ball find me, Prov, 8. 17. Ee at Work for God and your Souls betimes, left you come too late. <5. Chrift asks him verf. 6. Wilt thou be made whole ? He prevents him be- fore he exprefled any defire to Chrift ; not as tho' Chrift were Igno- rant of his defire, but to excite and ftir up defire and Expectation in him -, and to ftir up the Attention of thofe who were providentially prefent at tb^t time, that they might mind and take Notice of the, Miracle, VerL & Jefus faith to him, rife, take np thy Bed and Walh He could 152 The Gofpel of the occafional Types. could have faid, he whole •, but he choofes rather to Exprefs it by an infallible Effett and Fruit of it. To the Maid he faid Arife, Mark. 5. 41. To Laz.arns, come forth, Joh.\\. 43. and verf. 44. Let htm go. To the Paralytick, Mat*, p. 6. Arife iake up thy Bed. and go unto thine Honfe. On the Sabbath Day, that fo it might be the more taken Notice of ; the People would wonder to fee a Man carry his Bed abroad, and fo inquire about it. There were (befide thefe we have now handled) fome other Occafio- nal Typical Things, as Noah's Ark, but that was fpoken to in the Hifto- ry of Noah, and fome others may occur afterwards, but thefe are all I fhall fpeak unto here. Let me Conclude with a few Words oiVfe, to help you to a (radical Improvement of all that hath been faid upon thefe Typical Things. 1. We may here fee the compleat and perfect fulnefs of oht Lord Jefus Chrift, to all the Neceffities of our Souls. That fpiritual Ladder reprefents him as the Mediator and Means of all the intercourfe between Heaven and Earth, between God and us. The hawing Bu(h fhews his Prefence with, and Protection of his Church and People in the Fires of Perfection, and Afflidtion. The Pillar of Cloud and Fire holds forth that everlafting BlefTed Con* duel and Guidance of his People, by his Word and Spirit, through the Wildernefs of this World to their Eternal Reft. The Manna, and Water out of the Rock holds him forth, as our fpiritU- al Food. And now laftly, The Brazen Serpent, and the Pool ofBethefda teach us, that here is Healing alfo ; fo that he is both Meat, and Medicine. The fame thing is held forth alfo under other Metaphors, Rev. 22. 2. The Leaves of the Tree of Life are for healing of the Nations -, fo that Chrift is all in all. 2. Learn from hence not to defpife thefe Truths concerning the Types, how weakly foever they may be held forth by him that fpeaks unto you •, for you fee they are full of Gofpel Marrow and My fiery. Any . thing of Chrift Ihouldbe fweet and precious, and it is fo to you that believe. 3. We may here fee the Glory of Gofpel Truths and Myfleries -, and withal how dull and flow of Heart we are are to apprehend them, in that the Lord teacheth us, and holds them forth in fo great variety of fpi-. ritual Reprefentations, to our weak and narrow Underftandings. Here is Light and Safety, and Strength, and Meat and Drink, and Me- dicine, and ail laid up in Chrift •, and Chrift hereby held for unto us : The Go/pel of the occafional Types. 155 us : And all little enough to help us to a true and right Idea of him. 4. Here is very great and fceet Encouragement from what hath been faid this Day, to difeafed Souls, to repair to this Fhyfician • whatever thy Difeafes be, go to him for help. And that you may obtain help and 'healing Virtue from him, remember thefe three Rules and take them along with you. 1. Seek to him in his own Means and Ordinances. If he fet his Stamp upon apiece of Copper (as he did of Old) do not defpife it. If he fend his Angel into a Pool or Well of Water, do not fay with Naa- man, 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 Btthefda ? They may be fo in themfelves, and yet may not have the Virtue that meaner Waters have, if the one be appointed of God for this life, and the other not. 2. Do not expeel 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 Blefling and Prefence of God in them. 3. Be fure you be found waiting his Time and Leifure : Wait at the Pool of Betbefda, tho'youdonot find help in thirty eight Years; yet wait, and be ever ready, left you be out of the way, when the An- gel moves the Waters. May j. &21. 1668. 1 Cor. X. 11. Now aU thefe Things happened unto them for Enfamples : And they are written for our Admonition , upon whom the Ends of the World are come. THe occaftonal Types ( beloved ) were referred to two Heads.' Things and Afiions. Of Typical Things we have fpoken. . That which follows next in order is, occaftonal Typical Attions. Before we enter into them, it may be ufeful to recal to Remem- brance Three Things formerly delivered. 1. That the Types are not to be reflrained only to the Perfon of Chrift, but they extend even to all New Teftament Difpenfations. 2. That there is a real hiftorical Verity in thefe typical Actions. 3. That they did ferve for divers other Ends and Ufes, as well as for this typical Ufe. X I 1 54 The Gofpel of the cccafonal Types . I muft defire you to1 remember thefe Three Things, and to carry them along with you in all that fhall be faid. Thefe Typical Aflions may be referred to Two Head. i. Typical Deliverances of God's People. i. Typical Defiruliion of Enemies. Which, though they might be handled together 5 yet for the greater Clearnefs and Diftin&nefs we may confider them feverally. 1. There were typical Mercies, Deliverances, Trefervations of his People of Old, which happened to them in Types, and are mitten for our In* ftrutlion, upon whom the ends of the World are come. The Lord intended thofe ancient Difpenfations to be Types and Patterns, and Pledges of what he intended to do for his People in the latter Days. There be many fignal Inflances thereof, in the ftory of the Old Teftament. I might here inftancein the Lord's protecting Providence over the Fa* thers and Anceftors of that People, viz, Abraham, Jfaac and Jacob, in all their fojournings and journeyings to and fro at the Call of God, Pfal. 105. 12, 13, 14., 1 5. When few in Number, and in the midft of Ene- mies, He fuffered m Man to do them harm, mentioned as the flrft great and fpeaking Example, how the Lord would protect his People in all future Times : But to let pafs the Prefidcnts given in particular Perfons, and to inftanceonly in fuch Difpenfations as befel that whole People. There were fix famous Difpenfations of Providence, which hap* pened unto them in Types, and are written for our Injlruclion upon whom the Ends of the World are come. 1. Their Deliverance out of Egypt. 2. Their PafTage through the Red Sea. 3. Their Marching through the Wildernefs. 4. their PafTage through the River Jordan under Jofhuah Conduct. 5. Their Entrance into Canaan. 6. Their Deliverance out of Babylon. 1. Their Deliverance out of Egypt} Th^Hiftory whereof is recorded in the Book of Exodus: And may be typically applied three Ways. 1. Vnto Chrift himfeif And fo it is exprefly in Matth. 2. 15. It is quoted out of Hof. 11..1. Thefe Words are fpoken by the Prophet Hofea, concerning the Deliverance of that People out of Egypt : But this being typically done to the Members of Chrift, was in the full in- dent of it accomplifht in Chrift , the Head, and Antitype : And there- pOre is fo applied by Matthew. Look as Ifrael, in the Infancy of that people went down into Egypt, and God, brought them forth again: 0 Chrift in his Infancy fled thither, and the Lord called him back gain. 2. Here The GofpeJ of the occajional Types. 155, 2. Here was alfo a Shadow and Reprefentatioa of our fpiritual De- liverance, out of Spiritual Bondage and Mifery under Sin and Satan and the World, in an unregenerate Eftate, unto the State of Grace and Glory. The Scripture hinteth this unto us, io that it doth ex- prefly apply the Terminus ad quern of their Deliverance Afyfticaly and Allegorically . Therefore the Terminus a quo was alfo Myftical and Al- legorical ; for there is the fame reafon of both. We made ufe of the like Demonftration before, upon the fkry^Ser- pents : So here, fuch as the Rest was, fuch was their Bondage : But the State they were brought into, was a State of typical Reft and Peace in Canaan, which is made a Type of another Country, even of Hea- ven it felf, Hisb. 11. 1 5. Hcb. 4. 8, 9. Jofhua did not give them Rest ; But there remawetb a further reft to the People of God. If their Reft in Canaan was a Type of Spiritual and Heavenly Reft} Then their Bon- dage in Egypt was a Type of Spiritual Bondage. Sin ( as fome have well faid) is indeed the Egypt of the Soul, upon all Aecounts : Temptations to ir, Actings in it, Troubles for it, are its Houfe of Bondage and Vexation. We are all by Nature in a Condition ot fpiritual flavery to Sin and Satan, as Ifrael was in out- ward 11a very to their Egyptian Task-Mafters : And the Lord redeems as Spiritually, as he did them literally. Hence in the Preface to the Ten Commandments, which are moral and perpetual, the Lord faith to us, and to all his People, as well as to them : / am the Lord thy God which b-' ought thee forth out of the Land of Egypt, ont of the Houfe of Bon* dage. He redeemeth us out of another and worfer Egypt, You may fee the Analogy a little more particularly in Four Things. 1 . They were under very cruel Bondage, The Egyptians made them to ferve with Rigor, Exod. 1. 14. They muft make Bricks: The Monu- ments whereof are thought by fome to be the Pyramids. So Jofephus Reports. Though fome object that the Pyramids are not made of Brick. To which it may be anfwered, That what manner of Brick that was which the Ifraelites made, cannot be now determined and found outf * any more than what Materials the Pyramids were made of. Yea, they muft make Bricks without Straw, an unreafonable piece of Rigor and Tyranny: And their Male-Children were to be drowned : A Law the moft barbarous and inhumane that ever was then adted amongft Men : Which how long it flood in Force, the Scripture exprefleth not. ^ The Jews have a Tradition, that it was Ten Months : But whe- ther it were a lopger or a fhorter Time, in this blackeft Time and Midnight of their Oppreflion Mofes was born, who afterwards deli- vered them. But a moft. bloody and barbarQus Law it was: And X 2 which 156 The G of pel of the occajional Types. which is yet worfe, thefe Egyptian Tyrants would not let them have the Liberty of their Conferences to ferve and worftrip God. So is the Bondage of Sin and Satan, very fore and hard Bondage, The fervice of a Luft, the bondage of a bafe Luft, is worfe then any Turkifh or Egpytian Bondage, 'tis to do the Devifs Drudgery : Thou baft wearied thy felf in the greatnefs of thy way, Ifa. 57 10. Sinners take ■ much Pains, endure much Labour and hardfhip in the fatisfying of their Lulls. 2. Tho' they did figh under their Bondage, and they had none to help -, yet when help was offered, they had no heart to receive it, and clofe in with it •, but did foolilhly and forwardly refufe and rejeft it. They refhfed Mofes, Exod. 2. 14. Acls 7. 25, 35. So Sinners, in their natural Bondage, will fometimes cry out and complain of their Sins, but yet refufe offers of Grace. When the Lord comes to deliver them, they hold fash Deceit, and refufe to return, Jer. 8. 4, 5. 3. When they began to think of getting free, Pharaoh pnrfues them with all his might : All the Land is in an uproar, whereas all was quiet be- fore, Exod. 14. 5,9. And they are brought to a defperate Strait, the Sea before them, the Mountains on each Hand, their Enemies behind them at Baalz.ephon, Exod. 14, So doth Satan •, when the Soul be- gins to break loofe, then Beelzebub roars \ he lets it go on quietly till then, but then purfues it with dreadful Temptations, Luke n. 21. When the ftrong Man armed keeps the Houfe, all is in Peace -, but when a flronger then he comes to difpoffefs him, then he rages, and often drives the Soul into defperate Straits and diftrefs of Spirit. 4. Tet notwithftanding all this Oppofition, the Lord delivers them, and brings them forth with a mighty Hand, and with an out-ftretch;d Arm, Exod. 14. So he brings forth the Soul in defpite of Satan from out of its natural Condition, by the out-ftretched Arm, and by the Al- mighty Power of the Holy Ghoft ; converting Grace is irrefiftible. 3. Jfraefs Deliverance out of Egypt of old, was a Type of the New Teftamenf Chnrches Deliverance from the Yokes of Antichrist. For Egypt is exprefly made a Type o/Rome, Rev. 1 1 . 8. To be under the Yokes of Men, under Antichriflian Bondage, is worfe than Egyptian Bondage: For that was chiefly over the Bodies, but this over the Souls of Men, this is Rome's Merchandice, Rev. 18. That Men mufl: have their Con- ferences kept in the Pocket of a bafe Prieft at Rome-, for him to op- press their Confciences and exercife dominion over their Faith, what fearful flavery is this ? Hence alfo to make the Parallel yet a little clearer, look as Mofes and Jfrael fang, when they came forth out of literal Egypt. So in like man- The Gojpel of the occafional Types. j 37 manner when the Churches of the New Teftament came forth out of Antichriftian Bondage, they are faid to fing the Song of Motes and of the Lamb, Rev. 15. 3. 2. Another typical Difpenfation of Deliverance and Mercy towards Ifrael of Old, was their Pafjage through the Red Se:i, as on dry Land : The Story whereof is recorded, Exod. 14. A very great and mighty Work of Providence, and very often celebrated with triumphing Praifes to God, in after times. See Ifa. 63. 12, 13. and Hab. 3. 8, 9. and often in the Pfalms. The Sea they palled through is called the Red Sea: The reafon of which Name is thought to be from Efait, who got the Sirname of Red, and whole Seat and Habitation was bordering upon this Sea. The Place where they p3fled over, I find in Geographers, that it was four M#es broad. The means was by Mo fes fir etching forth his Rod, and the Lord fending an E aft Wind, ver. 21. The Waters flood as a Wall : Not in the Shape and Figure of a Wall, ( for then it is not likely that' Pharaoh and the Egyptians, as mad as they were, would have dated to have purfued them) but probably in the ordina- ry Figure that other Waters ufe to have: But they did ferve to the Ufe of the Wall on each fide the Camp, to keep off the Egyptians that they could not inclofe the Ifraelites, and compafs them about. That this was a typical Difpenfation, the Apoftle doth affirm here in the Context, 1 Cor. 10. 1,2. The Myflery of it was this -, it repre- fented Baptifm, and that both in the outward Form, and the inward Good of Baptifm. 1. Here was a manifeft Reprefentation of the ontward Ordinance : For here was an Application of the Element of Water by Mofes the Minifter of God, unto the whole Church of God, who were fix hun- dred thoufand Men, befides Women and Children : The fe were all bap" trfed by Mofes in the Sea : But how was the Water applied to them ? The Egyptians were drowned and over-whelmed in it ; but there was no contiguous Application of it to the Ifraelites, otherwife than what drops of Water might be blown upon them by the Wind, that ftrong Eaft-Wind : But they paffed through the Place of that Element, and fo here was a Figure and a Shadow of Baptifm. 2. Befide the outward Form, the inward Good of Baptifm was alfo re" prefented and lively fet forth in this Difpenfation, thus : That as Ifrael when departing out of Egypt, and purfued by Pharaoh did pafs fafely through the Sea, when their Egyptian Enemies were drowned in it 1 So when the Ifrael of God are departing and making their efcape to the Spiritual Reft, they fee before them the fwelling Waves and Billows of the Wrath of God ready tofwallow them up, and the Iniquities of their* 1 58 The Gofpe! of the occafwnal Types, their Heels together with the Prince and Powers of Darkaefs purfuing hem •, but Jefus Chrifl drys up thefe Floods, a«d deep Waters of the Wrath of God for all hi: People, and is as a Wall of fafety to them on each Hand, and leads them fafely through it. But he caufeth thefe Floods to overwhelm their Enemies, he Triumphs over them in his fury, over Principalities and Powers, and all implacable Adverfaries ; he kills and buries Sins and Devils, that they can no more rife up to hurt his People, than a drowned Egyptian can, to hurt an Jfraelite. The Wrath of God is ofcen compared in the Scripture to Floods and deep Waters, Pfal. 69. 1 , 2. God is faid to be with his People when tbty pafs through the Water s, Ifa. 43. 2. And he is faid to drown their Sins in the depths of the Sea, Micah. 7. 19. And as Ifrael was thus Conducted fafe in the morning Watch , Exod. 14. 24, 27. So Cbrift in the morning Watch of his Refurreftion, and in the morning of the general Refurredion and laft Judgment^ Triumphs over all the Enemies of his People, Pfal. 49. i4.Then his Church is fully palled from Death to eternal Life \ then may Jfrael ftng the Song of Mofes and of the Lamb, and fay, the Lord {hall reign for every and ever , Exod. 15. 18. Much Teaching, and many other InftrucYions might be learned from all the Circumftances of this Difpenfation. The Egyptians here, met with a Punifhment fuitable to their Sin. They had drowned the Children of Jfrael ; and now fourfcore Years after, they themfelves are drowned in the Red Sea. And from the fore diftrefs that Ifrael was in, the Sea before them, their Enemies behind them, the Mountains on either fide • infomuch that they had no other Choice, in the Eye of Reafon, but eicher to be Drowned or Slain. We may here obferve, that the mod Glorious Deliverances of the Church, are in their great* eft Straits and molt defperate Diftrefles : We may alfo obferve the in- vincible Safety of the Church of God in all Tryals, under all Troubles. The Fire cannot Burn them, as you have feen before in the burning Bufh, which Burnt, and was not confumed : The Sea cannot Drown them •, you have formerly heard of Noah floating upon the Waves in an Ar\ of Safety, when all the World was Sea , and now you fee Jfrael fafe in the bottom of the Sea, Oh! Trnft God and follow the Lord fully, when he leads you into dangers and difficulties,as deep as the Bottom of the Sea, 2 Chron. 20. 12. We know not what to do , but our Eyes are unto thee. It was by Faith that Jfrael did this, Heb. 1 1. 29. Some make the RedSea a Type of the Blood of Chrift, That thro' his Blood we pafs to the Land of Promife. 3. Their marching through the Wilder nefs, tbofe De farts of Arabia, with their God in the Head of them, Pfal. 68. 7. Was Typical of the Wilder- nefs The Gofpel of the occafional Types. 159 - nefs of an unregenerate Condition : So Burroughs of Holy Courage on Heb. 1 1. 27. Cap. 25, and 26. interprets and Implies this their Paifage out of Egy[t unto Canaan. Herein was an Eminent Prefiguration of three Things. 1. Troubles, Difficulties, Temptations in the way to Heaven. That through many Tribulations we mufi enter into the Kingdom of God, Afr. 1 4. 22. This World is but a Wildemefs, an howling Wildemefs, full of Lyons and Leopards, Sins and Troubles, Cant. 4. 8. full of fiery Ser- pents, and Scorpions, and Drought -, as thofe Arabian Deferts were. 2. We may here fee as in a Glafs, the Corruptions of our own Hearts. That this was a great part of the meaning of this Type, the Apoftle mews at large in many Verfesofthe Context, v. 5. to 10. Look what Jfrad did, and how they carried it in the Wildemefs ; we are apt to do the like : We are apt to think they were a very murmuring froard People -, but if thou hadft been in their Circumftances, thou would!!: have done as bad as they. 3. The perifhing and mifcarrying of many Souls under fome preparative and initial Work, is alfo here plainly held forth. For many of them pe- rifhed in the Wildemefs, while they were in tranfitu, between Egypt and Canaan. So doth many a Soul after fome beginnings aud motions Heavenward. The Apoftle applies it thus, Heb. 4. 1,11. left any Man fall fhort after the fame Example ofVnbelief •, and here, 1 Cor. 10, 5. ma* ny of them weredeftroyed in the Wilder nefs. 4. Their pajfing through Jordan under Jofliua's Conduct, the Priefts bearing the Ark, going in before them, andftanding in the midft thereof, till all the People were gone over, Jofhua. 3, 13,17. and 4.10, 18. was another Type. The fignifkation of this, was (as the Difpenfation it felf was) much after the fame Nature with their Paflage through the Red Sea, but accompanied with differing Circum fiances. In general, it reprefented and held forth Chrift going before his People, and himfelf bearing their Sorrows, which would have funk them : He wafteth them fafely through all their Sorrows and Miferies, and through Death it felf over unto their Eternal Reft. It was at this Place Bethabara *1>iy-nO domustranfitus the Houfe of Paflage, from fltt domus and "Oy Tanfire. The Place that Jefus Chrift was Baptized at when he entred upon his Mini- cbnraiu in ftry, Job. 1. 28. And as Ifrael of Old did pafs over on the 8$ W* tenth Day of the fir ft Month, Jofh. 4. 19. Encamping in Gilgal . ^ where they kept the Paffover, Jofh. 5. 10. So it feeras that on Pr^f# in q£ the fame tenth Day cf the firft Month, Chrift rode into knd! Hift, Jerufalew, where he not only kept the Paffover , but pro- fented 1 6c The Gofpel of the occajional Types. fented himfelf the true Pafcbal Lamb to be (lain for us •, and encountring with the fwellings.of Jordan, the whole Confluence of the Wrath of God, and the Sins and Sorrows of all bis Eled •, he hath opened a Paf- fage for them through the midft of Jordan, as it were, into the Land of their Eternal Reft. 5. And fo this brings me to the Fifth typical Difpenfation o/Providence to them of Old, viz., 'their Entrance into Canaan under the leading and condncl of the fame Jofhua, who had led them through Jordan. The Hifiory whereof is the main Subject of the Book oi Jofhua. The Adyjltry of this Difpenfation is plain and obvious. Canaan was a Type of Hea- ven -, it (hadowed forth another and a better Country, that is an heaven- ly, Heb. 11. \6. Their Reft in the Promifed Land fhadowed forth ano- ther Reft remaining for the People of God, Heb. 4. 8,9. Thefe things were partly fpoken to, when we were upon the Perfonal Types, where we fpake of Jofhua as a Type of Chrift, the true Jefus or Jofhua. 6. The laft typical Deliverance thatl fhall mention, is their delive- rance out of their Captivity in Babylon. Their Bondage in Babylon was a Type of fpiritual Bondage, their Deliverance, a Type of fpiritual deli- verance by Chrifl, and of his railing up his fpiritual Kingdom. Hence it is obfervable, that the Prophets, when fpeaking of that Recovery from Babylon, they pafs from that to Chrifl, and our fpiritual Reftora- tion through him : And they fpake more Magnificently of that, than was fulfilled in the Letter and Hiftory •, and they often intermix Para- ges that are plainly and undeniably meant of Chrift, and of his fpiritu- al Grace and Kingdom, of which that Temporal Deliverance was but a Tafte and Type. See 3^.32.36,37,40, 41. alfo Jer. 33. 1$, 16. and ia very many other Places, the Prophets ftill lead the hTtoc? People from that to Chrifl, in whom all the Promifes and Prophecies are fully and perfectly accomplifht. Moreover, Babylon was a Type of Rome ; and confequently their deliverance out of Babylon, a Type of the Churches deliverance in the New Teftament from under the Yoke of Antichrifl : and the Circum- ftances alfo agree. 1. That it .was a gradual Work ; for fome came back with Zerobabel, others afterwards with Ezra, and others laftly with Nehemiah : So is the Reformation out of Popery . The firft Reformers were not infallible • therefore could not reform all things at once, 2. It met with much Oppofttion, and was carried on through great difficulties ^ and of all their Enemies, the Samaritans did moftObftru& them, of whom you read 2 Kin. 1:7. that they ferved the Lord, and other Gods. And Ezra .4, i, 2. when thefe Adversaries were rejected, then they The Go/pel of the occafwnal Types. 1 61 they brake out into open Oppofition : And again in the New Te- ftament, John 4. 9. whereby it appears that they did believe and ex- pert the MeJJisitfs Coming, as well as the Jews, John 4. 20. and a- gain, Rev. 3.9. they are there defcribed. The Sum is, they had a kind of mongrel Religion made up partly of Judatfm, and partly of Pagamfm. So now, when the Church of God under the New Teftament is coming forth out of Spiritual Babylon : There is a mongrel Genera- tion rifen up, whom fome have fitly called Calvino-PapiftM, Calvinian. Papists, who are for the Proteflant Dottrine, and for Popijh Worfhip. I refer it to every ones Confcience, to judge, whether it may not be fitly applied to our late Innovators, who are for a Lin fey- wool fey Religi- on, a mixture of found and wholfome Doctrine, with Antichriftian Popifh Worfhip \ their Wine is mixt with Water ; the ProteftanE Faith, with Popilh Ceremonies and Superftitions : Tbey build Hay and Stubble upon the Foundation. The Foundation of our Church is right, which is Jefus Christ, and Justification by Faith in his Blood : But the Saperftru&ure, they build upon it, is Humane Inventions and Super- ftitions : Which is not Gold and Silver, pure Worfhip, and whole- fome Difcipline ; but Hay and Stubble, and the Day will difcover it, 1 Cor. 3. 2. Typical Vengeance and Dejlruftion upon the Enemies of God? s People* For as the Jews were a typical People, and did prefigure and repre- fent the whole Church of God under the Gofpel : So the Neigbbonr- Nations with whom they had to do, were alfo Typical of Gofpel- Enemies to the Church : And their Sins and Judgments, did prefigure and lhadow forth fomething Analogous under the New Teftament. I (hall refer them to two forts. Typical Prefigurations. 1. Of Rome. 2. Of Hettitfelf. 1 . Types of Rome. There be five Places and People in the Old Te- ftament, that feem %o be Types of Rome and Antichriftian Abomina- tions. 1. Sodom, Rev. 11. 8. for their monftrous Lufts, and unnatural fil- thinefs and untleannefs. 2. Egypt, for their Idolatry, and cruelty to God's People : There- fore the Plagues of Rome are defcribed with allufion to the Plagues of Egypt, Rev. \6. Here are noifowe Boyles, and Rivers of Blood, and Darknefs, and Locujls, &C 3 . Jericho. Hence that Curfe of Jofhua upon the Rebuilders of it, Jofh. 6. 26, 27. This City was the first that ftood out againft the Peo- Y pic t62 The G oj pet of the occafional Types. pie of God. Which Curfe was not in vain, I Kings \6. 34. This feems to have had a further meaning, to hold forth the irreparable Ruines, and everlafting Definition of all the implacable Enemies of God and his Pleople, and eipecially Rome and Antichrift, which is to perifb like a Milftone caft into the Sea, never to rife more, Rev. 18. • T - This Curfe of Jofhua, will come upon all fuch as SffSftS"8 ftua11 T^,tou Ruebui^- RT and reftore p°pery> r : Jt when the Lord hath caft it down. 4. Edom, and Bova the chief City thereof, that is, Italy and Rome : Therefore the fame Expreflions which belong to Babylon, and are fpi- ritually underftood of Rome, Ifa. 13. 19, 21. arealfo ufed concerning Edom, Ifa. 34.11. and ver. 4. The ruine of Jdnmea is fet forth with Expreflions like unto thofe, Rev. 6. 12, 13. The Land/hall become burning Pitch, ver. 9. 10. the meaning is, dreadful Vengeance, hideous Indignation, Ifa. 63. 1. Who is this that cometh from Edom, with dyed Garments from Boira ? Chrift is there let forth as cloathed with Gar- ments, dipt in the Blood of his Enemies. 5, Babylon. For this the Scripture is eyprefs, Rev. it. 5. and ver. ifc From all which we Diould learn both to know and to take heed of Antichrift, feeing the Lord fo many ways declared, and fcrellgnified him unto us. Shall we lookback toward Sodom ? Remember Lot's Wife, Shall we return into Egypt again? Shall we Rebuild Jericho r Would we be found in Bozjra or Babylon, in the Day of the Lord's Fury ? 2. Types of Hell. For as they had Types of Heaven and fpiriruai Glory •, fo they had likewife of Hell and fpiritual Torment and Mife- ry. They had all things taught and reprefented to them, by thing*. outward and vifible. And the vifible Expreflions of Divine Vengeance upon Wicked Men of Old, led the People of God further to fee and take notice of that Eternal Wrath that is to come. I (hall inftance therefore in four Prefignrations of Hell. 1. The Deluge, or Beflruttion of the Old World by Water. The Apo- itle parallels this and the Deftrudlion that fhall be by Fire at the great Day together, 2 Pet. 3.6,7. Hence Hell is called in theOldTefta- ment crN^n ^m Quabai rephaim Coetas Gigantum. Prov. 21. \6. Prov, 1: 1 3. Ifa. 14. 9, 10. It fiirreth up the Re^haims fr thee. Gcd that hath overthrown the Gyants of the old World, and cal them upon their Backs in Hell •, Thofe Men of Renown are now roaring and wailing under the Wateis-, as the vulgar Latin reads that Place, job 26. 5, 6. Qjgavtts- gemmt fab Aquis ♦, hje who hath conquered thofe Gigantine Siaaers, who werecutdown with a Floods as Jcb 2:, 16. He is able to, The Go/pel of the occafional Types. 1 63 to deal with other Rebels: Never any hardened himfelf againfl God and profpered^ Job 9. 4. 2. Sodom, Therefore Hell is called the Lake that burneth with Fire and Brimfionet Rev. 20. 10. and 21. 8. 3. Egypt, when under the Ten Plagues, efpecially that of Darknefs, Exod. 10. 21, 22. For Hell is a Place of utter Darknefs, Mat. 25.3a. Inftead of Darknefs the Pfalmift doth not mention that, but faith, He fent evil Angels among ft them, Pfal. 78.49. A lively Pre frgu ration of Hell, wherein there is utter Darknefs 5 but yet Light enough to fee affrighting Apparitions of Devils and evil Angels. 4. Topbet% an horrid and curfed Place wherein they were wont to Sacrifice their Children in the Fire, to Adolech. It was in the Vatiey of the Son of Hinnom. Hence Hell is called in the New Teftament >«*!*, qnaftyaUvs Hinnom. This Tophet was a Place every way execrable, both for the hideous Wickednefs there committed, and for the hide- ous Plagues and Judgments there executed. There they did Sacrifice their Children to the Devil, with an hideous Noife to drown their Cries and Skreetchings. For an eternal Deteftation whereof, King Joftah polluted it, and made it a Place execrable, ordain- vJd- V N"** °* *■ ing it to be the Place, where dead CarcafTes, Gar- fjEgfe T* * bage and other unclean Things fnould be caff out; for the confuming whereof to prevent Annoyance, a continual Fire was there burning. Yea the Lord himfelf as it were Confecrated this Place of Execrati- on, by making it the Stage of his Fury, and the Field of his Vengeance in hideous Plagues and Judgments : For here he deftroyed Senacherib, with the reft of that blafpheming Army, that damning roaring Crew. Here an hundred eighty- fire Thoufand of them were (lain miraculout ly, and their CarcaiTes *( as it feemeth ) burnt with Fire, to prevent Annoyance and Infedtion, and putrefaction of the Air. If a. 30.31,33. For Tophet is prepared of old. And in the fame Place again in another Day of the Lord's Fury, when he did let loofe the Chaldeans upon them, the Jews were (lain in fo great Numbers, till there was no room left to bury them, fee Jer. 7. 31, 32, 33. From ail which this Place came to be the Name of Hell, as being a Place every way execrable, and having been made by God the Gate of Hell as it were, and the PafTage to eternal Definition, by fo many re- markable Executions of his dreadful and direful Difpleafure in that Place. We do not find Gehinnom ufed in the Old Teftament for the Name of Hell, as the Learned have obferved. But Hell got that Name Y 2 during 164 The Gofpel of the occafwnal Types. during the time of the fecond Temple : The forementioned Grounds and Occafions of the Name, being not till about that Mede Difc 7. time in being, and accordingly the Name is to be found }*g*4i* in the Jcwifh Writers of that Time : And was ufed by our Saviour as a Name then vulgarly known among the Jews. You fee then what Types of Hell they had under the Old Tefta- ment, namely the Deluge * Sodom, Egypt, and Topket. You have heard alfo that they had five Types of Rome, to wit, Sodom, Egypt ^ Jericho, Edom, and Babylon. Thefe were typical Prefignifications of Gofpel- Enemies, and Gofpel- Vengeance. And now I have gone through thefe Occafional Types, whether Things or Attions, whether typical Mercies, or typical Vengeance. That which next remains, is thofe Perpetual fianding Types which the Scrip- ture calls Everlafiing Statutes. For betides thefe OccafionalTypes, which were exhibited in a tranfient way, and did exift but for a time •, they had alfo other Types, that were of a more enduring Nature, and did con- tinue to the end of that Old Teftament-Difpenfation, namely, the whole Ceremonial Law, whereof we fliail fpeak hereafter, the Lord af- fixing. : THE i65 THE GOSPEL O F T H E PERPETUAL T Y P E S Heb. X. I> >^4>and7. For the Law having a Shadow of good Things to come, and not the very Image of the Things, &c> SOme entrance and Progrefs* hath been made upon the Tyfts. You have heard ( Beloved ) what a Type is. The Nature of it hath been opened from Rom. 5. 14. We have diftributed them into two Sorts, Per final and Real ; which Diflribution will carry us thro' this whole Subject. The Ferfonal Types we have gone through as briefly as we could* in- ftancing both in feveral individual Per fins, both before the Law,, and under the Law, and in typical Ranks and Orders of Mefl, which were deftined and ordained of God to reprefcnt and Ihadow forth Him that vas to com:, 1 66 The Gofpel of the perpetual Types. The Real Types we have alfo begun to fpeak unto, and we diftribu- ted them into two Sorts, Occafional and Perpetual. Occafional Types are fuch as God gave them upon fpecial Oceafions ; the moft of them before the ordinary and perpetual ones wete fettled. Such as the Pillar of Cloud and Fire, Manna, the Brazen Serpent ', their pajfwg through the Red Sea -, and other fuch like occafional and extraordinary Difpenfati- ons, of which we fpokefrom i Cor. 10.11. All thefe things happened un- to them in Types. By the Perpetual Types we intend fuch as God by In fl it ution fettled and ftated in that Church, to the end of that Age, of that whole Old Teftament- Difpenfation, till the coming of Chrift9 the Truth Snbftance, and Scope of them. Of thefe we are now to fpeak, as the Lord (hall enable us. It is the Scripture Phrafe. It calleth them Perpetual Statutes, or Everlafting Statutes. The Phrafe is firft ufed, as I remember, in reference to Or- cutncifion, which is called Berith Tolam, a perpetual Covenant, Gen.ij. 7, 8. Afterwards we have it again concerning the PafTover, Exod. 12. 14,17. which is called o^y nprt St at ut urn fa cult, an Everlafting Sta- tute. See likewife Exod. 27. 21. and 28.43. A Statute for ever and 29.9. A perpetual Statute : So Levit. 3. 17. and 24. 9. An Everlafting Statute, Levit. 16. 34. And indeed this Phrafe of Speech doth occur between twenty and thirty times in the Books of Mofes ; It /ball be a perpetual Statute, or an Everlafting Statute, or a Statute for ever through- out your Generations^ that is, a ftanding Type, and not meerly tranfient and occafional. Only there hath been fome Miftake and Mifundcrftanding of this Phrafe, which muft be cleared before we leave it. The unbelieving Jem have feemed to interpret and underftand it, concerning an ab- folute Eternity : Which hath been one occaflon or preteace alledged by them, for their {tumbling at Christ, and his Gofpel, becaufe he hath removed and taken away the Law of Ceremoflies. Befides many other things that might be faid, to (hew the Weaknefs and Folly of their Pretence in this Matter, I (ball but note thefe two Things. 1. That this Word, for ever, is often ufed in Scripture for a limit- ed Duration. As for inftance, it is ufed for Duration till the Tear of Jubilee, Exod. 2i.5. He /hall be a Servant for ever, that is, only till the Year of Jubilee, in cafe he lived fo long. For then he was to go free by Vertue of that Law, Levit. 25. 1 3,28, 40, 41 . Sometimes it is ufed for a continuance during Life. As 1 Sam. 1. 22. that he may appear be* i fore the Lord, and there abide for ever. Explained ver. 28. Therefore aU The Gofpel of the perpetual Types, 167 fo 1 have lent him to the Lord 06 long at he liveth. Sometimes it is ufed for duration to the end of the Old Tcflament- Difpenfation : For all the Land which thou feeft, to thee will I give it, and to thy Seed for ever. Gen. 13.15, The Land given to thy Seed for ever: Which cannot be interpreted concerning an unlimited Eternity, unlefs they will fay, that God bath broke his Promife : For they have been Ejected and call forth of that Land thefe feventeen hundred Years, 1 Kings 8. 13. I have fur ely built thee an Houfe to dwell in, a fettled Place for ihee to abide in for ever, PfaL 132.14. This is my Re ft for ever, here will 1 dwell, for I have de fired it* He doth not dwell, aor rmnifeft his Prefence there now : But God hath gives them up to invincible Perverfnefs and Darknefe, and preju- dice in this Particular. 2. There bemanifeft Intimations in the Old Teftament, that thefe Ceremonial Laws were not to continue always, but to ceafe and be aboli(h~ ed in the fuUefs of Time , Jer. 3,, 16. They (hall fay no more the Ark of tbs Covenant of the Lord, Jer. 31. 31, 32, 33- Not according to the Covenant that 1 made with their Fathers, but this (hall be the Covenant, I will put my Law in their inward Parts, and write it in their Hearts, &c. But fo much for the Explication of this Diflinition of the Types, into Occaftcnal and Perpetual. You fee the true Senfe and meaning 0! it, and what clear Scripture-Ground there is for it. Thefe Perpetual Tyfts or Everhftwg Statutes, are no other bntthr! which we call the Law of Mofes, or the Ceremonial Law, whereof this- Texc fpeaks, and lays down this Proportion. Doct. That the Law hath a fhadow of future good Things, but not the very Image of the Things themfelves. The fame Thing is aliened and held forth, tho3 in other Words, but to the fame Scope and Senfe, in other Scriptures. As Rom. 10. 4. Christ is- the end of the Law for Pigh- ieoufnefs, to every one thatbelievetb, John 1.17. The Law came by Mofes, that is, the Law as oppofed to Grace and Truth : but Grace and Truth by Jefus Christ. Truth here is not oppofed to Falfhood, for Mofes fpake no lies •, but to Shadows and Ihadowy Promifes : And fo the Truth of them is the Performance or sJccompUfhment of them, in Oppo— fition to the bare Shadow and Typical Promife of them. And this is called Grace, becaufe there is fo much of that in the Gofpel, 3nd fo little of it (but on the contrary much of Rigor and Terror) in the Law of Mofes. So the Senfe amounts to thus much : That Mofes de- livered Law, that is, Shadows and Ceremonies, which were but legale and dark and rigorous : But CbriSl brought in Grace and Truih, thai is, the real and tweet AccQmfUfhtmni and Performance, of all the good, that Mofes had pro mi ted ia that dark and kwand le.gil way, svlrch :s I SB The Go/pel of the perpetual Types. ls confonant to that we have here in the Text, that the Law bath the Shadow, but not the very Image of the Things themfelves. Here be Four Things to be cleared. i. What is meant by the Law, 2. What by thefe future good Things. 3. What by the Shadow which the Law hath, and the very Image of them which the Law wanted, 4. What are the particular feveral parts of this Law of Ceremonies, thefe perpetual or everlajling Statutes. Queft. 1 . What is here meant by the Law ? Anfw, A Law, is a Rule of Attwg given by aSuperiour^ who hath Autho* rity and Power of commanding, to his Jnferiottr : This is the general Na- ture of a Law. God therefore being the Suprefae Lord and abfoiute Sovereign over all his Creatures, is the Great Law-giver, James 4. 12. There is one Law-giver, who is able to fave, and to deftroy. All thofe to whom God commits Power over others, may be faid to give Laws to them : Except ordinary Officers in the Church, whom he hath intru- ded no further, but only with the Execution oi his Laws, promulgated and recorded by himfelf, by his extraordinary Officers in the written Word. But Magiftratesmay be faid to be Legiflators as to Civil Laws j of whom Mofes was the firft that delivered Laws in Writing to the People under him, which he received from the Mouth of God. Now the Laws delivered by Mofes, are referred in the Scripture to three Heads. Moral, Ceremonial, and Judicial, which are exprefled by three Words, Thorah or Mitfvah, Chuquim, and Mifhpatim -, which Words are fometimes ufed and put together in the Scripture, to figni- fie thefe three forts of Laws, Bent. 6". 1 . Mitfvah, Chuauim and Mi(h- patim : The fame Words, Deut. 26.17. fee Ezjraq. 10. Mai. 4.4. Thorah /fher Tfivithi -, the Law which I commanded. The firft fort of Laws, viz.. Moral, refpe&s them as Men : the/e- cond, as a Church ; the third, as a Commonwealth. The firft fort, viz. the moral Laws are ftitt in force and binding unto all Men in all Ages. The third fort, viz. Judicial Laws are of a mixt Nature, forae being Hedges as it were, and Fences to the Moral Law -7 and fome to the Ceremonial, and fo they participate of the Nature of thofe Laws to whofe Defence they ferve. The Judicials that ferve to the Defence of the Moral Law, have fome- thing of Moral Equity and Reafon in them, and fo are ftill in Force : As that, hethatfheds Mans Blood, by Man (kali his Blood be fhed : This is a Fence which God hath fet about the fixth Commandment, and fo remains in Force in all Nations, to all Times and Ages unto this Day, But The Gofpel of the perpetual Types. 1 69 Bat others of thefe Judicials are fet as Fences about the Ceremonial Law, and fo mull need * be fallen together with it. Now the Law of which the Text fpeaks, is not the Moral, nor the Judicial as fuch, but the Ceremonial Law of Mofes called Ephef. 2. 1%. the Law of Commandments contained in Ordinances, and Col. 2. 14. the Hand-Writing of Ordinances. This Text cannot intend the Moral Law, for that had no Shadow of Gofpel Benefits; nor the Judicial Law, as fuch • for part of it was an Appendix to the Moral Law, and the other part was only for the Defence of the Ceremonies. But the Ceremonial Law is here intended -, for that was of a fhadowy Nature, it had t Shadow of good Things to come. Queft. 2. What are thefe future good Things ? Anfvo. Thefe are the good Things of the Gofpel -y which may be faid to bz future upon, a double Account. 1. Future, in refpeftof the Law, and Old Teftament- times*. 2. Future, in refpect of this Life. So future good Things are eter- nal good Things, Calvin in be. fee 1 John 3. 2. It doth not yet appear xohat we (hall be. Tho' we have the foretaftes and Beginnings of them already, yet the Perfection of them is future, referved in Heaven for us. Queft. 3. What is meant by the Shadow of thefe future Benefits ? And what by the very Image of the things themfelves ? Anfw. In a Word, a Shadow here, is a dark and weak refemblance and reprefentation of Things. But the very Image of the Things themfelves, is a clearer and better Reprefentation of them. The Apo- ftle ufeth this Metaphor of a Shadow, concerning the Mofaical Ceremo- nies, Col. 2. 1 7. In Oppofition to Chrift the Body and Subftance there- of. Here he oppofeth ffxtA and t'X^. Alluding ( as it feemeth ) to the rude Draught and firft delineation of a Picture by the Painter, and to the full Perfection thereof,when drawn forth in all its Lineaments and Colours and whole Proportion. So the Shadow is the firft rude Draught : But the Image is a more lively and exaft Reprefentation. So the dark Shadow is afcribed to the Law. The more lively Image ro the Gofpel. The Things themfelves are in Heaven. So fome Interpre- ters carry it, Vide Mayer. Calvin in loc. And the Apoftle hath fome Expreflions looking that way in other Scriptures, as when he faith, that tare we fee but in a Glafs darkly, that is, the Glafs of Gofpel- Ad- miniftrations, wherein we fee the lively Image and Pidture (as it were) of Chrift: crucified, Gal. 3. 1. 2 Cor. 3.18. fee as in a Glafs. He is there comparing the Law and the Gofpel, But in Heaven we floaU fee Face to Face, fee 1 Cor. 1 3. 12. Under the Law they had no more but Z the 1 70 The Gofpel of the perpetual Types. the Shadow ^ but now under the Gofpel we have the very Image, we fee Things m in a Glafs ^ but in Heaven we have the Things them- [elves. And now to Turn up all that hath been faid in Explication, the Do- ftrine amounts to thus much : That the Ceremonial Law hath a Shadow, or a dark and weak Reprefentation of the good Things of that eternal future Happinefs \ the more lively Image and Portraiture whereof, we have un- der and by the Gofpel. Queft. 4. What are the feveral parts of this Law of Shadows and Ceremonies, thefe perpetual Types, or ever lofting Statutes ? Anfw. This is a large Field. I (hall refer them at prefent to five feveral Heads, omitting Sub-divifions, left they be troublefome to weak Memories. r. The initiating Seal, to wit, Circurocifion. 2. Their Sacrifices and Purifications of Sin and of Uncleannefs, 3. The Temple and Tabernacle, and other holy Places. 4. The Priefthood, with the whole legal Miniftry. 5. The Feftivals or legal Times and Seafons. Thefe five general Heads will carry us thro* this whole SubjecT: of the Types. For the whole Ceremonial Law^ and all or mofl of the Sta- tutes of it, will come in under fome of thefe Heads. 1. The initiating Seal ofthofe Times, which was Circumcifton. The firfl Initiation whereof we have in Gen. 17. 10, if. This is my Covenant which ye (hall keep between me and you, and thy Seed after thee : Every Man-child among yen fhaU be Circumcifed. And ye fhatt circumcifc the Flefh of your Foreskin, anditfhall be a Token of the Covenant betwixt me and you. Which is contracted and epitomize into a few Words by Stephen, Ads 7. 8. And he gave him the Covenant of Circuwcifion i And fo Abraham begat Ifaac, and Circumcifed him the eighth Day : And lfaac begat Jacob, and Jacob begat the twelve Patriarchs. Wherein he briefly tells us the Subftance of this Shadow, and the meaning of this Type, namely, that it (ignified and Oiadowed forth the Covenant of Grace. 2. Their Sacrifices and Purifications for Sin, and for Vncleannefs : Of which Pfal. 40. 6. Sacrifice and offering thou did Ft not dtftre : Burnt* of- fering and Sin-offering hah thou not required. With Heb. 10. 5, to. Ma- ny Things will come in under this Head : For they had both Sacrifices of Expiation for Moral Sins, and Ceremonies of Purification for Legal tlncleannef3 and Impurity. I put them both together, becaufe they did both aim atone Scope, uamely the clcanCng and purging away of They The Go/pel cf the perpetual Types. 1 7 1 They had Burnt- offerings, Meat-offerings, Peace- offerings, S*f*bf- ferings, Trefpafs- offerings. They had legal Jlncleannefles of-feveral Sorts: They had unclean Meats, unclear ferfons. unclean Houfes, unclean Garments, unclean P'effcls', the faddefl of all their Ceremonial UncleannefTes, was the Lc- profy : For all which they had Purifications anfwerable. The general Scope of all which was to fhadow forth Jefus Chris? in his purifying, cleanfing Power and Virtue, as cleanfing us from the Guilt of Sin by his Blood ftied and facrificed for us -, and from the Filth and Power thereof by his Spirit dwelling and wTorking in us. There- fore he is faid to offer up himfelf a Sacrifice for us, Ephef. 5. 2. and to waft us, andcleanfe us, ver. 26 27. 3. The Temple and Tabernacle, and the Vtenfils thereof, yith all their holy Places. For they had many and divers of them : The whole Land of Canaan was an holy Land. They had Cities of Refuge. Jerufalctn was an holy City, Moont Sion was an holy Hill, the Temple was an holy Houfe. And before they kad a fixed Temple, they had ( which was equivalent in Signification, as wrell as like unto it in outward form) the Tabernacle, Heb. 9. 1. to ver. 6. All which flgnified and fhadow- ed forth both Christ, and the Church : Chrift in his Humane Nature, the Church both as vifible, and as militant and myftical, and likewife as triumphant in Heaven. Therefore the Church of God is called his Houfe, 1 Tim. 3. 15. 4. The Brief hood, rvith all the reft of the Temple Mimftry. They had, befide the High Priefl, the other Priefls, and the Levites, fome where- of were Porters, forae Singers ; And here the Temple-Mufick comes to be confidered : The High Priefl was an eminent Type of Cbrilt, the true and great High Priefl of his "Church. And all this Temple- Miniflry was a Shadow of the true Gofpel-Miniflry : Which tho' they cannot be called Priefls in the Popifh Senfe, yet they may be called Antitypical Priefls. The further Myfleries of all which legal Mi- niflry, we fhall open more particularly afterwards, the Lord ena- bling us. 5. A Fifth of thefe perpetual Types was the Feftivals, or holy Times appointed by the Law. Whereof they had many ; their weekly Seventh- day Sabbaths ; their New-moons ; their yearly Feafls : That of Ta- bernacles, PafTover and Pente.ofl -, their feventh Year; their Jubilee of fifty Years, containing the Revolution of feven times feven ; all which vfere a Shadow of goodThings to come, Col. 2. 16, 17. r^fe 1. This Text and Doctrine gives much Light for the Refoluti- on of that Queflion, irrxtber the Lav? fl/'Mofes xcas a Covenant of Works vr Grace? 2 2 The 172 The Gofpel of the perpetual Types. The Anfwer is, That the Law hath a Shadow of the goo&Things oftkt Gofpel, but not the very Image of the Things them/elves. There Was a mixture in that Difpenfation. You may take the Anfwer more fully in three Propofitions. i. The thing it felf adumbrated and fhadowed forth in this Law of Ceremonies, vs the future good Things of the Gofpel -, fo that it was indeed a Covenant of Grace which they were under. 2. The wanner of Re pre fetation of them was legal", and in the way of a Shadow, not of a full and lively Image: So that it was a. kind of legal Gofpel they had in thofe Times. 3. The carnal Jews made it tneer Law, by flicking Vide on Htb, 4. 2. in the Shell and Shadow, and reje&ing the Gofpel, or the Thing it felf that was adumbrated and fhadowed forth unto them. Vfe 2. See the Juftice of God inthe re]etlionof thejtws. For might not Jfrael have underftood? They did not want a competency, of out- ward Means, but they wanted Hearts, Dent. 29. 2, 3,4. Vfe 3. Encouragement in the Search we are now upon as to the Types ; for it is the Gofpel, and the good Things of the Gofpel that we look into, when we enquire and fearch into the Types. The Law having a Shadow of them, Vide on Rom. 5. 14. Serm.i. Vfe, p^.77.78. where there are three Rules for the better underftanding of them. To which let me add this as an Appendix to the firft, feek Light from God, PfaL 119. 18 Open thou mine Eyes, that I may behold wondrous Things out of thy Law. You may fee wondrous Things indeed, Jefus Chrift and the Gofpel; and many precious Myfteries in this Part of the Law of God \ this Lav/ of Ceremonies,, if God open your Eyes • but otherwife all will be dark to you. Vfe 4. Encouragement to believe and receive the Gofpel -, For it hath beerv held forth to the Faith of God's People all along, and they have retted upon it, and found Peace. We have it declared in thq cleared way, and indeed every way, for we reap the Fruit of thofe former Difpeafations : Therefore how fhali we efcape, if after fomany ways of teaching, we do not receive Inftru&ion, titHeb. 2« 3, 4,, THE «73 THE GOSPEL OF CIRCUMCISION. m\&S VII. 8. 0&ob. JO. 1666, And he gave him the Covenant of Circumcifwn, and fo Abraham begat Ifaac, and circumcifed him the eighth Day : And Ifaac begat Jacob, and Jacob begat the twelve Patriarchs. TH 1 S excellent Sermon and Apology ofStefbe^ the firfi Martyr of the New Teftament ^ the Scope of if, is to fhew them the variety of God's Difpenfations towards his People, together with the various Rebellions and Oppofitions of the Sons of Men againlt him, and fo to • convince them that the Scope and Tendency of them all was to lead to Jefos Chrift : And that as former Difpenfations had been defpifed, fo was this, which was the Glory of all the reft. He goes over the Hi- ftory of the Church, from Abrahams Titne to the time of Chrift, in fundry molt eminent and principal Difpenfations of God towards his Church. In this Verfe he is fpeaking of the Difpenfation of God to Abraham. He had fhewed before how he had called Airaham out of hi9 own Country, how he had promifed him a PoJsiTio;], the Land of Canaan g , 174 Tbe Gofpel of Circumcijion. Canaan •, how he had foretold the Affliction of his Seed for four hun- dred Years, and therr-Deliverance afterward • how the Lord had gi- ven him the Covenant of Ckcumcifton, ami how ( under the Influ- ence of this Covenant ) Jfaac was born, and JarAf and the reft of the Patriarchs. And he gave him the Covenant ofCircumcifion. I (hall give you no other Do&rine but the Words themfelves. Boil. That God gave to Abraham the Covenant of Circumcifjon. That which I defign and intend, is a little Explanation of Circumcifion, and of the Covenant thereof, ( for that is the Phrafe here) and that in re- ference to our Attendance upon God in this Ordinance of the New Teftament-Girciimcifion, which we are now to wait upon him in. To open to you the Nature of Circumcilion. You know there is an outward, and an inward part of it, as there is in all Other Signs and Sacraments whatfoever. Something muft be fpoken. , i. Of the Sign, the Nature of the external Ordinance. , 2. Of the Covenant that it relates to, 3. What thofe Refpecls aye wherein it doth relate to that Covenant. 1. For the external part of this Ordinance of Circumcilion. It was the cutting away the Foreskin of the Flefh of Abraham, and his Male- feed upon the eighth Day. The fhft Inftitution cf this Ordinance is re- corded, Gen. 17. io,U. Thvs is my Covenant which ye [hall hep between me and you, and thy Seed after thee, every Man-child among you fhaU be Circmncifed : And ye fhall circumcife the Flefh of your Foreskin, 6\C The Lord did appoint the Seal of this Covenant to be in that part of the Body, in his infinite Wifdom and Soveraignty, a thing which carnal Reafon would defpife. There feems to be two principal Accounts of it. 1. Becaufe thofe Members of the Body are fo much abufed to Sin, in the way of Uncleannefs and Filthinefs ; therefore the LorS would now fanttify them, and feperate a Seed and Generation to ihimfelf : And ufually the greatefl Wrath 6? God to the Souls of Mep, is ex- prefled by giving them up to abufe thofe Parts of the Bo&f. The World was grown very degenerate, and the Lord was refolved to leave a Monument, an everlafting Monument of his Wrath for thofe Sins in all Ages, and therefore deftroys Sodom, Gen. itf. and before this Deftru&ion, he appoints this Seal and Ordinance. 2. Another Account of it is this, that it might be a fnr'c and a ftrong Wall of Partition, between the Jewifh and Gentile Nations of the World. It made the Partition Wall the furer, becaufe carnal Reaibn could The Go/pel of Circumcifion. 175 could not but defpife fuch an Ordinance. Thofe that know not God have no Spiritual Sen fe of the Thing, therefore we find the Heathens fcofF at it : As Hot at. Curtofqtte Jncltos, & —Credat Judam JpeUa. becaufe by their carnal Reafon they could not fee the reafon of it, Therefore when the Lord would have both united to Jefus Chrift in one Body, heabolifhes Circumcilion. This Ordinance was difoenfed to the Males: The Females were inclu- ded and comprehended in the Males, and as fully and clearly compre- hended in them, as the Land and the Trees are faid to be Circum- cifed ; fo are all the Daughters of Abraham, as they came of circum- cifed Parents, and married to circumcifed Husbands : And their Sons were circumcifed, fo that it was a circumcifed Nation and People. It was to be done upon the eighth Day after the Birth of the Child ; and fo fn this Text, He gave him the Covenant of Circumcifion, and fo Abraham begat Ifaac, and circumcifed him the eighth Day. The reafon of this limitation might be, partly becaufe of the Infant- Irate of the Church in thofe Times ^ therefore the Lord teacheth them, and limit- eth them even in fuch fmall particulars, which are now left to be de- termined only by the general Rule of the Word, even the- parti cu4ar Time and Seafon of our Circumcifion. It's- thought arfo-this might have fome further Myftery in it, in re- ference to the Chrifiian Sabbath • which h the Eighth Day in one re- flect, the firft in other ways of numbring. And to refpeft a new State and Life, after the corapleatand full number of the Days of this Life here are gone through • after the Week is ended, (the Week of this Life here) we come to Heaven and Glory, which was one thing in- timated in Circumcikon, as you will hear afterwards. But fo much for the external part of this Ordinance, the cutting off the Foreskin of Abra- ham and bii Male- feed, and that upon the Eighth Day. 2. To fpeafc a little to the Myftery of this Ordinance, the meaning of it, the Spirit of this external Difpenfation. For befides the Shell, there was a Kernel •, betides the Letter of the Law of the Ordinance, there was much Spiritual Mvftery intended and aimed at in ft. Now then what is the Myftery of Circumcifion, the inward part of it, that is the Covenant ? And be gave him the Covenant of CrrcHmcifton. 5o that Circumcifion is the Covenant, and it is the fame Exprefltoa where this- Ordinance is firft inftitured : Ton fbal) have my Covenant in your Flefk, Gen. 17. It is called a Covenrfnc^ as other Signs' and Sacramento are • it is a Sacramental Phrafe ; The Lamb is called tbft i\^mr, the Bread the 176 The Gofpel of Circumcifion. the Body, the Wine the Blood of Chrift : So Circumcifion is the Cove- nant of it. But what Covenant is it that Circumcifion doth relate to ? This is the great Qnejlion. You know there be Two Covenants, that of Works, and that of Grace. Now Circumcifion was not the Covenant of Works ^ but the Cove- nant of Grace. That it was not a Covenant of Works 5 takcthefe five Confuta- tions to make good that Ground, before we proceed any further ^ for if it be the Covenant of Works, it cuts off all that is to be faid, as to the Spirit and Myftery of -this Ordinance: All that you will hear afterwards, will be things belonging to the Covenant of Grace ; there- fore let us prove, that it is not the Covenant of Works that Circum- cifion doth relate to. Argum. 1. Jefus Chrift is not the Covenant of Works: But Chrifl: is the Covenant of Circumcifion ; and therefore it is not Works, but Grace. He is fo called in Jfa. 49. 8. / will give thee for a Covenant to the People. Now Chrift was in Circumcifion, he was the Minifter of Circumcifion, he is the Seed which Circumcifion relates to, I will be the God of thy Seed. This Seed is Chrift, Gal. 3. 16. Now to Abraham and his Seed were the Promifes made. He faith not, and to Seeds, at of many £ bat .as of one, and to thy Seed, which is Chrift. Chrift is the Sum and Subftance of the Covenant of Grace : Now this was the Covenant which God made with Abraham, and fealed in Circumcifion, that he would give him a Seed, which Seed is Chrift. 2. The Gofpcl is Grace and not Works: But the Covenant of A- brahamvjsis the Gofpel •, and therefore it is Grace, not Works. It is the Apoftle's Expreflion that the Gofpel was preached to Abraham, Gal. 3. 8. The Scripture, fore feeing that God would juflify the Heathen through Faith, preached the Gofpel before to Abraham. There is no Gofpel of Works*, for Works is Law, and bad Tidings: If it be the Gofpel, it is the Covenant of Grace. 3. If it was a Covenant of Works, it will follow, that Abraham and all the Old Teftament-Saints either were not faved, orelfewere faved without Chrift, neither of which can be admitted. The truth is, if it were Works, it will follow, they were all damned, for by Works fbaU no Flefh be juftified and faved. If they were faved, and yet by Works, they were faved without Chrift, but without Chrift there is no Salvation. In him, in this Seed (hall all the Nations of the World be blejfed, that is* by Jefus Chrift : No Blefling and Salvation without hinu The Gofpel of Circumcifion. 1 7 7 bim ; and therefore he and his Seed were favec^ by Chrift ^ for Grace was in this Covenant. 4. To be a God to any Man, this is not carnal, this is not Works, but Grace. It is true, God was a God to Adam before he fell : But to be a God to Sinnersythis is Grace ^ he was a God to Adam in Innocency by virtue of the Covenant of Works, but he is not a God to an/ Sinner but in a way of Free Grace. Now that was the Covenant, / wiU be a God to thee and thy Seedy Gen. 17. 7. Abraham was a Sinner, and a Child of Wrath by Nature, as well as others ; yet God was his God truly. For God to be a God to thofe that never finned, there may be Merit : But for God to be a God to thofe that have finned, this is Grace indeed. Angels are faved by Works, Sinners cannot be faved but by Grace. That ever the Lord fhould eondefcend to engage in fuch a Relation, as to give a Sinner Intereft in him, and Propriety in him as his God, this is Grace; they that do not think this is Grace, they do not need Arguments, but Pity and Prayer. 5. Confider that it was the fatal Error and Mifcarriage of the car- nal Jews, that they did underftand Circumcifion and all the reft of thofe ancient Types and Ceremonies, as a Covenant of Works, and herein they loft Chrift and their Souls. It is every where charged up- on them as their Sin ; all the Prophets and Apoftles do endeavour with all their might, to beat them oat of thofe Mifconftrudions of Circumcifion, and the Covenant of God in thofe Times. The Apoftle proves it at large in Rom. 4. that it was Grace and not Works, that Abraham was juftified by. Now this was the Error that all the car- nal Jews fell into, that they took it to be a Covenant of Works ; As the Pbarifees they had a Righteoufnefs of their own, they were all of that Spirit •, they took it all as Law, even the Gofpel and the Grace that was in the Covenant, and fo fell ihort of the Bleffings of it : Therefore if our New Teftament-Ctrcumciflon be pra&ifed by any as the Covenant of Works, as the Jews did when the Apoftle preached to them, they will fall fhort of Heaven. Now if they took it to be a Covenant of Works, (hall we juftifie their Errors and Mifcarriage againft the whole preaching of the Gofpel ? This is enough to fhew that it is the Covenant of Grace, that Circumcifion doth relate to. Now briefly, What is this Covenant of Grace ? And what is the Grace of the Covenant which Circumcifton relates to ? This is a very large Field. There were there parts of this Grace of the Covenant that the Lord made with Abraham and his Seed. 1. To be a God to him. A a 2# To 178 The G of pel of Circumcifwn . 2. To give him a Seed. 3-. To provide an Inheritance both for him and them. And thefe three general Heads will comprize and take in the whole Myftery of Circumcifion. 1. The firft part of the Covenant is this, that God would be a God to htm and his Seed : And this indeed is moft comprehenfive, and includes all tftfc reft. 1 will eflablifh my Covenant , and be a God to thee and thy Children after thee. Gen. 17. 7. 4nd what is it for God to be a God to a Man? thy God, or a God to thee ? It is, when he gives to a poor Creature afpecial Inter eft and Propriety in himfelf ; fo that God in his Al-fnfficiency and Efficiency is ours, and we are his. All his Attri- butes and Works are ours, for our Good. 1 xcild be thy God, that is, all my Attributes fhall be thine, and for thy Good, as really as they are mine for my Glory. The infinite Wifdom of God fhall contrive their Good, whofe God he is •, the infinite Power of God {hall effect it : The infinite Love of God is theirs • his Mercy, Truth, and all his Attributes are theirs. As his eflential Power : So his working-Power, or his actual-Power. As he will be all to them : So he will work all for them. • Now this, as I faid, includes and infers all the reft; : This is the firft and moft general. 2. That he would give him a Seed ; that was another part of the Co- venant, Gen. 1 7. 5, 6. Thou [halt be a Father of many Nations, thy Name fhall be no more called Abram, but Abraham. / will make Nations of thee. As God did lengthen out his Name-, fo he would lengthen out his Pofterity, even to length of Time. But now what is this Seed the Lord promifed to Abraham! The Queftion is, whether it be a meer natural Seed, or a jpiritual Seed ? Certainly it was not meerly a natu- ral Seed } it is true, that is one thing, that was the Shell and out- fide of it} but the Kernel of this Promife was a Spiritual Seed. There was a four-fold Seed promifed to Abraham, above a natural Seed, and I (hall prove each Particular out of plain Scripture 1. That great Seed, who was not only the Seed of the Woman, but the Son of God: This was the firft and chief Seed here intended, Gal. 3. 16. He faith not as to Seeds, but to thy Sfed, which vs Chrift, fuch a Seed in whom all Nations are bleffed. Now it is in Chnft only that all Nations are Bleffed, therefore He was this promifed Seed. The Lord had not before limited the Seed Mejfiak to any particular Family, but left it at Lrge ( fo far as appears) among the whole Race of Mankind. It was faid to Adam, the Seed of the Woman ^ there was then no fur- ther Lin "nation till Noah's Time. And then in Abraham's Time, the Lord limits the Covenant to his Seed. It was afterwards confined to Jtidah, The Gofpel of Circumcifion. 179 Judah, one of the twelve Tribes : At laft the Lord went further, to one Family \njadah, namely, David's: But here he limits it to Abra- ham, that of him fhould come that great and blejfed Seed : This was the main thing indeed, as without which, all other fropufes could pever bebeftowed and fulfilled -, but through Him they are Tea and Amen. Abraham (axe my Day and rejoyced, he. faw the Mejfiws was to come of his Loyns^ this was the Seed in whom he believed, and by whom he was (aved. 2. There was a Church- feed promifed. The meaning is this, That the Church of God fhould be continued in his Race and Pofterity, the true Religion fhould be fetled there. There were other godly Perfons before and afcer : We read of Mrfchizedtk and Job and his Friends, and it is very like there might be others : And when God had fetled Salvition to Abraham, it was the Duty of all others to join themfelves to that Church. The Lord entailed by Covenant all his Ordinances to Abraham and his Poftei ity. He gave them his Statutes and Judg- ments, he chofe them to be a peculiar People, a People to the Lord ^ and that vs a Church, 3 Society intruded and inverted with the Ordi- nances : And thus he dealt with the be jhewedhis Statutes to Ifrael: This is no fmall Priviledge and Vprcy to enjoy the Ordinances : This is called the Kingdom of God. This Chrift tare* ned the Jt ws, fhould be taken from them and given to other People, Matth. 21. 4.3. that is, God would fettle his Church among the Gentiles, and give them his Ordinances. And that this is a Priviledge, we fee by that Expreflion of the Apoftle to the Epheftans, wherein he mentions it as a part of the dreadful Mifery of the 'Epbefians, that they were Aliens to the Common- wealth of Ifrael. 3. There was a third thing intended, and that is a believing Seed ^ fuch as (hould be truly Godly ; And of this the Aportle fpeaks in Gal.$.j. Know ye thin fore that they which are of Faith, are the Seed of Abraham : So that all true Believers are his Seed in thatSenfe. He is called the Father of the Faithful, all Believers are his Pofterity. There were Mul- titudes that were truly Godly of Abraham's Seed, and all that are Godly are his Seed ^ they walk in his Steps, they are the Seed of tke Covenant, they are fpiritually related to him. He was the Pattern and typical Head of that Covenant, which we all believe ; the Pattern of Fiith to us : He is called our Father. It is fjid of him, that he be- lieved against Serfe and Reafon, this was not writen for his fake alone, but for us alfj that we might follow his Steps. 4. There was included in this Covenant an ingrafted Seed. It is the Apoftle's Expreflion in Rom. 1 1. 17. I mean, a Seed cot only of the Jews, but of the Gentiles. God dj^ not only engage to Abraham that A a 2 there i go The Gofpel of Circumcijion. there fhould be a Church of his own natural Seed, and that there ftiQuld be Saints of his natural Seed, but that the Gentiles fhould be ingY^fted into his Covenant, and fo become his Seed. Thou being a wild Olive Tree vcert grafted in among them, and partakeft of the Root and Fat' nefs eftbe Olive Tree. God did above and beyond the ordinary Courfe of Things, ingrafc the Gentiles into that Covenant that he had once made with Abraham. And thus you fee what the Seed is which the Lord did promife in the Covenant, whereof Circumcifion was the Seal. He did promife to give to Abraham that Seed, firftly and chiefly, who was the Son of God-, and a Church-Seed ; and a believing Seed; and not only a Seed of the Nation of the Jews, but a Seed ingrafted into that Grace and Covenant from among the Gentiles. So we have gone through #two Branches of the Covenant : The third is this. 3. That God would give an Inheritance to Abraham and his Seed. This was the third part of God's Covenant with hiro. It is the greateft de- fire in Nature to have Children, and it is a good defire, it is of God. And what do Parents defire next ? A comfortable Inheritance for them : And this did the Lord promife to Abraham. And in that Text which hath been fo often alledged, God firftpromifes to make him exceeding Fruitful •, and then, / will give to thee and thy Seed after tbee-r the Land wherein thou art yet a Stranger. The Lord promifed an /»- heritance^ and that Inheritance was the Land of Canaan. Now the Queftion is, whether this was a temporal or fpiritual Inhe- ritance ? Doubtlefs the Lord did not promife to Abraham Canaan meerly as a temporal Inheritance, but as a fpiritual Inheritance. Canaan was not as other Lands are, a meer outward Thing ^ but it was a typical Land, it was the Land of Emmanuel, it is the Land of Glory. Canaan was 3 Type of Heaven, and in that refpeft they did fo earneftly prize it, and look upon it as being Heaven in an earthly Shadow, therefore Jacob and Jofeph mufl needs be buried there: Therefore the Apoftle a fibres us, they did feefc abetter Country, they profeflTed themfelves Stran- gers and Pilgrims here upon Earth •, They that fay fuch Things declare plainly they feek another Country which is an Heavenly one \ wherefore God is mt afhamed to be called their God. It is a heavenly City, whofe Buil- der and Maker is God : So that under that Shadow the Lord dicf pro- mife Heaven to Abraham. And this was the third part of this Cove* nant. This Land of Canaan is called the Mountain of Holinefs : What Expreflion can be higher ? Dan. \ 1. and therefore the Saints did look beyond that to another Country, * You The Gofpel of C i rcumcifwn. 183 You fee what the Covenant was, and what were the Principal Things and Branches of it : That God fhould be his God, that God fhould give him a Seed, and that God fhould give an Inheritance to him and them. You fee what the Covenant is that Circumcifion doth relate to. Now the lafl thing propounded was this, What refocl Circumcifion bath to this Covenant ? He gave him the Covenant of Circumcifion. The reafon of this Queftion is, becaufe, altho' aU the Ordinances and In- ftitutions of thofe Times, did relate to the fame Covenant : Yet every Ordinance did fo, withfome peculiarity, with fome facial refpecl, and in a peculiar manner. Now, for the peculiar Re foil which Circumcifion hath to this Covenant : Note thefe five Things. 1 . Circumcifion re foils the Covenant, as the Sign or Seal, or Sacrament of Initiation into the Covenant. The Scripture ufeth all thofe Words, and they are fitly ufed, Rom. 4.. 11. it is called a Sign and Seal of the Rtghteoufnefs of Faith : And allthe^zx^ Signs of the Covenant of Grace are Seals alfo •, there are no nuda Signa. As they are Signs to repre- fent, fo they are Seals to ratify and confirm the Covenant of Grace,, and the Bleftings of it, and alfo means to exhibit them, as you know the Nature of Sacraments is fb. So then Circumcifion was a Seal and a Sacrament, in the way of a Type : It was a typical Sacrament. We have Sacraments now, but ours are not Typical, are not Shadows of good Things to come, and of the. Gofpel and MeJJias yet to be exhibited •, for they are pad and done. in our Times : But Circumcifion was fuch a Sacrament, as was to be a Type of the future Exhibition of the Covenant and Blefiings of it: And it was the Type, or Sign, or Seal, and Sacrament of Initiation, or En- trance, or fokmn Admijfion into the Covenant: For it was to be the firtt; it was to precede the Paflbver ; as you know it was appointed and ordained in Exod. ia. Circumcifion was fir ft to be adminiftred. Not that Perfons were admitted by Circumcifion into the Covenant or Church of God; no, they were in the Covenant before, elfe they were not to be admitted to Circumcifion •, they have no right to ths Seals of the Covenant, who are not firifc in the Covenant. It is a common Miftake in our Times, that many think that Baptifm doth. make a Perfon a Member of the Church of God, it dGth Seal Member- fhip, or elfe they have no Ground to have it adminiftied to them. Thi3 is the firft. 2. As holding forth the Suffering of Jefus Chrift : He is the principal Seed whereof the Covenant fpeaks. Circumcifion was a bloody Sacra- ment, and the firft Blood that Jefus Chrift (hed, was in Circumcifion ; You. 152 The Gofpel of Circumcifion. You know he was circumcifed the eighth Day, and fo it had a refpeft to that, to fhadow forth that, and the whole State of his Humiliati- on : And fo it was fame part of that Attonement and Expiation which Chrift made for our Sins. It is not only the last A& and the I a ft Suf- fering, the reparation or his Soul and Body • but all his Sorrow he underwent from the Cradle to his Grave : All thefe were parts of the Price paid to God's Juftice fpr us. Now Circumcifion did forefhew this, for it was a Sacrament very painful to the Flelh, and a Sacra- ment wherein fame Blood was (hed in the circumcifed part. 3. It did in afpecial manner Jhadow forth the great and glorious Righ- teoufnefs which rve receive by Faith, the Righteoufnefs ofjefus Qorifi for our Ju- ftification. The Apoftle is exprefs in Rom.^.n. He received the Sign of Circumcifion, a Seal of the Righteoufnefs of Faith. Circumcifion was not a Seat to Abraham before he did believe, that were a ftrange thing in- deed : But in the true nature of the Thing} and in the Defign and In- tendment of the Ordinance, it was a Sign and Seal of the Righteouf- nefs of Faith. We are juilified by Chrift's Righteoufnefs, and that Righteoufnefs we believe in, is imputed to us for our Juftification : Therefore the Apoftle difputes very clearly and ftrongly, That Abra- ham did receive Circumcifion after he did' firft believe unto Righteouf- nefs } and fo Circumcifion was a Seal of that Righteoufnefs which he was po(Teft of, before his Circumcifion •, Rom. 4. for they were all to look to Chrift by Faith, by virtue of their Circumcifion ; and if they did not, it was their great Sin, Folly and Error, as indeed the carnal Jews did not. 4. Circumcifion Lad a fpecial Refpecl to another great Bleffing of the Covenant, and that is, Mortification, or the cutting off the fuperfluity of Naughtinefs and Corruption. Therefore the Lord promifes to Circum- cife their Hearts, or to cut ofFthe Foreskin of their Hearts, JDeut. 30. 6. therefore he often blames them, that they were not circumcifed in Heart. That fhews that Circumcifion did look at the Work of Morti- fication in the Heart •, and not only at Mortification, but alfo at Ho- linefsor Regeneration of the Heart, Life and whole Man : It looks at the cutting off the fuperfluity of finful Corruption, therefore Cor- ruption is expreft in that way of Uacircumcifion : The Unfan&ified- nefsof any part, is in Scripture expreft by thellncircumcifednefs of it ; 1 am a Man of uncircumcifed Lips : You know his Complaint, that is, corrupt, not fo mortified as I fhould be, Atl. n. 51. Te ft iff- necked and uncircumcifed in Heart and Ears. This is called the Circumcillon made without Hands, Col. 2. u. In whom alfo ye are circumcifed with the Circumcifion made without Hands. What doth.be mean by this ? But The Gofpel of Circumcifion. ig% But putting off the Body of the Sins of the Flefb, thro' the Circumcifion of Chrift. 5. It bad a facial refpett to fhew and fhadow forth, the New Teft ament- Ordinance of Circumcifion. And what is the Ordinance inicead of Cir- cumcifion under the New Tefhment ? Ic is Baptifm : Therefore the Apoftle makes an exprefs parallel between Circumcifion and Baptifm, Col* 2. 1 1, 12. he makes them to be the fame ; Buried with him in Bap- tifm, and circumcijed with fpiritual Circumcifion. For look as Circumcifion was the initiating Seal then, fo Baptifm is now. As in Circumcificu there was cutting off the fuperfluicy of the Flefh : So in Baptifm,there is a wafhing away of the Fikh of the Body, they both refpeft Mortification. And fo you have fecn both what the outward part of Circumcifion is,whac the inward part is,what the Covenantit relates to is, and in what peculiar manner it doth refpect the Covenant : He gave him the Covenant of Cir- cumcifion. And now all that I (hall add, fhall be this ; look as there was a grofs abufe of the Ordinances under the Old Tcftament, particularly of this Ordinance of Circumcifion ; fo there is of our Gofpel- Circumcifion : Look as this Ordinance of Circumcifion might be made of none EfTecl, and might be turned into a Nullity, their .Circumcifion might become Vri- circumcifion : So it is with many in their Baptifm, their Baptifm is no Baptifm. It is the Apoftle's complaintin Rom. 2. If thou art Circumci- fed,it profits thee, if then be a keeper of the Law ; but if thou be a breaker ofit0 thy Circumcifion is become Vncircumcifion, Rom. 2. 28, 29. For he is not a Jew, which is one outwardly, neither is that Circumcifion, which is outward in the Fie ft) ; but he is a Jew which is one inwardly, and Circumcifion is that of the' Heart, in the Spirit, and not in the Letter,, wbofs Pr/iife is not of Men-, but of God. The fame holds concerning tftij Ordinance which Circum- cifion doth hold forth. He is not a Ctirifttan who is one outwardly, nei- ther is that Baptifm which is outward in the^Flefh ; but he is a Chriftian that h'one inwardly, and Baptifm is that of the Heart, in the Spirit, and mt in the Letter, whofe Praife is not of Men, but of God. Th# Apo- ftle's Scope, is to deprefs the External part of the Ordinance as of no Worth and value, feparated from, or compared with the Spiritual part -7 foit is with our Ordinances, which we enjoy under the New Telia- ment. What is the wafhing away of the filth of the Body, if the Heart be not waflied 1 But it is, as Ciraimcifion was to them, an Aggravati- on of their Sin and Condemnation. J it ill f unfit (mt\\ God Jer. 9, 25, 26.) all them which arc Qhcumcifd together, with the weir curncj feet. Egypt and Juddh and Edom, and the Children of Amrnon and iMoab, and all thai are in the utmofl Corners, th.it di\ 1 11 in the Wilder ne.fi ;, for all thefe Na- tions are imcircumcif ), and all the Hcufe of lfrad are uncircHmc'ifed hi 184 The Gdfpel of the Sacrifices. Heart. So God will Punilh the Baptifed with the Unbaptifed together. For many People are unbaptifed in the Flefh, and many of the Houfe of Jfrad, many profeffing Chriftians are not Baptifed in Heart. They have the Circumcifion, but not the Covenant of Circumcifion ; they have the Water, but not the Spirit of Baptifm. Therefore take heed of feparating the outward part from the inward part of the Ordinance, do not reft in the external Priviledge, but look after the Siprit and Bleffing of every Ordinance ; get God to walh thy Heart, and the Heart of thy Seed. 'Tis not enough to have thy Body waihed, if thy Heart and Soul be not waihed from its Filth. THE GOSPEL of the SACRIFICES June 14. 1668. Levit. 7. 37, 38, This is the Law of the Burnt-offering, of the Meat-offering, and of the Sin- offering, and of the Trefpafs-offering, and of the Confecratfans, and of the Sacrifice of the Peace-offerings, &c. TH E Perpetual Statutes of the Law of Ceremonies, have been re- ferred to Five general Heads. 1. The initiating Seal of Circumcifion. 2. The legal Offerings and Sacrifices and Purifications. 3. The Temple. 4. The Priefthood. 5. The Feftivals. Of the initiating Seal of thofe Times, we have formerly fpoken from Ads. 7. 8. That which next follows in the Method propounded, is the Legal Offerings, Concerning which, the Text lays down Two Aflercions or Points of Do&rine. 1. That there was a Divine Jnflitution, and Command of Cod for the Offerings and Sacrifices which were under the Law. 2. That there were fix kinds or forts of Propitiatory Sacrifices under the Law% viz. the Burnt-offering, the Meat-offering, the Peace-offering, the The Go/pel of Sacrifices. 1 8 5 the Sin-offering, the Trefpafs-offering, and the Offering of Corifecra- tion. This is the Scope oiverf. 37. The former Do&rine is the Scope of verf. 38. but that which is laft mentioned in the Words of the Texr. is firft in Order of Confideration. Dodt. 1. That there was a Divine In flit ution and Command of God, for the Offerings and Sacrifices which were under the Law. The Text indede fpeaks properly of propitiatory Sacrifices •, but there is a general Truth in the Proportion concerning all their Sacrifices, and all the forts and kinds of them. This Book of Leviticus begins thus, And he called, Vai- kra •, that is, the Lord called by an audible Voice from his dwelling Place, the Throne of his Glory, which was upon the Mercy Seat be- tween the Cherubims, as he had promifed Exod. 25. 22- fee Numb, 7 1 89. It is true, it is (aid Jer. 7. 22. concerning Burnt-Offerings or Sa* crifices, that God commanded them not, &c. But the Senfeand Meaning is comparative, tho5 the Grammar of the Words found as if it were Negative. It cannot be explained better than the Old Note hath done it ^ (hewing, that it was not his chief Intent and Purpofe, that they mould offer Sacrifices, but tbat they mould regard wherefore they were Ordained, to wit, to be joined to the Word as Seals and Confir. mations of Remiffion of Sins in Chrift ^ for without the Word, they were Vain and Unprofitable. To open this Doclrine a little to you, we mult firft Confidet what a Sacrifice or an Offering is. Now an Offering in general, is any thing prefented to the Lord to become peculiarly bis, and to be typical of Chrifl and Gofpel Myfteries, The for- mer part of the Defcription extends to Anti-typical Offerings , as well as typical ; to Gofpel, as well as Legal Offerings : For our Souls and Bodies and all our Services are offered and prefented to the Lord, but not as Types and Shadows of another Gofpel ; but they become his ia a fpiritual and peculiar Propriety as theirs of Old did. Their Offerings by being offered became the Lords,they prefenting,and the Lord accept- ing them : Therefore they are called/Zo^as being Separated to the Lord, feparated and fet apart from common life to Holy life. Hence they are called Gifts, Quorbanim, as being given to the Lord : a Qnarab, appro- pinquavit : So in the Text, their Oblations or their Corbans, fee Mark 7. 11. All this holds true of GofpeUOfferings under the New Teftament' : But the Legal Offerings were fet apart for God, with refpeft to Chrifl and his great Sacrifice and Offering of himfelf up unto God for us : They all had fome Relation to this, either as to the thing it felf, or the Bieffed Effects and Fruits of it. B b Some 1 86 The G of pel of Sacrifices . Some have diftinguifhed them into three Sorts, i. Such cvs were offered at the Brazen Altar, or the Altar of Burnt- Offering ; which reprefented the Death and Sufferings of JefusCbrHL 2. Such as were offered in the Sanftuary, more near to the Holy of Holies, viz. the Shew-bread, and the Incenfe at the Altar of In- *enfe ; which had refpeft to his Intercejjion for us at the Throne of Grace, in the Virtue, and by the Merit of that Sacrifice, which he be- fore had fhed and offered up to the Juftice of God for us. 3. Such as were offered in the Holy of Holies , where the High Prieft came upon fome extraordinary and fpecial Occalions ^ which did re- prefent the fad Attainment of the Ends of both the former ^ namely, our full Accefs unto, and Communion with God through the Influence both of the Death and Oblation, as likewife of the Prayers and Inter- cejfion of our Lord Jefus Chrift for us. The two latter of thefe we fhall fpeak unto, when we come to thofe Parts of the Temple where thefe Services were to be performed 1 But the fir ft fort, viz. the Sacrifices and Offerings at the Brazen Altar we are now to fpeak unto. Thefe Sacrifices that were offered at the Brazen Altar, are com- monly diftributed into two Sorts : Propitiatory, and Eacharifiical \ i\*ijt%Offir- wps% or Offerings made by Fire : lDWN*. jgnitiones, Fireings : Obiac tio ignita. And if they were living Creatures, they mull be flain and killed : Hence called Ztbacbim, in Greek hv9t«y as much as to fay, a fiaughtered Offering *, in which Senfe Zebacb is contradiftinguifhed unto Mincbay the former being of living Creatures, the latter of Meat and Drink ^ but in both there was a Deftrutlion of the Thing Sacrificed-, either by Fire, if it were of Inanimate Things 7 or if it were a living Creature, both by Blood and Fire. 4. The End and Defiga of all this was to prefigure and reprefent the JDeatb of Jeftis Chrift y and our Reconciliation unto God thereby , For the Law had threatned Death for Sin, and the Blood of Bulls and Goats could not take away Siny Heb. 10. Some of the very Pagans have had' fo much glimmerings of Light, as to fubferibe to the Truth of this : And thence Satan triumphing over the fallen Sons of Men, and abufing and perverting their Convictions, feduced them in the diftrefs and horror of their- Con fciences, even to Sacrifice Men to appeafe their aagryGods-, wherein they a&edupon this Principle, Quod $ro vita hominis nifivita hominis reddatur, nonpofie aliter Deorum immortaiium numen placari arbitrantury as Cafar de Bell. Gal, lib, 6. reports of the ancient Druids y they thought that unlefs the Life of Man were facrifked for his Life, the Deity of the immortal Gods could not otherwife be appeared, Fid. Lee Temple pag. 332, Homer alfo ibid, wherein the old Pagans had more Light than the Apoftate Jews have at this Day. Chrift therefore is called n Sacrifice , Epbcfi 5. 2. 1 Cor. 5. 7. Christ but Pafcbal Lamb is facrificed for as. And as they refer dire&ly unto Cbritt bimfelf : So the Scripture teacheth us to apply them, in a lower way, to the Saints alfoy wbofe Souls and Bodies and Services are living Sacrifices, acceptable unto God through Jefus Chrift, Rom.M. 1. Heb. 13. with fuch Sacrifices Cod vs mil -{leafed. The Sacrifice Chrift doth placare Deum, appeafe an incenfed God: Our Sacrifices do but flacere Deo, pleafe an appeafed God. Thus you fee the Description made good in thefe Four Things put together,, wherein you fee the Nature of thefe Legal Offerings and Sacrifices, thajt they were Holy of Holinefles, or Offerings moft Holy to the Lord, for Atonement, or for the appealing of his Wrath by the. Deftru&ion of the Sacrifice, to fhadow forth the true Atonement and Expiation of Sin, by the Death of Jefus Chrift : And fo much for the Nature of them •, which was the fir ft Enquiry, 2, For The Go/pel of Sacrifices. 1 89 2. For further Rales of JUufiration, take thefe Propofltio&s. Prop. 1. That the Inftitution of Sacrifices was prefently after the Sin and Fall of Man : But the Renewed Inftitution and farther Viretlion and Regulation of them, was by Mofes unto Ifrael. I fay the first Inftituti* on of them, was prefently after the Sin and Fall of Man: For there neither was, nor could be any life of them before. The firft Intima- tion, (though fomewhat obfcure ) which we have of them, is in Gen. 3. 21. the Lord made them Coats of Skins and cloaihed them, but they could not wear the Skins until the Beafts were {lain : And flain they were (it is like) for Sacrifice, there being no need of them for Food at that time, nor any mention of the Ufe of fuch Food till Noah's time after the Flood, Gen. 9. But we read of Sacrifices more plainly, Gen. 4. 4. where Abel is fatd to have brought an Offering to the Lord of the fir filings of his Flock, and of the Fat thereof, which, being a godly Man, he neither would nor durft have done, had not the Lord appointed it: So like wife Noah-. Gen. 8.20,21. builded an Altar unto the Lord, and took of every clean Beafts and of every dean Fowl, and offered Burnt -Offerings on the Altai. And the Lord fmelled a fweet favour •, fo Abraham, Ifaac, Jacob. God's Acceptance of Noah's Sacrifices, and before that of Abels, is a fuffici- ent Proof and Evidence of his having infiituted and appointed them; for Cultus non injl Status, non eft accepts, Worfhip. not commanded is not accepted. See like wife Fxod. 10. 25. and 18, 12. where they were ufed among the Jews, before the giving of the Law upon Mount Sinai. 0 But from this ancient Inftitution, with fome further help from the Jews, the Fie at ben had a traditional dead Knowledge of this Truth : But as they forgat and loft the true Object, to whom they mould have offered up their Sacrifices, fo they had nothing but a dead Form of Sacrifices, wholly perverted from their true and right End and life; Therefore God by Mofes, reflores and^ renews this great Infiitation • therefore the Text faith, ver, alt. This is the Law, which the Lord com* manded Mofes, in the I)ay that he commanded the Children of Ifrael to of- fer their Oblations unto the Lord. The Inftitution was fo corrupted, that there was need of fome renewed Light and Reformation about ir, But being of fo great Antiquity, before there was any Tabernacle or Temple, or Prieft-hood, or Feftivals appointed; therefore I put Of- ferings and Sacrifices before the reft, the Inftitution of them being much .more ancient. Prop. 2. In this renewed inftitution and Regulation of their Offer- ings, and Sacrifices, there were fundry Adjrwfts and Ceremonies^ fome where- 1 96 The Gofpel of Sacrifices. of were required, and fome feverely forbidden to be added to them, aU voUch were myftical and fignificant. It may be truly faid of them which hath been falfly boafted concerning Humane Ceremonies, that they be neither dark nor dumb, but myftical and fignificant, and fit to ftir up the dullMind of Man to the remembrance of his Duty towards God, by fome fpecial and notable Signification, whereby he may be edifi- ed. They had their fpiritual Significations by God's Intendment and Appointment, ( as indeed it is God's Prerogative to appoint myftical and fignificant Ceremonies in his Worfhip.) That they had fo, will appear in the Particulars, both ex natura ret? from the very nature of the Thing it felf, and by conference of fundry other Scriptures ^ by the Light whereof, we muft fearch and find out the Interpretation. They may be interpreted and applied ( many of them) to the Church% in a fecondary way, in regard of the Union and Communion it hath with Chrift, as well as unto Christ himfelf primarily and chiefly. The Adjuncts rehired and annexed to Sacrifices were many, which will come to be fpoken to, when we come to the feveral forts and kinds of Sacrifices : Only fome Generals may be now mentioned, de- ferring the explication of them, to the Places where their Inftitution is firft mentioned. As, 1. Sacrifices were all tied and appropriated by Divine Inftitution, to the Brazen Altar at the Door of the Tabernacle. This was a new Addition in Mofes's Reformation \ for they had Sacrifices (as hath been (hew- ed ) from the firft Promife of the Gofpel, after the entrance of Sin ; but there was no Tabernacle, nor one only Altar appointed and in* ftituted, till Mofcs's Time. 2. Another Appurtenance of all the Sacrifices was Salt, Levit. 2. 13. Marl 9. 49, every Sacrifice is falted with Salt. 3. Mufick. Temple Mufick both Vocal and Inftrumental, whereof the former fort indeed was Moral, but the latter, Ceremonial. While the Sacrifices were offering, the Trumpets were founding, and other Mufical Internments. 4. Incenfe. As foon as they had offered the Sacrifice, and the Mufick and Trumpets ceafed, the Prieft went into the Holy Place to offer In- cenfe, and the People without prayed. 5. Many ceremonious Aclions-, partly of the Sinner that brought the Sacrifice, but chiefly of the Priefts and Levites in ordering and facri- ficing of it : And here ( amongft the reft ) the Ceremonies of Purifi- cation from legal and ceremonial "Un.cleannefs, may come to beconfi- dered. Such as thefe, were the Adjuncts required. Tfc The Gojpel of Sacrifices. 1 9 1 The AdjunQs forbidden, were in general, any Conformity or Comply ance with the Pagans in their Rites and Ceremonies ; Dent. 12. 4, 30, 31, 32. Te fhaUnot dofo unto the Lord your Cod. What thing foever I command you, obferve to do it : Thou (halt not add thereto, nor diminifh from it. So Rev. 14- 9, to. complyance with Poptfh Worfhtp is forbidden, under pain of God's Wrath. Particularly • Two things were feverely interdi&ed and forbidden in all their Sacrifices, ( except fome peculiar Cafes, of which after- wards ) Leaven, and Honey, Levit. 2. 11. the Myfteries of all which, we lliall endeavour to open to you by the help of Chrift, in our further Frogrefs upon this Subject. Prof. 3. The Occdftom upon which they were to be offered, were of all Sons-, I (hall but inftance in four Heads of Things. As, 1. When under guilt of Sin : For this was the di- reft Intent and Scope of them all, they were to ^i^twiS^T offer a Sacrifice for Reconciliation. * 2. For the obtaining of any needful Mercy • and for the preventing and removing of any Judgment or Danger, either impending or in- flicled, as 1 Sam. 7. 9, 10. Samuel offered a Lamb for a Burnt -Offering, and it found great Acceptance with God, when Jfrael was fighting a- gainft the Philiftines. So the Jfraelites, Judg. 20. 26. when feeking^un- toGod by Fading and Prayer, for Succefs and Vi&ory in their War againft the Benjamites. So David to remove the Plague, 2 Sam. 24. *lt. The negleft whereof in great Enterprizes, hath fometimes caufed a good Caufe to mifcarry, as Judges 20. 26. this feems to have been one of the fatal Errors in their Management of it the two former Times : For we read not that they offered Sacrifice, till their third Attempt. 3. To teftify their Joy and Thankfulnefs for Mercies received, as Noah when he came out of the Ar\, Gen. 8. 20. and Solomon when he had obtained Wifdom, 1 Kings 3. 15. 4. In the inftituted Seafons of them. For befides Vows and Free- Will- Offerings, upon fu;h Emergencies of Providence as thofe before-men- tioned, there were many Cafes wherein they were inflituted and re- quired ; as when a Prieft was to be Confecrated ; an unclean Perfon to be purified ; any Feftival or Holy-day to be Celebrated \ they had all their refpe&ive Sacrifices and Offerings appointed by the Law. Thus you fee the Nature of thefe Legal Sacrifices^ as alfo thefirfi: Infiittttion • the Ad)nn[is, and Occafms of them. As to the feverai Sorts and Kinds of them, the next DoOrine will in- form you, viz., Z>#fe ■i8a The Gofpel of the Sacrifices. Doft. 2,. That the Sacrifices of Propitiation under the Law, may be re- ferred to thefe fix Kinds or Sorts; namely, the Bnrnt -offering, the Meat- offerings the Peace-offering, the Sin-offering, the Trefpafs- offering, and the Offering of Confecrations. They are, and may be feveral ways di- ftinguifhed and diftributed \ but I fliall content my felf at prefent with this Diftribotion in the Text-, the Words whereof are a fhort Reca- pitulation of the general Heads of the feven firft Chapters of this Book ; all which treat upon thefe feveral Sorts of Sacrifices and Of- ferings, with the Rules and Rites appertaining to them \ which, ha- ving been delivered and laid down at large, the Text concludes and windsup all thus, This vs the Law of the Burnt -offering and of the Meat- ifftringy &c. Queft. Wherein lay the difference between thefe feveral kinds and forts of Sacrifices ? Anfxo. There were fome Things wherein they all agreed ; namely, in all thofe general Things before- mentioned in the Defcription and Explication of them. As, i. They were all offered at the Brazen Altar ; and fo were Offer- ings of a lower Nature alfo. But, 2. Thefe were all Quodefh, Quodefhim, moB Ho\y^ Holy of Holi- nefTcs. ,3. They were all Jfhim, Offerings made by Fire. 4. They were all Propitiatory, they did ferve for Expiation and A- tonement. Therefore they differed not in the general Nature, or in the general Scope and intent of them, which was the fame in all ; namely, to fhadow forth Chrift in his Death, as the true Sicrificefor our Sins, and in other Myfteries of his Wifdom and Grace and Love, in the Gofpel of our Salvation. But the difference confifts in three Things. 1. Partly in the different Matter of them; as an Ox or a Sheep in fome ; Flower and Wine in others of them. 2. Partly in the : particular Ends, and Defigns, and Occafiens of them*, fome being for Sins of Ignorance, as the Sin-Offering: Some for Sins againfb Knowledge, as Trefpafs-Offerings : Some for Confecration of the Priefls, ire. 3. Partly, yea principally in the different Ceremonies accompanying them: Some were cut in Pieces, as Sheep and Oxen; but fome were only flit in the Middle, but not cot afunder, as Birds. And various other Ceremonies there were, as you will fee farther when we come to open and explain the feveral forts and kinds of Sacrifices. At pre- The Gofpel of the Sacrifices. 195 prefent I fliall conclude with two Words of life, from ail that hath been faid. Vfe . Let usJearn this great LefTon, to hep clofeto the Rule of Di- vine Inftiiution in Matters of Worfhip. I befeech you mark the Text, how emphatical the Expreflions are, This is the Law of all the ftv.ral Sorts of Sacrifices which the Lord commanded Mofes, when he commanded the Children of Ifrael to offer their Oblations, &c. As they did nothiog but what the Lo^d commanded Mofes ; fo we Ihould do nothug, but VihztChrift hath commanded us. M'ke that your great Enquiry in all Things, that concern the Worfhipof God ; bath the Lord command- ed it f Is the Command gone forth from Mount Sion for it. Yea or No ? The Apoftles were limited, Mat 28. nit. in their Preaching, to teach only what Chrifi had commanded them ; had they taught their own Inventions, they had exceeded their Coramiffion ; they had not been faithful to their Truft -, but they were faithful in teaching and tranfmitting to the Churches, what the Lord himfelf had taught and commanded them, 1 Cor. 11. 23. What 1 received of the Lord, that I delivered unto yon, that the Lord Jefus the fame Night in which he was be- tray ed^ took Breads &c. When a Minifter baptifeth with the Sign of the Crofs, or any fuch like Superflition, he cannot fay, I received this from the Lord. Praclife nothing which the Word doth not re* qoire ; omit nothing that the Word doth require, whatever worldly Troubles or Dangers you incurr. Vfe 2. See the Worth and Value of the Sacrifice of Jefus Cbrifi, and the Neceffity of it, for the Juftification and Salvation of loft Sinners* For what was the meaning of all thefe Offerings and Sacrifices whereof they had fo great a Multitude, and fo many feveral Sorts and Kinds of thent under the Law, but to lead us by the Hand to Jefus Cbr$&, to the true Sacrifice and Atonement which is in his Death and Blood ; for he is the Propitiation for our Sins, 1 John 2. 2. This was the Scope and Defign of them all •, for it was impoffible that fuch Sacrifices mould do the Work of making Satisfaction to Divine Juftice, and reconci- ling God and Sinners ^ therefore they were not to terminate their Thoughts there, but to look beyond them to Jefus Chrifi , in whom both we and they are reconciled to God. That this was the Scope of them appears throughout the New Teftament ; therefore Chrifi is cal- led a Sacrifice, Ephef. 5 2. and a Propitiation for our Sins, 1 John 2. 2.' And hence the Apoftle fo argues, Heb. 9. 13, 14. If the Blood of Bulls and Goats, and the jifhes of an Heifer, fprinkling the unclean fan&ifittb to the purifying of the Flefh: How much mote (ball the Blood ofCbrift, who C c through 194 Tbe Gofpel of the BurnP-Offering. through the eternal Spirit offered himfelf without Spot to Godi purge your- Conference from dead Works to ferve the Living God. T H E Gofpel of the BURNT-OFFERING fane 21. and 28. Levit. Cap. 1. Of the Burnt-Offering. Yola. THE firfl: fort of Propitiatory Sacrifices under the Law, is the Burnt' Offering ; this is fet down firft in that Enumeration of them, Levit. 7. 37. and taught firslr in this Book, as being the chiefs and of raoft common- -and continual life. I (hall fpeak to it fomewhat the more largely, becaufe jt will give Light .unto the other Sorts of Sa- crifices that follow, wherein we may be more brief. The Inftituti- on of it being recorded in this Place, I know not how to fpeak to it better than in the way of an Expofition upon this Chapter, borrowing alfo fome further Light out of other Scriptures, and out of other Chap- ters of this Book, and particularly the 6th. where fomethings are further explained. It is called the Burnt-Offering, or the whole Burnt- Offering, becaufe it was to be wholly burned and confumed in the Fire, except only the Skin. In Hebrew j-j^y from the Root n^y afcendtt, becaufe being wholly Burnt, it afceaded. and went up to Heaven in Smoak and Va- pour ^ in Greek obptaul&iwik foe^u/lov. Confer on Lev." 7:37,38, of" ^he fpecial Occa/idns upon which it was to be the general ocafwns of $$-- offered, were many and various -7 they may be mfces. Antea pag. 240. referred to three Heads. 1 . Such as were providential, as upon all emergent Occafions, when they had Guilt or Judgments to be removed or prevented, or Mercies to be, bejlo wed, and acknowledged. Of thefe, fee Lev. 22. 18. 2., Such; incidental Occafions wherein they\ were required by the Law^'as at the Confecration of Prieffrs, Exod. 29. 18. And of the Levites, Numb, The Gofpel of the Burnt-Offering. 195 Numb. 8. 12. At the Purification of nnckan Perfons, and upon feveral other Occafions. 3. At their ftated Feftivals and appointed Seafons, which were both daily, weekly, monthly, and anniverfary. Of which hereafter. A- rnongthe reft, there was a conftant Burnt-Offering every Day, or ra- ther two Burnt-Offerings, the one in the -Morning, and the other at Evening, Exod. 29. 38,42. Numb. 28. 3,4. called the Juge Sacrifi- cium. ^Qn rV7p whereof Daniel fpeaks, how it was profanely inter- rupted by Aniiochus, Dan. 8. 11, 12. The £W of it (as of the reft) was Atonement, reconciliation and remifion of Sin ; Vcr. 9. a Savour of Reft r or a fweet Savour. For as a fweet fmell refrelheth and quieteth the Senfes : So Chrift's Oblation appeafeth God's Spirit, in Ainfw. in he. Hence is that Phrafe, Ezra 6. 9, 10. Sacrifices of Rett, or of fweet Savours to the God of Heaven ; fo Epbcf. 5. 2. Chip gave himfelf for 11s, an Offering, and a Sacrifice to Cod for a fweet fmelling Savour. The Laws and Ordinances of the Burnt- Offering were either con- cerning the Matter of it, or the Aclions to be performed about it; which being different, according to the different Matter of it, will come in under the feveral forts of Matter whereof the Sacrifice was to confift, which was in general clean Creatures. This Rule was to be obferved in all the Sacrifices ; and it was very Ancient; for we read of this Diftin&ion of Beafts into clean and unclean, even in Noahy% Time, Gen. 7. 2. and Gen. 8. 20. There were two forts of Qeanneffes of the irrational Creatures, clean for Sacrifice^ and clean for Food, Of the Cleannefs for Food, we read in Lev. 1 1. which feemsto have been then firft appointed ; for to the Sons of Noah there is no fuch Reftri&ion given, but a large and general Commiffion to eat any wholefome Flefli, Gen. 9. 3. Every moving thing that liveth^ fhaU he Meat for you, But the cleannefs and uncleannefs for Sacrifice, feems to have been from the very firft Inftitution of Sacrifices. The Rule whereof in ge- neral is this, ttyat there were no wild Beafts or Fowls, no ravenous^ carnivorous Beafts or Birds of Prey allowed in Sacrifices, but fuch as were of the milder fort. The reafon whereof is thought to be partly from their Properties being more harmlefs and innocent, more ufeful and profitable, and ferviceable Creatures to Man's life, and fo fitted: to fignify the like Things in Chnfi , and in his People ; Aud partly becaufe of Man's peculiar Poffejfwn and Propriety in them, be- ing more fully in his Power and Pofleffion, than the Wild Beafts of C c 2 the- pgf The Gofpel of the Burnt-Offering. the Field. Or if no reafon for it could be afligned, we muff acquiefce in the fupreme Authority of God, fo ordaining and appointing, as why not a Hen, as well as a young Pidgecn. How abominable it was to tranfgrefs in the Mattef of their Sacri- fices, you may fee by thofe £*preflions in I fa. 66. 3. He that killed an Ox, is 06 if befltw a Man : He that facrificetb a Lamb, as if he cut off a Dogs Neck : He that offer etb an Oblation, as if be offered Swine $ Blood. In all which, the Lord exprefTeth the greateft Deteftation by thofe Refemblances and Comparifons.But in this the Heathen greatly corrup- ted themfelves -, for as they forgat and loft the true Object of Worftup, offering their Sacrifices to Devils, and not unto God, 1 Cor. 1 o. 20. So they facrificed aU forts of Creatures, without any difference of clean ot andean, even Swine • wherein the Jem alfo did corrupt themfelves, at leaft fofar as to the eating of it, as appears out of 7/d. 65.4. yea, they proceeded fo far as to Sacrifice Men ; their Sons and Daughters ( an. Iiorrible Thing ) which the Lord commanded not, and which never came into his Heart, Jer. 7. 31. For as it was not poffible that the Blood of Bulls and Coats fhould take away Sin: So neither could the Blood of Man do it, but only of that Man who is God alfo, Ads 20. 28. The Matte* of the Burnt-Offering which was approved and ap- pointed of God, was of three Sorts : Of the HerJ^ that is, the bigger fort of Cattle ; and of the Flocks, that is, the lefler fort of Cattel, and 9/ tbs Fowls ; and fo this Chapter divides it felf into theie Three PartSo 1. The Burnt-Offering of the Herd, to vtrf. 10. a. The Burnt-Offeiingof the Flock, verf 10. to verf 14.. 3. The Burnt-Offering of Fowls, verf 14. to the End. 1. The Burnt- Offering of the Herd. We may here confider the Mat* ier of it •, and the Atlions to be performed about it. 1. The Matter (A the Offering is a Bullock, a Male without blemifc verf 3. fee this Law repeated and confirmed, Lev. 22. 20, to 24. fee Mai. 1. 7, 8, 14. And being fo vehemently infifled on, we may well think it is not without fome fpecial Myftery : The Beft and moll Per- fect, h fitteft for fo great a God. Moreover this did alfo figure and reprefent Jefiis Christ's Perfection in himfelf, and ours in him. He was a Male and without fpot or blemifh., 1 Pet. 1. 19. a Sacrifice of abfolute Pu- rity and Perfection. And the like Exprefilons are ufed concerning Chrift'mvftical, in Fphef^iq. without fpot or wrinkle, or any fuch thing, looly^ and without bkmifh : We (hall be fo perfectly at that Day. And in this Life ( in fome degree ) there is a Perfection of Sincerity here \ *&re is a blamelefs fgottefs Coaverfation. As The Gofpel cf the Burnt-Offering . 197 As the Burnt-offerings of old: So fhould we end all our Sacrifices and Offerings to the Lord be. We mould ferve him with the belt we have, the beft of our Time and Strength, the Vigor of our Spirits, the ut- moft Improvement of all our Abilities in bis Service, and to his Glory, we fhould Sacrifice all to him. 2. The slftioris to be fey formed about it. The Lord was plea fed to ordain and appoint fundry myftical and flgnificant Rites and Ceremo- nies, to be ufed about the Burnt- Offeiing, which were full of Teach- ing, and ipiritual Myftery. For what hath been vainly and taifly boafted and arrogated to religious Ceremonies of Mens devifing, is moft true concerning thefe Divihe Ceremonies : That they be neither dark nor dumb, but Myitical and Significant, and fie to ftir up the dull Mind of Man to the remembrance of his Duty toward God, by frme fpecial and notable Signification, whereby he may be ed fled. I [hall enumerate theai with fome lhort Hints of Infttti&iori from them, in Nine Particulars, as they lie before us in the Text, which mentions atleaftnin: ceremonial Actions about the Burnt-offering. 1. The Offerer was to bring it to the Door of the Tabernacle of the Congregation, before the Lord. 2. La/ his Hand upon it. 3. The Priefl: mult kill it 4. He mud pour out the Blood and fpr inkle it round about. 5. Flay and cut it in pieees. 6. The ^eices to be lalted. 7. The L~gs and Inwards wafhed. 8. AU muft be laid upon the Altar and burnt with Fire. And, . 9. The Afhes carried out of the Camp into a clean Place. i . The Offerer was to bring it to the Door-of the Tabernacle of the Con- gregation^ before the Face of the Lord, verf. 3. Great weight is laid npoo this, Lev. 17. i.«— 9. We may learn three or four things out of this. 1. Here was a voluntary A& of the Offerer: For the Priefl was not, tb go to him to fetch it, but the Man himfelf is to bring it, vtrf$ of his own voluntary Will : So Chrift died willingly, and offered up bim* felf a Sacrifice and a whole Burnt-offering unto God for us, Ephef. 5. 2. Job. 10. 18. Hay-down my Life of my felf: So fhould we in all our Ser- vices be a wilting Peofr ; we ihould come before the Lord with willing^ Minds, when we prefent our Gorbans, our Gifts, Services, and Obla° tions to him : God laves a cbearful Givtr, 2 Cor. 9. 7. 2. This leads us by the Hand, and point* every way to Jefus Chrift as the caufe of our Acceptance with the Lord , in thai they were to bring 1 98 The Go/pel of tie Burnt-Ofering. bring it to the Door of the Tabernacle of the Congregation, to be of- fered upon the Altar which ftood there. For Chrift is both the Door and the Tabernacle, and the Altar, and the Prieft : He is the Door of the Sheep, John 10. 7. And he is the the true Tabernacle and the San- tfuary which the Lord hath pitched^ and not Man, Heb. 8. 2. A greater and more per fed Tabernacle not made with Hands, Heb 9.11. And he is the Altar, Heb. 13. 10. which fanclifies the Gift, and makes it ac- cepted, Matth. 23. 19. And Chrift is the Priefi alio, that prefects and offers up our Sacrifices to the Lord : He is often called a Pried, and our great High Prieft. This therefore teacheth us, That all our Ac- cefs unto, and Acceptation with the Lord, is only in and through Jefus Chrift: It is through hirn alone that, our Services and Sacrifices are accepted: There is no Acceptance out of Chrift : For he that neglect- ed this, was to be cutoff, Lev. 17. 8, 9. 3.They are to bring it hither before the Face of the Lord,ot the Prefence of the Lord: This refers to the holieft ofall,where Goddwelt,and where his Prefence did appear. So the meaning is, that we are to fee God ia all our Services,, and to eye the Prefence of God5 and that he is to be feen there, and there only, even in and by the Lord Jefus Chrift, Luke 1. 75. that we might ferve him before him- 2 Cor. 4.6. the Light of the Knowledge $f the Glory of God, in the Face of Jefus Chrift. 4. The Tabernacle was a Type of the Church ^ which is often cal- led the Tabernacle and Temple and Houfe of God. We are to wor- fhip God in his Church, in the Afftmblies of bis People, Heb. 10. 25. and 12. 22, 23. So much for the firft Ceremonial Action about the Burnt- offering. 2. The Sinner that brought the Sacrifice, was to lay his Hand upon the Head of it, verf. 4. this was not required in the Sacrifice of Fowls, but only of Beafts, fee the like, Exod. 29. 10. There is fome Contro- verfy here, whether he was to lay on his right Hand or his left Hand, or both : But feeing it is in the fingular Number, and feeing it is expreily commanded, that the Priest fbould lay on both his Hands, Lev. 16. 2t. that is, both for his own Sins and the Peoples : Therefore ft it is thought by fome not improbably, that when any of the People offered, he laid on but one Hand. But whether the* right, or the left ? We may fuppofe that whatfoever was not limited by God, was left at Liberty. This Ceremony relates to the Confejfton of Sin, and the Tranflation of the Guilt of it upon the Sacrifice : The Offerer in this Ceremony dif- burthening himfelf of Sin, and putting over his own Guilt upon the Sacrifice; fo it is explained, Lev* 16. 21. He (haU lay on his Hands9 and The Gofpel of the Burnt-Offering. 199 and confefs over him the Iniquities of the Children o/Ifrael. So Cbrift bath born our Sins, and 'carried our Sorrows , Ifa. 53.4, 5. And wearetocon- fefs our Sins over him by Faith in Chrift ; and through the Blood of his Sacrifice, it thall be forgiven us, 1 John 1. 7, 9. 3. The Sacrifice mud be killed and flam, and that upon the North fide of the Altar, verf. 5. and vef. 11. It isquefiioned here, who did this ; whether he that brought the Offering, or the Pried ? But doubtlefs it was the Prieft -, for it isfaid of him that kills the Offering, that he [hall flay it. verf. 5.6. but that was the Prieft's Work. And to the killing of the Sacrifice of Beafts, anfvvers the wringing off the Head of facrificed Fowls^ But this is Exprefly affirmed to be the Prieft's Work, verf. 1 5. Only this we find, that the Levites were added to the Priefts to affift them, and help them in the whole Work of their Miniitry, Numb. 8. 19. and we find it often Recorded that they did fo, 2 Chron. 29. 34, Therefore in verf. 21. in that Chap, where the Killers and the Priefts are diftinguifhed^t is not to be underftood concerning the People, as if they had killed the Offerings, but rather the Levites -, fee likewife 1 Cron. 23. 28, 31. and 2 Chron. 35. 10, n. So much for the literal Explication of this Ceremony ^ now for the Myftery and Meaning of it. What might be Noted from hence, concerning A&ions and Admini- flrations properly and peculiarly Miniflerial, we (hall obferve when we come to that Place, to the legal Priefthood and Miniflry. But it is Plain and Obvious, that it holds forth the Death of Chrift., the Meffiah was (lain and cut off*, Dan, 9, 26. His Sottl war made an^Qf* fer'mg for Sin, Ifa. 53. 10. 'As to that Circumftanceof killing it on the North Side of the Altar, verf. 11. the fame Rule is given concerning the Sin-Offering, Lev. 6, 25. and the Trefspafs- Offering, Lev. 7. 1, 2. There be various Appli- cations of this. Some think there is no further Myftery in it, but that the Tabernacle-Door and the Altar were fo fituate and placed, that on the North Side there was more Space for fuch Ads as required moft Room, as the killing and dreffing of the Sacrifices did -, fo our own Annotators. But others conceive this Law-was not without fomething of Myfte- ry in it: Some Note how their greateft Troubles and Sufferings were from the North ; Jeremiah fees a Seething Pot, and the Faee thereof was towards the North, Jer. 1. 13. and then verf. 14. Out of the North an Evtl (hall break forth upon all the Inhabitants of the Land. Therefore fome conceive, that to reftrain the Evils and Judgments of God, the Offerings were flain on the North Side of the Altar ^ alfo that the Si- tuation 1 200 The Gofpel of the Burnt-Ofering* tuation of the Temple was on the North Side ot the City, Pfcl. 4S. 2. Mount Sion on the fides of the North. Moreover here is no regard had to theS/w, and to the Faft, but thi- ther the Afhes vere carried forth, as verf. 16. Whereas the Heathen were accuftomed to Sacrifice, and to direct tneir Woifhip towards the Halt, and towards the Sun, which they made an Idol of. In Opposi- tion to which Idolatry, (as fome conceive) the Lordrappointed hi* Peo- ple to Sacrifice towards the North. Andlaftly. the Gofpel hath prevailed more in the Nothern H.Mnif- phere of the World,(which alfo is more inhabited) than in theSouinern. Ez.ekiel in his Vifion of the Holy City, doth firft defcribe the North Gates of the Holy City reftored \ which fome think is not without fome- Ihhgoi Myftery, Ezek. 48. 1, 16, $0. Tydings out of the AW/>, Dan. 11 that is (fay lome) the Reformation in thefe Northern Countries, the Tydings whereof is Evil News to Antichrift, ind the continual Progrefs of that Work, hath been a continual Trouble to him thefe hundred and fiftj Years. But I think we may acquiefce in what was firft mentioned ; Aynf- twifchath this Note on Lev. 6. 25. hereby was figured that Chrift our Sin-Offering, fhould be killed by the Priefts in Jtrufalem and Mount Sion, which was on the fides of the North, Pfal. 48. 2. Crucified on Mount Cavalry, which was on the North- Weft tide of Jerufalem ; as by the Jews Tradition, the Morning-Sacrifice was killed at the North- Weft Horn of the Altar. 4. The Blood mud be poured forth at the Foot of the Altar y and fprink- led upon it round about. The former indeed is not exprelTed in this Chapter, but it is neccflfarily implyed, and «you find it exprelTed Chap. 8. 15. for we muft borrow Light from other Scriptures ^ ponredfortb^ Lev. 8. 15. fprinWed in this Chapter verf. 5. And almoft all things in the Law were purged by Bbod .• Heb. 9. 22. and without /bedding 0f Blood there is no Remijfion. This was a great Myftery ^ a Type ot the Blood of Chrift} it leads us to the Effufion, and to the Application of the Blood of Chrift. 1 The Effuflon of it, to the Satisfaction of Divine Juftice; J fa. 53* 12 He hath poured out his Soul unto death. 26. 28. my Blood which is /bed for many, for the remifflon of Sins. Jefus Chrift did often bleed for us in the Days of his Humiliation, under the Guilt of our Sins. As at his Circumcifion, then were the firft drops of that pure and precious Blood fhed,that Sin-Expiating,that Soul-Saving blood: and in his Agony in the Garden, he did fweat clodded Blood : and when he was fcourged, then he bled again for us : and when Crowned with Thorns ; and in his Death The Gofpel of the Burnt-Offering. 201 Death and Crucifixion : And finally, when they pierced his Side with the Spear, when that facred Blood and Water iflued forth, which John faw and bare Record of, Job. 19. 34, 35. One of the Souldiers with a Spear pierced his Side, and forthwith there came out Blood and Water, and he that faw it bare Record, and his Record is true, and he knoweth that he faith true, that ye might believe. Thus was the Blood of the Sacrifice poured forth. 2. It was Mo fprinkled. So is Chips Blood, and therefore it is called Heb. 1 2. 24. the Blood of fpr inkling. Sprinkling is a Ceremony very fignificant of Spiritual Things ♦, but where was this Blood fprinkled i The Text faith, It was fprinkled upon the Altar round about. From this Expreffioii, we may Note the miftake of fueh as think the fetting of the Communion-Table clofe to the Wall, like a Drefler or Side- Ta- ble, is to fet it Altar-wife. For it is molt clear and certain, that their Altars were ever fo Situate, as that they might be compaffed round about. This Exprefiion doth occur no lefs than Twelves times in this Book, of fprinkling upon the Altar round about, fo Pfal. 26. 6. fo will 1 compafs thine Altar. As to that Conceit no other Account can be given of it, but the profound Ignorance of Papifls and Prelates. Now the Alcar was a Type of the Deity of Chrift, as being that which Supported and Sanctified the Sacrifice, Mat. 23. 19. It is the the Altar that fanclifies the Gift. It was the Deity of Chrift which gave that infinite Value and Virtue to his Sufferings : Therefore look, as the Altar was a Type of the Divine Nature of Jefus Chrift, and the Blood was his Sufferings in the humane Nature, fo the pouring forth, and fprinkling this humane Blood upon the Divine Altar, may lead our Thoughts to Confider the Conjunction of the Humane Nature to Divine, and the Influence of that Conjunction into all the Sufferings of the Humane Nature. Were not the Blood at the bottom of the Altar, and fprinkled round about upon the Altar, it could have no Merit, no Value nor Efficacy, it could have no Soul-Redeeming Virtue and Efficacy, and Acceptation with the Lord. But it is the Blood of God, Aft. 20. 28. and therefore infinitely Valuable and Meritorious, the Offering being fanclified by the Altar of his Deity. It was fprinkled alfo upon the Book. The Scripture and Ordinances muft be fprinkled with the Blood of Chrift, if ever they be made Effe- ctual to us for our good. And upon the People, Heb. 9. 19, 20,21. This fhews the Application of it to our Souls and Confciences, 1 Pet. 1. 2. Jfa. 52. 15. 5. The Fifth ceremonial A&ion about the Burnt-Offering was this1, the Priefl it to flay it and cut it into its pieces, verf. 6. The Skin m it be D d taken 20.2 The Gofpel of the Burnt-Offering. taken off, and the Body of the Sacrifice muft be cut afunder, yet not meerly chopt in pieces and mangled, but according to the feveral Joynts and Pieces of the Body ; for God will have Order in the Things of his Worlhip. The Skin was the Priefts Portion, fee Cap. 7. 8. As to the My fiery oi this, I would not make too curious an Appli- cation of it -0 but there may be Four Things we may Obferve and Learn out of it. 1, It related in general to the Sufferings of Christ-, for great Suffer- ings are fet forth by fuch Expreflions, Micah. 3. 2, 3. Who hate the Good and love the Evil, who pluck off their Skin from off them, and their Flefh from off their Bones : Who alfo eat the Flefh of my People, and flay their Skin from off them ^ &c. Pfal. 22. 1 5, 16'. 2« Something we may note here as to fpiritual Clothing : Skins were firft ufed for Apparrel, God clothed kfam with Skins, Gen. 3. 21. And much of our Clothing at this Day, is either the Skins of Beads, or the Hair and Wool taken from thofe Skins. As the Sacrifice being dead and (lain, did leave a Skin for clothing to the Prieft by whofe Hand he died : So Jefus Chrijl our true Sacrifice, who was lead as a Sheep to the Slaughter for our Sins, yet being dead, leaves a Garment of Righteoufnefs to cloth Believers with ^ therefore we are faid to put on Chrifl: as a Garment. Rom. 13. 14. rut ye on the Lord Jefus Chrifl. 'Ej/* Meat-Offering. THis is mentioned in the fecond Place in that Enumeration of the Legal-Offerings, Levit. 7. 37. and treated of in the fecond Chapter of this Book, next after the Burnt-Offering ; and therefore comes now to be fpoken of out of this Chapter, with help and con- ference of other Scriptures. It is called, in Hebrew Mincha $ concerning the Notation or Ety- mology of which Word, which may give fome Light to the Senfe of it, there be divers Conjectures. Some derive it from Nacbab, to bring or offer ; hence Mincha^ mttmis : In like manner as Mizrooh, jraceptum \ from Zivaby praceftt. And though the Rabbins read the Plural Number Menacboth, whence fome derive it from a feigned Root Manacby that fo \_Mem~\ may be a radical Letter ^ yet the Plural Number is read Minchoib in tfdt. 20. 3. It is ufed in Scripture in three Senfes. 1. It is often ufed generally for any Gift or Vrefent, whether to God or Men \ which confirms the Etymology before given, as Gen. 32. 13, 20 Gen. 43. 1 1 I Sam. 1 o. 27. 2. It is ufed not only for Gifts or Prefents to Men, but for ail forts of Offerings to God ; even fuch Sacrifices wherein Beads were (lain, as Gen. 4.4. where AbeW Sacrifice of the Firftlings of his Flock, is called his Mincba •, fo it agrees with Quorban, and is of as large ex- tent in Signification. 3. It is frequently ufed in a narrower Seufefor aD Offering of the fruits of the Earth, as contra-diflinguifhed unto Sacrifices of Living Creatures. The Gofpel of the Meat-Offering. 2 1 1 Creatures. So Quorban is the general, and Mincba a fpecies of Quorban ; fo in this place Lev.i. Quorban Mincba, and in many other Scriptures. All propitiatory Sacrifices being referred in Scripture unto thefe two Heads, Zsbacb and Mincba : as Dan. 9. 6 — Tfal 40. 6. which the A- poftle renders ®v™ *! *6W&i Heb. 10. 5. that is, Slain Sacrifices of li- ving Creatures, which were offered both by Fire and Slaughter; which are called Zebacb ©c^*, boflia, viclima, facrificium matt at um : And Offerings of Meat and Drink , called Mincba, mnnus facrum, frumtnta* ceum libum, lib amen : Which being not living Creatures could not be ilain, but were offered only by Fire and pouring forth. Our Tran- flators render it, ( and not unfitly ) the Meat-Offering 5 from the mat- ter whereof it confifted, and from the Rite and manner of Offering, the greateft part of it being to be eaten for Meat. Now concerning this Mincba or Meat-Offering, there be thefe Six things to be enquired into. 1. The Materials of it -, which were Corn, Oyl, Frankincenfe, and Salt. 2. The Attions to be performed, about it : It was to be brought to the Prieft, the Memorial of it burnt upon the Altar, and the Refidue eaten by the Prieft in the Holy Place. 3. The meaning and (ignification of it : To be a fweet Savour before the Lord. 4. The Additions prohibited to be annexed to it •, which were Two, Leaven and Honey. 5. The Appurtenance of Drink- Offerings by Divine Inftitution added to it. 6. The feveral Seafons and Occaftons, *on which the Meat-Offering was to be offered. Thefe Six things we (hall enquire into, (the Lord enabling us) chiefly out of this Chapter, and partly alfo out of other Scriptures -, efpe- cially in the two laft Enquiries, which are not exprefly fpoken to in this Chapter. 1 . Tbe Materials of it. They were thefe Four, Corn, Oyl, Frank- incenfe, and Salt. 1. Bread Corn, Wheat, or Barley, 1 Chron. 21. 23. Wheat for the Meat-Offering. See alfo Ezek. 45. 13, 1 5. where Wheat and Barley are mentioned for the Meat-Offering. This was drelfed and ordered fe- veral ways. They might offer the Meat-Offering of Wheat : Either only ground and ftfted into Flower , without any farther preparation, verf. 1 . So- uth, finite, the Flower of Wheat ; or dreffed and cooked into Cakes and E e 2 Wafers, 212 The Go/pel of 'the Meat-Offering. Wafers, verf. 4. Or baked, verf. 5, 6. Or fryed in a frying Tan, ver. 7 Or Firft Fruits ; not fo much as grinding it into Meal or Flower, only dyed and beaten, verf. 14. This Meat-Offering of Firft Fruits was of Barley : Bccaufe that was firft ripe in that Country : Therefore the name of the firft Month in the Year was called Abib, Exod. 13. 4* quaft menfis fpicarum the Month of Ears of Corn. Out of all which Corn-matter of the Meat-Offering, I fhall rnark Three things, 1. It mull be fine Flower, purged from the Bran. Which fhews the pure eftate of Chrift, and of all Chriftians, with their Services in him being purged, as it were, from the Bran of natural Corruption- j4ynfw. in loc. J fa. 66. 20. it appears, their manner was to bring them in a clean Veffel. We mould labour in all our Offerings and Sacrifices to be pure and clean in his fight, and to come with purged and re* fined Spirits: God muft have the bed. As the Flower muft be fine and not courfe ; fo in the Burnt-Offering the Beads were to be with- out Blemifh : And whatfoever they offered to God muft be of the befti All betokening the Purity and Perfection of him, of whom they were Types -, to wit, Jefus Chrift • and befeeming the Excel- lency of him to whom they were offered : Engl. Annotat on Numb 28. Hit. 2. There was a Meat- Offering of Firft- F>uits. What this is, the Apoftle informs us, 1 Cor. 1 5. 20. Chrift is the Firft-Fruits, by whom the whole Lump vs fanttified There may be alfo fome further accommo* dations of it, whereof we may fpeak further, when we come to the Feaft of Firft-Fruits. 3. It muft be ground, fifted, baked, fryed, beaten, and the like -fome fuch bruiting and contufion of it there muft be. So Chrift was bruiftd for our Iniquities, and beaten with ftripes for our Sins, I fa 53. 5. W here- in his Members are partakers with him, Col. 1. 24. Hence Ignatius fweetly and fpiritually, when he was to fuffef Martyrdom, by being devoured of wild Beafts, he fpeaks how his body was the Lord's Corn, and muft be ground by the Teeth of the wild Beafts, to be prepared for the Lord: As in the Meat- Offering, the Corn was to pafs under fome fuch preparation. 2. The fecond Ingredient in the Meat- Offering, was Oyl, verf 1, 4, 5, 7, 15. The quantity of Oyl is not expreffed, but the meaning was, there mould be a quantum fufficit, a fit proportion of it mingled with the Flower. Much ufe of Oyl there was under the Law, and fk we [hall have occafion to fpeak further to it. It fignified in' gene- ral. The Go/pel of the Meat-Gffmng. 2 1 5 ral, the Spirit of God in his Graces and Comforts, J fa. 6\ . 1. which Spirit Jefus Chrift did receive above meafure, and from him al] Be- lievers in fome degree, do partake of his anointing. There is, and muft be, this facred Oyl in all our Offerings, the influence of the Spi- rit of God. 3. Frankincenfe. The ufe of this was to make a fweet perfume in the Air, when the burning of the other things might have caufed an ill fcent. It figured the acceptablenefs unto God of the Perfons and Ser- vices of his People, through the Mediation and Interceffion of Jefus Chrift : He is fet forth by Hilars of fmoke, perfnmed with Myrrhe and Frankincenfe, tcith all Powders of the Merchant, Cant. 3. 6. And with- out him our Offerings are not acceptable, nor our Sacrifices fweet unto God, Jer. 6. 10. Hence there was no Oyl nor Frankincenfe in the Sin- Offering, Lev. 5. it. nor in the Jealoufy- Offerings, Numb. 5. 15. Becaufe though it was for a Memorial, yet it was not to bring the Per- fon, or his Services to remembrance with acceptance before God j but to bring his Sin to remembrance. 4. Salt, Verf. 13. Which being required in all their Offerings, aDd foin the Burnt Offering, there we fpoke to it, and (hewed, that it was to teach them the perpetuity of the Covenant of Grace that God had made with them • and the wholefome and favoury carriage and walking of his People. Now put ail this together, and it fpells thus much : That our Meat- offerings, our good Works, being anointed with the Spirit, and per- fumed with the Incenfe of thrift's Mediation, are accepted of God, and that in a Covenant of Salt, through the unchangeable taithfulnefe of God in the Covenant. So Hfluch for the Materials of the Meat- Offering, Corn, Oyl, Frank- incenfe, and Salt. 2* The Atlions to be performed about it. And they were Three, verf 1. It muft be brought to the Prieft. 2. He is to burn a part of it, the Memorial of it before the Lord* 3. The Remnant of it muft be eaten by the Prieft. 1. They were to bring it to the Sons of Aaron the Prieft j, verf. 2, There was the fame Action before in the Burnt-Offering, and there we (hewed the meaning of it •, that it imports a voluntary act of the Offerer, and a making ufe of Chrift for acceptance, in all our fervices and approaches unto God. : The 1 14 The Gojpel of the Meat-Offering. l. Tke Trie ft is to burn the Memorial of it upon the Altar? before t\x Lord, verf. 2,9,80(1 16. [For a Memorial^ This (as Interpreters well obferve) is fpoken after the manner of Men, to put God in remem- brance of thePerfon, or rather of his own Love to him, and Covenant with him in Jefus Chrift: Pfal. 20. 3. The Lord remember all thy Offer- fais% and accept thy Burnt -Sacrifice — Acts 10. 4. Thy Prayers and thine Alms are come up for a Memorial before God. Hence Nehemiah prays, Remember me, O my God, concerning this, Neh. 13. 14, 22. The mean- ing is, That the Smoke thereof was to come up before God with ac- ceptance ; therefore there was Frankincenfe burnt with it, to make a fvveet Smell. 3. The Remnant was Aarons and his Sons, verf. 3. And again, verf. 10. That is, To eat it in the Santluary, Levit. 6. 16, 18. Except the Meat- offering of the Priefts, which might not be eaten, but was to be all burnt for a whole Burnt- Offering, Chaf. 6. verf. 23. This may be applied Two ways, 1 . To the Communion and Participation of Chrift, by all Believers ^ For they are all Priefts unto God, Rev. 1. 6. A Royal Priefthood, 1 Pet. 2. 9. Verf. 5. An holy Prieftbood to offer up Spiritual Sacrifices. And Chrift is our Meat- Offering, he is the Bread of God, the Bread of Lifey John 6. 33. So then the Priefts eating the Meat- Offering, is, Be- lievers feeding upon Chrift by Faith. As the Meat-Offering was partly burnt upon the Altar, and partly eaten by the Priefts •, fo Jefus Chrift having offered up himfelf once for all, doth always continue a fpiritual Meat-Offering, and Food for the hungry Souls of all Believers to feed upon. His Flcjh is Meat in- deed, his Blood vs Drink indeed, John 6. 2. This was part of the Priefts maintenance. As indeed they had fome- thing out of every Offering •, fee Numb- 18. 9, 10. From whence we fee, that they who ferve at the Altar, fhould live of the Altar ; they that preach the Gofpel, fhould live of the Gofpel. 3. The Third thing concerning the Meat-Offering, is the Scope and Intent of it ; or, its Meaning and Signification. This is hinted in verfe 3. To be an Offering made by Fire of a fweet Savour unto the Lord. More particularly, there was a fourfold Myftery fhadowed forth by it_; I fpeak now as to the general Scope of the whole : For the myfteries of par- ticular Rites and Ceremonies about it muft be fpoken to under each particular Rite. 1. It did prefigure and fhadow forth the Atonement or Expiation of Sin, by the Righteoufnefs of Jefus Chrift, both by his Sufferings and Actings, his aftive and paffive Obedience. That this was one part of the The GofpeJ of the Meat-Offering. a 1 5 the myftery of the Meat-O.Tering, the Scripture is exprefs : 1 Sam- 3. 14. The Iniquity of E\is Houfe /hall not be purged or expiated rQQ nmail with Sacrifice, or Offering for ever. Neither by (lain Sa- crifices, nor by Meat- Offerings for ever : So 1 Sara. 16. 19. // the Lord have fiirred thee up againft me, let him accept a Mincha. And />/#/. 40. 6. fpeaking of propitiatory Sacrifices, he faith, Zebacb and Mincha -, /lain Sacrifices and Meat- Offerings thou would fi not. The Apoftle applies this to the fufferings of Chrift, for the Expia- tion of our Sins, Heb. 10. 5, 10. Therefore when Chrift was come, he did caufe both Zebacb and Mincha to ceafe, Dan* 9. 27. both the flain Sacrifices, and the Meat- Offerings. And it is exprefly faid of the poor Man's Meat-Offering for his Trefpafs, that it fhall make Atonement, Lev.%. 11, 13. This is thought to be fome account of the Apoftle's limitation, Heb. 9. 22. where he faith, Thai undtr the Law almoft all things were purged by Blood. For it was not always done by /lain Sacrifices, but fometimes by jfc/i^-Offerings. And as the Scripture is clear for it ; fo indeed the thing it felf fpeaks. For there was in the Meat- Offerings an exprefs adumbration of both the parts of that jollifying Righteoufnefs of Jefus Chrift, by which we are reconciled to God. His Sufferings or pajjive Obedience. For there was a deftroying of the Mincha by Fire, and pouring it forth ; as well as of the Zebachim by Fire and Blood. Here was alfo an adumbration of his afiive Obedience, or fulfilling all Righteoufnefs, which was his Meat and Drink •, John 4. 34. My Meat, is to do the Will of him that fent me, and to fimfh his work. I know fome have made fome queftion of this, Whether the Meat-Offering were Propitiatory, or on-ly Eucharifiical ? Bat you fee how clear it isr both from the Scripture, and from the Analogy of the thing it felf. 2. The Meat-Offering fignified alfo the Perfons> 0/ Believers, who (through Chrift) are fancYified and cleanfed to be a pure Oblation or Meat-Offering unto God. They are compared in Scripture to a Meat and Drink- Offering ^ Ifa. 66. 2c. They {haU bring their Brethren for a Mincha or Meat-Offering unto the Lord, which was fulfilled in the Con- verfion of the Gentiles, as the Apoftle fpeaks, Rom. 15, \6. and rn the Sufferings of the Saints • efpecially when they fuffer unto Death and' Martyrdom in the Caufe of Chrift. They are a Drink-Offering to the Lord, exceedingly accepted of him •, Philip. 2. 17. Tea, if 1 be offered* up as a Brink-Offering (fi pro libamento offerar Beza) upon the Sacri- fice and Service of your Faith, 1 joy and rejoice with you all. 2 Tim. 4. 6, For 1 am now ready to be offered, o-*h&yA^ and the time of my departure is at 216 The Gofpe! of the Meat-Offering. at band. The Note upon i: is this, I am ready to be offered for a Drink- OrTering •, and he alluded! co the pouring out of Blood or Wine, which was ufed in Sacrifices. 3. The Meat-Offering fignified not only their Perfons, but their Ser- vkes, thofe Fruits of Grace and Good Works that Believers do per- form, whether towards God or towards Man *, which are often com- pared to Fruits, and to Meat and Drink. And the Meat-Offering you know, confifled of the Fruits of the Earth, of things to be eat and drunk. Good Works are called Fruits, Phil 1. 6. and again Phil. 4. 17. And Meat and Drink, John 4. 32. / have Meat to eat that ye know not of\ and what was that? See verf 34. My Meat is to do the IViU of him that fent mey and to finifb his Work. As the Meat-Offering confifted of the Fruits of the Earth, things to be eat and drunk. To in fiance in particulars. 1. Prayer. Pfal. 141. 2. Let my Prayer be fet before thee as Incenfe, and the lifting up of my Hands as the Evening Mincha, or Meat-Offering ; So when the Lord told the Jews, J will not accept a Mincha, or Meat- offering at your hands ; he addeth, that inftead of them, Mai. 1.10,11. Prom the rifing of the Sun to the going down of the famey Jncenfe {hall be offered to my Name, and a pure Mincha, a pnre Meat Offering ; which is fulfilled when Men pray every where, lifting up pure Hands % &c 1 Tim. 2. 8. 2. Praife, and thankful acknowledgment of God's Goodnefs and Sove- raignty, and the intereft God hath in us, and in all our Comforts and Enjoyments; which, as they come from him, are thus acknowledged by way of Chief-Rent in Sacrifice. This fmall Rent (as a Pepper-corn in fome Leafes) being an acknowledgment of their Homage, that he is the great Landlord and Owner of all the Good they enjoyed : There- fore while his Worfhip was neglected, he blafred them in all their out- ward Comforts, Hag. 1. 9, 10, 11. But when they acknowledged him, he remembred them *7 Cap. 1. verf. 19. And left a Meat Offering and a Drink-Offering in the houfe of the Lord, as Joel 2. 14. This is a fecond Duty taught in the Meat- Offering. 3. Some conceive here was a' prefiguration alfo of the Sacrament of the Lord's Supper. And indeed fomething of Analogy doth appear : For the Meat-Offering did confift of Bread and Wine, as the Loid's Supper doth. And as the Meat was eaten by the Priefts : So is the Bread by Believers, who are Gofpel- Priefts. But yet, as in all Similitudes and Types ; befide the Analogy, there bealfofundry difpr opart tons and difpar hies, between the Type and the thing typified ; fo here : For the Meat-Offering was both a Feaft and a Sacrifice, The Gofpel of the Meat-Offering. 217 Sacrifice, part of it being burnt upon the Altar. But the Lord's Sup- per is only a Feafi^ and not a Sacrifice, being wholly eaten by the Priefts, The Meat-Offeringdid refer to what was fat arc, the Lord's Supper to- what is paft : That was a pr efigur ation of the true Sacrifice } the Lord's Supper is a Commemoration of it. In the Meat- Offering the Wine was only poured forth before the Lord : But in the Lord's Supper, the Com- municants 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, Alms, Bounty and Liberality to the Saints^ and to the Poor. This is a true Sacrifice, and a Gofpel Meat- Offering, * The Apoftle feems to fpeak of it under fuch a Notion: Heb. 13. 16. To do good, and to communicate, forget not^ for with fuch Sacrifices God vs well plcaftd. And Phil. 4. 17, 18. 4. The Meat- Offering fhadowed forth the Acceptation of our Perfons n and Services with the Lord : So in the places before alledged, Philip. 4. 17, j 8. the Apoftle calls what the Philippians fent unto him for his fupply, An Odour of a fweet fmell, a Sacrifice acceptable, well pleafing unto God, Mai. 1. 10. God rejects the Jews, but accepts the Gentiles in their ftead, together with their Prayers and Services, verf. 11. Upon this account, Frankincenfe was an Ingredient in the Meat-Offering, to make a fweet Smell : Hofea 9. 4. They (hall not offer Wine-Offerings to the Lord, neither fhall they be pleafing unto him: The Lord hath fometimes given fignal Evidence and Teftimony of his good acceptance of this Sacrifice, and of his People therein: See 2 Kings 3.9,10, 20. So that look as our Reconciliation to God, was in a fpecial manner taught and held forth by the- Burnt -Offering •, fo our Santtification and Acceptation with him, is in a peculiar manner taught and fhadowed forth in the Meat-Offering : Which" hath occafioned fome to reftrain it to this Scope only, though that is a miftake, as hath been (hewed. Thus you fee the general Myfteries adumbrated and fhadowed forth in the Meat-Offering •, namely, Jefus Chrift his atoning and recon- ciling us to God : As alfo Believers, their Perfons, 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, verf. 11. The reafon and intent of this is worthy to be confidered and enquired into. And firft for the literal fenfe and meaning of the Prohibition. It is concerning Fire- Offerings at the Brazen Altar: Leaven and Honey might Ff not 2 1 8 The Gofpel of the Meat - Offering. not come upon the. Altar ^ but yet Leaven was permitted and allowed in Thank-Offerings, Lev. 7. 13. and in the Offerings of Firfl: Fruits, Cap. 23. 17. So here in this fecond Chapter, verf. 12. it is thought to be fpoken by way of Caution •, they might offer it leavened, but not facrificed at the Mar. Honey alfo is numbred among the Firft- Fruits, 2 Chron. 31.5. Though fome underftand that of Dates, which are as fweet as Honey. This nth verfe fome explain thus : Ye (hall offer them to the Lord for a Wave -Offering, but not for an Oblation at the Altar. This is ftri&ly forbidden both in this and in divers other Scriptures, as in reference to the Paffover, and that very fevere- ly under the pain of Extermination, or cutting off, Exod. 12. 19, And in Amos 4. 5. they are farcaftically reproved for it : For that in- terpretation agrees beft with the Scope. Now for the Reafons of the Prohibition. And firft for Leaven ; Leaven you know hath a fower tafte, it hath its name (one of its names) in Hebrew sen from the fowernefs of the Tafte. Vinegar is a Conjugate from the fame Root, Numb. 6. 3. Cbometz. Jajin. And it hath a fowring and a fwelling Quality and Property, and an infe&ing fpteading Quality, when it is put into a Batch of Dough, it ceafeth not till in hath made all the reft like untoitfelf: As our Saviour fpeaks of it, Mat, 13. 33. Leaven which a Woman took and hid in three meafures of Meal^ till the whole was leaven- ed. And fo the Apoftle, Gal. 5. 9. A little Leaven leavencth the whols Lump. The Heathen did retain by blind Tradition, fome Aul. GeUius. footfteps of this Ceremony : For the Flamen Dial'vs^ Lib.%. cap. 15. or Roman Prieft, might not by their Canons touch Plut auefi Rom anX unleavened Meal. Plutarch fcanneth the Reafon tpud Aynfw /»" °f lt ^us \ becaufe Leaven it felf proceedeth from Exod. 12. 1$. Corruption, and corrupteth alfo the Meal with which it is mixed. And therefore by the way, that Metaphor of Fermentation fo much ufed by fome late Philofophers, it might be doubted, whether it be always fo congruous, and fo full of light to clear up the myfteries of Nature, as they fuppofe, who make fuch continual ufe of it , for it is but one kind or way of Corruption. But for the fpiritual myftery of it. Leaven argues Corruption, and therefore unleavened is as much as to fay uncorrupted. I find Leaven applied in Scripture to Sin and Sinners-,, and Corruptions of all forts, and particularly to thefe four. 1. To The Gofpel of the Meat-Offering. 219 i . To falfe Doctrine, Mat. 1 6. 6, 1 1 , 1 2. The Leaven of the Pharifees, is the falfe Doctrine of rhe rharifees. 2. To fc indalous and wicked Practices \ 1 Cor. 5. 6, 7, 8. Purge out the old Leaven, that ye may be a new Lump as ye are unleavened Let us keep the Feafl not with old Leaven, neither with the Leaven of Malice and Wickednefs, but with the unleavened Bread of Sincerity and Truth. To Difconunt ; Pfal. 73. 21 . Thus my Heart was grieved- Or according to the Hebrew Metaphor ', Thus was my Heart leavened or fowred s Ki Jithchametz.e lebahi, or rather leavened and fowred it felf. To Malice and Cruelty, the Leaven of Malicioufnefs • Pfal. 71.4. Deliver me, O my God, out of the hand of the unrighteous and cruel Man, the lea- vened Perfon, Chometz.. So likewife Pride is fitly compared to Leaven, becaufe it puffs and fwells the Heart. 3. To Hypocrify and fecretSins^ Luke 12. 1, 2. The Leaven of the Vharifees, which vs Hypocrify. 4. To promifcuous Communion, and carnal mixtures in Church So=. ciety ; 1 Cor. ^. 6. A little Leaven leaveneth the whole Lump. Some are apt to fay, their Sin will do me no hurt : But you may be deceived in this. I tell thee their Sins may i.rfeft and damn thee ; One Fornicator or profane Perfon mufl not be allowed in the Church, hfi many be defiled, Heb. 12. 1 5, 16. This is a Truth fo dear throughout the whole Scripture, that if I were to choofe what Death I would die, I think 1 could never choofe to die in a better Caufe, than for bear- ing wicnefs to this Truth -, That the Church of God ought not to be made a Den of Thieves, and a Refuge and Receptacle for wicked Livers : There mult be no fuch Leaven in the Hqufe of God. Now put all thefe together, and put them into the Affirmative, and you fee a fourfold Inftru&ion in this Prohibition of Leaven. Ifc teach- eth us (1.) Soundnefs in the Faith of Chrifi. (2.) Holinefs of Life! (3.) Sincerity of Heart. (4) Purity of Church-Communion. 2. Honey was forbidden aifo. It may feem ftrange, that fo fweet and fogood athingfhould be fo feverely interdicted. How often is the Land of Canaan commended as a Land flowing with Milk and Honey ? But to eat too much of it is not good, Prov. 25. 16, 1 7. It cloys and loads the Stomach, and turns to choler and bitternefs ; and if poured upon the Fire it fwells and rifeth up in Froth. Three things we may learn out of this Prohibition of Honey. 1. That God will be wor (hipped according to his own Inflitution and Command : His Will is the Rule we mud: fubmit unto, tho? we cannot well fee the reafon of it. We muft not follow any Invention of our own, tho* to our carnal Thoughts it feem as fweet as Honey, tho* it feem F f 2 never 220 The Gofpel of the Meat-Ofering. never fo decent, never fo orderly: As that is the common pretence, it is for decency and orders fake. But what think you Friends, is not Honey fweet and decent too ? But God requires it not : Therefore away with from the Meat- Offerings of the Lord. a. Learn that holy temperature aad equability of Spirit, which be- cometh Saints in all the Conditions and Viciffitudes they pafs through ; we mufl: take heed of Extremes. There mould be neither Leaven nor Honey •, neither too much fower, nor too much fweet ; neither inordi- nate forrovoj nor inordinate pleafures in the Meat-Offering of the Saints ; they mould neither be dejeded nor lifted up, but in an even well-com- pofed frame and temper of Spirit, 2 Cor. 12. 7, 10. neither leavened and fowred with difcontent under worldly Troubles, nor furfeited with the . Sweetnefs and Honey of carnal Pleafure, and delight and contentment of the Creature. 3 . Some apply it unto Cbrift himfelf, thus : That there is.in Chrifl our Meat-Offering, no fuch Sweetnefs which turns to loathing, nofuch Plea- fure whereof a Man can take too much ^ there is no glutting, no fatiety, no after Sorrows, no fuch Delight as proves bitter in the latter End, as much Honey doth. But on the contrary, the more any Man taftes of the Sweetnefs and Comfort that is in Him, the more he fhall long for it, and fay, Lord evermore give us of this Breads as John 6. 34. more of this Bread, more of this Comfort, this Communion with God. He is not fweet at firft, and bitter afterwards : but his Yoke feems heavieft at firft, but lighter afterward: He fpeaks firft of the Crofs, then of the Crown of Glory. Thefe four are all in this Chapter : For the other twoEnquiries,we fhall borrow Light out of other Scriptures, further to illuftrate them, 5. The fifth Enquiry concerning the Meat-Offering is, concerning the appurtenance of Drink-Offerings y by Divine Inftitution affixed and annex- ed to the Meat-Offering. I reckon it as an appurtenance to the Meat- offering, for two Reafons. 1. Becaufe it is not mentioned as a diftinft Species in that Enume- ration of the Legal-Offerings, which hath been fo often quoted Lev. 7. 37. The Drink-Offering is there omitted, as being included and underftood in the Meat-Offering. 2. Becaufe it was never offered alone under the Law, but always in conjunction with the flainSacrifices,to compleat the Meat-Offering belong- ing to them. It is true, before the Law we read of Drink- Offerings alone •, Jacob) Gen. 35. 14 he fet up a Pillar in Bethel, and he poured a- Drink-Offering thereon, and he poured Oyl thereon. But after that Regulation and Reformation of the Offerings by Mofes, we never read The Go/pel of the Meat-Offering* 221 read of any Drink-OfFering alone, but only in Conjunction with Meat- Offerings, and Slaughter- Offerings. As Numb. 15^5. And the fourth part of a Hin of Wine for a Drink-Offering (halt thou prepare, with the Burnt -Offering, or Sacrifice for one Lamb. And verf. 7. For a Ram^ thoit (halt offer for a Drink-offering the third part of a Hin. And again, verf. 11. For a Bulloch And Numb. 28. 7. The DrinhOffering thereof fhallbe the fourth part of an Hin for one Lamb, &c. Levit. 23. 18. They (haU be for a Burnt-Offering unto the Lord, with their Me at -Offerings, and their Drink-Offerings. And in Hczeha's Time, when he purged the Houfe of God, it is faid iChron. 29.3$- The Burnt -Offerings were in abundance, with the Fat of the Peace-Offerings, and the Drink-Offerings for every Burnt- Offering. 1 fhall fpeak to three Things npon the Drink-Offering. 1 . The Matter of it. 2. The Rite and manner of Oblation, 3. The My fiery of it. 1 . Firfl then for the Matter of it, it was Wine ; Numb. 1 5. 5. Wine for a Dr ink- Offer ing jh alt thou prepare. Called Shekar in Numb. 28. 7. front whence the Greek Sikera, that is, a ftrong inebriating Wine; our Tranflators here render it ftrong Wine. Hence Hof. 9.4. They fhall not offer Wine-Offerings tQ the Lord. Hence Judg. 9. 13. in Jotham's Parable the Vine faith, fhould 1 leave my Wine which cheereth God and Man i How doth Wine cheer God? It cannot be faid to cheer God other wife, than jn Offerings and Sacrifices. The Heathen fell into an horrible Corruption, as to this; for they mingled Blood, in their idolatrous and fuperftitious Rage, in Drink- Offerings, whereto the Pfalmisl alludes, Pfal. 16. 4. and declares how. he abominates fuch a Pradtife ; Their Sorrows fhall be multiplied that ha- ft en or give Gifts to another God : Their Drink-Offerings of Blood will I not offer. It is not unlike the Health-Drinkers of our Times, of whom you may have heard -, fome ( in their raging Profanenefs ) have ming- led their own Blood with Wine, and fo have drunk it in Healths to the Devil, and to the Confufion of Sion, and Sion*s King. 2. The Rite and manner of Oblation was, by pouring it forth before the Lord, Numb. 28. 7. In the holy Place [halt thou caufe ftrong Wine to be poured out unto the Lord for a Drink Offering, that is, up on the Altar fay fome, but not upon the Fire • or as others, befide the Altar : For it is likely the Wine of the Drink-Offering was to be poured forth, where the Blood of the flaughtered Sacrifices was poured forth : But that was at the bottom of the Altar, as you have formerly heard upon Cap, 1 . with Cap. 8, 1 5. lag, 2 j 2. Hence it hath its Name in Hebrew 2Vfc-. fcl 222 The Gofpel of the Meat-Offering. f&, libamen, a facred Effufton, or a pouring out -, from the Verb Nafak^ fudit, effudit. They were not to drink it •, that might have been an occafionof Intemperance andDrunkennefs, there being daily and continual Drink- Offerings ; nay, there was no piece of legal Worlhip wherein they were commanded to drink Wine. But there is an exprefs Prohibition of any fuch Right ^ Levit. 10.8, 9. And the Lord /pake unto Aaron, faying, Do not drink Wine or firong Drink, thou nor thy Sons with thee, when you go into the Tabernacle of the Congregation, left yon die. Verf. 10. And that you may put Difference between holy and unholy, and between un- Qlcan and clean. 4. The fpiritual Myftery of it. Doubtlefs it had much of fpiritual Myftery in it : The Pfalmift calls it, the Cup of Salvation, Pfal 1 id. 13. I will take the Cup of Salvation, and call upon the Name of the Lord, for what other Adminiftration under the Law that Expreflion could re- late unto, befides this, I know not : There being no other life of Cups of Wine amongft them in the Worlhip of God, but only in thefe Drink-OfFerings whereof we fpeak. Three Things I fhall briefly note. 1. Wine in typical and allegorical Scriptures, doth fometimes flg- nify the Joy sand Confolations of the Holy Ghoft : F01; Wine rejoyces and cheers the Heart, Pfal. 104. 1 5. Wine that makethglad the Heart of Man. Therefore the Apoftle, Ephef. 5. 18. fofpeaks, Be not inebriated with Wine wherein is excefs, but be ye filled with the Spirit* The Apoftles Antithefis between Wine and the Spirit intimates this ; Cant. 1 . 2. Thy Love vs better than Wine. And Verf. 4. We will be glad and re Joyce in thee, we will • remember thy Love more than Wine. And Cant. 2. 5. Stay me with Flagons, comfort me with Apples, for I am fick of Love. Stay me with Flagons, that is, with Flagons of Wine. Metonymia fubjefli, con- tinent pro contento. As in the Supper the Cup is put for the Wine, This Cup is my Blood, that is, the Wine in the Cup : So here /lay me with Flagons, fhe prays for theSenfe of his Love. 2. We find the Saints pouring out their Blood in the Caufe of Chrift, compared to a Drink- Offering, Phil. 2. 27. 2 Tim. 4. 6. And fo in an higher, in a much higher Senfe the Blood of Chrift is re- presented by Wine in the Sacrament of the Supper, as his Flefh by Bread : And fo the Meat and Wine in the Meat-Offering, may alfo reprefent his Flefh and Blood. 3. It fhadowed forth the Lord's Acceptance of his People, Shall I leave my Wine wherewith I cheer both God and Man I Judg.9, 13. that is, which is pleating to God in Sacrifice. Hence when the Lord de- clares The Gofpel of the Meat-Offering. 223 clares his Reje&ion and Dif acceptance of them ; Hof. 9. 4. he thus exprelfeth in, they /hall not offer Wine-Offerings to the Lord, neither [hall they be pkafing unto him. 6. The fixth and laft Enquiry that was propounded concerning the Me3t- Offering is, the Seajons and Occafions upon which it was to be offer- ed. There is the more caufe to fpeak to this, both becaufe the Scripture is Copious in it, and becaufe there hath been iomething of Contro- verfy, and fomething perhaps of Inadvertency and Miftake about it. You may note this in general : There be fome Offerings which were Meat- Offerings as to their Matter, which yet did not come under the Rule of the Meat-Offering, as it is here laid down in this fecond Chap- ter of Leviticus. There be three Inftances of this. t. The Wave-Sheafs Lev. 23. iq, 11. 2. The two Wave-Loaves^ Lev. 23. 17. It is true, thefe agreed in the Matter with the Meat-Offering properly fo called ; for they were of- the Fruits of the Earth, that were to be eaten : But yet they did not come under the Rule of the Meat-Offering. For they were not J/bim, Offerings made by Fire, they were not to be burnt, nor were they moft Holyy to be eaten by the Priefts alone in the holy Place •, and they were to be made with Leaven, which is contrary to the ordina- ry Rule of Meat- Offerings. But they were Heave-Offerings, which were but fingly, and not doubly Holy. 3. A third Inftance is the Jealoufy-Offcring, Numb. 5. which differs from the Meat-Offering, partly in the Matter. For the Jealoufy-Of- fering was not fine Flower 5 nor yet Flower of Wheat; but Qnemach Sheirim Meal of Barley; Some render it the Bran of Barley. Barley,, the courfeft fort of Bread-Corn, and Bran, the courfeft Part of that Grain : Not Wheat, but Barley ; not Flower, but Meal. And it had no Oyl nor Frankincenfe with it. It differed alfo and chiefly in the End and Vfe. The Meat-Offer- ing being for Expiation, as hath been formerly proved : But the Jea- loufy-Offering was for Exploration and Difcovery of Guilt or Innocence, It was for a Memorial, but not for a Memorial of Acceptation ; but to bring Sin to Remembrance, Numb. 5.15. For thefe Reafons, tho' there be fomething of general Agreement, being of the Fruits of the Earth, and fo may be called a Meat-Offer- ing in a general Senfe, and fo accordingly is called Mincha, Ver. 1 5. Yet you fee how much it differs from the Rule of the Meat-Offering, in this fecond of Leviticus ; therefore it was not properly a Meat-Offering. Queslr. But when then was the Meat-Offering offered? And what Offer- ings were thereunder the Law, that come more fuUy wider that Notion 2 Jnfw0 224 1%e Gofpelof the Meat-Offering. jinfw. They were of two Sorts, either Separate, or conjoined with other Offerings. i. Of feparate Meat-Offerings there are two fignal Inftances. i. The poor Mans Trefpafs-Offering, Levit. 5. 11, 12. infteadof the Trefpafs-Offering of Cattel, becaufe of his Poverty. 2. The Shew- Bread, Levit. 24. 7, 9. Which feems to have been a Meat-Offering : For the Incenfe was burnt as a Memorial for the Bread, fay Some : Or, as Others -, an handful of the Flower whereof they were made, was burnt for the whole: And the reft was eaten. by the Priefts, after they had been prefented, and had flood for a Time before the Lord. So much as to Separate Meat-Offerings. 2. As to Meat-Offerings conjoyned with other Offerings. The general Rule is this, That they were conjoyned with' Bnrnt-Offtrings of Cattel, and with Peace-offerings , whether offered as Vows, or as Free-will- Offerings, or at their folemn Feafts, and on fundry other incidental Occafions. But they were not conjoyned with Burnt-Offerings -of Fowls, nor with Sin, or Trefpafs-Offerings. This Rnle is both affirma- tive and negative ; it is grounded upon Numb* 15.4, 9.* Hence as there was a daily Burnt-Offering, fo there was a daily Meat-Offering, Nymb.^. \6. Numb. 28.4,5. And fometimes the Lord gave fignai Teftimoniesof his Acceptance of it, as 2 Kings 3. 9, 10,20. So at the Confecration of the Priefts and Levites, Levit, 8.26, 27. and Levit. 9.4. At the Confecration of the Levites, Numb. 8. 8. At the Expiration of the Nazarite's Vow, Numb. 6. 17. At the Dedication of the Tabernacle, there were twelve Meat-Offerings according to. the Number of the Tribes, Numb. 7. 13, 14. Alfo the Sheaf of Firft Fruits, tho' it felf was a Wave-Offering, yet there was a Meat-Offering annexed to it, Levit. 23. 18. So that generally where you have a Burnt- Offering, or a Peace-Offering un- der the Law, whether under the Notion of a Vow or a Free-will- Offering, or at their ftated Feafts, and in moft incidental Occafions, though I cannot fay in all, for it is not mentioned in the Purificati- on of Women after Child-bed, Levit 12.6. They had a Meat-Offer- ing by Divine Inftitution, annexed and conjoyned with it. The other part of the Rule is negative, and it is this : We do not find that Meat-Offerings were annexed unto the Burnt- Offerings of Fowls, or to Sin, or Trefpafs- Offerings, or to Firft-Fruits, or Tythes, or to the Pafchal-Lamb, tho' to the Feaft of the Paffover they were, Bent. 16. 1,2. And in the cleanfing of the Leper, the Meat-Offering feems to be annexed to the Sin-Offering, Levit. 14. 10. which is a peculiar Cafe. This Rule is dravyn from the Authority of the Scrip- ture The Gofpe! of the Peace-Offering. 225 ture negatively, there being no fuch annexing of it unto thcfe in tha* Place, Numb.\$. where it is annexed unto Burnt-Offerings and PeacV Offerings : BJt where it was not commanded, where they were not directed to it in the Law, they might not do it. life. Seethe f nine ft of fa? it a al My fiery , and the Plenty of Gofpel Light and Teaching, that is in the Sacrifice of the Meat-Offer frg. To recapitu- late briefly fome Heads of Things, which have been more largely opened to you. It relates both to Chrift and Chrift tan^ and is full of Spiritual Myftcry as to both. 1. As to Chrift: He is the true Meat- Offering, the Food of ow Souls : It was to confift of fine Flower, to denote his Clean nefs and Purity. The baking, frying, drying, beating of it : Points us to his Suffer- ings, and fo doth the burning of it upon the Altar. The pouring forth the Wine belonging to the Meat-Offering, plain- ly reprefents the pouring out his Blood. The Green Ears, reprefents Chrift as the Firft-Fruits, by whom all the reft is fan&ified. The Priefts eating it, tells us how Believers feed upon Chrift by Faith, as the Bread of Life. The Oyl, is the Spirit of Chrift. The Incenfe, his Prayers and Mediations, and the efficacy and ac- ceptance thereof with God for us. The Salt of the Covenant, is the (lability and everlafting faithful- nefsof God as our God, in a Covenant-Relation through Jefus Chrift. The Prohibition of Leaven and Honey, frees Chrift from all Cor- ruption of Life and Do&rine, and all fuch deceiving Comfort, which afterwards like Honey turns to Bitternefs. 2 Apply it to Chrift Myftkal% to the Saints and Members of Chrift ; for it may be fo applied : The Gentiles under the Gofpel are prefen- ted as an acceptable Meat-Offering to the Lord, Jfa. 66. 20. Every Particular and Circumftance of it is full of Teaching. The fine Flower, teaches us to purge our felves from the Bran of our natural Corruption. We muft be anointed with the Unftion of the Spirit. The Incenfe, teaches us to be much in Prayer, and toexpeft Accep- tance with the Lord, thro' Chrift. The Salt, inftru&s us in the Safety of our Covenant-Eftate and In- tereft in God : And that our Speeches and whole Deportment, fhould be favory and feafoned with Salt, G g The 226 The Gofpel of the ?eace-Offering. The forbidding of Leaven and Honey, calls upon us to purge out the Old Leaven of finful Corruption, and to take heed of the fweet- nefs and pleafures of Sin. 1 befeech you Brethren, do not reft in the notional underftanding of thefe Truths, but reduce all to Pra&ics. If ye know thefe Things, happy are ye if ye do them, John 13. 17.. But tf ye know all JMy/leries, and have not Love, 1 Cor. 13. 1, 2. it profiteth nothing. ' And to prefs you a little further ; you may obferve, that the Meat- offering under the Gofpel, is larger than it was under the Law, as you will find if you compare Ztymb. 28. with Ezek 46. For in Numb. 28. 5. the Meat-Offering is buff the tenth part of. an Ephah of Flower, and but the fourth part of an Hin of beaten Oyl. But in Ez,ek 4.5.14. it is augment- ed, the Meat-Offering to ajixth part of an Ephah, and the third part of an Hin of Oyl This fpeaks a greater degree of* F ruitfulnefs and more ample Obedience under the Gofpel, then was of Old under the Law. * That look as the Grace of God in Chrift abounds towards us under the Gofpel, fo ihould we abound in our Returns of thankful and fruit- ful Obedience, 1 Tim. 1. 14. j4nd the Grace of our Lord was exceeding a- bundant with Faith and Love, which is in Chrift Jefus. Can you not go a- long with the Apoftle in thofe Exprefiions ? Hath not God abounded towards you in Mercy and Free-Grace ? Have you not fometimes faid, never fuch a Pattern of Mercy, never the like Riches of Free-Grace, if the Lord pardoned fuch Sins, and heal fucb Baekftidings : Therefore be ■you abundant in the Work of the Lord, 1 -Cor. 15. ult. If you know thefe Things, happy are you if you do them. T+_ , — , ^ ; ■. ■ " ■ THE Gofpel of the PEACE-OFFERING. . 1 fuJj 26. Auguji Levit. Cap. 3. The Feace-Offmng. Shelamira. . THe third fort of Sacrifices or Offerings under the Law, is the PeaCe-Offmng. We had the Burnt-Offering in the firft Chapter, the Meat-Offering m the fecojad Chapter j and now follows the Peace-Offering here in the third* The Gofpel of the Peace-Offering. 227 third.' Tola, Mincha, Sbelamim, We may open ic in tbj which I hope will be plain and edifying. 1. The Name. 2. The Ends, Occafions and SeafoiiS of it. 3. The Matter of it. 4. The facred Rights and Ceremonies, or ceremonious Actions a- bouc it. 1. For the Name; it is Sbtlamim which we render the Peace- Offer- ing, and Zebach Sbeiamim the Sacrifice of the Peace-Offering 5 from Shalom, pax, fo called, becaufe it -was a Sacrifice of Peace- Offering a- mong all the Parties: God, and the Prkfls, and the People being all Partakers of it, as being all agreed, and therefore Sociable Partakers of the fame thing. The Word may be other w ife rendred ; but this Interpretation is molt generally received, and fuits well with the Na» ture of this Sacrifice of Peace-Offerings. 2. The Ends, Occafions, and Seafons of the Peace-Offerings (for we may put all thefe together. ) Firft as to their Ends, they were of a mixt Nature, they were both Hilaftical, Eucharifiical and Euftical -7 both for Atonement, and for Thanh/giving, and for Prayer -, they were in general for Peace and Reconciliation with God. Some I know, have queftioned this, which I mult confefs I have of- ten wondred at, and they have thought it meerly expreffive of moral Duties, of Homage and Thankfulnefs to God, &c. But it was a Fire- Offering upon the Brazen Altar-, ail the reft of which, were for Re- conciliation and Atonement, and therefore why not this ? It is faid to be a favour of R*&, verf. 5. which fignifies God's Acceptation. The Actions about it, fpeak forth this End -, for it was (lain and burnt upon the Altar, the Blood poured forth and fprinkled upon the Al- tar round about, &c. All pointing to Jefus Chrift, who is indeed the true Peace-Offering, Epbef.i. 14. He is our Peace, and he hath made Peace by the Blood of his Crofs • Col. 2. 20. Yet this was but the gene- ral, and not the fpecial, nor the only End of them. There be Two particular Ends mentioned in Cap. 7. 1. Peace enjoyed, to teftify their Thankfulnefs. 2. Peace defired and fought after. Each of which had their different Rights, of which afterwards. 1. One end was for Thank [giving, by way of Retribution for Mer- cies received, Levit.7. 11,12. of which Pfal. 107. 22. And let them facrifice the Sacrifices of Thank (giving, and declare his Works with rejoyc:??*, Heb. 1 3. 15. By him therefore let us offer the Sacrifice of Praife to Cod con- timaUy% acknowledging Chrift in all our Mercies. G g 2. 2. Ano. *:8 The Gofpel of the Peace-Offering. 2. Another End of the Peace-Offerings, was for the Impetration or obtaining of Mercies wanted \ either in the way of a Vow, or a Free- will-Offering, Levit.7. \6 Judg.20.26. The Tribes in their Fall for obtaining Vi&ory againft the Benjamites, offered Peace- Offerings in the way of a Free-will-offering, Pfal. 56. 12 Thy Vows are upon me O God, I will render Praifes unto thee ? Or, I will pay Confeffions unto thee^ that is, he would in a way of Praife, offer the Peace- Offerings that he had vowed. So Jonah 2. 9. But I will facrifice unto thee with the voice of Thank fgiving, 1 will pay that 1 have vowed : Salvation is of the Lord^ Gen. 28. 20 21, 22. Jacob vowed to give to God, the Tenth of all that God fhould give him ; that is, as a Peace-Offering. The Difference between a row, and a Free-will-offering was only this. That in the Free-will-offering they did prefect the thing it felt unto the Lord •, but in a Vow they did firft promife it, being (it may be) not in a Capacity to perform it at that Time. As Jonah in the Whale's Belly : And then when the Deliverance was beftowed, and the Prayer heard and granted, they paid their Vows unto the Lord. Hence fome have thus referred and compared thefe three Sorts of Offerings hitherto defcribed, and directed in this Book. That as the Burnt-Offering, Cap. 1. principally figured out Reconciliation to God, by the Death of Jefus Chrift, and the Me at -Offering,. Cap. 2. bad a fpecial refpect to our Sanftification in him before God -9 (o this Peace- offering, llgnifieth both Chrife's Oblation of himfelf, whereby he became our Peace and Salvation-, and like wife our Oblation of Praife, Thanks- giving and Prayer unto God, in the midft of our Troubles, Tferoptati- ons and fpiritual Coufli&s, which we fight by Faith in this World % So that in this Sacrifice, we come boldly to the Throne of Grace, that we may receive Mercy, and find Grace to help in Time of need, as Heb. 4. 16. Therefore fome have noted, That this Sacrifice of Peace-Offering, was often added under th« Law to other forts of Sacrifices. Becaufe, befide the Expiation of Sin by the Blood of Chrift, there mult be an effectual application of the Atonement in a way of a&ual Corrimuni- on with God, in a way of Grace and Peace through Jefus Chrift. Chrift doth not only procure Peace for us, but Communicate and ap- ply it to us. Here was an aclual Participation, and an exercife of mu- tual Communion between God and the Prieft, and the Offerers feaftiDg together. Quefh What were the Times and Seafons when they offered and were to offer peace-offerings ? jinfw> The Gofpel of the Teace-Gfferivg. ^29 jfnfw. They were ei' her Occafional, or more flated. The Occafional Turns, were eitiver, 1. In Ih -misgiving', or.2. As Vows *, or 3. As F>ve wi!i offeri^si which were formerly fpoken to. The move flatcd Times are fuch as thefe. T . Ac the Confccration of the Priefts. One of the Rams k called a Peac:- Offering, Exod.29. 28. And at the firft Confecration of J. 'iron ard , bis Fdtfiily, Lcvtt. 9. 4- A I fo a Bullock and a Ram for Peace-Offerings, to Sacrifice before the Lord. 2. At the Expiration of a Nazxretical Vow, Numb. 6. 14. One;Lamb without Blemifhfor a Peace Offering. 3. At the Dedication of the Tabernacle. Each of the twelve Princes of the twelve Tribes of ifrael, brought for a Sacrifice of Peace- Offerings, two Oxen, five Rams, five Hee-Coats of the firft Tear, Numb. 7. 17. So at the Dedication of the Temple by Solomon,. 1 Kings;8.62, 63, Solomon offered a Sacrifice of Peace- Offerings which be offered unto the Lcrd, two and twenty the uf. in d- Oxen, and- a hundred and twenty thonfand Sheep. 4. In the Feaft of Fir ft- Fruits. Two Lambs of the firft Tear for aSacri- fice of Peace-Offerings, Lev. 23. 19. As for the Offerings at the Purification of a Leper ; the two Birds , Levit. 14. It differs fo much from the ordinary Rule of the Peace- Of- ferings, fhat it cannot well be annumerated to them ; ButkwTasa< peculiar Sacrifice of Purification, of which we fhall fpeak .hereafter. So likewife the Paffover Lamb, Exod. 12. though Eucharjftical ; yet cannot well be reduced, to ^the, Peacft;Offerings, or to any of -thefe- ordinary Kinds: But was indeed a peculiar Sacrifice," hayiag,othex. Rights than- what belonged to the Peace- Offering. 3. The Matter of the Peace -Offering : It was either of the Herfc or of the Flock -, either of the bigger, or of the leffor fort of Cattel ; either Lambs or Goats. There was no Peace- Offering of Fowls, as there was of Turtle Doves and young Pigeons in the Burnt-Offering. Thereafon whereof is thought to be, becaufe this was to be divi- ded among fo many -, to God, and the Prieft, and the Offerers : Bur in Birds, being fo fmall, this Divifion could not fo conveniently be- made. Moreover, it must be without Blemifh. And this was required before * in the Burnt-Offering, and indeed in ail their Sacrifices. And finally the Peace- Offering, it might be either Male or Female 7 which was otherwife in the Law of the Burnt- Offering, that was to b« Males only, Ca{. 1.3. This Interpreters do apply Spiritually to the Stat?- $%6 . The Go] rpel of the Peace-Offering. State of the Church in Chrift, in whom there is neither Male isoffe- male^Gal. 3. 28. He that accepteth a Female in his Sacrifice, doth not exclwdS Women from his Service : They are not excluded from his Love, and therefore fhould not count themfelves freed from his Law, It was a good fpeech of a Woman that was a Martyr, Jefus Chrift fuf- fered as much for the redeeming of our Souls, as he did fox Men : And therefore, why fhould not we have as much Courage as they to fuffer for him ? God is no Refpecler of Perfons, 4. The Rights and Ceremonies of the Peace Offering, they were of two Sorts. 1. Common unto this, with other Offerings. 2. Peculiar to the Peace- Offerings. As to the former fort, there be five facred Ceremonies required here,- which were mentioned before in the Burnt-Offering, Cap. 1. and accordingly were there explained. As, i. It muft be brought to the Door of the Tabernacle of the Con- gregation, 2. The Owner muft lay his Hands upon it. 3. It muft be killed. 4. The Blood ffied and fprinkled upon the Altar round about. 5. Burning it upon the Altar •, all which having been explained be- fore when we were upon the Burnt-Offering. We may now proceed to the fecond Tort, viz.. 2. Such Rights as are here firft mentioned, as having fome peculiar re- fpecT: to the'Sacrffice of Peace-Offerings. Nowthefe may be reduced to'fbur Heads. 1. The Divifion of it into three parts, namely between God and the Prieft and the People. 2; The Limitation of Time, for eating the Priefts and People's Part, to wit, upon the fame Day, or the next. 3. The Addition of Leaveh. 4. The Prohibition of Fat and Blood. Thefe are the facred Rights-and Ceremonies that were peculiar to the Peace-Offerings •, the Reafonsand M y ft eries whereof require a lit* tie opening. 1. The Divifion of it, into three Parts, between God, the Prieft, and the People. 1. Some parts of it were to be burnt before the Lord upon the Altar, up- on the Burnt -Offering,' vix. all the Suet and the Fat of the Inwards, the two- Kidneys, the Cawl upon the Liver, or theMidrifFand all their Fat. This is repeated three times over, viz.. concerning the Peace-Offer* ings' of the Herd, verf. 3. 4. And again, concerning the Lamb, vcrf. Ihe Gofpe! of the Pssce-Cfer'nig* 231 Vtxf 9, 1Q. And again, laftly. concerning the Goat, W//14, 15. Only with chia difference, That in the Peace-OfKring of Lambs, there is addul cue whole Paimp • verf. 9. The fit thereof and the whole Rump, tt fbali he take off hard by the Back-bone. .Whereof fome Interpreters give this Accoun:, That this in fome kind of Sheep is very- -grear and fat, especially in thofe parts of the World. As Vl'aiy, .Hb.'S. c.ap^S. Therefore it is her- commanded to he burnt upon the Altar, wkh tire other Fat and Inwards: -.So Aynfvo, in Ice. Others give this Account of it, That there is not the meaneffc part of the Craatore, but God hath a Right unto it : And though it be a thing never fo contemptible in it felf, God can make it honourable and facred, by applying it to his Service. As the Rump here in the Sa- crifice of Peace- Offerings. And fo the Fore-skin in the Sacrament of Circumcifion, Gm. 17. 1 1. Thus our own Annotatorsjn Lev. 3. 9. Thefe parts of the Peace-Offering muft be offered : Tal ha yola in bolocaujlum, for a B urnt- Offering -, as fome' render it : that h, thefe pans were in Jlead of the whole, and had the life and Virtue of the whole Burnt-Offering. Here is p ars pro tot-o, a Synecdochical Offer- ing, aswelhall meet with many fach kind of Adminiftrations sieder the Law, wherein a part is equivalent and accepted as inflead' of the whole. Others interpret it thus, Tal hayola ; . .that is, upon the Burrat-OfFer- ing, *2t; -m \\o&vto^&t*, as being added to it. The Burnt-Offering was offered fir ft f before any other Oblation ^ and then tb'vs and other Offerings, fuperadded to it. And fo we may learn this out of it, Tkatrve are firfl to be reconciled unto God by the death of his Son, applied and fe- ceived of us by Faith, before any Oblation of ours can be acceptable to bim. This facrificed part of the Peace- Offering is called the Bread of the Altar, and the Bread of God, verf 11. Numb. 28. 2. My Offering and wy Bread for my Sacrifices made by Fire, (hatt ye obferve to vjfer -to me. They are called his Bread, becaufe the Fire of the Altar did con- fume and eat them up: And fo the Juftice of God devour and feeds upon the Sinner. The fiercenefs of the Wrath of God againft Sin and Sinners burning as Fire, and devouring Souls ; and the necejfity of fatis faction and atone- rnent by the Blood of Chrift, in order to our Peace with God^ .are the general Truths held forth and taught in all the Sacrifices, and fo in this of Peace- Offerings. 2. God and the Altar being thus fed and fatisfied in the firft Placey the reft of the Peace-Offering was divided between the Prieft and the Owner that brought it, to be eaten by them. 232 The Gofpel of the Peace-Offering. TbePrieftys Part was the Bre aft, and the right Shoal der. This appears out of the 7th Chapter of this Book: The In aft was to be waved before the Lord for a Wave-Offering, verf. 30. 31. The Shoulder to be heaved or lifted up before him for an Heave-Offering, verf. 32. 33. We are here taught again, that Gofpel-Ttuth of the Maintenance of Mmifters. The Apoftle (pells out this Leflbn to us, 1 Cor. 9. 13, 14. Tbty that ferve at the Altar, muft live of the Altar. And that the Breaft, and the Shoulder were for them: Some have applied a little more particularly thus. That the Priefts Ihould be as Breafts and Shoulders •, that is, Counfellors and Supporters to the People, Preaching to the Ignorant with the Wifdom of a prudent Breaft, and bearing the Infirmities of the Weak, with the Strength of a patient Shoulder. Others thus, (1.) He was to have the Shoulder, becaufe of his bearing the People, and carrying them and their ■Lee's Temple, p.246. Sacrifices before God. And (2 J the Breafl:, the Seat of the Heart ; to note his Companion, Ten- der nefs, and Bowels to them, bearing them always in his Prayers up- on his Heart before the Lord. Both which Accommodations are inge- nious and fpiritaal, and taken from the Nature of the Things. But the fafeft way, is to obferve what Hints the Scripture gives : Thofe Senfes are folid, and carry the belt Evidence of Light and Demonftration with them. 3. The Owner or Offerer, with his Family, was to eat the reft of the Peace* Offering: that is, furii of his Family as were clean, verf. 19, 20, 21. Nay, the Vnclean might not fo much as touch it, verf 21. under pain of Extermination : If they did, it made the Flefh unclean. As to the Offerer, with his Family or Friends partaking of it ; here was an ex- ercife of Communion, as 1 Cor. 10. 21. They have Communion with Devils that eat of Idols Peafts : So this fignified their Communion with, and Incorporation into Chrift. Here was an holy Feaft, wherein they did rejoyce before the Lord; Deut. 12. 6,7. And thither ft: aU you bring your Burnt -Offerings, and jour Sacrifices^ and your Tythes, and Heave- Offerings of your Hand, and your Vows, and your Free- Will-Offerings, and the Fir filings of your Herd, and of your Flocks, and there yon fhall -cat before the Lord your God, and ye fhall rejoice in all tbaX yon put your Hand unto, and ye and your Hoafholds wherein the Lord thy God bath bleffed thee. We muft learn to enjoy all our Enjoyments in and for the Lord,, and to rejoyce in Communion with him, in fpiritaal Feafling at his Table. Eating the Peace-Offering, is 'feeding upon Chrift by Faith, and holy w.tejoycing in him. Chrift The Gofpel of the Peace-Offering. 233 Chrift was not offered for the Priefts alone, or communicated co them alone, but for the People alfo. And that the Unclean are fo ftriftly excluded from either eating, or fo much as touching it. We fee how dangerous a thing it is, for unclean and unworthy Perfons to participate in tfte Feafcs of the Lord. Hypocrites, that partake of the Sacraments in their Unclean- nefs and receive unworthily, they eat and drink their onn Damnation, 1 Cor. u. 27, 28, 29. The Fle(h of thefe Sacrifices being a Figure of the Flefh of Chrift, which is to be eaten of the Saints by Faith. This Law iignified, that Unbelievers, Hypocrites, and wicked ones that profefs the Gofpel, and partake of the Signs and Seals cf Grace un- worthily, do eat and drink Judgment to tberrfelves. Aynfw. b Lev. 7. 22. As no Peace-Offering belongs to the Unclean ; fo there -is no Peace to the Wicked, faith my God. To the Wicked God faith, What bafl thou to do to take my Covenant into thy Month, feeing thou bateft to be reform- ed, Pfal. 50. And here comes in that Quare concerning the Peace- Offerings ; Whether they were of the Holv of holies, whether they had the double, or only thefingle Holinefs? They are not called molt Holy, as the other five forts are. The reafon whereof is, becaufe that fome part of them was eaten by the People ; but yet a part alfo was burnt upon the Altar, and another part eaten by the Priefts, and thefe parts were moft holy, though the whole was not. Therefore fome have called the Peace-OfTering, Sacrificmn varium, a divers Sacrifice, as being partly Holy, and partly molt Holy. And the other forts they call /implex ; by a Gmple Sacrifice, intending that which was all of it moft Holy : And the whole was to (hadow out the Sacrifice and Satisfaction of Jefus Chrift : So Mede. Difc. 49. 2. The fecond Ceremony of the Peace-Offering, was the limitation of time for the eating of it. The parts belonging to the Prieft, and to the Offerer, muft be eaten by them the fame Day, or the next : but if any was left till the third Day,it muft be burnt with Fire, Lev.7. 1 5, 1 6,17,1 8. And here there is a diftin&ion in the Rule between the two forts or occafions of Peace- Offerings ; namely, That if it were for Tbankf- giving, it molt be eaten the fame Day that it vs offered : But if it were for a f^ow, or a voluntary Offering, it muft be eaten the fame Day, and on the Morrow. The former Rule is in verfe 1 5. The Rule for the lat- ter is in verfe \6. But how if they did not obferve this Rule ; fee the Penalty in verf. 1 7, 1 8. To eat any of it upon the Third day, was very deteftable and H h abominable : 134 Tbe Go/pel of the Veace-Qfienng. abominable : It is forbidden under the Penalty of otter Extermination. There might be fomething of a natural Reafon for this, becaufe the Flefh might putrify in that hot Climate, if kept longer. But fbrely this is not all that was intended, in fuch a fevere and vehement Prohibition. Therefore there be alfo two fpiritual Myfleries, that feem to be intended and aimed at by the Spirit of God in this Ceremony. i . To teach us, That we (hould male hafle and not delay Communion with God, in the exercife of Faith and thankful Obedience, s Do not delay and pat off the Work of Believing ; but receive Chrift, and communi- cate of him in this our Day. This Inftru&ion is clear and evident out of this Ceremony : For feeing Eating fignifies our feeding upon Chrift by Faith ; and to day and to morrow denotes a fhort time : Therefore this inftru&s us fpeedily to lay hold upon the Mercy of God in Chrift, and to feed upon this our Peace- Offering while it is called to day, ac- cording to that Pfal. 95. 7, 8— Heb. 3. 12, 13, 15. So for other Duties of Obedience, we fhould not delay the Exprefli- ocs of our Joy and Thankfulnefs to God -, Pfal. 1 19. 60. J made hafte and delayed not to keep thy Commandments. They had a like Rule touching the Paffovtr; Exod. 12. 10. Ye fhali let nothing of it remain until the Morning% and that which remaineth of it until the Morning, ye (hall burn with Fire. One fcope whereof was, to teach us to lay hold on prefent Opportunities. Do not protraQ: the time ; there is a day of Peace, after which, when once expired, it is too late : God will not accept thy Peace- Offerings then. 2. It vs thought to have reJpecJ unto Chrifts RefurrecJion, which was upon the Third day : Therefore he faith, Luke 13. 32. Behold I caft out Devils, and I do Cures to Day and to Morrow, and the Third day 1 (hall be perfe&ed. Then he ended his work and ftate of Humiliation for our Redemption, and had no more to do in a way of Sacrifice and Peace-OfFeringsforotir Sins. In which refpeft, the number Three wasa myftical number under tfoe Law, as the number Seven : The Scripture often fets a mark upon it. Ifaac was offered the Third day, .Gen. 22.4. Agaiaft the Third day they were to be ready to receive the Law upon Mount Sinai: Exod. 19.10,11. Sanclify the People to Day and to Morrow, and let them waflo their Clothes and be ready aga'wft the Third day -, for the Third day the Lord will come down in the fight of all the People upon Mount Sinai: So the Ark went before them Three days before it relied : Numb. 10. 33. And they departed from the Mount of the Lord Three days Journey, and the Ark of the Covenant of the Lord went before them in the Three days Journey, to fearch out a Refling-place for them : And after Three days to pafs over Jordan into Canaan, Jofh. 1 . 1 1 . la The Gofpe! of the Peace-Offering. 335 In the Tliird day the unclean Perfon was to purify himfelf; but if he purify not himfelf the Third day, then the Seventh day he (hall not be clean, Numb. 1 9. 1 2. In the Third day Hex.ekiah went up into., the Houfe of Lord, and re- covered from the Sentence ,of Death, 2 Kings :2^.. <$.. Hqf. 6. 2. After- two days he will revive m, in the Third day he will raife us up, and we JJjaU live in his fight. With many other memorable things : All which in- timate fomething of myftery in the Third day. And the greate:! Dif- penfation that ever was upon that dayy was the RefurreSion of Jefns Chrifc from the Dead, after he had lain part of Three days in the Grave. Then he was perfe&ed, and had. do more to do in way of Sacrifice and Satisfaction for our Sins \ as after the Turd day there was no more of the Peace- Offering remaining. 3. A third Ceremony in the Peace- Offering was this, That they were to offer Leavened Bread with it. Cap. 7. verf, 13. 17 is I ths more rer markable -, for that in all their other Sacrifices, Lcaven^was ufually.vcry ftri&ly and feverely forbidden : But here it is require !. Here we may learn firft, That it is not the nature of the thing it feij\ hut meerly the Will of Cod, which makes a thing good or evil in his Wor- fhip. To put Leaven into any other Offering, it makes the Sacrifice odious unto God, and like a fmoak in his Noftrils all the day } but if it pieafe him to require it in the Peace- Offering, then it mull be ufed. So for Honey he forbids it in other Sacrifices, Lev. 2. 11. But in the Firft Fruics they were to offer Honey ^ 2 Chron. 31.5. 7k Chil- dren of Ifrael brought in abundance of the Firft Fruits of Corn, Wine, Oyl7 and Honey , and of all the Jncreafe of the Field. God herein raanifefting his Authority, and the fupremacy of his Will. If it had pleafed our Lord Jefus Chrift: to command us to fign Men in his Name, with the fign of the Crofs, it would have been a Duty, and a bleffed thing to do it : And if he had not commanded us to wafh Men with Water in his Name, it would have been a finful and an unlawful Adminiftration to Baptize. More particularly, Leaven is taken both in a good, and in a bad Senfe : And I find Interpreters do accommodate and apply it both ways, as to the Sacrifice of the Peace- Offerings. 1. In the good Senfe : Thus our Saviour ufeth it in his Parable •, Mat.' 13. 33. The Kingdom of Heaven vs like unto Leaven, which a Woman took and hid in tinee Meafwes of Meal, till the whole was leavened. And you have the fame Parable recorded again by Luke, Cap. 13.21. The Lord makes ufe of Lcayen here,to teach and hold forth unto us the inward and H h 2 fecret 2%i The Gofpel of the Peace-Offering. fecret working of the Word and Spirit in the Heart, fan&ifying the Heart efFe&ually, but gradually, by imperceptible Degrees, as Leaven feafons the Lump. Thus the joining of Leaven with the Peace-Offering, may teach us, That we and our Services mull be feafoned with the new Leaven of Grace \ whereby the old Leaven of Corruption is changed and altered, and fo the whole Man made Savoury. Look as there is an old Leaven which mud be purged out -, for they that are in the old unfavoury Lump of the Flefh, cannot pleafe God : So there is a new Leaven wherewith every ones Heart and Life fliould be feafoned \ a new prin- ciple of Grace, a Spirit of Life from God, which in time works out the contrary old Principle of finful Corruption, as an Antidote that works out Poifon out of the Body. 2. Take Leaven in the bad Senfe, and fo it fignifies finful Corrup- tion. In this Senfe the Scripture often fpeaks of it, as i Cor. >$. Hence we may learn, that as God accepteth the Peace- Offering, though offered with Leaven \ fo he accepteth the fincere endeavours and fer- vices of his People, though there be a mixture of finful Corruption in them. Or if we take Leaven as in that fenfe of Sorrow and Grief, as Pfa!, 73. 21. Thus my Heart was leavened. Their having fome fower Lea- ven amongft their Feafts, may teach us, That in all our rejoycings in this World, there is a mixture of Sorrow ^ there is no Prosperity fo entire but hath fome Sorrow, fome Affliction with it : As there is no Day but hath fome Clouds. Rofes have Thorns, Honey hath a Sting, Crowns and Scepters have Cares and Troubles. And it is not only fo in natural Joy, but in thofe better Joys and Confolations of the Al- mighty. Spiritual Joy is, and ought to be accompanied with godly Sorrow, and is too oft accompanied with a mixture of carnal Sorrow, and unbelieving Doubts and Fears. There is fome of this Leaven with the Peace-Offerings of Praife and Thankfgiving to the Lord. 4. The fourth Ceremony is this, That they muft not eat the Fat^ or Blood; but give them wholly to the Lord^ verf. 16, 17. I number this among the Ceremonies of the Peace-Offering, becaufe it is here firft mentioned ^ and here indeed was the firfl: occafion for it : For there being no part at all of the Burnt-OfFering to be eaten, there was no need there to forbid the eating of Fat or Blood \ but in the Peace- Offerings, they were to eat fome part : Therefore here comes in this Exception, refpecling the Peace-Offerings in the firft place, though ex- tended Hkewife to all the reft. The firft Prohibition is of Fat. And Tbe Gofpil of tie Peace-Offering. 237 And here firft for the literal fenfe of the Ceremony, before we come to the myftical Signification. There be two Cautions to prevent Mi- ftakes, that the legal Rigour may not feem greater than it was in- deed. i. lib meant only of that Fat which wcus to be facrificed, as the Suet and Fat of the Kidneys, &c. For of the other Fat that is diffufed through the reft of the Flefh, throughout the whole Body of the Bead, there is no mention in this Reftri&ion in the Text ; and therefore be* ing not reftrained and prohibited, we may juftly prefume ic was allow- ed and permitted to them, they might lawfully eat of ic ; Neh. 8. ia. Eat tbe Fat, and drink the Street. 2. // t5 meant only of the three hinds of Beafts, that were appointed to be u fed in Sacrifice : For they were permitted to eat the Fat of other clean Beafts : See Levit 7. 23, 25. where this Reftri&ion of Fat is clearly explained, and reftrained to the Fat of thofe three kind of Beafts. Now as to the myftery and Jpiritual Unification of this Ceremony : That we may learn fome wholefome Inftru&ion out of it, the beft way will be this: Let us confider when the Scripture fpeaks of Fat in an allegorical or metaphorical Senfe, how is it meant? For a Similitude is typus arbitrarius, and a legal Ceremony is no more but typ us fixus or defiinatns, and differs from an Allegory or Metaphor or Similitude. only in the fixation or deftination of it by God, unto fuch an life and End in a ftaced way, Now you will find, that the Scripture fpeaks of Fat in fuch a Meta- phorical Senfe two ways, ( as was before noted concerning Leaven) both in a good, and in an evil Senfe, which wiU give this Type a double Afpeft, as that alfo had. Nor is there any real abfurdity or incongruity in the accomodate* of a Type, two or three feveral ways : For they are not fo many con- trary Seufes, but only fo many feveral Inftru&ions or fpiritual My- (teries to be learned out of one of God's teaching Signs : Such mani- fold Inftroftions being all included in the vaft Aim and comprehenfive Wifdom. of the Holy Ghoft, defigning and choofing out fuch Things for teaching Signs as may afford and yield plentiful lnftru&ion to his People. 1 . The Scripture fpeaks of Fat in a good Senfe. My SohI fhaU be fa* tisfied as with Marrow and Fatnefs, Pfal. 63. 5. That is, to be filled with the beft Things. So Ifa. 25. 6. In this Mountain /ball tbe Lord of Hofti make unto all People a Feaft of fat Things, a Feajl of Wine on tbe Leetf of fat things full of Marrow, So Gen. 45, 18, Pharaoh faith to JoJepW* Brethren,. 2 3*8 The Gofpel of the Veace-Offering. Brethren, Ye {hall eat the Fat of the Land :, that is, the belt of it. So all the Fat of the Oyl, and all the Fat of the Wine, and of the Wheat, Numb. 18. 12. for fo the Margin from the Hebrew reads ir, denotes the beft Oyl, the beft Wine, the befl Wheat, as the TranQation well explains it. Hence it is fa id of Abel by way of Commendation, Gen. 4. 4. That he brought and offered unto the Lord of the Firftlings of his Flock, and of the Fat thereof. Thus the Lord's challenging the Fat of all the Sacrifices peculiarly to himfelf, may inftrudt, and teach us thus much : That we muft ferve Cod with the befl: we have, the beft of our time and ftrength, the vigour of our Spirits, the belt of our Endeavours mould be the Lords. "For Men to fpend their Youth in the fervice of their Lulls, and then at laft bring their decrepit old Age unto God •, this is to give the Fat of their Sacrifice to the Devil, and the Lean unto God. But with fuch Sacri- fices God will not be well-pleafed* And yet when we have brought the Fat, the befl: we have unto the Lord, it is accepted not for our own fakes, but through Chrift. As the Fat in the Peace- Offerings was burnt upon the Altar upon the Burnt- Offering, for a fweet favour unto the Lord. 2. The Scripture fometimes fpeaks of Fat in deteriorem partem, in an evil fenfe : So it is faid of Wicked Men, Their Heart is as fat as Greafet but J delight in thy Law, Pfal. 119.70. So Dent. 32. 15. But Jefurun waxed fat and kicked •, thou art waxen fat3 thou art grown thick, thou art covered with fatnefs. I fa. 6. 10. Make the Heart of this People fat , left they under ft and with their Heart, and convert and be healed. So it denotes a fenfelefs hard Heart, the Fat in the Body having little fenfe. A Fat Heart in this fenfe, is oppofed to a fielhy Heart : So ic denotes hardnefs, infenfiblenefs, unbelief. Now then the Fat being burnt upon the Altar, teacheth us, That our Corruptions muft be burnt up by the Spirit of God, as a Spirit of Burn- ing* and of Judgment. And it is the Fat of the Inward Parts, and of the Kidneys, and Li- ver, which are the feat of Luff and Concupifcence. We may learn from hence, That even fecret Sins in the Inward Parts muft bedeftroy- ed and mortified. It is not enough to avoid open and outward Sins, bat inward Heart-Hypccrofy ; fecret Lulls muft be burnt befQre the Lord upon the Altar, deftroyed and mortified by the Spirit. God tries the Heart, fearcheth the Reins, fees into the Inward Parts. That fatnefs of the Heart muft be confumed, thofe Inward hillings unto Sin, deftroyed and mortified. <. The The Gcfpel of the Peace-Offering. 239 5. The laft Ceremony was the forbidding of Bloody verf.io. This Pro- hibition was more general than the former of Fat} for that was only fome kinds of Fat : Bat all manner of Blood is forbidden, without any reftraint or fpecifkation of this or that kind. The fir ft Prohibition of Blood that we read of in Scripture, was to Noah's Sons, Gen. 9. 4. But Flejh, with the Life thereof, which is the Blood thereof, ye /hall not eat. And now again by Mofes here, and afterwards in other places: -As Cap. 7. 26, 27* and Cap. 17. from verf 10. to the end \ very largely and vehemently under the foreft Pains and Penalties, even utter ex* termination, and cutting off by the immediate Hand of God. But that Prohibition in Noah's Time, feems to differ from this ' by Mofes •, in that it was living Blood which was there forbidden: But here it is all manner of Blood. As to the Myfteries and Reafons of it, there be two things expreffed in Lev. 17. its 1. Becaufe the Blood is the Life of the Beaft, verf. 11. 14. that is, It is the Seat and Vehicle of the Spirits, which are the Soul and the Life of it, as Philofophers fay. Anima rationale e quit at in fenfitiva, ftnfitiva equitat in vegetative. The fenfitive Soul is the Chariot of the rational Soul, and the vegetative of the fenfitive: So Blood is the Chariot of the vegetative and vital Spirits. The fcope feems to be this, to forbid and prevent Cruelty : It argues too much greedinefs, and it tends to make the Spirits of Men falvage and barbarous, to drink living Blood, or to eat the Fleih, if it be noe fully killed and cleanfed of the Blood, 1 Sam. 14, 32, 33, 34. Some report, that it hath been a Cuftom ufed in fome barbarous Nations, amongft the Old Tartarians : They would with an Inftrument, open a Vein in the Beaft they rode upon, and fo quench their Thirft by drinking warm Blood out of the Veins of a living Creature. This is forbidden to Noah's Sons, Gen. 9. as a falvage cruel thing. Cruelty is abominable at all Times, but efpecially when you come with your Peace-Offerings before the Lord. It concerns you then efpe- cially, to take heed of Harftinefs towards your Brethren. How can Men expedt Peace from God, when ready to drink the Blood of their Brethren. A violent perfecuting Spirit, is as black a Mark as any I know. To ufe Violence to Men's Confciences, this is to Eat or Drink their Blood \ which God abhors. 2. The fecond Reafon there afllgned is, Bccanfe I have given it to you upon the Altar, to make an Atonement for your Souls, Lev. 17. 11. that is, Typically, as reprefenting the Blood of Chrift. So that here is a myftical Intimation of Reverence to that precious Blood, to keep Men in a reverend Expe&ation of it : Therefore they muft abftain from Blood, as facred to the Lord, As 240 The Gofpel of the Peace-Offering. As David refuted to drink of the Waters of the Well of Bethlehem, i Sam. 23. 1 7. becaufe it was per equivakntiamy the Blood of them that fetcht it with the peril of their Lives. So here, Blood was typically the Blood of Chrift, and therefore facred to the Lord, they muft not uie it to other common life. The Lord would hereby teach them a reverential Efteem and high Valuation, of the Blood of Jefus Chrift. Some go a little further, and obferve this in it : That look as Eating and Drinking fignifies Communion: So i Cor. 10. 16. The Cup of hUffvng which we b\efs% vs it not the Communion of the Blood of Chrift t And forbidding to Eat, is a forbidding Communion. Atts 10. 13, 14. In Peter's Vilion, rife, kilt, and eat : It is meant of exerciling Commu- nion with the Gentiles ; and Peter's objecting, Not fo Lord, for J have never eaten any thing that is common or mclean : His meaning is, he refufeth Communion with them. So this Prohibition of eating Blood, which was given upon the Altar to make Atonement for Men*s Souls ; and of Fat, which was given upon the Altar to be confumed there with Fire, and fo was the Lords •, feemeth to forbid figuratively, all afcribing and afluming unto our felves the Work of Redemption, which is only by the Blood of Chrift } or the Work of our San&ifi- cation to our felves, which Chrift by his Spirit performeth in us. Aynfw. in Lev. 3. ult. To take this Work to our felves, is to eat the Blood as it were, which the Lord will not endure. There is a further Reafon given by fome, That the Lord did it to diftinguilh his People from the Heathen, who were wont to drink the Blood of their Sacrifices, Pfal.\6. 3. As indeed in all thefe ancient loftitutions, the Lord had a fpecial Eye unto that, to keep them off from the Heathenifh Cuftoms and Idolatries. Thus you fee the Reafons, why Blood was forbidden under the Law, the chief whereof is, the refpeft it had to the Blood of Chrift. From all which, you have a clear Refolution of that fern* pie of Confcience that hath troubled fome, concerning that Pro- hibition of Blood under the New-Ted ament by the Synod, in Acls 15. 20, 29. Bnt the Anfwer is, That the main Reafon why Blood was for- bidden of old, being becaufe the Lord had given Blood to them for Atonement^ and this Ufe being figurative, which had Irs End and Ac- complilhment in Chrift, who by his Death and Blood-'fncdding, hath caufed the Sacrifices and Oblations to ceafe, Dan. 9. Therefore now this Law muft needs be expired, and not (till in force upon the Con- fciences of Believers. And The Go/pel of the Peace-Offering. 241 And as for that Decree of the Council, M. 15. It is forbidden by them meerly upon the Account of Love, which is tender and loth to give Offence. The Sins there forbidden, may be referred to three Heads or Gaffes. 1. Sins againft the firft Table, eating Things offered to Idols. 2. Sins againft the fecond Table, againft the feventh Command- ment, Fornication ', Becaufe it was a common Sin, and wherein the Heathen were very blind, fome of them accounting it but an indiffe- rent Thing. 3. Sins againft the general Rule of Love to our Brethren. Of this fort is the eating of things flrangled, and Blood, which had formerly been a Sin againft the Second Commandment : Being forbidden of Old in the way of a perpetual Statute, during the whole legal Oeonomy, Lev. 17. 15. That which dies of it felf, includes ftrangled : For there is no other Place in the Law that forbids the eating of Things ftrangled, but only this, and Dent. 14. 2 t. where there is the fame Expreffion. But now the fame Thing is forbidden in a more occafional and tem- porary Way, upon the Account of Scandal to fincere but weak Be- lievers, 1 Cor. 8. 13. And there was a further Benefit of this Obfervation, in that jun- cture of Time; for it did prevent and cut off all Appearance and Oc- cafion, for that Calumny and falfe Afperfion caft forth by the Pagans, in thofe firft Times of Chriftianity •, That the Chriftians were wont to feed upon Man's Flefh, and to drink Blood in their Affemblies, £«- fib. Ecclef. Hift. lib. 5. cap. 1. Tertull. Jpolog. cap. 9. And though they are called neceffary Things } yet there be divers Sorts and Ways of Neceffity. As fome Things are neceffary in their own Nature, upon a moral and perpetual Account, as to avoid Idola- try and Fornication •, fo other Things are neceffary only pro hie & mtnc^ in regard of prefent Circumftances ; as to abftain from Blood, or from eating Flefh, as 1 Cor. 8. 13. And though they are joined with groffer Sins ; yet the fame Penal- ty and much more the fame Prohibition, may be fet upon things of a very different Nature. As Death is the Penalty of Murder, Gen, 9.0V And of having Leavened Bread, Exod. 12. 15, 19. It cannot poffibly be the Senfe of the Council, to forbid that kind of Meat, as in it felf, and morally and perpetually unlawful ; becaufe all difference of Meats, is moft exprefly and clearly taken away under the New Teftament. As Mark 7. 14, to 20. Attt 10. ro. 1 Cor. 8. 8, But Meat commendeth us not to Cod, for neither if we eaty are we the ketter, neither if we eat not, are we the worfi. And 1 Cor. 10. 25. IVlMtfoevcrh I i fold 342 The Gofpeloftbe Sin-Offering, fold in the Shambles, that eat, asking no Queflion for Con faience fake, Tit. i; 1 5. To the pure, all things are pure. But in 1 Tim. 4. 3, 4, 5. the A* poftle thunders againft this Error, of making difference of Meats un- der the Gofpel. Thus you fee the Nature of the Sacrifice of Peace-Offerings. Some- thing will be expefted,as to the pra&ical Improvement of thefe Truthsa Let me therefore only repeat and reinculcate fome few of the general Heads of Things, which have been do&rinaily cleared and made out, 1 (hall but touch them now in a more applicatory Way. 1. Be per [waded and encouraged, to feed and feaft upon Chrift our Peace- Offering. Do not fay, fuch and fuch may, if 1 had fuch Parts and fuch Abilities, and fo Eminent as fuch and fuch, I durft believe. This bleffed Peace- Offering is not for the Priefls only, for Saints of the higheft Rank, and greateft Eminency •, but for the common People alio. Do but draw near with a pure Heart, and then come and wel- come : Take your Share, and eat it with a glad Heart, God hath gi- ven it you. 2. Bo not defer the eating of your Peace-Offerings : Take heed of a procraftinating Spirit. As many who think to repent and return to God when they are dying, and dropping into Hell, whereas they fhould sat the Peace- Offering, and eat it now. Do it to Day before tomor- row, or at lqaft before the third Day ; for then the Peace- Offering will not be accepted. Come in to God the third Hour of the Day, or if thou haft loft that Seafon, yet come in at the fixth, the ninth, at leaft at the eleventh hour of the Day. If you ftay till the San be fet, and the Day of the Lord's Patience run out, then your Peace-Offerings iiall not be accepted, then thy Repentance will not fayethee. Oh ! But I wiU cry God mercy, and truft to Chrift then. Ay but thy Gonfcience then wiH fay, you ihould have eaten the IPeace- Offering fooner; eating it the third Day fhall not be accepted -7 nor will catching at Chrift when thou art gone to Hell. ' Oh then that thou hadfi known in this thy Day, the Thiugs belonging to thy Peace, Luke 19.42. 3. Let- all your Peace-Offerings be feafoncd with the new Leaven of Grace and Holinefs % get this bLeflid Leaven of the Kingdom of God into your Hearts. 4. Give God the Fat, the Strength, the Vigor ofymr Spirits, the befl of you Endeavours ■• do not leave the worft you have to him, the very Dregs of Time at Night, when you are all drowly and fleepy, for Prayer and Family-Duties,, when you have fpent the ftrength of your Time, ie your Callings. Referve, fome of your good Hours for God, and The Gofpel of the Sin-Offering. 245 and Duties of Communion with him. With fiich drowfy Sacrifices God will not be well-pleafed. 5. Take heed of accounting the Blood of the Peace-Offering a common Thing. But as the typical Blood might not be eaten, but was facred to the Lord : Let the Blood of Chrift be facred and precious to you. It is a dreadful Sin to count the Blood wherewith yon are fanftified a com- mon Thing, Heb. 10. Oh this contempt of Chrift, contempt of the Gofpel, of thofe glad Tidings, and of that Soul-redeeming Blood ! That Soul /hall be cut off from his People. 6. Toy oh that hdieve, let Chrift be precious • There is a reverential Efteemofhim, in the Hearts of all that are his : They dare not ar- rogate nor meddle with that which is his peculiar Glory, and afliime their Salvation to themfelves. The Papifts will fay they are ftved by Chrift; but how? Why, through the Blood of Chrift, but how come they to be made Partakers of him ? Why God forefees that they will Repent and Believe, and fo ordains them to Life upon the fore-fight of what they will do. And thus they do as it were, devour the Blood of the Peace-Offering, and deftroy the Glory they prefent and feem to give to him. THE Gofpel of the SIN-OFFERING Levit. Cap. 4. A*gufl ii,itt$ 1 668* The Sin-Offering. Chattaah. THis is the fourth of thofe fix Kinds of legal Sacrifices, which arc handled and directed in the feven firft Chapters of this Book. The firft is Tola the Burnt-Offering, Cap.i. The fecond is Mincha the Meat-Offering, Cap. 2. The third is Shelamim the Peace-Offering, Cap. 3. The fourth is Chattaah the Sin-Offering, in this $tb. Chapter, I i 2 The 244 The Gofpel of the Sin-Offering. The fifth is A/ham the Trefpafs-Offering, Cap 5. The fixth is Mittuim, the Offering of Consecrations. As to this fourth, namely the Sin-Offering ^ many of the Laws and Rites thereof are the fame with other Sacrifices, and in particular with the Burnt- Offering, which is the firft, and where the common Rites are firft mentioned, and accordingly were there explained. As for Inftance, the Matter of this, is the fame with the former Sacrifices before-explained. The general End and Vfe, is the fame, viz.. for Atonement and Ex- piation of Sin, which is mentioned and repeated four times over in this Chapter, Verf. 20. 26, 31, 35. And the Priefi (hall make an Atone- ment for him, for the Sin that he bath committed, and it /hall be forgiven bim. Moreover as to the [acred Rites and Ceremonies , there be many of them which are the fame in the Sin-Offering, with what was before- ordained in the Burnt-Offering, and in the Peace- Offering ; as that it muft be brought to the Door of the Tabernacle of the Congregation, ihe Offerer muft lay his Hand upon it ; it muft be killed and burnt, at leaft in part, upon the Altar, viz.. thofe Parts of it which were to be fo dealt with in the Peace-Offering. The Myfleries of all which have been formerly explained. Therefore all that remains is, that we fpeak a Word to thofe Things which are more facial and peculiar to the Sin-Offerings and they are thefe. 1 . The fpecial End of it, viz.. for Sins of Infirmity. 2. The various and four-fold Appointment of the Matter of it, for four forts of Sinners, to wit, the Priefi, the Body of the People, fcfie civil Ruler, and any private Perfon. 3. The Three-fold Difpofal of the Blood of it ; part to be fprinkled in or towards the Holy of "Holies, part to be pur opori the Horns of the Altar of Incenfe, and part to be poured forth at the bottom of the Brazen Altar of Burnt-Offerings. 4. Tht burning it without the Camp, with the Rites and Ceremonies thereto belonging. 5. The eating another Part in fome Cafes, with the facred Rites thereof. 1. The fpecial End of it. And fo the Difference between this and other Sacrifices •, efpecially the Trefpafs- Offering which comes neareft to it, and hath moft Affinity with it, verf.i. The general End, is Atone- ment or Expiation of Sin. But the Queftion is, for what kind of Sin ? I confefs there k much Difficulty as to this. I have made fbme Search- into divers Authors, and. Writers about it, and have not met witfr^ The Gofpcl of the Sin-Offering-. 245 with that clearful and full Satisfaction that were to be defired, and which is to be found in other Things. Therefore I (hall but tell you my own Judgment of it in a few Words. The Sin-Offering may be taken either in a larger Senfe, as including the Trefpafs-Offering ^ or in a ftraiter Senfe, as contradiftinguifhed to it. Take- it in the largeft Senfe; and fo it extends to any Sin whatfoever that is pardonable; and thus the Sin-Offering is zgenus including two fpcmi namely, the Sin-Offering ftri&ly taken, and the Trefpafs-Of- fering. Thus ic is oppofed only to prefumptuons (innings which had na Sacrifice provided for it in the Law: For fuch Perfons were to be cue off And of this Senfe, and this Oppofition, Numb. if. fpeaketh clear- ly, fee Verf 27. 28, 29 compare this with Verf^o. There is a way oi (inning for which there is no Forgivenefs. Thus **ov M« Heb. 10. 14. For by one Offerings be bath perfected for ever themthat are fanclified. 3. We may learn further, That Sprinkling vs- figmficative enough of tbe fpiritual chanfing, and per fed virtue that is in the Blood of Jefus Chrift. For the Prieft was not to pour out the Blood upon the Vail, nor to walh the Vail in the Blood, but only to dip bis Finger , and fo to fprinkle the f^ail witbit-, Ifa. 52. 15. 1 Pet. 1. 2, Heb. 12. 24. 2. Another part of the Blood was to be put upon the Horns of the Golden* Altar of Incenfe^zr.j. And again, ver.. 18. So in the Sin- Offering upon the great Day ot Expiation, Lev. 17. 18, 19. This was ufed only in the Sin-Offer ing of Bullocks : but in the Sin-Offering of Kids or Lambs, k was only poured and fprinkled upon the Brazen- Altar, ver. 25. 30,34. The My fiery of this Ceremony was this, That Chriflys Interccjfion is founded in his own- Blood and SatisfatJion. For the Incenfe- Altar was a Type of Prayer: he prays in the virtue of his own Blood and Suffer- ings, and by the Merit thereof, he prevails with God for us. And it is upon the fame Account,that our Prayers alfo do prevail and find acceptance with the Lord •, it is becaufe the Incenfe- Altar is fprink- led with Blood. We pray in his Name, and we defire nothing in our Prayers, but what he hath deferved and procured by his Merits : . See Rev. 8. 3. There was given him much Incenfe , that he foould offer it rvitb the Prayers of aU Saints upon the Golden- Altar. And 9. 13, 14, c\c. J heard a Voice from the four Horns of the Golden- Altar. The Golden* Altar is the Altar of Incenfe : A Voice is heard from thence, as in anfwer to Prayer, commanding to loofe the- four Angels : By which Interpreters understand the Turks. But did ever any Chriftian pray for the coming in of the Turks upon the Chriftian World? No, but God anfwers the Prayers of his P.eople oftentimes by wonderful and terrible things in Righteoufmfs, as 254 The Gofpel of the Sin-Offering. Pfal,4$. 5. The moft dreadful Revolutions of Providence, are in anfwer to Prayer: And that which makes Prayer fo powerful, is becaufe the Altar of Incenfe is fprinkled with the Blood of the Sin- Offering. 3. The reft of the Bloody was to be poured forth at the bottom of the Altar of Burnt-Offering, Verf 7, 18, 25, 30, 34. This inftrufts us, that Chrift was confecrated and dedicated unto God in his own Blood The effufion of the Blood of Chrift, as a Sin-Offering to the Juftice of. God for us, for our Salvation, for the Purchafe of the Pardon of our Sins , and the relation of that Blood to the Altar of his Deity, are here taught. But this was opened before when we were upon the Burnt- Offerings, Cap. 1. 5. But confider this, as in. conjun&ion with the former ; the Blood was fprinkled both upon the Holieft of all, and upon the Altar of Incenfe, and now the reft poured forth by the Altar of Burnt-Offering. It teacheth us, That the Blood of Chrift hath an influence into all the concernments of our Salvation, from firft to laft. Exertife Faith in that Blood upon all occafions, and for all the con- cernments of your Souls. Would you fee your Sins forgiven, and Atonement made? See and take notice of that Blood in the effufion of it, as poured forth at the bottom of the Altar. Would you fee your Prayers accepted and anfwered t See the Blood upon the Horns of the Incenfe«Altar. Would you fee Heaven Gates opened, and way made for you into the Holy of Holies, an abundant entrance opened for you into Heaven ? See the Blood fprinkled before the Vail. See the Blood of Jefus Chrift influencing all the Concernments of your Souls. 4. The fourth Law of the Sin-OfFering, is concerning the burning of it, verf. 8, 9, 10, 11, 12. And again verf. 19,20,21. The inward Parts of it were to be burnt upon the Altar, as in the Ordinance of the Peaee-Offering. All the reft ; the whole Builock was to be burnt in a clean place without the Camp. This Law is peculiar to the Sin-Offering of a Bullock, whether for the Prieft, or for the whole Church. But in the Sin-Offering of Goats or Sheep for the Ruler, and for any individual of the common People, this Ceremony of burning without the Camp was not re- quired. There is this Reafon given for burning the whole Sin-OfFering if it were a Bullock, and not allowing any of it to be eaten ; namely, be- caufe, the Blood of it was brought into the Tabernacle of the Congre- gation,'to reconcile withal in the Holy Place, Lev. <5. 30. You The Gofpel cf the Sin-Ofering. 1 5 5 You may fee the Practice of this Ceremony in the Sin- Offering, at the Confecration of the Priefts, Exod. 29. 14. And as in was burnt without the Camp in their prefent unfixed Po- fture: So when the Temple was fixed at Jernfalem, it was burnt with- out the Gates of the City. The Apoftle explains it at large, Heb. 13. 10,11,12, 13,14. andeduceth three great Gofpel-Truths and Myfte- ries out of it. 1. That they who ferve the Tabernacle, have no right to eat of our Altar under the Gofpel, verf. 10. Our New Teftament Altar is Chrift. To eat of the Altar, is to partake of the Offerings offered upon it. They that ferve the Tabernacle, that is, ihe old worldly Tabernacle, fuch as ferve that, that is, fuch as adhere frill to legal Ways and Ob- servations, have no right to Chrift the Altar, and to the Sacrifice he hath offered, and to Salvation by him. Such as cleave to their own. Righteoufnefs, and to their own Wifdom in the Things of God, they deprive tbemfelves of Communion with Chrift. 2. As the Sin-Offering was burnt without the Camp where they did caft forth the Afhes •, fo Chrift fuffered without the Gates of the City. Tbty carried him out of Jerufalem to Golgotha, to the Place of dead Mem SchIIs, Matth. 27. 33. And when they were come unto a Place caUed Gol- gotha, that is to fay, a Place of aSlnll^ which is called, Luke 23.33. Ca/- vary. That as it is fa id of the Sin Offering in the Place where they pour out the Afhes, there fhall it be burnt, Lev. 4. 12. So Chrift fuf- fered without the Gate, Heb. 13. 12. 3. This Ceremony teachetb alfo the Myftery of our Communion with Chrift, in bearing his Reproach, Heb. 13. 13. For it was becaufe Sin was upon the Offering, which carries Shame along with it, that it was carried forth. Malefactors were to be put to Death without the Camp, fo the Blafphemer, Lev. 24. 14. fo the prefumptuous Profaner of the Sabbath, Nnmb. 15. 35. If you cannot be content to bear the Difgraces and Reproaches of the World, to be accounted a fimple Heretick, a Fanatick, no true Sou of the Church *, but a Schifmatick againft the Church, and a Re- bel againft the King, an Enemy to Cafar, for fo they faid of Chrift ^ you refufe to go forth with him out of the Camp, bearing his Re- proach. The Apoftles were accounted the very Filth of the World, \li}v/.a$&W*\& T» xhcfC'. 1 Cor. 4. 9. tO 13. Fdvlvv vtpl^yuaL \a< A?7t fuch as by fweeping is gathered together , faith the marginal Note,. n*t% t3 rrsf/av auod deterge* e fignifc at. Beza. Wo unto yon when all Men [hall li*ak well of yon -, for fo did their Fathers to the falfe Projjhets^ Luke 6. 16. To thefe add, 4. Whereas, 256 The Go/pel of the Sin-Offering. .4. Whereas he that did perform this Mi nift ration about the Sin- Offering, was to be unclean until the Even : So in the Sin-Offering of the yearly Feaft of Expiation, Lev. 16.27, 28. And the fame Law we find concerning the red Heifer, whereof they made the Water of Separation, Numb. 19.8. And he that burneth ker, /hall wa/h his Clothes in Water , and bath h'vs Flefh in Water , and (hall be unclean until the Even. Hereby was fhadowed forth, not only the imperfedion of the Legal Priefihood and Miniftrations, in that the Priefts themfelves, which pre- pared the Means of SancYification for the Church, were themfelves pol- luted in the preparing and doing of them : So Aynfw.m Numb. 19. S, 9. But it may inftruft us alfo in a more general Truth, concerning the Iniquity of our holy Offerings, our belt Duties and Services. There is fomething of fecret fpiritual Defilement cleaving to them, even when we are making our Peace with God} when we are atoneing, or re- ceiving the Atonement, and a&ing about it. Lava lachrymal meat Do- mne; Lord, warn even my Tears. 5. The laft Law of the Sin-Offering, vs concerning the Eating of it: Of this fee Cap. 6. rerf.24.. to the End. This did not concern thofe Sin-Offerings, whofe Blood was brought into the Holy Place, and whofe Flefli was burnt without the Camp, but only the Sin -Offerings of the Ruler and private Perfons : As Lev. 6. 30. There be three Ce- remonial Laws and Ordinances about this. 1. The Priefts are to eat it in the Holy Place, Verf. 26. Mofes expoftulates with Aaron for the Negled of this, Lev. 10. 19,20. And be there hinteth at fome part of the Myftery of it, Verf. 17. The Pried: by eating the Sinners Offer- ing, did typically bear the Iniquity of the Sinner, and fo abolifh it as in a Figure. It holds forth our Communion with Chrift our Sin Offer- ing, as the Food of our Souls, whom by Faith we eat and feed- upon. John 6. 56. 2. Whatfoever fhall touch the Flefh thereof fh all be holy, Verf 27. This Kite was peculiar to the Sin-Offering : And feeing the Sin- Offering was a Type of Chrifl; who was made Sin for us : This teacheth us the Holinefs that fhould be in them, who have any thing to do with Chrifl. God reproves the Priefts, Hof.4. 8. they eat up the Sin, or the Sin- Offering, Chattaah, of my People. The old Note is this, the Priefts feek to eat the People's Offerings, and flatter them in their Sins. Every one of us Ihould know how to poffefs our Veffels in Holinefs and Honour, 1 Theff 4.4. 3. Tk Veffel wherein it is boyled, mujl be clean fed by rinfing with Water, or by breaking it in Pieces, Verf.27. 28. The like Lev. n.32, 33. and 1%. 12. The Earthen Veffels were to be broken, in regard of the sheapaefs of them, the Lofs would not be great: The more softly to be The Gofpel of the Sin-Offering. 257 feo fcoured and rinfed. The Apoftle fpeaksof thefe (Heb. 9. 10.) di- vers Wajhings and carnal Ordinances, impofedon them till the time of Refor- mation. The Pharifees in fuch Obfervations as thefe, went beyond the Rule, (as Superftition is apt to do) but Chrift feverely Rebukes them for their high Strains of fuperftitious Devotion, Mark. 7.4,8. But out of God's Inftitution here, we may fpell this Leflon of fpiri- tuai Inftru&ion y Namely, the jlrange Defilement , and deep Contagion and Pollution which is in Sin, that there is fo much ado for the cleanling of it ; and what Care there fhould be to Purge and cleanfe our felves from it, Heb. 10. 19, 22 2 Cor. 7. 1. And to make it out a little more particularly • if you would find out the meaning of a Type, it is a good Rule to obferve the Scripture ufe of the fame Word, in the way of a Mttapbor and Allufion. Now we find both wicked Men and good Men compared to Earthen Veffels. It is a Metaphor concerning wicked Men, and the breaking is the deftroying them, Jer. 19. 11. Pfal. 2. 9. Jer. 48. 38. Gocjr will break wicked Men and unclean Perfons with utter Deftru&ion, asVef- fels wherein is no Pleafure. Bntgood /Wo? aifo ^recalled Earthen VefTels, and fo the Type muft be accommodated a littleptherwife, 2 Cor. 4. 7. We have this Treafure in Earthen Veffds. And fo the Clcanfmg thefe Velfels by wafhing with Water, points to the Spiritual Cleanling, by the Spirit of Chrift, Ezek. 36. 25. and by his Blood, Heb. 9. 13,14. And Breaking, fignifies the utter Abolifhing of all Sin and Uncleannefs by Death. We are not fully cleanfed till the VeiRl be broken •, but then there is no more Defilement in the Vtffel. And God will 'make it up again in the Refurre&ion, as pure and holy as if it had never been defiled with Sin at all. Thus we have gone through thefpecial Laws of the Sin-Offering, in thefe Five Heads : For they do cither concern the End, or the Matter, or the Blood of it, or the Burning, or laftly the Eating of it. I (hall conclude all that hath been faid upon the Sin-Offering, with fome general Jnftruclions from the whole. 1. We may here learn and be inftru&ed, that even Sins of Infirmi- ty do contrail a Guilt upon the Soul -, yea, fuch a Guilt as needs Atone- ment and Expiation in the Blood of Jefus Chrift. There are no Ve- nial Sws, the lead Sin is Death. You muft bring your Sin-Offeringt if you expeft to be forgiven. Do not flight Sins of Infirmity, for then they bec^rne more than meer Infirmities. LI 2. Here 258 The Gofpel of the Sin-Offering. 2. Here is Relief nnto Faith againft thofe ufual Complaints of daily In* flrmities, which many gracious Souls do fo much complain of, and mourn under. Alas ! 1 can do nothing well ; if 1 pray, my Thoughts wander u0 when I hear the Word, I underftand little, and remember lefs -, I am eafily overtaken and carried afide daily, I Sin in all I do. But you fee here is a Sin- Offering provided. There vs not a juft Man upon Earth that doth Good, andfinnetb not, Ecclef. 7. 20. In many things we offend aU^ Jam. 3.2. Therefore the Lord ordained this Sin-Offer- ing, which as it ferved for a legal Expiation and purging of their Sin? under that Difpenfation : So it did prefigure to them the Blood of Jefus Chrift, which cleanfeth us from all our Sins. 3. Here is great Encouragement to engage in the Service and Work of Cod, notwithftanding our own Infirmities and Difabilities : Do not with- draw when called, tho' confeious to they felf of much Uaworthinefs and Unfitnefs : For the Lord hath provided a Sin-OfFering for us \ he will accept our Sincere, though weak Endeavours, and pardon our Failings. 4. See and take Notice what continual Obligations of Love, are upon us to Jefiis Chrift, we have fuch continual need of him. Behold and wonder at his Love, in that he was content to be made a Sin-OfFering for us, and fo procures our Pardon for fuch continual Sins and Failings. He that knew no Sin, wot made Sin for ttst that is, he was made a Sift-Of- fering for us, 2 Cor. 5. 21. Hence we have Pardon ; and not only Pardon, but Power alfo againft Sin, Rom. 8. 3. and for Sin condemned Sin in the Fle(h. £ And for Sin] that is, God fent Chrift for a Sin- Offering; as you have the fame Word fo rendred, Hcbr. 10.5. km *m */utfp1/flf? in Sacrifices for S/», thou hadfl no Pleafnre. Objecl. Bat my Sins are worfethan meer Infirmities of Saints, they are Sins of a gt offer Nature. Anfw. There is Relief for fuch in the Trefpafs- Offering, if they do not Sin prefunriptuoufly and obftinately : For Cod will wound the hairy Scarp of him that goetb on in his Trefpajfes , Pfal. 68. 21. But if you repent of it, and bring your Trefpafs- Offering to the Lord, there is Hope in Ifratl even concerning fnch kinds of Sin alfo } of which, the Lord affifting, we Ihall fpeak the next time. THE *S 6. 1608. The Trefpafs-Offering. Alham. THis is the fifth fort of legal Sacrifices. The Difference between this and the Sin-Offering, as to the fpe« ciai End of them beLg in this, That the Sin-Offering feems to carry fome Limitation to Sins of Weaknefs and Ignorance •, but this ex- tends further, even to Sins againft Knowledge. This points at Chriftt as the Sin-Offering, and all the reft did ^ therefore Chrift is called Afham, Ifa, 53- The Method which the Ho!y Ghoft is pleafed to ufe upon the Trefpafs-Offtriftgi is this. Hr propofeth, 1. The Cafe% and 2. The Remedy : And in this Method he goes over a Fourfold Cafe, and a Cure and Remedy for them. The facred Rites and Ceremonies here required, differ little from other Offerings before handled, and therefore we may be the briefer. The firfi Cafe is Three-fold, I mean there be three Cafes put to- gether. 1. Concealment of a Mans Knowledge^ when called to teftify upon Oath. Vtrfe 1. Jf a Soul finy and bear the Voice of Swearing, and is » Witnefs, whether he bath feen or known of it% if be do not titter it, tben% &c. C A Soul ] that is, a Terfon, the Soul the more noble Part, be- ing Synecdochically put for the whole Man. The Temptation feems to lie here \ if the Perfous for Rank and Quality in the World be great, fo that a Witnefs is afraid to fpeak and utter his Know- ledge. LI z CHfar a6o TbeGofpeloftbeTrefpafs-Otfenng, [ Hear a Voice of Swearing ] that is, either of the Judge adjuring, or calling him forth to fpeak upon Oath. Or, of Sinners Swearing, Curling, Blafpheming. You have an Inftance of the former in the High Pried, Mat. 26. 6$. J adjure thee by the Living God, that thou tell us whether thou be Chrifi the Son of the Living God. Unto which Adjuration or Voice of Swearing, our Lord Jefus Chrift made Anfwer, and did declare the Truth, tho' before he held his Peace. For it vrasCafus Confejfwnvs, a Cafe where- in Confeifion of the Truth was called for. Of the latter we fcave an Inftance in Levit. 24. 10, n. They that- heard the Man Blafpheme, made Complaint to Authority. A Man may contrafr upon himfelf the Guilt of other Mens Sins, by concealing them, if he be eaUed to reveal them. This prefuppofeth a Magiftrate that is not given to Swearing, and Curfing and Damning himfelf ; for if God give up his People unto the Hands of fuch Magiftrates, in fuch a Cafe they have none to complain to. a. The fecond Inftance, is Ceremonial Vncleannefs, Verf. 2. and 3. whereof you read in the nth Chapter of this Book, and fo forward to the 1 6th. wherein the feveral forts of legal or ceremonial Unclean- nefs are treated of at large. But do thefe Things defile the. Confcience, and contract a Guilt up- on the Soul ? They do not under the Gofpel ^ but yet they did under the Law, becaufe then God had forbidden it. But fuppofe it were unknown and involuntary ^ is the Confcience defiled by Cafualties ? No, but yet they muft feek Atonement, and bring their Trefpafs- Offering. Doubtlefs this was to teach them and us to feek Pardon for unknown a#d fecret Sins ^ I mean unknown to our felves, as well ' as to others, Tfd.19. I2« Who can underhand his Errors ? Clean ft thou me from fecret Faults. C When heknoweth] As foon as God convinceth the Confcience of any Sin, any Defilement that we have contracted, there is no de- laying, but we muft make hafte to make our Peace with him : But as foon as the Sin is known, by the Knowledge of the Rule which en- joy ns Duty and forbids Difobedience, Men muft look out for Pardon. 3. The third Thing in this fir ft Cafe i#, Swearing to do an unlawfnl thing, as David did, 1 Sam. 25.22. Htrod\ Oath, Mark 6. 23. was fuch an one-, and fo was theirs that fware to kill Paul, A&s 23. 21. Of this fort was yeptbatis Vow, Judg. 11.30, 31. it was a rafhVow. What if a Dog or a Swine had mcthxnj firft ? Or fome other Beaft that was unclean for Sacrifice? Here The Gofpel of the Trefpafs-Otfering* 261 Here was Ground for a Trefpafs- Offering. Now the Remedy provided vs in general,conkSing his Sin with a Tref- pafs-Offering, Vtrf. 5. 6. It is in particular Three-fold. 1. A Lamb or a Kid, a Female, Verf. 6. 2. If he be not able to compafs this, Two Turtle Doves, or Two young Pigeons, the one for a Sin-Offerin?, the other for a Burnt -Offer ing -, whofe Rites and Ordinances are fet down, forf.*!. 8,9, 10. The Lord graci- oufty condefcends and provides for the Poverty and Neceffities of his People. [ Verf. 10. According to the manner 3 According to the Inftitution, Cap. 1. The Sin-Offering was for that peculiar Sin that burdened bis Confcience. The Barn t- Offering, for all his Sins in general, The particular Sin was to be firft expiated, as that the Guilt where- of was moft prefling upon the Confcience, and which provoked God moft. 3. In cafe he be not able to compafs this. Then the tenth part of an Epbab of fine Flower, Verf. 1 1 . 1 2, 1 3. The fccond Cafe is, Trefpajfmg ignorantly again ft the holy Things of the Lord, Verf. 15. compare it with Cap; 22. 14, 15, 16. The holy Things of the Lord are Things dedicated to him, whereof there were many, and of many forts under the Law. As for Inftance, They were not to eat within their private Gates the Tythe of their Corn, Wine, Oyl, &c, JDeut. 12. 17, 18. They were to fanclify all the Fir filing-Males , Deut. 1 5^ ip. To this fort may be referred the Sin of Ananias and Sap- fhira, they did rob God of his Holy Things, Ails 5. 1, 2. though they did it knowingly, and fo it was worfe than this Cafe, which fuppofeth Ignorance. The Remedy provided and appointed in this Cafe is, 1. A Ram for a Trefpafs- Offering. 2. Rtfiitution with the Addition of a fifth Part, Verf 15.16.' The fame Proportion was added in the C3fe of Things redeemed by the Owner, Lev. 17. 13, 15, 16. [With thy Eftimation'} the Speech is directed to Mofes, and fo in him to the Priefts that were to fucceed -, fee Cap. 27. 1 2. And the Prieft [hall value it whether it be Good or Evil. According to thy Eftimation 0 Prieft, fo (haU it be. {^The Prieft (haU make Atonement'] For though the TrefpafTer do re- ftore •, yet Atonement could not be made, but by the Prieft and the Sacrifice appointed, which leads us to Chrift and to his Death, to feek Atoae* 262 The Gofpel of the Trefpafs-Ofering. Atonement with God there. There is no Expiation of Sin in our Amend* tnent or Reformation, but in the Blood of Chrift. 3. The third Cafe is General, concerning Sins unknown, and Sins of Weaknefs, Verf\~{. 18, 19. - And the Remedy provided is a Ram. Though he wift it not, yet be i$ guilty and (hall bring, a Ram. That is, when it comes to his Know- ledge. The former Cafes, Verf 4. and 1 5. fpeak alfo of Ignorance. But feme Hate the Difference thus, That this is for Sins never known certainly, but in a doubt and fufpenfe. There is to be a doubtful Trefpafs-Offering, vid. Ainfw. in loc. 4. The fourth Cafe is in Cap. 6. to Vcrf.%. wherein there is a bundle of grievous Sins put together, all againlt Light and Knowledge. 1 . In juftice and Theft. 2. Force and Violence. 3. Lying, Fraud and Deceit. 4. Perjury, or Swearing falfly about it. [ If a Soul Sin and commit a Trefpafs againjl the Lord, and lie againfi his Neighbour 3 For Sins againlt our Neighbour, are alfo Sins againft God. Pfal. 51 • 4. Againjl thee only, that is, thee chiefly. For he had finned againlt Vriah and againlt Bathjhebah, and had done them both irreparable wrong. But that which lay heavieft upon him, was the Injury done to God, J have finned, Luke 15.18. againjl Heaven, that is, againlt the God of Heaven. The Remedy appointed is Three-fold-, the two former are not for Satisfaction to God, but to the Party injured, without which there can be no effectual Application of the Atonement to thy Confcience. 1. Rejlitution, Verf.4. This is the ground of that faying, no* remit' tit ur fur turn, nifirejlttuatur ablatum : The Theft is not forgiven, with- out Reftitution. 2. Addition of a fifth Part, Verf. 5. This is when the Sinner out of the Convi&ion of his own Confcience, doth it of his own Accord. For if he were Convicted by the Magiftracy and Publick Juftice of the Land, he mult reftore Four-fold in fome Cafes, and double in other Cafes : See Exod. 22 1, to 4. 3. A Ram for a Trefpafs-Ojfcring, Verf. 6. Some general lnltru&ions from the whole. 1. We may here learn and fee in the Trefpafs-OSering, and the Laws and Ordinances thereof, how much there is of the Will of God tn the Matters of his Worjhip ; for there are divers Things in this, as well as in the other Offerings and Sacrifices, whereof there can no Account be The Go/pel of the Trefpafs-Offering. 26^ be given, but the Divine Will and Good Pleafare of the Almighty. As that the Trefpafs-Offering, which concerns greater Sins, fuch as Stealing, Lying, Perjury, fhould be a leffer Sacrifice, to expiate greater Guilt than was appointed in the Sin-Offering : For a Ram is the high- eft Sacrifice here required ^ But the Sin-Offering, which is for Igno- rances and Infirmities, requires no lefs than a young Bullock for fome kind of Perfons. And why a young Bullock for the Prieft, and no more but a Goat, a Male for the Civil Ruler ? Reafon would fay, this fhould be as great, if not greater then the Prieft •, Magiftracy being as great, and as high a Power as Miniftry. Who is able to give any neceflary Reafon for thefe Things ? One Reafon indeed might be to lead them from the Shadow to the Sub- ftance, that they might not dwell and reft in the outward Type and Ceremony, but look further to what was figured by them. . For if the Atonement had lain in the Typ e, there muft have been other Propor- tions fet down between Sin and Sin •, but the will of the Law-giver is enough, and this we muft acquiefce in, where no other reafon doth appear. You have formerly heard, how the Lord faith upon the Meat-Of- fering, / will have no Leaven nor Honey ^ but in the Peace-OfFering he faith, I will have Leaven. In all the Fire-OfFerings he faith, Imll not have Honey, but in the Firft Fruits he will have Honey, His Will is our Rule, his Will as revealed in his Word. Vfe 2. See the Sovereign Virtue of the Blood of Chrift : For he is our Trefpafs- Offering, as well as our Sin-Offering. Therefore J fa. 53.10, its fa id, When thou (halt make his Sod an Offering for Sin. The Word is the fame with this, Afham naphfho his Soul a Trefpafs-OfFering. Here are Sins againft Knowledge mentioned: Thieving, Lying, Perjury ^ Sins which do amount to a veryltupendious Guilt. Vfe 3. Hence there is Encouragement to the greatefl Sinners, to have Recourfe to him and to his Blood, and to make ufe of him for Atone- ment. There is Atonement in the Blood of Chrift our Trefpafs-Of- fering, even for Thieves, Oppreflbrs, Lyars, and Perjured Perfons. Let me fpeak particularly to thefe Sins mentioned in the Text, and that in this Method. 1. To fhew the Greatnefs of thefe Sins. 2. That yet there is Atonement for them in the Blood of jefus Chrift. 1. Theft and Vnjuft Dealing, Trnr this is a very grievous Sin ap- pears by this, becajjjje it is lb ">ntu y (ft the very Light of Nature, . and to thatGoidea Rule of Equity, t& do at yonv^H\d be done to, and is a 64 The Gofpel of the Trefpafs- Offering. is deftru&ive to Humane Society. That it is agai nil Light appear^ becaufethey labour to hide it, and are afhamed of it, if it come to be known, Jer. 2. 26. As a Thief is afhamed whin he vs found. And this further fhews the Greatnefs of it, That God infills upon Reftitution and Satisfaction to the Party injured. Confider this, all you that are Tradefmen, and have much Dealing in the World, and yoa that are Apprentices and Servants. If you Steal and Pilfer from yoiK Matters, tho' it be but a Groat or Sixpence, if you do not reftore ic, how can you exped God will ever pardon you. But what if a Man be not able., and have not wherewith to reftore ? That is a fad Cafe \ but in fuch a Cafe God may accept the Will for the Deed. But fuppofe the Perfons may be dead a>>d gone f The Anfwer that Cafuifts give in fuch a Cafe is, that then you muft reftore it to God, by giving it to the Poor, or to fomegood life ; re- ftore yon muft, one way orother. For without Reftitution there is no Remiffion. And the Reafon is clear : Becaufe the detaining of unjuft gotten Goods, is a Continuation of the Sin : The taking Pofleffion of them was Theft, the keeping that unjuft PofTeffion, is a Continuation of that Theft, Zach. 5.4. The Cnrfe of God {hall enter into the Houfe of the Thief and remain in it, and confume it, with the Timber and Stones of it. The Curfe of God will be upon thee in all thy Comforts, in all thy Concernments. But yet there is Atonement. We have two Inftances in the Scrip- ture, of Thieves that were converted and faved. Zacheus, Luke 19.8,9, 10. but he made Reftitution, Verf. 8. And the Thief en the Crofs. 2. Violence. Here is a Sin againft the fixth Commandment added to a Sin- againft the eighth •, for Violence belongs to the fixth Com- mandment. Thou (halt net mnrther • They are beginnings of Blood, they have a Tendency to it, and Blood is a Sin that cries. There are many Threatnings againft this Sin, Pfal. 104. 1 1. Evil (hall hmt the violent Man to overvhrow him. This is againft Light, for no Man would be fo ufed himfelf. Yet there is Atonement for this. You have Inftance in Violence of the worft Sort, proceeding even unto Blood, and that in a way of Per- fecution for Righteoufnefs fake, in Manaffeh and Panl^ who had been Men of much Violence, and yet were converted and faved, Mavaffeh 2. Kings 21. with 2 Chron. 33. 12, 13 And Paul 1 Tim. 1. 13, 14, It is like the Thief on the Crofs was fuch a one; an High- way-man, a violent Thief, or elfe by their Law they could not have put him to Death ^ but yet the Lord (hewed Mercy to his Soul. 3. Lying : The Gofpel of the Trefpafs-Oferirg* 26$ 3» tyty * A grievous Sin, and againft a double Light and Know- ledge; both knowledge of the Rule, and of the Fatt, which rifeth up in Mind againft a Lyar when he fpeaks a Lye. It is ufually one of the firft a&ual Sins that breaks forth in Children, Pfal. 58. 3. The Wicked are eftranged from the Womby they go ajlray as foon as they be bom^ freaking Lies, And there be dreadful Threatnings againft it, fee Rev, 21.8. you that are Parents may do well to teach your Chil- dren that Scripture. Yet there is Atonement for this Sin alfo. David fometimes told Lie$ to lave his Life •, but yet he was deeply humbled for it, hi* Soul clea- ved to the Dufl about ft, and melted for beavinefs^ Pfal. 119.25,28, 29. 4. Perjury and falfe Swearing .• A moft horrible Sin, for a Man to invoke the God of Truth to joyn with him in a Lie, and to co-attefc and bear Witnefs with him to a Lie: And this Sin feldom efcapes4in- punifhed, even in this Life. God ufually fets fome vifible Mark and Token of his Vengeance and Wrath upon them, even in this Life, Jer. 34. 15 18. £***. 17. 15 18,19. Yet we have an Inftance, and but one that I remember in all the Bible, of a Man that found Mercy for this Sin, and that is Peter, who denied Chrift with Swearing and Curfing : But he went out and wept bitterly, and when his broken Bones were fet again, as in Na- ture they grow ftronger there than in another Place : So Peter grew very bold in Preaching and confeffing Chrift, whom before he had fo fearfully denied. :0 Objeff. 1. But there be divers Sins which are not here fpecified. An fa. Yet they are included, and underftood by a Parity of Rea- fon: And there might be fome Reafons given, why it might not be convenient to mention fome Sins particularly, which yet were inclu- ded, and for which there was Atonement. As if a Man be overta- ken in Drink, or Luft, or Paffion, ralh Anger, &c. thefe and all 0- ther pardonable Sins, are included either in the Trefpafs-Offering by a Parity of Reafon, with the Inftances mentioned in the Text, or clfe under the Sin-OfFering, or the Burnt- Offering. Objeff- 2. But fome Sins were not intended to be included in any of the Sacrifices of the Law: They had no Atonement, no Sacrifice pro- vided for them, as Murther and Whoredom. Anfa. This was for a fpecial Reafon, becaufe there was a Civil Pe- nalty appointed in fuch Cafes, and for fuch Sins extending even unto Death. And it had been incongruous to that legal and external Dif- penfation they were under, to appoint a Sacrifice to make Atone- ment for Capital Sins, for which the Sinner was to be cut off, This M m made $66 The Gofjjel of the Trefpafs-Offering. made David cry, Sacrifice thou wouldfl not^ Pfal. 51. elfe would 1 give it ^ he was at a Lofs what to do. There was no Provifion made by the Law for Atonement in that Cafe of his > But as God by prerogative and fpecial Difpenfation fpared his Life, fo he didalfo forgive his Sin, and taught him upon this Occafion the Imperfeftion of all the legal Sacri- fices : But yet there is an Atonement and a Trefpafs-Offering pro- vided under the Gofpel, even for fuch Sins : There is a Spiritual Sacri- fice, Jefus Chrift and his Blood : Therefore fuch notorious Sinners fliould not defpair ; fee 1 Coy. 6.1 i. Such were fome of yon, foul enough and bad enough, but ye art wafhed% but ye are juftified. Objetf. 3. But there be fome Sins even under the Gofpel, for which the Apoftie faith, there remaineth no more Sacrifice for Sin^ Heb. 10. but fiery Indignation and fearful looking for of Judgment. Anfw. This is only the Sin againft the Holy Ghofi: Now becaufe ma- ny when in Trouble of Conference, are apt to fear they have, com- mitted this Sin ; I fhall therefore open a little to you the Nature of it0 to prevent Miftakes and Difcouragements : I (hall endeavour to Jhew you both wherein it doth not,«and wherein it doth confifh And frrft wherein it doth not confifti 1. It is not every Error in Fundamentals that amounts to this Sin* for fome Hereticks have been renewed by Repentance, have been con- verted and reclaimed from the Error of their Way, which they that Sin againft the Holy Ghoft cannot be. % 2. Suppofe a Man do not only err in Fundamental Truths, but fpeak reproachful phrcing Words againft it* as the Quakers ufe to do when they feoff againft a Chrift without us, ^nd againft the Bible, cal- ingit a Dead Letter, This is Blafphemy-, but yet it is not impoffible even for> fuch a one, to repent and be forgiven, for Matth. 12.30,325 every Blafahemy againft the S Expreffion of the Apoftle, Heb. 10. 27. a certain fearful looking fo* of Judgment, and fiery Indignation that fhaU devour the Adverfaries. «x/o^ i w'»*. A receiving of Judgment, that is, in their own Confciences, God fealing up with fome flafhes of his Wrath, their Eternal Damna- tion : They have fome fparks of Hell Fire fpit into their Confidences, from the Lives and Doftrine of the WitnefTes. It is fpoken in Rev. u«, in allufion to Mofes, by whom thofe Rebels (Corah and his Company, as alfo Nadab and Abihu ) were burnt with Fire. There be two Things which are fure Signs a Man hath not com* mitted this Sin againft the Holy Ghoft. 1. When Souls are afraid of tf, leaft they have committed this Sin *3 , here is no Malice againft the Spirit of Grace .; for on the contrary, here is a fear leaft they have finned againft him this great Sin. 2. If there be but common Meltings and relentings of Heart, yea* though without any true and faving brokennefs and foftnefs of Heart ; yet even this common Work is Evidence enough, that this Sinhatbu not been committed: For the Sin againft the Holy Ghoft, isthe high- eft Degree of wickednefs and hardnefs of Heart \ but where there ar;e* any common Meltings, there is not the higheft~degree of Hardfcefs 5 therefore there is not the Sin againft the Holy Ghoft. In fuch there is a perfect Fixation of the Will in Evil, like the very Devils and the Damned in Hell. Therefore let the greateft Sinners know, if God hath but kept them from this unpardonable Sin, that there is Hope and Help in the Go^ pe,l -270 The Gofpel cf theTrefpafs-Offerhg. pel for them : There is Atonement in the Blood of Chrifl: for all that come unto God by him, God hath not excluded thee, do not thou ex- clude thy felf. 'Tis true, there is Atonement : But how are we to apply this Atone- ment? How may we fo improve and apply that precious Blood of Chrifl:, as to get Peace by it, and Senfe of Pardon and Reconciliation with God ? i. Turnpwr Eyes and Thoughts from all other Wings but the Blood of Jefus Cbrift alone for Reconciliation. A Man may fet his Mark upon his Sheep } but it is his Money that bought them. Other Things may be Evidences of Juftification ; but ii is the Redemption that is in jefus Chrifl: that purchafes it, Phil. 3.7, 8. Never think to make God amends, or content his Juftice, or appeafe his Wrath by any thing that yots can do. a. Get a thorough Conviftion in thy Conference, of the f nine fs of the Atonement^ and the Soul-redeeming Virtue that is in the Blood of Jefus Chrrft, that it clean feth from all Sin, 1 John 1. 7. The redeeming Pow- er of the Blood of Chrifl:, is greater then the condemning Power of Sin. This Excellency it hath from the Excellency and Dignity of his Perfon, (for it is the Blood of God, A&S20. 28.,) which makes his Obe- dience and Suffering give more glory to God, then our Sufferings ia Hell would have done. Defire the Lord to make a clear Difcovefyof this Myftery to tfay Soul. 3. Confider how freely this Blood is held forth and offered in the Gofpel, to be relied on by Sinners, Rom.3. 25. and 16. 2s. God has revealed it, that it may berefted on. 4. Be not afraid of receiving the Atonement, Rom. 5. 1 t, 17. but rather be afraid to rejedT: it* Neb. 4. i. We fhould not be afraid of believing, but of not believing; for the Gofpel is nottendred unto Men, that they fhould haye Notions m their Heads, but that they fhould believe, Rom. 4. 13* 24. -5. Let your afting of Faith upon Jefus Chrift, be always accompa- nied with Repentance, Huh io\ laft. This obviates that Objeftion about fear of prefiiming : If thy Faith be accompanied with Repen- tance, thou doft not prefome, THE SJl T H E G O S P E L OF THE OFF EKING 'Szn&SACRlFICES„ ! Levit. VIL 37. ' stft. io\ i$6g. "TNtending at this Time ( my Brethren ) to wind up thisSubjeft of J[ the legal Offerings and Sacrifices ^ I have therefore now refumed this Text, from which you may remember two Do&rines have beea formerly obferved. 1. That there was a Divine InlUtution and command of God, for the Offerings arKl Sacrifices that were under the Law. , . 2. That there were fix Kinds or Sorts of Propitiatory Sacrifices un- der the Law $ Tiamelyt the Burnt-Offering, the Meat- Offering, the Peace-Offering, the Sin-Offering, the Tretpafs-Offering, and the Of- fering of Confecrations. In the Profecution of this fecond Dodrine, we have gone through many of the Offerings and Sacrifices of the Old Law, in the way of Expofttkm upon the former Chapters of this Book, to Kerf % of Cap. 6. The five firft fort of Sacrifices have been fpoken to ac large0 As to the fixth, The Offering of Confecrations, there will be Occafion to fpeak fomething of it, when we come to the Priefthood : Neither is it handled at large in thefe firft Chapters of Leviticus, but only fome of the Laws of it briefly toucht upon Jf therefore 1 (ball refer what I Jhall fpeak of it, to that other Place* :2?2 The Go/pel of the Offerings and Sacrifices, As to what remains of the dth. and 7th. Chapters of this Book, they containing fome additional Laws to the Offerings before treated of¥ "they were fpoken to under the Offerings to which they belong. I fhall therefore now proceed unto two or three Queftions that re- main to be confidered, before we leave this Point. Qucfl. r. Whether the legal Sacrifices may not be otberwlfe diftrHmUd, and what other Diftribtttions there be of them? Anfvo, The Scripture gives other Diftributions alfo, as well as this in the Text^ but I chofe eo handletttem in this, as theplaineft for Weak Memories. They are fometimes thus divided into Zebacb and Mincba^ that is, flaughtered Offerings and Meat-Offerings, Dan. 9. 27. He fhall canfe the Sacrifice arid Oblation to ceafe. The Word is; the Slaughter-Offering and the Meat'Offering to ceafe; Zebach and Mmba\ and in many o* ther Scriptures. The Meat-Offerings, were of Inanimate Things offered up to God ~%y Fire upon trie Altar. But the Slaughtered Offerings were of Living Creatures, and thefe were offered up both by Fire and Bloody the Beaft being firft flain, and then burnt with Fire. Some have diftinguifhed theft two, in refpeft of their Ends and Ufes,thus; That: the flain Sacrifices refpe&ed chiefly the Sufferings % and paffive Obedience of Chrift, as making Satisfaction for our Sins, by his Death and Blood \ and that the Meat- Offering related chiefly to his wttive Obedience , whereby he fulfilled the Law for us, by his holy and blefled Life, good Works being as it were Meat and Drink to an ho- ly Heart. In the Meat-Offering therefore ( fay they ) was fliadowed by the burning and attending of inanimate Things, the Obedience and Me- rits of Chrift to come. But it is not to be retrained to his aftive Obe- dience only ; for the burning and deftroying the Meat-Offering by fire, did plainly reprefent the Sufferings of Chrift for the Satisfaction of Divine Juftice, as was formerly Ihewed more fully in the Exposi- tion of the Meat-Offering. Moreover the flaughtered Offerings may be fubdivided from their Ends and Ufes, thus : That they were either limply for Atonement and pardon of Sin, or for other Occafions alfo. ' Thofe for Atonement of Sin, were either for all Sins in general, or with fpecial Refpect to fome Particulars* For all Sins in general, was the Burnt-Offering, which therefore was offered every Day. There was bohcanflum )uge, for thofe pec- tdta The, Gofpel of the Offerings and Sacrifices. 273 catA jugia, a daily Burnt-Offering for thofe continual daily Sins, and flnfulnefs of our Hearts and Natures, Numb, 28. 10. This is the Burnt- Offering of every Sabbath, be fides the continual Burnt -Offerings and its Drink- Offering : Which was offered every Day at Morning and at Even- ing, faith the Geneva Note : Of which Daniel faith of Antiochui, that by him the daily Sacrifice was taken array , Dan. 8. 1 1. As to particular Sins, they being of two Sorts either leffer or grea- ter ; there were two Sorts of Sacrifices provided for them. For Sins committed through Ignorance and Infirmity, the Sin-Offering : But the Trefpafs-Offering, extended even to Sins committed againft Liglx and Knowledge. Thefe were the Sacrifices meerly for Atonement and Expiation of Sin. As to other Occafions alfo, there were two Sacrifices appointed and ordained of Old. i. As to Affurance of Peace, and of the Love of God • the Peace- Offering, which was a Sacrifice both of Atonement and of Thankf- giving. 2. As to Acceptance and Entrance into Office in the Church, the Milluim, or the Offering of Confecration, wherein, befides Atonement of Sin, this was fuperadded, the lnveftiture of the Perfon into Truft and Office in the Houfe of God. Qupft. 2. A fecond Enquiry may be this ^ Whether there were not other Sacrifices , befides what are comprehended under thefe Distributions. Anfw. There were fome others, but they were peculiar Sacrifices; thefe were the ordinary forts of them. As for the reft, either they may be fome way reduced and referred to fome of thefe, or elfe they will come in and may be fitly handled in other Places. As for Inftance •, 'the two Sparrows in the cleanfi-g of the Leper, were a peculiar kind of Sacrifice, Lev. 14. and they will come in among the Laws and Ceremonies of Purification, when we fpeak of Ceremonial Cleannefs and llncleannefs. So will alfo the Sacrifice of the red Heifer and the Holy Water , or Water of Purification made of the Afhes of that Sacrifice, Numb. 19. The Pafchal Lamb alfo was a peculiar Sacrifice, but it will fitly come in to be handled in the Feaft of the Paflbver, when we come to the Feftivals : And there alfo the Sacrifices of the yearly Feafi of Expiati- on, on the Tenth Day of the fevtnth Month will come to be confidered -, one Part whereof is theScape Goat, LeviL 16. But the ordinary Sacri- fices, were thefe that have been handled. Que ft- 3- The third Quare may be this ; Thefe fix here enumera- tedTa the Text, being the ordinary forts of Propitiatory Sacrifices * N n what 274 The Gofpel of the Offerings and Sacrifices. tvbat other Sacrifices bad they, befides tbefe of Propitiation or Atone- mtnt. I anfwer as to that ; when I entred firft upon the Subject, you may remember I diftributed the Offerings at the Brazen Mar into two Sorts: Holinefs of Holinefs, and Holinefs of Praifes ; or Sacrifices of Atonement, and of Thankfgiving. You find this Diftinftion of double Holinefs and fingle Holinefs, in Levit. 21. 22. he {hall eat the Bread of his God, that is, of the Sacrifices, bothof the moft holy, and of the Holy y fo the Fruit of the Land after it was Circumcifed, is fa id to be Holi- nefs of Praifes to the Lord, Levit. 19.24. Quodsfh HiHitlim, is contra- diftinguiflaed unto Quodtfh 'quodefhim. The former fort of Sacrifices, namely thofe that were Holy of Ho- lineffesiox Atonement, were made by Fire : But the latter fort, viz.. fuch as were meerly Sacrifices of Thankfgiving^ or Holinefs of Praifes, were not offered up to God in the Fire, but by other Ceremonies. Of thefe there were two forts, the Heave-Offering, and the Wave- Offering -, of both which we fhall fpeak a Word briefly, both concern- ing the Matter, the Manner, and the Signification of them. The firft: mention we have of them, is xxiExod. 29. 24,26,27. in the Offering of Confecration. The Shoulder is an Heave-Offering, and the Bred a Wave-Offering. Again in Lev. 7. the right Shoulder and the Breft, are referved out of all the Peace- Offerings for a Wave-Of- fering, and an Heave-Offering to the Lord for the Priefts, fee £^34. Again in Lev. 23. 10, n. we read of a Wave-Sheaf of the Firft Fruits of your Harveft unto the Prieft. And ye fhall wave the Sheaf before the Lord, to be accepted for you. This was to be done the Morrow after the Sabbath of the Paflbver, and fifty Days after, at theFeaft ofPente- coft, they were to offer two Wave- Loaves, Verfv'-j. 29. Thus you fee the Matter of thefe Offerings. The Manner, or the Rite and Ceremony with which they were of- fered, was Waving and Heaving, from whence they have their Names of Wave-Offering and Heave- Offering. Waving, that is, moving it to and fro round about towards the Eaft, Weft, South, and North, Tc^uphah, agiiatio, from the Verb Nuph, which in Hiphil is agitavit^ ventilavit. Heaving, that is, lifting it up towards Heaven. Terumah% from Rum^ elevari, extolli. Thefe were Geftures (fome may think) fomez/hat ftrange, and hardly grave enough in the Worfhip of God. But what was the My fiery and Meaning of them ? You will fird that clearly expreffed, in Numb. 8. 11. And Aaron fhall offer the Ltvites before the Lord, for an Offering of the Children of Ifrael, that they may exec ttte the Service of the Lord. The Hebrew reads it The Co/pel of the Heave-Offering. 275 it ( as your Wirgin tells you ) thus, and Mr on fhall wave the Levites before the Lord for a Wave-Offering of the Children of Ifrael. This then was th? End and the Meaning of thefe Geftures : To pre- fect and dedicate the Thing to the Lord : Who, if he will have it done by fuch or fuch a Gefture, who, or what is vain Mm, that he (houid controle or find fault with the unfearchable Wifdom and fovereign Au- thority of the Lord God Almighty. Thefe Words [Wave, Heave] are ufed generally concerning all things hjvea or dedicated to God ^ as Exod. 35. 22. And every one that offered . offered an Offering of Gold unto the Lord. Henipb Tcnnphzib^ agi- tavit agitatiwtem : He - -red a Wave Offering of Gold unto the Lord : Even Land it felf, Ez.eh 48.8,9, 10,20. Perfons a!fo ar^ faid to be waved as a Wave: Offering, when dedicated to the L'jrd Npmb. 8. 1 1. For Wave, the Greek tranfhteth fcparau , which Wo id raid ufeth* fpeaking of his Defignation ro the Minifrry7 Rom. 1. 1. Some have obferved fome thing more in ihefe Geftures, efpecially that of Waving to and fro round abogt. The Original Word is fome- times ufed for lifting in a Sieve, Jfa. 30. 28. TliaE fignliies Tryals and Afflictions, Luke 22.31. And fo the Prophets apply this Word unto Troubles, Jfa. 10. 32. and 13. 2. and 30.28. The Senfe then will a- mount to thus much, That the faints and i\l:.:'fters who are fpiritual Priefts, are confecrated to the Lord through Sufferings. As it is faid of Chrift the Captain of our Salvation, Heb. 2. 10. fo the Saints, 2 Cor. 6.4,10. As the Wave-Offering was toft and waved to and fro, and thereby dedicated to the Lord. There is fome Controverfy upon thefe, ftarted by a Learned Man, and one of much Light in other Mede Difc. 49, *. things, however he mift it in this, there being alt- 384. quid bumanum in the beft of Men \ and bumanum eft err are, no Man but is fubjeft to Error and Miftakes. The Qneftion is, whether they were Ceremonial, andCeafed, or Moral and Pepetual. But the Cafe is clear and eafy concerning them both ; both the Heave^ Offerings and the Wave -Offerings, they were Ceremonial^ and they are Aholifhed. Objeft. They were not Types of Cbrift. Anfvo. If they were Types or legal Adambrations of Cbrift tan Du- ties, or of any of the Benefits of Cbrift ^ this fulliceth, and is enough to make them Ceremonial, and confequently Abolifhed. For the Types ( as hath been often faid and proved, and muft be now again repea- ted ) do not relate only to the Perfon of Chrift, but to all Gofpel- Truths and Myfteries. Nfl2 Obiig' 2 7 6 The Go/pel of the Heave-Offering. Object. They might be eaten by others befides the Priefts, and ia other PlacesT not in the holy Place only : Therefore could not be ty- pical, unlefs all the People and every Corner of the Land were Ty- pical. An fa. So might the Peace-Offerings in this Chapter, Lev. 7. 1 5, \6. The Offerer had a Share in them, and yet they were Ceremonial, and not Moral. Moreover, not only the Temple% and the Priefts there, but the whole Land of Canaan and the People of Jfrael, were a typi- cal Land, and a typical People \ ( as hath been formerly and mail be further (hewed ) all the Fruits of the Land had a typical Holinefs •, the Firft Fruits being virtually the whole, they were a typical Dedication of the whole. Objeff. The Scripture exprefly rejects other Sacrifices and Offerings, and doth not mention thefe. An fa. Yet thefe are included by a Parity ofReafon \ if the chief be rejecled ; much more the leffer and inferior. ObjecJ. But Chriftians under the New Teftament, are bound to give part of their Subftance to the Lord, and to his life and Service: Therefore thefe are Moral. An fa. I anfwer, it follows not ^ for this is a Moral Duty to give part of our Subftance to the Lord \ but yet the Heave- Offerings and Wave-Offerings are ceafed, that is, the Ceremony is ceafed } but the Subftance or Thing ftgnified remains. The formalvs ratio of thefe Offerings, did not conlift ( as fome have thought ) in Prayer and Tbankfgiving • for there was Prayer and Thankfgiving in other Of- ferings alfo, as well as thefe, yea in all their Offerings. Are they not commanded to lay their Hands upon the Sacrifice of Atonement, by way of Prayer and Confeffion ? Cap. 1.4. But the formalvs ratio of this and other Offerings, doth confift chiefly in the Ceremonies ordained to be ufed about them, which is a great part of that which diftinguifti- eth one Offering from another, as you have formerly heard : There- fore, If Waving, and Heaving be not to be ufed under the Gofpel, as facred and fignificant Ceremonies in the prefenting and dedicating of our Subftance to the Lord, the Wave, and the Heave-Offering are ceafed. But the Geftures of Waving and Heaving are not to be ufed, as facred and fignificant Ceremonies under the Gofpel -9 therefore the Wave and Heave-Offering are ceafed. Vfe 1. Remember thofe great Gofpel- My ft eries which are the Scope of all Sacrifices. Which (as you haye heard ) are chiefly thefe Two, Atonement and Thankfgiviiig. 1. Atone* The Go/pel of the Heave-Offering. 277- 1. Atonement and Reconciliation. This was the Great Myftery taught and held forth in all the Propitiatory Sacrifices -, That we are reconciled unto God, by the Death and Sufferings of his Sen \ and that they had fo great a Multitude and variety of Sacrifices, plainly taught them Two Things. ( 1.) The Imferfeftion of all thofe legal Sacrifices-, it taught them to look beyond thefe,. for a more perfect Sacrifice then any ofthefe, which might ferve once for all. The Apoftle exprefly fpells outthi*. Leflbn to us, from the multitude and iteration of the Sacrifices, Hcb* 10. 1,2. (2.) This great variety of Sacrifices, taught them alfo the various and manifold Benefits of Chrift, and of his Death and Blood. Though Chrift be one, and died once for all -, yet the Benefits that come by him are many : No one Thing alone was fuffkient to reprefent the fttlnefs that is in Chrift. 2. The fecond great Thing held forth by their legal Offerings, is Praife and Tban\fnlnefs : This was the intent of the Holy Offerings, as Atonement was of the moft Holy. This was the meaning of the Heave-Offering and the Wave-Offering , a thankful Frame of Sprit, to dedicate and give up our felves unto the Lord, to be owning God, acknowledging and admiring God in every thing, receiving it as from his Hand, and returning it to him again, by ufmgictohis Glory. Vfe 2. We fee here the rife, and withal thz Sinfulnefs of divers of the Topifk Superjlitions. They borrow many of them from the Jews, and from the Ceremonial Law. As when they talk of a Sacrifice, a propitia« tory Sacrifice in theMafs for Quick and Dead ^ and fo call the Commu- nion Table an Altar. It is true, we have an Altar and a Sacrifice under the Gofpel • but this Altar is the Deity of Jefus Chrift : This Sacrifice is the Blood of Chrift : This is the true Atonement between God and Sinners \ whereof the Blood of Bulls and Goats, was but a weak, low$ and ihady Reprefentation. So the Prieft's lifting up the Hoft over his Head, as if it were an Heave- Offering •, and that late Abomination, that they muft do it on the North Side of the Communion Table or Altar, as they love jo have it called. To reintroduce thefe old legal Ceremonies, and to talk of literal Sacrifices under the Gofpel, is to dig Mofes out of his Grave, and to- deny Jefus Chrift : There is more Evil in fcch Things, then many dc imagine or will believe. Vfe 3. Exhortation to keep clofe to the Command of God, in aUths Matters of his lVo>(hip. Confider the 38th. Verfe of this Chapter : Tb^ U the Law cf the Burnt* Offering, and of the Meat- Offering, (aud fo of all 278 The Gofpel of the Heave-Offering. all the veil of their Offerings) tthlch the I crd commanded Mofes in Mount Sinai, in the Day that he commanded the Children of Ifraei to of- fer their Oblations to the Lord, in the IVildemefs of Sinai. The manner of Worfhip is under a Command, as well as the matter : The Mode of Worlhip hath a Law, which mud be attended and obfeived and kept clofe unto. Let me prefs this Exhortation, that you would in all your Worfkip keep clofe unto the Rule of the Word, with thefe font Motives. I. It hath been the great Defign of Satan in all Times and Ages, to defile and corrupt the Worfhip of God. If he cannot perfwade Men to be downright Atheifls, and to fay, there is no God •, he la- bours then to drive them into the other extream of Idolatry and S/iper- fthion, and to impofe upon them with an Image, with an Idol, inftead of God } and the Hearts of Men are like Tinder, to the Fire of thefe Temptations. The Stratagem hath been I think, as Succefsful and as Advantageous to the Devil's Kingdom, as any that ever came into that Old Serpent's Head. When, or how foon this Delufion of Idolatry came into the World, I need not here Difpute. Certain it is, it was very early • for we have exprefs mention made of it amongft Abrahams Anceflors, Jofh. 24. 2. Now the Call of Abraham was but four hundred twenty fe- ven Years after the Flood, or thereabout, as you will find, if you com- pute and put together the Ages 6i thofe Tei, Patriarchs, recorded Gen. 11, with Gen. 12.5. So that Mankind having been cut down with a Flood but a little before, for Atheiftical Profanenefs and Wickednefs \ they were loft again, and the whole World in a man- ner overwhelmed and drowned ( as it were ) with another and wor- fer Deluge of Idolatry, within that fhort fpace of four hundred Years or thereabouts \ for unto that Period as I conceive, the Rife of Ido- latry mull: be referred. And what was the great Sin among the Jews ? Was it not this t And among the old Heathens and Pagans, and among the Papifts, and other fuperftitious Chriftians at this Day t What is the great Defign and Work or Chrifl: in this Age, th^ Work of this Ge- neration, but to bring forth his Worfhip into Purity, that the New Jerkfalem may come down from Heaven ? This therefore Satan ftudies chiefly to oppofe, and fo to countermine the Lord Jefuiin his great Work. And will you take part with him, and be on his Side againft the Lord ? 2. It will be varnilhed over with fair Colours, and plaufible Pre- tences, departing from the Will of God. revealed in his Word, in ijie Maifcer of his Worlhip, hath ever been fo. The Image that fell down The tjofpcl of the Heave-Offering. 279 down from Jupiter, (cried they All. 19. 35 ) this was given out for that Epbefian Diana ; fo the Whore of Babylon, gives the Wine of her Fornication in a Golden Cup. Rev. 17. 4. And 3^ the Light increafeth, lb the Crafts and Methods of Satan are more refined, and morefub- tile and fpiritual. In the firft" Times of the New Tcftament he did appear almoft like himfelf in the fhape of a great Red Dragon in the Roman Pagan Emperors ^ but when Michael and his Angels overcame and overthrew him in this Appearance, Rev. 12. Then he puts on a New Vizard, and appears in another Shape of two Wild Beads, Rev, 13. but {till purfues the fame Delign, tho' under new Pretences, and by other |nftruments, viz.: by the Church and Pope of Rome. For he hath made it his Bufmefs ever fince the Time of Conftantir.e the Great^ to revive the old Heathenifh Idolatry under other Names, that the World might not be faid Idola relinauere, but fimulact a mutaffe ; thac whereas before they worfhipped the Devil under the Names of Jnpi~ tet, Diana, and Apollo, &c. now they commit the fame Idolatry, and worftrip the fame Devil ftill^ but under the Names of Popi/b Saints, Now it is not Jupiter and Diana any more, but St. Francis, and St* JBecket, and tie Vic at of Chrifi, and the holy Catholick Church o/Rome j thus doth th3t Harlot paint her Face -, fo the Prelatick Superftitions at this Day, thofe Reliques of Popery are painted over with thofe glof- fing Pretences of Antiquity, Fathers, Councils, Order, Decency, Edifica- tion, the Peace of the Church, and fuch like. 3. If once you leave the Rule of the Word, the Will of God re- vealed there, and begin in a way of Superftition, you will never know whereto Hop or flay, nor where to make an end ^ but you will multi- ply your Idols, and increafe your Idolatries, and grow worfe and worfe. As in thofe fehfial Lufls of Drunkennefs and Uncleannefs ; the poor Creature faith, / will feek it yet again : So in thefe Spiritual Lufts they are unfatiable, Ezek. 16. 28. becaufe thou waft nnfatiable. It is an endlefs Sin. If you do but wear a Surplice for Peace fake, why not as well admit the Sign of the Crofs in Baptifm, or bow to an Altar ? And then within a little while, the fame reafon is as ftrong for bowing to an Image, to a Crucifix •, and why not as well fay Mafs too, for the Peace of the Church ? And [hen at laft fwallow down every Thing, fubmit your Conferences to the Pope, worfhip the Bead, and fo be damned and go to Hell, and all for the Peace of the Church. O there is no end here, but like a Man that is tumbling down a fteep Hill, that cannot Hop till he come to the Bottom. Popery came in by Degrees } the firft four Trumpets made way for the Perfection of that Apoltacy that came in by the Fifth, Affiorjg s8o The Gofpel of the Heave-Offering. Among the Idolatrous Kings of Ifraei, thofe in fucceeding Tim^s were worfe then their Wicked PredeceiTors. Jeroboam was bad enough*, but he only lets up the two Calves at Dan and Bethel ^ but Omri went 'beyond him, for it is faid be did worfe then all that went before him, i Kings 16.25. We read of tbt S ,-•■ of Omri, Mich. 6. 16. Idola- trous and Perfecuting Laws. But his Sou Ahab was worfe then he. For , as if it bad been a light Thing for him to walk in the Sins of Jeroboam, be did fet up the Worfhip of Baal, and did more to provoke the God of Ifraei to Anger i thin all the Kings of Ifraei tbat went before him, 1 Kings 16. Sly 32i 31- So that you fee itis an increafing and anendjefs Sin. 4. All the honour Men do, or think they do to God by Worfhip of their own Invention, doih redound indeed, and in truth to the honour of the Devil ; which is a fearful Thing to coniider. Super- ftition is a Sin dire&ly againfl: the means of Worfhip \ but it is ulti- mately againfl: the Ohjecl of Worfhip. Strange Worfhip fets up a ftrange God ; for it neceflarily fuppofeth and feign- 'Ames Med. Tbeol Lib. eth t0 it -felf^ fuch an Qbjeft of Worfhip as is well- Ihef h', 1 \\ 42. pleafed with fuch manner of Worfhip, asSuper- ftition offers up: And to whofe Will foever we fubmit our Confciences, as the Rule of our Religious Worfhip, him we- fet upas our God. Though it be not fo in Mens Intentions ; yet it is fo indeed, and in God's Interpretation. The Lord fo interprets falfe Worfhip, that a New God is devifed for the Objea of it ; fo of the Heatbenifh Idolatry, the Things which the Gentiles facrifice, they facta* fice to Devils, and not to God, 1 Cor. 10.20. And fo the Lord inter- prets the Jewifh Idolatry ; Jeroboam ordained Priefts for the Devils which be bad made, 2Chron. 11.15. Lev. 17.7. Deut. 3*-. *7- And he puts the fame Conftru&ion upon the Popifh Idolatry, they repented not of Wor (hipping Devils, Rev. 9. 20. And their Fa&ors and Emiffaries are called Spirits of Devils, Rev. 16. 14. they think they Worfhip St. Peter and the Plrgin Mary, yea God himfelf and Jefus Chrift; but it is indeed and in God's Account, the Devil whom they Worfhip. It is true, you cannot honour God too much ; his Name is above and beyond all Praife : But you may miftake and honour the Devil, when you think you honour God. A fearful Miftake indeed it is \ but yet it is that which all thofe fall into, who in their Worfhip, depart from the Will of God revealed in his Word, and turn afide to any of the Invenions of Men. T H E 281. THE GOSPEL Of the Ceremonial VNCLEANNESSES and CLEANSINGS. Heb. IX. 13, 14. September 13.20; For if the Blood of Bulls and of Goats, and the Apes of an Heifer fpr inkling the Unclean, fan&ijieth to the purifying of theFlefl: How much more Jball the Blood of Chrift^ &c. IN the Diftribution I formerly gave of the Ceremonial Law, yoa may remember, 1 did put the legal Sacrifices and Purifications to- gether under one Head, as partaking iii the fame general Nature ; both of them tending to the Purging away of Sin, and of Uncleannefs ; Moral Uncleannefs being taken away by Sacrifice \ Ceremonial Unclean- iiefs by Ceremonial Purifications, whereof we are now tofpeakasthe Lord fhall enable us, from this Text, which (peaks very folly and moll divinely to this Point. There be Two Thing9 in the 1 ext. 1. The Type, Vtrf 13. For if the Blood of BhIIs and of Goats ', &c. 2. The Antitype, Vtrf 14. Bow much more fhall the Blood of Chrift% &c. Under each of which, there be three Particulars which are here fet by the Apoftle, in a way of oppofite Correfpondency the one to the other. i . He fpeaks of Vncleannefs in the Type . To which anfwei s dead Worksy as the thing figured by it. O o 2, He 282 The Gofpel of the CeremomalUncleameJfes, 6cc. 2. He mentions Ceremonial cleanfing, to the purifying of the Flefh. To which anfwers the purging of the Confcience from Dead Works, toferve the Living God* 3. The Means of the One, anfwers to the Means of the Other : The Blood of Bulls and Goats, and the Afhes of an Heifer fprinklt'ng the Un- clean, which is the Means of legal cleanfing. To this anfwers the Blood of Chrifi, who by the Eternal Spirit, offered up himftlf without fpot unto Cod, which is the Means of Spiritual Cleanfing. Though withal the Apoftle fhews, that thefe Two anfoer not each other in a way of equal Analogy, there being indeed a pre-eminent Excellency of the one above the other, of the Antitype above the Type : Therefore he ex- preffeth it with an how much more. If thofe legal Purifications, attain the end of legal Cleanfing for which they were appointed \ how muck rmre fhall the Blood ofChrift cleanfethe Confcience? It hath a grea- ter Efficacy, and is a Truth of clearer and higher Evidence. Thefe Particulars of the Analogy between the Type and the Anti- type, we may call into three doctrinal Propofitions thus. 1. That they had a Ceremonial Uncleannefs under the Law, which figured the Moral Uncleannefs of dead Works. 2. That they had alfo Ceremonial Cleanfings or Purifyings of the Flefh, which fignified the purging our Confciences from dead Works, Co ferve the Living God. 3. That the Means of Ceremonial Purification by the Blood of Bulls and Goats, and by the Allies of an Heifer fprinkling the Unclean, fig- nified the Blood of Chrift, who by the eternal Spirit, offered uphim- felf without fpot unto God, 1. For the firft, namely, That they had a Ceremonial Vncleannefs under the Law, which did figure out the Moral Vncleannefs of dead Works. He fets then: one againft the other ; fo that thofe Uncleanneflfes did fig- nify d?*d Works, and what is meant by dead Works, we may fee Heb. 5. 1 . Not laying again the Foundation of Repentance from dead Works. Wbat do we Repent of ? We repent of our Sins. Thefe are therefore the iead Works here fpoken of, and .Sin is called a dead Work, be- caufe ;c proceeds from Death, and is a part of fpiritual Death, and tends to eternal Death. As good Aclion* tend to Life, fo Sin tends to Death. So then Ceremonial Vncleannefs, fignifies Moral Vncleannefs of Sin and dead Works. There were two or three Sorts of Ceremonial Uncleannefs. 1. They had Unclean Touchings and Tailings \ here was Unclean- nefs from withous. 2, They The Gofpel of the Ceremonial V?ic!eannejfes, - <3cc. 2S5 . 2. They had unclean Iflues •, here was Uncleannefs from within a Mans felf. 3. Thac Difeafe of the Leprofy, was a Difeafe of Ceremonial Un- cleannefs : And here was both an inward and outward Unclean--' nefs. 1 . There was a Ceremonial Vncleannefs by Eating or Touching any Vn- clean Thing, Levit. 11. In that Chapter it is treated of; which Chap- ter fhews what Beads, what Fifties, what Fowls, and what creeping Things might, and what might not be eaten. And it is faid of thofe that might not be eaten, Wbofoever tottcbetb the Car cafe of them, (hall be unclean, Verf. 24. And this was a Thing of fo great Weight, that the Lord ufes :hofe Vehement Expreflions about it. Ye (hall not make your [elves abominable with any of thofe unclean Things and creeping Things % &c. Verf. 43. For I am the Lord your God • yon (hall therefore Sanftify your felves. It did make the Perfon abominable, who did defile him- felf with thofe Thirgs. We read of Two Kinds of Uncleannefs of Beafts under the Law. 1. There was an Uncleannefs of Beaftsfor Sacrifice, and an Unclean- nefs of Beads for Food. That Diftin&ion of Cleaa and Unclean which referred to Sacrifices^ was from the fir ft Entrance of Sin into the World. Therefore in Noah's Time, there were fo many Clean and fo many Unclean Beafts with him in the Ark. 2. The Uncleannefs of the Beafts for Meat, feems now to be ap- pointed by God. There having been a more general Liberty in the Time of Noah, and ever fince, to eat of any whokfom living Crea- ture •, God now laid a Reftraint upon it by Mofes. Queft. Butwhyfuch a Difference? Is not every Creature of God good? Anfvo. They are good in themfelves. It is not any natural Unclean- nefs ^ but an inftitnted Uncleannefs, that Un:.\eannefs that is in them by Virtue of the Ceremonial Law. And the Reafon is, Theabfolute fuprearn Authority and Dominion of God oyer all his Creatures. He would have all Men know, That whatfoever they eat, it is by his Al- lowance, and they muft forbear fo far as he reltraias them. And this further Account may be given of it : That it did make up and ftrengthen that Partition Wall between Jew and Gentile, which the Lord thought good to fet up in thofe Times. The Gentiles being un- convinced of any fuch Things, and the Jews being ftri&ly trained up to it. O 0 2 Quejt, 284 The Goftel of the Ceremonial Vncleannejfes, &c. Quefi. What Creatures be they that were Clean? And what were Unclean ? Anfw. They be fet down at large in Levin n. And there be three Rules obfervable about the Beads, which were Clean and which were Unclean-, which might be eaten and touched and which might not -7 and they were known thus. i. By the parting the Hoof. 2. By chewing the Cud. 3. By the Properties and Difpofitions of them. 1. Such cvs farted the Hoof were Clean^ Levit. II. 3. Whatsoever par- texh the Hoof, and is Cloven-footed among the Bcajl*, that ftiali ye eat. And they that did not were Unclean. This plainly notes a right diftinguifhment of Things, which God requires of his People, that we fhould walk in them with a right Foot, diftinguilhing of Things that differ, Phil 1. 9, 10. And this J 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 difcern of Things that differ. For many Things there are of a diffe- rent Nature which a Chriftian (hould diftinguifh- as the Difference be- tween the Laxo and the Gofpel; between our general and particular Callings ; that there be not an Intrenching of the one upon the other. This is one Property, the parting ot the Hoof. 2. Thefecond is the chewing of the Cud, which intimates Meditation^ ruminating on the Things of God, digefting Spiritual Food ; for the Word is compared to Food. Amos%. 12. 1 witt fend a Famin in the Land -, not a Famin of Bread, nor a Thirfl for Water , but of hearing the Words of the Lord. The Word of God is Spiritual, and it muft be chewed and ruminated upon by deep and ferious Meditation, Pfal 1. Bleffed is the Man that meditateth in God's Law Day and Night. Luke 2. ;q. It is fpoken in the Praife of Mary, That (he pondtrtdon thofe *Thmgsy and laid them up in her Heart. It istheMifery 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, left thou (houldp ponder the Path of Ltfe. The want of a meditating, confider- ing Frame of Heart undoes poor Sinners, they cannot confider what tbe, d' ., they are not ferious in meditating and ruminating on the Word -"God. 3. Thc*e 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 fome bad. As the Swine, which wicked Men are com- pared imto, for tfcat foul and dirty Difpofition and Property of wal- lowing The Go/pel of the Ceremonial TJncleannefJes, &c. 285 lowing in tbe Mire. 2 Pet. 2. 22. The Dog is turned to his Vomit, and the Sow that w wa(hed, to htr wallowing in the Mire. So that as the Dog licks up his Vomit again ; ib many a poor Sinner that hath been wafh- ed and made Clean, and hath confefled his Sins, and vomited up his Filthinefs, he licks it up again, and returns to the fame Sin he had vomited up by Confeflion like the Dog and Swine. This Uncleannefs of the Beafts did intimate Two Things. 1 . A diftin&ion of Perfons. 2. The Neceffity of forbearing Communion with fome kind of Perfons. 1 . That there vs a Difference of Perfons, Clean and Vnclean Men, which is intimated by Clean and Unclean Beafts. It is common in Scrip- ture to fpeak of Men under fuch Refemblances, and efpecially wicked Men, to compare them to unclean Beafts. We fee it in Peter's Villon. AQs t o. He faw all manner of four-footed Beafts and creeping Things , &c Ferf. 15. What God bath dean fed, call not thou common or unclean. And fo hereupon when Peter was meditating on this Vifion, the Spi- rit faid unto him, go down with tbefe Men, doubting nothing, for I have fentthee. And he had lncouragement to go and Preach to the Gentiles by that Vifion. This Sheet let down with unclean Beafts (ignifies the Gentile People. There is a great Diftin&ion in the Godly themfelves, and much raore in Wicked and Ungodly Men. Daniel reprefented the four Mo- narchies by four Beafts. The Lyon of Babylon, the Bear of Perfia, the Leopard of Greece, and the Roman Monfter. This fpeaks thus much : That fome Perfons are Clean, and fome are Unclean, Godly and Un- godly, Clean and Unclean. 2. !t befpeaks a Eeftraint of Communion with wichd Men. Eating is an Action of Communion, and not Eating implies a Reftraint of Com- munion. Therefore when it is faid to Peter, kill and eat, the mean- ing is, go and Commmicate with the Gentiles. Our Communion with Chrift is fee forth by Eating and Drinking : Eating bis Flefh, and drink- ing h'vs Hood, having inward Communion with him thereby. So to eat, or not to eat -of fuch and fuch Beafts is to have Communion, or not to ha^e Communion with fuch or fuch Perfons. Some Men muft be abftained from as Unclean, that is, wicked and ungodly Men, the neglect whereof God often reproves. Ezjt\. 44. 7. He reproves them, that they had let in Strangers into h'vs Santfuary. And Verf. 23. They fhaU teach my People the Difference between the Holy and Profane^ and caufethem to dt,'cer» -Jetwi en the Vnclean and the Clean. Men of unclean and corrupt Lives, are unclean as to Spiritual Communion ; But Men 296 The Gofpel of the Ceremoniall/nck annexes, Sec of found Judgments and good Lives, are. Perfons fit to converfc with. Thus you fee that under the Law they had unclean and clean Meats, and they contra&ed Uncleannefs or cot* by touching or not touch- ing. 2. The fecondfortofVncleannefs, was the unclean Iff ues. 3. There was alfo the unclean Dijlaft of Leprofy, as in Levit. 13. and the cleanfing of it, Cap. 14-. This indeed of the Leprofy, was the worft of all the Ceremonial Uncleanneffes, and it fhall be fpoken to, from Levit.i}. All that we (hall do now, is to conclude with fome general Ufesby way of Inference from all that hath been faid, referring the further Explication and Profecution thereof, until the next Opportunity : And now for the Improvent of thefe Things. Vfe 1. Here vs a further Difcovery of fome of the Popifh Super ffitions : You may here obfervc both the Rife and the Evil of them. Three Things there be that are ftm retained amongft them, and other Super- ftitio«s Chriftians that retain fome Remnants of Baal, Popifh Superfl- uous in the Worfhip of God. 1. The Difference of Meats : Not to eat fuch andfuch Meats, at leaft not at fuch or fuch Times. They borrowed this from the Ceremonial Law •, fome things might be eaten, fome not. 2. They have their Holy Water. And this they had from the Water of Separation fpoken of here, the Allies of an Heifer fprinkling the Unclean, mentioned Numb. 19. which Water, was a Water of Sepa- ration made of the Afhes of an Heifer, and with this they fprinkled the Unclean, which fandtified them when they had eaten or touched any unclean Thing, which the Scripture calls Holy Water, Numb. 5. 17. Now this Device of Holy Water they had from thence, a foolifti and ridiculous Device it is in them, being wholly without any Warrant from the Word of God in New Teftament-Times. 3. The third is the Purification, or Churching of Women after Child- birth. An apifh Imitation of that old legal Ordinance of God, in Levit. iz. for the Purification of Women. In the Book of Common Prayer, they have omitted fome grofs Things, but retain the Title, Churching of Women, and order the Women to fpeakin the Church, and fay the 116, or 127. Pfalm% wherein too they leave the good and found Translation which we have in our Bibles, and follow a corrupt One, wherein they make the Woman talk of giving a Reward unto the y Lord: And moreover, they appoint abfurd broken Refponds and Tof- fings of their Prayers like Tennis Balls, as is common with them alfo in other of their Offices. The The Go/pel of the Ceremonial Uncleanneffes, Btc. 287 The Rife of thefe Su perditions is, they are borrowed from thofe Things which were once Ordinances, but now are Superftition*, bc- caufe the Stamp of God M taken from them. That Command is not now in force, but is abrogated by fending the Subftance Jefus Chrift, who is now come. And as you fee the Rife of them ; fo alfo the Abolifhment of them under the Gofpel. For if they were 'types and Shadows of Spiritual Uncleannefs, and Spiritual Cleanfing by the Blood of Chrift ( as you fee the Apoftle here interprets them) they muft needs beceafed, now that Chrift is come • Therefore our Saviour faith, That which entreth in- to a Man, cannot defile a Man, Mat. i$. .11, 17, 18, 19, 20. What foe- ver entreth in at the Month goeth into the Belly, and is c aft out into the Draughty but thofe Things which proceed out of the Month, come forth from the Heart, and they defile the Man. How contrary arefuch Words, to the retaining of this Difference of Meats ? Every Creature of God w good, tf it be received with Tbankf- giving -, for it vs Sanclified by the Word of God and Prayer, 1 Tim. 4. 4, It vs good that the Heart be Eftablifhed with Grace^ and not with Meats, which have not profited them that have been occupied therein, Heb. 13. 9. A Man may eat aHy thing that is Wholefom,if it be not upon the Account, that there is fome Hurtfulnefs in it. But thefe Popifh Su perditions arc borrowed from Mofes, and in the Practice of them, Men implicitly deny that Chrtft vs come, and hath cleanfed our Consciences by his own Blood, from dead Works. Vfe 2. See here the mifer able Pollution of our Hearts by Nature. This was the thing intended and aimed at in all thefe legal UncleannefTes, If the Water of Separation fpr inkling the unclean, fanclify to the purify- ing of the Flefh : How much more /hall the Blood of Chrift purge your Con- fciences from dead Works. There is a Spiritual Defilement on the Hearts of Sinners by Nature, and this was exhibited and fhown by thefe le- gal Shadows. Take Notice then w^ac unclean Creatures you are by Nature. There is a Three-fold degree of Spiritual Ualeannefs upon us; in an unregenerate Eftate. 1. There is external Infeclion and Defilement from without : Every thing we touch defiles, and is defiled by us in our natural Condition *, the very ploughing of the Wicked is Stn, bus Prayer is Abomination to the Lord. If carnal Men touch any Ordinance, they defile it ; if they come into the Houfe of God, they pollute his Sanctuary. There is a fearful De- filement on the Souls He may fpeak of his own Leprofle, but otherwife he muft be filent. So a fcandalous Sinner may fpeak in Confeffion of his Sin, , he muft tell others he is unclean. He muft not charge others with their Failings, but load his own Confcience, and take his Guiltinefs home to himfelf. 5. He fhall dwell alone: They were to be put out of the Camp, and excluded from the Feilowlhtp of God's People. The Prieft muftfhut him out and he muft fubmit. So King Vxjxjab did, 2 Cbron. 26. 20. This . 296 The Gofpel of the Leprofy. This was a Type of Excommunication, that great Gofpel-Ordi- nance, which is, the Shutting of a Sinner out of the Camp. This brings me to fpeak of Excommunication, which is fuitable to the prefent Pro- vidence. For this (hutting out the Leper from the Camp of Ifrael, fig- nified (hutting out ot the Church. This therefore I (hall fpeak a little to, both the Text ind the prefent Providence of God leading and calling to it, under thefe five Heads. i. The Natu»e of Excommunication. 2. The Cafes a herein it muft be done. 3. The Ends and Ufes of it. 4. The Manner of Proceeding. 5. To whom this Work and Power belongs. 1. For the Nature of Excommunication. It is the putting of a Man out of the Church, and delivering him unto Satan. Tut away from among you that wicked Perfon, 1 Cor. 5. ult. So Diotrepbes, 3 Joh. 10. caft the Brethren out of the Church. There is a going out of the Church, when Men rend themfelves off by Apoftacy, Herefy or Schifm. 1 Job. 2. ip. they went out from us* ■ In which they are active, and cut off themfelves, that is their own aS •, but in this they are Sufferers, this is the Church's A& by the Power of Chrift. For as a Perfon is united by Confent into Spiritual Fellowftiip : So by thzCburcb's Liffent to have him be of them any longer, he is cue off, or caft out ; upon which he falls into the Hand of Satan una- voidably : Delivering him unto Satan, 1 Cor. 5. 5. For the Church is the vifible Kingdom of Chrift in this World \ therefore when caft out of that, they fall into the Hand of Satan who is the God of this World ; if put out of Chrift's Kingdom, and from under his gracious Scepter } they muft needs fall under the Kingdom and Power of Satan. Queft. What Tower of Satan is this ? Anfw* Not a bodily Toffeffion ; becaufe the Apoftle writes to the whole Church of Corinth to do it But it cannot be fuppofed, that the whole Church had the Gift of Miracles : Neither indeed is the Lord wonted to work Miracles for that end. We do not find it in Scripture, that the Lord doth put Men by Miracle into Satan's Hand, but he rather Works miraculoully to deliver them from it. But a Spiritual Power of Satan over them is hereby meant -, namely,, either to terrify or ftupify them. 1. Sometimes he gives Satan a terrifying Power in order to their humbling. 1 2. If Tie Go/pel of the Leprofy. 297 2. If they be not terrified by Satan, when under this Ordinance, there is a ftupifywg hardning Power-, and there never was any Man juftly Excommunicated, bin fell under one ofthefe two. Queft. z. What are the Cafes wherein Excommunication ought to be ad* minijlred } Jtnfw. It being the higheft Cenfuie, and the fever eft part of that Spiritual Vengeance, which the Lord hath intruded his Minifters and Churches with \ it (Iwuld never he n fed hut in Cafes of great Extremity , when no other means in the ordinary courfe of God s Difpenfation will attain the End. But when the Sinner's Cafe is fuch, that it is be- yond the reach of other Means to help, lmmedtcabile vulmis enfe re- ddendum eft. Hence it is not to be ufed for me tt failings, and Infirmities, and Sins of Weaknefs, which a godly Man mav fall into, and yet walk with God uprightly. But for fuch Sins and Evils as are inconfiftent with Grace here, or Glory hereafter: Such, as if a Man lives and dies, and goes on in -7 it is not poflible he mould have any Grace in his Heart, or any grounded comfort or hope of Salvation. Hence alio ii is not tobt ufed for Things doubtful and di/putable, Rom. 14. 1. much lefs for Things indifferent •, for they neither commend us, nor difcommend us unto God,' Cor, 8. 8. and therefore mould noc to the Church. For in fuch Things, we are not either the better or the worfe for praftifing or forbearing \ as the Apoftle there expref- ly afTerts. But for Things clear and certain^ and univerfally acknow- ledged amongft all that deferve the Name ci Chriftians : The Scrip- ture fpeaks clearly to two Cafes. 1. Fundamental Errors of Judgment, So the Apoftle 1 Tim. 7. ult. dealt \N\t\r Hymentus and Pbiletus, And what they held, is more par- ticularly expreffed in 2 7tm. 2 17,18. viz. that the Refurreclton is paft already. So Tit. 3, 10. An Her etick after hh being twice admonifhed re- jecl : So here Lev. 13. 44. iftkt Leprofy be in the Head, he is utterly unclean* Hence therefore, if any Man deny one God and three Perfons, de- ny the Scriptures, the Deity of Chnft, the Immortality of the Soul, the Refurre&ion of the Body, or fuch like Fundamental Points ^ it is the Duty of the Church to caft him out from among them ^ he is unclean. 2. For fcj^tdilous Praclices in a Marfs Life and Converfation. The Rule is plain, 2 Theff> 3- 6, Withdraw your felves from every Brother that walketh diforderiy .• So in the dfe of the Incefluous Corinthian, 1 Cor 5. 13. put away from among your felves that Wicked Perfon. So d q Mat 2<}8 The Gofpelef the Leprofy. Mat. 18. 17. So of old, 2 Chron. 23. 19. Jehoiada fet Porters at the Gates of the Houfe of the Lord, that none which was unclean in any thing fhontd enter in. This includes Moral as well as Ceremonial Unclean- nefs. Queft. 3. The Ends of this Ordinance. Anfw. They are many. The principal are thefe three. 1. To vindicate the Name of God from the difhomur done to it by wick- id Men creeping in among his People. This vindicates the Holinefs of God, that though he loves Sinners, yet he (hews his Love in fan&i- fying and turning them from their Sins, not in fheltering and encou- raging them in their Wickednefs. This end is intimated in 1 Cor. 5. 1. It is commonly reported that there w Fornication awong yon, and that fuch Fornication as is not fo much as named among the Gentiles, q. d. The Name of God fuffers by it : The Gentiles take Offence againft: Religi- on becaufe of this ^ they are ready to fay as Ez.ek, 36. 20. thefe are the Lord's People. And fo the holy Name of God is profaned by fuch Sinners, as the Prophet there fpeaks. So again, 2 Cor. 7. 11. what clearing of your felves ? In clearing themfelves they clear the Name of God. I mention this firft, becaufe this is the great and chief End of this Ordinance. And it never fails of attaining this End, though it have little Succefs in other Refpe&s : Though the Sinner be never fo ob- ftinate, yet however the Name of God is cleared. 2. For the Church's Good, to take away infe&ious Perfons from a* mongft them, and fo to preferve and warn the reft • to keep the Church pure and free from Infection. 1 Cor, 5. 6. A little Leaven lea- at the Great Day the Saints (hall judge the World, 1 Cor. 6. 2. how ? By approving the Righteous Judgment and Sentence of Chrift upon them : So here, the People are to approve and confentunto the Judg- ment declared by the Elders from the Word of God. 2. It is the People's Duty to forbear keeping company with fuch a Perfbn. 1 Cor. 5. Keep no company with Fornicators. Verf 9. With • fuch an one not to eat. Verf. II. Withdraw from every Brother that ftalk- eth diforderly, that he may be afhamed, 2 TheflT. 3. 6. The Reafon hereof is plain. Either the People muft thus concur \ or elfedifleht, orelfeftand by as idle Spectators, and Perfons unconcerned : But they may not dif~ fent \ for remember how the Cafe was ftated concerning Officers that are faithful in the Difcharge of their Truft. In fuch a Cafe for the People to dhTent, is, no; fo much to difobey them, as to difobey the Lord Chrift. They have not rejeffed\tbee, but me, 1 Sam. 8. 7, Neither are the People to (land by as Neuters, and Perfons meerly unconcerned* for this were to frufirate the Sentence of Excommunication, and to make it void, for the Sentence doth exclude him from the Pel- lowlhip of God's People-, and therefore unlefs they make Confcience of it, to forbear keeping company with him, the Sentence is vain, It remains therefore that there b, and ought to be a Concurrence of the People in Church Cenfures. ^04 The Gofpel of the Leprof). Objccl. But all this that hath been fafd, goes upon this Suppofition : that the Officers are faithful in the difcharge and execution of their Qftice. But fuppofe the Officers be unfaithful, and will not exclude ignorant and profane People, or will .receive them, and fhut out better then they. Qr fuppofe the People be froward, and will not withdraw from the loofer fort, or will not confent to have them call: out , what is to be done in fuchaCafe? What is the Remedy there ? Anfw. This is a Cafe that feldom or never falls out in reformed Churches, in Churches rightly conftituted, and Officers rightly quali- fied, it cannot often fall out \ becaufe the Lord harh prcmifed his Pre* fence to be in the midft of them ; and therefore he will manifeft and make known his Mind, and their Duty to them. But if it do— After all other Means ufed, Light held forth, and pa- tient waiting and feeking to the Lord, and to the Godly-wife for Ad- vice and Council, &c. The laft Remedy that Minifters have, is, to reform the matter of the Church, by withdrawing from fuch a corrupt Majority, as will not be perfwaded to obey them in the Lord, and to clofe with the leffer, but founder part of the People. And this is the Remedy that all the Godly Minifters generally have taken : They have left out the igno- rant and profane Part of the Parifh from the Sacraments, efpecially from the Lord's Supper. So in like manner • if Minifters be fo large in their Principles, that they will needs pollute the Ordinances ^ what can the People do in fuch a Cafe to help themfelves : But, after all other Means ufed, to be- take themfelves to fome better Minifter and purer Church ? This is the laft Remedy in fuch a Cafe : And fo I have done with the fourth Obfervation concerning the Leper's Duty or Punifhment. Befide other Things, be mu& dwell alone and be (hut out. Obf. 5. We may here note the marvellous di filing, hfe&ing Nature of Sin, in that the Leprofy infeð Cloaths, and Skins, and Garments, Verf. 47. 48. And fometimes Houfes alfo, hee Cap. 14. h gets into the Walls and Timber •, fo that Sin reacheth other Things befide the Perfon. Sin may fpoii a Man's Bufinefs, infect all his Comforts, it may ruin his Houfe. We fee of what an infectious Nature it is: There- fore keep ofTatthe greateft Diftance, have nothing to do with it. We ftiould hate the very Garments [potted with the Flefh. Obf. 6. Note from the whole, what an intricate and enmberfome Dif- penfation the People of God were then under in thofe legal Times, in regard of The Gcfpel of the Leprojy. 305 of the Law of Ceremonies. Here was ( befide the bodily Difeafe ) a Ceremonial Uncleannefs in it, which was very burthenfome and dif- ficult to judge, of, and to keep themfelves from it, and to cleanfe it. And it was fuch a Burthen, as might light upon a Child of God, a Godly Man might poffibly be a Leper. As it is not improbable by fome Expreflions, but that might be Neman's Cafe, Pfal.%%. he faith, be was/hut up, an Abomination to them, and that Lover and Friend were gone. They had this burthen of Ceremonial Uncleannefs, befides all their other Burthens. That, as Peter fpeaks Alls 15. Were a To\e which ne%* ther we, nor our Fathers are able to bear. We are free from all this : We have no further care or burthen lying on Us, but to look to the Health of our Bodies, and the moral Uncleannefs of Sin : But the Ce- remonial Uncleannefs is vanifht away. Vfe. Jtfhonld (lir us up to Thanhfulnefs, and ( as the belt Exprefllon of it ) to love and prize and keep clofe to the Ordinances and Inftitu- tions of the Gofpel, which are but two, which are plain and eafy and fpiritual, viz. Baptifm and the Lord's Supper, with fome few other Things for the Order and Way of enjoying thefe, as a Church-Eftate and Miniftry to difpcnfe them. As he faid to Naaman ; if the Prophet had required fome great Things voouldfl thou not have done it ? How much rather, when he faith to thee, wafh and he clean ? So if the Lord had put that old Yoke upon our Necks and Confciences, which he hath been pleafed to remove -, fhould we not have taken it upon us ? How much more, when he requires on- ly fo few, fuch plain, cafy, fimple, fpiritual Things. We ftiould love and prize them, and the Lord in them, and bring forth the Fruit of Gofpel-Difpenfations. R r THE $o6 THE Gofpel of the Legal PVKIFICATIONS. September 20: Heb. IX. 1 3, 14* 3668. HAving fpokcn of the Ceremonial Uncleannefles, and the Moral Uncleannefs figured thereby : It follows in the next Place to fpeak of the Ceremonial Purifications, and the Spiritual Cleanfing fignified thereby, together with the Means thereof. // the Blood of Bulls and Goats fanclified to the purifying of the Flefh Thefe general Expreffions include all : But the Apoftle fpecifies one particular, viz,. The A(hes of an Heifer fpr inkling the Vnckan. The Law for it, is in the 19. Chap- ter of Numbers. There be Two Things chiefly to be confidered in it, as in other Sa- crifices. 1. The Matter oi it. 2. The Ceremonies, or Actions about it for Purification. 1. The Matter ; and under this There be Four Things obfervable. 1. That it wasan/fti/ir. 2. A Red Heifer. 3. Without Spot or Blemifh. 4. On which never came Yoke. 1. It muft be an Heifer ; So in the Text, fo in Numb. 19. Verf 12. The Lord fpake unto WLoks and unto Aaron, faying, this Is the Ordinance tf the Law which the Lord hath commanded^ faying, fpeak unto the Chil- dren of Ifrael, that they may bring thee a Red Heifer without Spot, wherein is no Blemifh^ and upon which never Yoke came. Here is God's Authori- ty, fo appointing that it fhould be an Heifer, though ordinarily they were to offer Males •, yet here the Law you fee is exprefly otherwife^ ; it muft not be a Bullock, but an Heifer : Therefore this was a peculiar kind of Sacrifice. God by his fovereign Authority did, and might appoint what he pleafed to be offered in his Sacrifices^ 1. ft The Gofpel of the Legal Purifications. 307 2. It is particularly required, that it be a Red Heifer, a Colour of- ten and fitly applied to Chrift in a rayftical Senfe. My Beloved is White and Ruddy, Cant; 5. 10. So lfa. 63. r. Who is this th.it cometh from Edom, with Red Garments from Bozrah ? Red with his own Blood, and with the Blood of his conquered Enemies. And Rev. 19. 13. his Feffnre dipt in Blood. The rednefs of the Heifer did alfo point at the Humane Nature of Chrift, which he had from Adam, who was made out of red Earth, Gen. 2.7. from which alfo he took his Name Adam. Thus Chrift is red, and that in regard of his Sufferings, and in regard of his Vi&ories, and of the Blood of his conquered Enemies, and alfo in regard of his Beau- ty •, and laftly, in regard that he took part of Flefh and Blood, was really and truly Man. 3. It is further required in this Sacrifice, that it muft be without Spot and Blemifh, Numb. 19.2. This was required in an the Sacrifices, as Levit. 1. 3, 10. without Blemifh. And it fpeaks forth the Purity and Perfection of Jefus Chrift: Therefore it is faid, 1 Pet. 1. 19. We arc redeemed by his Blood, cm of a Lamb without Spot and Blemifh. And him that knew no Sin, hath God made Sin for as, that we might become the Righteoufnefs of God by him, 2 Cor. 5. 21. So he is both white and rud- dy— -Ruddy in regard of his bloody Sufferings : But white in regard of his pure and perred Righteoufnefs. 4. It muft be fuch an Heifer, on which never came Yoke. Numb. 19. 2. So Chrift was free from the Bondage of Sin, and did never come under the Yoke of Mens Inventions and Commands, nor did he fujfer by Compulsion, but freely and willingly when he died for us. Sin, and the Punifliment of it, is compared in Scripture to a Yoke, Lament. 1.14. The Yoke of my Tranfgrejfions is bound by his Hand : They are wreathed, and come up upon my Neck. And fo Job 8. 33, 34, 35, 35, whofoever committtth Sin is the Servant of Sin, he that lives in Sin, and commits and makes a Trade of it, he is the Servant of Sin. They boafted that they were free, and never in Bondage to any Man -7 but he tells them of a Spiritual Servitude, which they underltood not : This was Chrift free from. And yet further, as there was not this Yoke of Sin upon him; fo neither was there any Yoke t>f Conftraint or Compulfion in his Suf- ferings, in any thing he underwent for us: All he did and fuffered, was fpontaneous and voluntary, Job. 10. 17, iS. / lay down my Life% that I might take it again. No Man taketh it from me, but I lay it down ofmyfelf: 1 have Power to lay it down, and I have Power to take ;t again. R r 2 S3 go8 The Goffel of the Legal Purifications So here is a Heifer, a red Heifer, a Heifer without Spot, and one up- on which never came Yoke. 2. Confider the Aclions and Ceremonies about the Heifer, which were alfo very fignificant, and full of fpiritual Myftery. Not to infill up- on the bringing of her to the Prieft, which was common to all the Sacrifices, there were four efpecially Remarkable. i. That (he muft be (lain without the Gamp. 2. The Blood fprinkled feven times towards the Tabernacle. 3. The body burnt with Cedar, Scarlet and Hyflbp, call into the Fire. 4. The Afhes referved to make an holy Water to fprinkle the Un- clean. 1. This Heifer mult be /lain without the Camp. This is required- Numb. 19. 3. This Ceremony was required alfo in the Sin-Offering, Cap. 4. 12. This is expounded at large by the Apoftle, Heb. 13. io, ii, 12, 13, 14. We have an Altar whereof they have no right to eat, which ferve the Tabernacle. For the Bodies ofthofe Beafts, whofe Blood it brought into the Santluary by the High Trie ft for Sin, are burnt without the Camp. Wherefore Jefus alfo, that he might fanftify the People with his own Bloody fuffered without the Gate. Let us go forth therefore unto him without the Camp, bearing hvs Reproach. For here have we no continuing City, but we feek one to come. Some Sacrifices were to be eaten \ but other Sacrifices, the Sin- OfFering, and this of the Heifer for Purifications, they were not to" eat them, but to kill them, and burn them without the Camp, This (hews that they which ferve the Temple, which adhere to old legal carnal Ways, they have no right to eat of the Altar, faith the Apoftle ; they that ferve the Tabernacle, that adhere to Mofes, and to thofe things that are of Mens Wifdom and Invention ( as all Mofes his Ce- remonies now are, being abolifiied by God. And therefore now to adhere to them, and to ferve the Tabernacle, is to follow our own Wifdom, and Worlhip God according to our own Pleafure ) fuch have no right to eat of the Altar ^ they have no right to Jefus Chrift, in that they keep not to the Purity of his own Inftitutions. Again, Jefus Chrift did fuffer without the Gate, which was prefi- gured by their carrying this Heifer out, there to b« flain. So they carried Jefus Chrift out to Golgotha, there they Crucified him, fo that ft was fulfilled ia Chrift in a very manifeft way. For that he fuf- fered without the City, as this Heifer was to be flain without the Camp. Jefus Tie Gofpl of tie Legal Purifications. 309 Jefus Chrift therefore being a reputed Sinner and Malefactor, and under that Reproach and Shame did therefore fuffer without the Gate, We muft therefore be content to fuffer with bim in the fame Dif~ grace and Difhonour. If ye cannot be content to bear the Reproaches and Difgraces of the World, ye cannot bear his Reproach. TheA- pottles were accounted the very filth of the World, fuch as by fwee- ping is gathered together ( as in the Margent ) the fweepings and refufe of all Things.. Wo unto you when all Men (haU fpeak well of you, Luke 6. 26. We fee the Myftery then of this Ceremony, that the Heifer muft be (lain without the Camp. 2. The Blood muft be fprinkled [even times direclly towards the Taber* nacle. For the Prieft is fpoken of as {landing without the Camp where the Heifer was (lain, who was to fprinkle the Blood towards the Campf and fo towards the Tabernacle. The Tabernacle was a Type of Heaven ; therefore the fprinkling the Blood towards Heaven, taught us, That our accefs into Heaven is only by the perfect Merit of the Blood of Chrift, Heb. 10. 19, 20. The fprinkling feven times notes the perfect Efficacy of the Blood of Chrift -, for feven is a Number of Perfection j therefore often ufed in thofe myftical Difpenfations of Old. It (hews the Perfection of his Blood, and that there muft be frequent and renewed Application of it from time to time : It muft be fprinkled again and again, and fe- ven times over upon our Confciences. 3. 7 be Body of the Heifer muft he burnt with Cedar, Hyffop and Scar-^ let, caft into the Fire, and the Priefts that do it are unclean until the Even, Verf. 5.6,7,8. Of the Burning you have heard upon other Sacrifices. The calling in of Cedar, Hyffop and Scarlet, is peculiar to this Sacrifice -, and fomething of lnftruction we may pick out of it by- looking into other Scriptures. Cedar is noted for an Excellent kind of Timber, the chief of Trees ; and the Scripture doth fometiraes apply it unto Chrifl: in a Metapho- rical Way. Cant. 5. 15. It is faid of Chrift, k'vs Countenance is as Leba- non, excellent as the Cedars. Jt is a ftately and durable Tree, not fubject to Putrefaction. Therefore fome interpret this Law as a Sha- dow of the perpetual Efficacy of the Death of Chrift, who by one offer* mg perfected for ever them that are fanftified, Heb. 10. 14. As for Hyffop, it is faid Verf. 18. there muft be a bunch of it to fprinkle with. Hence David prays, Purge me with Hy [fop, Pfal. 51.7; Some apply it thus: That the Bunch of HyfTop wherewith they fprink- led the Blood, is the Word of Promife, by which Chrift is applied to the Soul, Or thus, The bunch ofHyffbpfigiufiesthe Jnfirumentoi the gio The Gofpel of the Legal Purifications. Application of Chrift's Blood. And what is the Inftrumenfe by which we apply the Blood of Chrift, but Faith, and this Faith lays hold on the Promife. It is the Word of Promife that brings Chrift and his Blood unto the Soul, and the Soul receives it by Faith. This muft be caft into the Burning. It is by the Death and Suffer- ings of Jefus Chrift, that the Promifes are made efTeftual, and that they have the Virtue of cleanfmg us from our Sins. And they were alfo to caft Scarlet into the burning. Scarlet is of a red Colour, and we read in Scripture of Scarlet Sins. J fa. i. iS, Though your Sins be as Scarlet, they /ball be made as Snow. The Death andBLood of Jefus Chrift faith the Apoftle, cleanfeth us from all Sin, i Joh. i. 7. And further, he that doth all this, muft yet be unclean until the Evening^ fo before in the Sin-Offering, Levit.4.. mth\Levit. 16 27, 28. which plainly holds forth the Imperfection of all Legal Sacrifices, and the Iniquity that cleaves to our holy Offerings, as was there fhewed. 4. The fourth Thing is, The Jfhes tnufl be gathered and referved to make an Holy Water of, to far inkle the Vnclean, Numb. 19. 9 — 17, 18. This Water which was made by means of this facred Relick, is called in another Place of Scripture, Numb. ^.17. Holy Water. It is called Holy, becaufe it was appointed by God for a Holy life. He can fet his Stamp upon, and hallow this Water, as he did on the Bread and Wine, appointing it for a Holy life; and fo this, it muft be kept for an Holy life, and every unclean Perfon muft be fprinkled with it. Now the meaning of this Sanctifying to the purifying of the Flefti, is this, it plainly fignifies the fprinkiing of the Blood and Spirit of Je- fus Chrift upon us, for Juftification and San&ification. 1 John 5. 8. There are three that bear Witnefs in the Earth, the Sprit and the Water and the Blood, and thefe three agree in one. There is the Spirit of Faith in lo- cation. The Water of Sanflification. And the Blood of Jefus Chrift Tor Juftification. Thefe three concur in their Evidence and Teftimony, that there is Virtue and Life in Chrift for them that believe. So you fee the Myftery of it: When Perfons were fprinkled with this Water, they became clean ; others might converfe with them, they might come into the Tabernacle, and have Communion with God in his Ordinances. This holds forth Souls being fprinkled with the Blood of Chrift, and with the Spirit, which is often compared to Water, as when it is faid, / will pour Water on the dry Ground, and my Spirit on your Off-fpring. Ifa. 44. 3. fee alfo Ezjek. $6. 2%. and Joh. 7. 38, 39. So they that have this fprinkiing by the Blood of Chrift, they have The Go/pel of the Legal Purifications. 3 1 1 have accefs to, and Fellowfhip with God by the Blood of Chrift. And fo much for the meaning of the Ceremonial Actions relating to this Heifer. Now for Vfeand application a little, and fo we (hall conclude. r Vfe. Learn this Inflru&ion : See the fovereign Vertue and tranfcevdent Excellency of the Blood of Chrift : And it gives Direction and Incourage- ment to unclean Souls to have recourfe to Jefus Chrift for Cleanfing. If thefe Things did fo avail to the purifying of the Flefh, how much morefnall the Blood of Cbrijl clean fe your Confciences from dead Works to fcrve the Living God ? The Venue and Excellency of his Blood appears , as to the purging of our Souls and Confciences in a four-fold Re- fpeft. 1. If compared with Ceremonial Blood, of which the Text fpeaks. The Sacrifices were but Ihadowy Cleanfings, but a fhadowy Purification : But the Blood of Chrift cleanfing the Confcience is the Thing aim- ed at. Thefe were the Means to fhadow out this fpiritual Cleanfing. This is the End, the Subftance aimed at. They gave an outward Ho- linefs, no inward Holinefs. When they were made Ceremonially Clean, they did not change the Mind, they removed but the Shadow of Moral Uncleannefs, for Ceremonial -Vncleannefs was no Sin, but only a Shadow of it : But the Blood of Chrift removes the Sin it felf •, the Guilt of Sin in Jttftification, and the Tower of Sin in SanBtfication. So the Blood of Chrift hath a furpafling Excellency, being compared with the Blood of Bulls and Goats, &c. 2. Compare it to the Blood of Souls and Sinners] . The Blood of Jefus Chrift brings more glory to God, than if all the Eledt themfelves had fuffered to all Eternity, more glory to God : And it is more efficacious for the good of Souls. If the Elecl bad fuffered, and their Blood had been fhed for their own Sins, God had wanted much of that Glory, which he hath by the Blood of Jefus Chrift. And more efficacious for good to them : For they could never have been faved by their own Sufferings. The worth of the Blood of Chrift appears. 1. In regard of the worth ofthePerfon. 2. In regard of the fpeedy Satisfa&iop. 3. In regard of the full Satisfa&ion. 1 . The worth of the Perfon : This is often taken notice of in Scrip-' tnre, as belonging to the Efficacy of the Blood of Jefus Chrift, thaC it is the Blood of Gody as Jitts 20. 28. and Zach. 13.7. He is the Man that is the Fellow of the Lord of Hofls : Therefore the Apoftle having fpoken in Collof 1. how that we hay e Redemption through hvs Bloody eve» the forgivenefs of Sin, In Verf. 1 4. be falls into a Defcriptiou of the Clorf g i i The Gofpel of the Legal Purifications. Glory of the Perfon of Chrift. Who is the Image of the ittvifible Cod% by him were aU things made. The Dignity of his Perfon puts an infi- nite Value on his Blood and Sufferings, mounting the Blood of Chrift to a higher Satisfa&ion of Divine Juftice, than the Blood of all the Eleft. The Righteoufnefs of Jefus Chrift is a more glorious Righ- teoufnefs than if all the Elect had fuffered for themfelves ^ that had been but the Blood of Sinners, this the Blood of God. 2. The fpeedy Satis faftion that vs made to Divine Juftice. Chrift paid all the Debt at once, which Sinners muft have been paying for ever : And this is more Satisfactory to the Creditor, than to have the Debt long a paying. If a Man owe an hundred Pounds, and muft lie in Prifon till the Debt be paid, paying ten Pounds every Year j this Debt will be long in paying, and it will not be fo fatisfa&ory to the Creditor, as if a Rich Man fhould come and fee the Prifoner free, by paying the Debt prefently. 3. He fat'vsfied fully 1 and paid the whole Debt, John 19. 30. Our Sa- viour faith, now it vsfinifhed. He hath made full and perfect Satisfa- ction to Divine Juftice. So that the Law of God hath more Honour, and the Juftice of God more Glory, by the Sufferings of Chrift, than if all the Elect had fuffered. 3. Compare the Blood of Chrift with the Righteoufnefs of Saints and An* gels, his Righteoufnefs, and their Righteouftiefs. There is a greater Glory in Jefus Chrift's Obedience ASive and Paffive, then in the Righteoufnefs of all the Angels in Heaven, though they had never fin- ned : For theirs is but the Righteoufnefs of Creatures, in whom is a negative Imperfection, 3^4.18. He chargeth the Angels with Folly , and the Heavsns are impure in his fight. Chrift's Righteoufnefs is more worth, then all the Righteoufnefs of all the Creatures. 4. Jf compared with the Power of Sin in its kind, to defile and damn Souls . There is a far greater Power in the Blood of Chrift to cleanfe and fave, then in Sin to defile and deftroy. Rom. 8. 3. The Law be- came weak to do good, but it hath Power to Condemn. The ftrength of Sin is the Law, 1 Cor. 15. 56. The Law gives ftrength to Sin, be- caufe by Virtue of the Curfe of the Law, Sin reigns and defiles the Souls of Men through that righteous Curfe, The Soul that Sins fhall die. But the Blood of Jefus Chrift hath greater Power to fave, then Sin (together with the Law ) hath to Condemn ; for the Blood of Chrift takes away and aboliflies it utterly. Where this Blood is applied and brought home, Sin it felf cannot ruine that Soul. The Soul is poyfon- cd and corrupted by Sin \ but the Blood of Chrift takes away that goyfon, and makes the Soul Pure and Holy, as if it never had finned ; There- The Gofpel of Cleaning from the Leprofy. Therefore as to thofe Difcouragements, I /hall never get Power againft thefe Sins, againft thefe Corruptions, they will be my ruine : Thefe are deep Refle&ings on Jefus Chrift, as if Sin were ftronger then he, as if thy Sin were more powerful co damn thee, then Chrift is tofave thee. Therefore be encouraged, how unclean foever thy Heart and Life have been, make ufe of this Atonement, which hath been made to God by the Blood of jefus Chrift. What is the Preaching of the Gofpel, but the fprinkling of this Biood ? It holds forth Chrift, and if Men will refufe this Blood, their Deftru&ion is of themfelves • they periih not under the Gofpel, becaufe there is no means of Salvation, no Means to help, no Means to cleanfe and purify them ^ but becaufe they will not make ufe of ig. And what a woful thing is this, when Light is come into the World, and help brought by Jefus Chrift • for Sinners to refufe it, for Sinners to ftand on their own Objections, this is to bid Defiance to the Gofpel, and to fay, that Jefus Chrift is no fufficient Saviour. But apply it, and make ufe of it, and it will cleanfe thy Soul for ever. Sept. 27. 166%, Hebr. 9. 13, J4. THe Apoftle in thefe Expreffions, £tbe Blood of Stills and Goats J includes, by a parity of Reafon, all the other Ceremonial Clean- fsngs which are not particularly mentioned. As they had three forts of Ceremonial Vncleannefs -, fo they had three ways of Purification. 1. For the Uncleannefs by touching any unclean Meat or Thing. The Purification for this was by the Red Heifer, which the Holy Ghoft mentions in the Text particularly, whereof we fpake the laft time. 2. For unclean lffues ; Two Turtle Doves or two young Pigeons, the one for a Sin-Offering, the other for a Burnt-Offering. Lev. 1 5. 14, 15. and Lev. 12. 8. Or a Lamb and a young Pigeon, Verf.6. The Rites whereof being the fame with the Burnt-Offering and the Sin- Offering, were there handled, and fo need not be fpokea to here again. 3. The third fort of Ceremonial Uncleannefs, was that unclean Dif- eafe of Leprojy, which is treated of at large in Lev. 13. and the clean- ling of it in Cap. 14. Of the Difeafe we have formerly fpoken in the Expofition of the 13th. Chapter, and lhall therefore now proceed to the cleanfingofit^ S f which 314 The Go/pel of Cleanfing from the Leprofy. which was done by feveral Sacrifices and Ceremonies appointed and dire&ed in that 14th. Chapter of Leviticus, wherein the method the Holy Ghoft is pleafed to ufe is this. He gives Direction fir ft concern- ing the cleanfing of a Leprous Per fori, to Terf. 3$. and then cfa Le- prous Honfe, from Verf. 33. to the end of the Chapter. The Rules and Directions about the cleanfing of a Leprous Perfon are of two forts : Preparative and Executive. The Preparatory Dircclions are thefe three. 1. He muft be brought unto the Prieft, Lev. 14. Verf 2. This was an Ordinance of God, and therefore Chrift himfelf requires the Obfer- vation of it, of that Leper whom he himfelf had cured miraculoufly, Mattb. 8. 4. Go/hew thy felf unto the Prieft, and offer the Gift that Mofes commanded. The Leper was to dwell alone, without the Camp, and without the City -, but he was to be brought to the outmoft Part of the Camp, or to the Gates of the City, to the Prieft. Now the true Prieft is Jejus Chrift : Therefore the meaning of this Ordinance was plainly and clearly this. That Leprous Souls muft come to Jefus Chrift by Faith for Spiritual Healing. He is faid to arife with healing in hvs Wings, Mai. 4. 2. You know how many Lepers he did heal in the Days of his Flefh. And all the Miracles of Chrift had a fymbolical life to inftruct us in what he does for Souls in a Spiritual Way, by what he did for Mens Bodies in a miraculous Way. 2. The Prieft muft go forth out of the Camp to the Leper, Verf. 3. This plainly fpeaks thus much : That Jefus Chrift goes forth unto poor Sinners when in their Diftance, in their Back-Hidings and Separations from the Lord : He feeks them and finds them out, whofe bleiTed Of- fice it is, tofeek and to fave loft Sinners, Luke 19. 10. We are by Na- ture far from God, (hut out and caft forth Aliens from the Common- maltb o/Jfrael, Ephef i. 12. When thou waft in thy Blood, J paffed by and pitied thee, Ezek. 16. 6. He goes to meet the returning Prodigal, Luke- 15. 20. As the Prieft here to meet the Leper, when fhut out of the Camp of Jfrael 3. The Prieft jhatt fee and behold if the Plague of Leprofy be healed in the Leper , Verf. 3. The Judgment of it is committed to the Prieft, and he muft judge as the Thing is; It is Chrift himfelf that is the Judge of Souls, and he will judge true and righteous Judgment, Jfa. 11. 3. he fliall not judge according to the feeing of his Eyes. Though Men judge thou art a Leper, a Schifmatick, a Fanatick, be not troubled, if the Prieft pronounce thee Clean, if the Lord hath faid it to thee by the Witnefs of his Spirit in his Word. It is the Prieft* The Gofpel of Cleanjing from the Leprofy. 315 Tried mufl: judge, and ic is this Word which cannot err nor lye, that fhall judge of thee at that Day. It belongs alio to Mioiffers in an inferiour Way to judge of Men, todifcern between the Clean and the Unclean, and to retain or re- mit Sins Minifterially, John io. 23. Thefe are the preparatory Dire- ctions for the Purification oi> the Leper. 2. The Executive Part follow from Verf. 3. &c. and it confifts main- ly in two Things. 1. The Sacrifice of two Birds and their Ceremonies, to Verf 10. 2. A Sacrifice of three Lambs with their Appurtenances and Cere- monies, from Fcrfi 10 to 21. 1. The firft part of the Purification of the Leper, is by two Birds, and the Ceremonies belonging to them, from Verf 3. to Ferf 10. The Materials here required are two living clean Birds, together with Cedar • Scarlet and Hyffop, Verf. 4. The Birds are thought to be Sparrows,. The Hebrew Word Ziphor fignifies a Bird in general, any winged Fowl; Dent. 4. 1 7. They are forbidden to make the likenefs of any winged Fowl that flieth in the Air, Pfal. 8. 8. The Fowls of the Air. And is fome- times ufed particularly concerning a Sparrow, Pfal. 84. 3. and 102. 7. We may underftand it here in the largefl Senfe for any clean Birds. Thefe two Birds and the Herbs are the Ingredients that mufl; all concur to makeup the Matter of this cleanfing Sacrifice. The two Birds were not two Sacrifices -, for one of them was not flain, but difmifled : But .they did both make up one Sacrifice : Some of the Myfteries whereof, could not be reprefented by one Bird, and therefore two were appointed, the one to die, and the other to live. They had another Ordinance of the like Nature, and of the fame Importance with this, viz. the two Goats on the yearly Feaft of Ex- piation, Levit.16. whereof the one was flain, the other di<£ efcape, being fent away into the Wildernefs : Therefore called the Scape Goat. But why were there two Birds, and what was the Myftery of this ? Anf. It lhadowed forth both the Natnres and Efiates of our Lord Jefus Chrift. * 1. Both his Natures ; his eternal Deity and his mortal Humanity, are here prefigured and reprefented. The flain Bird, reprefents his Humane Nature capable of Death and Suffering. The other Bird his Divine Nature, which was and is immortal and impafllble. As both thefe Birds were necefiary, and muft be ufed in this Sacrifice: So Chrift our Sacrifice mufl: be both God and Man. We are not clean- S f 2 fed 51 6 The Gofpel of Cleanjing from the Leprojy. *ed and faved either by his Deity or Humanity alone : But both his Natures do concur in his mediatorial A&ions for our Salvation. 2. Here is a (hadow of the two-fold State that Jefus Chrift faffed through -9 Firft a State of Death and Humiliation, and then a State of Life^and Glory, i Pet. 3. 18. For Chrift al fa hath once fuffered for Sins9 the juft for the iinjufl, that he might Wing us to God, being pit to Death in the Flefh, but quickened by the Spirit. Put to Death in the Flefh, that is, in his Humane Nature- but quickened by the Spirit, that is, by his Dei- ty raifing him up again from Death to Life ^ he mu£ both die and live again for us. As to the Cedar, Hyjfop and Scarlet, they were ufed in the Purifica- tion by the Red Heifer ^ of which we fpoke before, and (hall now add thereunto only thus much further. That of thefe three, it is conceived, that there was a fprinkling Brufh made, namely the Brufh of Hyflbp, the Handle of Cedar- Wood, and the binding of a thred of Scarlet dye. The Apoftle calls it Scarlet Wool in Heb. 9. 19. And as there feems to be a general Refpeft had to the Properties of thefe Plants, as was formerly (hewed : So fome do obferve a particular Sutablenefs be- tween the Leprous Contagion, and thefe means of Purification, thus. That as the Leprofy did corrupt and putrify the Body, oppofite to this was the Cedar-Wood, which is commended for firmnefs and found- nefs againft Putrefa&ion. And as the Leprofy was of a foul Colour, contrary to this was the frefii and fair Colour of Scarlet. And as the Leprofy had a very ill and unfavoury Scent \ the fweet- nefs of Hyflbp was a Remedy againft that. So our Annotators on Lev. 14.6. Thus for the Materials of this purifying Sacrifice. Now the purifying Ceremonies and Aclions were of three forts , and all fullofMyftery °, fome relating to the flain Bird, fome to the living Bird, and fome to the Leper himfelf. Let me briefly open them unto you. 1. The Ceremonies of the flain Bird, were chiefly thefe three. 1. It muft beHUed^ Verf. 5. You know theMyftery of this in all the Sacrifices-, it was a Prefiguration of the Death of Jefus Chrift the true Sacrifice. Almoft all things in the Law were purged by Bloody and withont Ifhedding of Blood there vs no remi/fion, Heb. 9. 22. 2. It muft be hUed over running Water , or living Water. Thatis^ Spring- Water called Living, becaufe of the continual Motion refem- bling Life thereby •, that is, it muft be taken out of a Spring oraRi« yzxj not out of a Pond, or Rain- Water, What The Gofpel of Cleanfing from the Leprofy. g 1 7 What this means, our Saviour himfelf interprets John 4.10, 14* where he fpeaks of fpiritual Living Waters. And the Blood thus falling into, and being mingled with the Wa- ter ; points us clearly to him, nho cave to cleanfe us and fave m from Water and Blood, 1 John 5. 6. For as Water and Blood here meet 5 ft) there were Streams of both ifluing out of his Side, when he was flain for us, John 1 9. • But this Water and Blood, is the Blood ofjuftificaticn, and the Wa- ter of Santtification, both plentifully flowing from Chrift our Purifica- tion. There is an ever flowing Fountain of thefe Waters of Life in and from the Lord Jefus Chrift, for the cleanfing of finful and leprous Souls. 3. This muft be in an Earthen Veffel. The like, Numb. 5. 17. The Senfeofthispartof the Allegory, m3y be eafily gathered from the for* mer. That Soul-cleanfing Blood and Water iflued out of hisblefled Body \ therefore his Body was this Earthen Veflel, which was frail and brittle, and accordingly broken by Death at laft \ and mean and contemptible amongft Men, as Earthen Veffels ufe to be. The Mi- nifters of the Gofpel alfo are compared to Earthen Veffels, 2 Cor. 4. 7, God ufeth contemptible Inftruments many times, for the effecting of great Things. Thefe are the Ceremonies relating to the flain Bird ; it muft be kil- led, and it muft be killed over Living Water, and this is in an Ear- then Veflel. 2. The Ceremonies belonging to the Living Bird, are alfo three. 1 . The Living Bird mnfl be dipt in the Blood of the flain Bird, Verf. 6. Araoft evident and excellent Reprefentation of the Union of the Divine and Humane Nature of Jefus Chrift, and the Influence of that Union into the Concernments of our Peace. Had not the Deity ftp- ported and influenced the Humane Nature in its Sufferings, they could not have been available with God for us. Upon the Account of this Divine Union and dipping of the Living Bird in the Blood of the flain, the Apoftle calls the Sufferings of the Humane Nature, the Blood of Cod, Ads 20. 28. 2. The Cedar, Scarlet and Hyffop, mnft be dipped alfo with it. Verf 6> That is, all the Concernments of our Salvation do receive aTin&ure, an Influence from the Blood of Chrift. Whether we refer the My- fiery of thefe Plants to the Graces and Excellencies that are in him as our Saviour, or to the Graces we receive from him : All muft be con- fidered with relation to his Blood. Take itinthelatter, alUheGraces, Virtaes, 2i8 The Gofpel of Cleanfing from the Leprofy. Virtues, Excellencies we receive from him, muft be dipped in his Blood to cleanfethem, and make them and us accepted of God. 3. Ihe Living Bird muft bektlooje into the open Field, Verf. 7. This clearly reprefencs, not only Jefus Chrift's efcaping and deliverance from Death to Life : After he had fufFered and humbled himfelf unto Death, he did efcape and live again, and lives for ever. But alfo the open Publication and Preaching hereof, as it were in the open Firmament, in the view of all Men : So that Phrafe imports, Rev. 14. 6. flying in the midft of Heaven, Preaching the everlafting Gofpel. This refpecls alfo the fetting of the Leper free from his Reftraint that was upon him before, by reafon of his Uncleannefs, as appears by the Connexion. He (hall pronounce him clean, and let the Bird loofeinto the open Field. Thefe are the Ceremonial Actions relating to the Living Bird. 3. The Ceremonial Heltons in reference to the Leper himfelf • thefe alfo are three. 1. The Prieft fhall fpr inkle upon him feven times, and pronounce him clean, ver.7. This fprinkling of that typical Blood andWater upon him, is nothing elfe but the Application of the Blood of Jefus Chrift. There -muft be a particular Application of it to the Soul : It muft be fprinkled upon the Leper, and then he is pronounced Clean. All the other Ce- remonies would not make him clean without this ; though the Bird were killed, and other Ordinances obferved ^ yet it muft be alfo fprinkled. The Death and Blood of Chrift is not enough to the cleanfing of our Souls, unlefs the Blood be fprinkled, the Death of Chrift applied to u?. There muft be a Work of application, as well as of Redemption. All the precious Blood that Chrift hath fhed, will not fave a Sinner ^ unlefs this Blood be effectually applied and fprinkled on the Soul. Ap- plication is a great and neceffary Part of our Recovery and Salvation, as well, as the Blood of Chrift it felf. And it muft be applied feven times : Both frequently, and per fccl\y% over and over again -, once is not enough, fuppofe thou haft believed and laid hold upon Chrift already, and applied him by Faith to thy felf in particular, (the Blood muft be fprinkled feven times over) thou muft apply Chrift, and lay hold upon Chrift again. And the number fe- ven being a Numher of Per fe [Hon-, fojt holds forth per fed Cleanfing of the Sinner as well as frequent Application of the Blood of Chrift for that end. 2. The Leper muft wafh his Cloaths, and himfelf, and foave his Hair, and then come into the Camp \ but not yet into his Tent. Verf. 8. The like The Gofpel of Clean fmg from the Leprofy. 3 1 9 like Ceremony is required in other Cleanfings. As at the Confecration of the Levhes, Numb. 8.7. they were to canfe a Rafor to pafs over all their Flefh. And Vent. 21.12. Of the Captive Woman it is faid, fie fljall /have her Head, and pare her Nails. Some allegorize this ia a plain and a good Way, thus : That it was a Figure of calling away all Remainders of Malice and Fikhinefs, James 1. 21. Thofe Excre- fcencies and Superfluities of finful Corruption, it fhadows out and teacheth the Work of Mortification, or paring away of finful Super- fluities of Luffs and Corruptions, as fad: as they grow, which we can- not be quite rid of, but muft be paring and cutting them off conti- nually. This Expreffion is ufed JJa. 7. 20. in a metaphorical Way,- to figni- fie the Lord's confuming and weakning their Strength : For much Hair argueth Strength of Nature. Hence in Age, when there is a decay of Strength, the Hair fails off, and Baldnefs comes inftead of Hair, Therefore in a Leprous Perfon, it feems to argue Strength of the Dif- eafe : Therefore the (having it off, is thought to fignify the cutting, off and taking away the Strength of the Difeafe, and Plague of the Heart. And as to Wafhing, this was often required : Therefore the Apo- ftle fyzzks of divers Wafaings, Heb. 9. 10. And the Holy Ghoft refers- them to the Blood of Cbrifl, Rev. 1.5. And they refpedr alfotheSp/w ofChrift, often compared to Water, lfa. 44. 3. This is that Fountain ftt open, Zach. 13. 1. for the Houfe of Judah, and the Inhabitants o/Je- rufalem to wafh in, for Sin and for Vncleannefs. A Sinner muft wafh and bath himfelf in this Fountain, if ever he will be made clean. We read of the wafting of Regeneration, Titus 3. 5. which is an allufion to thefe Ceremonial Walkings, rather than to Baptifm. And the Leper was to wafh hvs whole Body, not fome part only, becaufe San- ftification is z clean fmg of the whole Man, 1 Thef 5.23. And he muft wafh hvs Clotb$s as well as himfelf. To teach us that we muft purge our felves from all manner of Fikhinefs, and every thing that defileth, hating the very Garment that vs [potted with the Flefh. Any thing of lin- cleannefs, the leaft degree of it,. //W^ Verf. 23. bating even the Gar* ments fpottcd by the Flefh: An Amplification, faith the Margin, taken from the forbidden Things in the Old Law, that did defile, that is, all Appearances, occafions, any thing that hath the leaft touch of Sin. It is a worfe fign of a Leprous gracelefs Heart, for a Man to dally with his Luft, and to allow himfelf therein, than one particular fail into a gr offer Ad of Unclean nefs if it be abhorred and repented of, Thu* 3 20 The Gofpel of Cleanfing from the Leprqfy. Thus the Leper muft be wafhed, he and his Clothes -7 and his Hair fliorn: And yet after all this, he is not to return to his Tent. The reafon is, Left there fhould be any thing of Infection in his Tent. For the very Houfes and Garments fometimes were infected with Le- profy. 3. The third Ceremony, or his after-duty is this, After feven Days he muft ufe the fame Ceremony of /having and wafting over again , Verf.9. This plainly teacheth us, that cleanfing Work muft 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 firft Moment ^ nay, after all his former Obferva- tions, he is not perfe&ly clean, though he be begun to be made clean, but here are feven Days muft intervene, and then he muft wafh and fhave again. So that it is a gradual Work. We fhould do fo in Spi- ritual Cleanfing, efpecially upon the Sabbath Day, which is the Se- venth in this Senfe • that is, it is one of fcven \ and it is, and fhould be a Day of Spiritual Wafhing and Cleanfing. Thus you have feen the firft part of this purifying Sacrifice for the Leper, viz. The two Birds ^ with the feveral Ceremonies and Ceremo- nial Actions and Performances appertaining to them, both to the flain Bird, and to the living Bird, and to the Leper himfelf. r. The fecond 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 Verf 10. to 32. of that 14th. Chapter of Leviticus. The Materials of this are two Hee-Lambs, tin one for a Burnt-Offer- ing, the other for a Trefpafs-Offering •, and an Ew- Lamb for a Sin-Offering • and fine Flower for a M 'eat -Offering , and a Log of Oyl. Thefe are the Materials. Now what muft be done with them ? The Ceremonies about them are chiefly thefe three. 1 . The Sacrifices muft be flain and offered according to the manner and inflitnuon, Verf. 1.2. 13. But this having been opened formerly, we jfhall not infift upon it. 2. The Trie ft muft pat fome of the Blood of them upon the tip of the right Ear of him that is ts be clean fed, Verf. 14. and fome 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 Confecration of Aaron and his Sons. The fprinkling thefe parts did reprefent, and was inftead of fprinkling the whole Body. The fprinkling of a part of the Body was* appointed by God, as fignificative of univerfal Cleanfing of the whole Man Our The Gofpel of CJeanJing from the Leprojy. 32s Our Annotators have this Note upon it. The Ear wis to be fan&ified for holy hearing, and againft the tngX. Atmou on hearing of any corrupt Communication : And the Hand Bxoi. 29. 20. fc)r working} and the Foot for walking, that hisCon- verfation might be Holy, and bis Perfon fan&ified from Head to Foot* So in Baptifm, there is no Neceffity of plunging the whole Body ia Water \ but the fprinkling of it on the Forehead may fuffice to fignify the myftical Meaning intended by it, whereby a Sacramental Synechdochet though but a Part be fprinkled, the Whole is warned and cleanfed. This is the fecond Ceremony fome of the Blood in thefe Sacrifices of the three Lambs muft be put upon the Leper. 3. The third is, That the Priefi is to take the Oyl, andfprinkle part of it before the Lord, and with fart to anoint the Leper ; his Ear, Thumb and Foot, in the Place where he had put the Blood before^ and pour the reft upon h'vs Head, Verf. 15. 16,17, 18. This myftical Oy I whereof they had fuch continual life under the Law, we have often heard, that it typi- fies the Holy Ghofi : And therefore the Son of God is faid to be anoin- ted with the Spirit, I fa. 61. 1. And Atts 10. 38. God anointed Jefurof Nazareth with the Holy Ghoft, and with Power. Therefore the putting of the Oyl upon thefe Parts, fignifies the faving-Graces of the Spirit of Chrift, whereby they are cleanfed and fan&ified and comforted, who have been juftified and reconciled by his Blood. As to the putting it upon thefe Parts for the Whole, this teacheth us the fame that was noted before out of the fame Ceremony concern- ing the Blood. And whereas he muft put the Oyl upon the Blood, that is, upon the fame Place where he had put the Blood before, as it is explained more fully Verf. 28. This teacheth us, that our Santtification flows from our Juftification : The Blood muft be applied firft, and then the Oyl upon it: The Spirit of drift is the purchafe of the Death of Chrift ; and therefore the Spirit of San&ificatioa is the Fruit of the Blood of Juftification. Look not to have thy Soul cleanfed from the Power of Sin by San&ification, unlefs it be cleanfed from the Guilt of Sin by the Blood of Chrift applied for Juftification. We are firft juftified and reconciled by his Blood, and then fan&ified and anointed by his Spirit. He for givethaU thine Iniquities, andhealeth all thy Difeafes, Pfal. 103. Juftification is in order before Sanftification : Firft the Blood,and then the Oyl upon the Blood. Thefe are the Laws and Ordinances for the purifying of the Leper. But now a Cafe ofConfcience may arife : What if the Leper be not able to get all thefe Sacrifices and Requires for his Cleanfing, what (ball- be done in fuch a Cafe ? Tt The 222 TfteGofpel of Clean/ing from the Leprbjy. The Anfwer is, That the Lord hath made a gracious Provider! for the Neceffities of his People: Therefore letter Sacrifices are provided and appointed in fuch a Cafe, fs om Verf. i\ . to Verf. 33. where trtis Cafe is fully fpoken to, vis., inflead of three Lambs, he requires here but one Lamb, and two Turtle Doves-, or elfe two young Pigeons, whichso- ever he could bejl get. And in/lead of three Omers of fine Flower for a Meat-Offering, he requires in this Cafe but one Omer, that is, about a Pottle of our Meafure \ and a Log ofOyl, that is, about half a Pint. This is the fame that was before ; and thefe lefTer Sacrifices are as ef- fectual for the cleanfing of a poor Leper, as the greater Sacrifices were for richer Perfons. God accenting a Man according to th.it he hath, and not according to that he hath not, 2 Cor. 8. 12. The Rites and Cere- monies of thefe, are the fame with the former : So I fhall pafs from this, obferving only the gracious Condefcenfion of God to the feveral Capacities and Neceflities of his People. The latter part of the Chapter, is concerning the cleanGng of a Lfprouj Honf, from Verf 33. to the End. Some fay it was a peculiar" thing in that Land, a ftrange Infection .that feized the Land ia focie Cafes, the whole Land being a typical Land, as we have heard. I fhall only note- two or three general Obfervations from it, and from the whole Chapter, and fo conclude. Cbf. 1. The marvellous infectious and defiling Nature o'f Sin, in that it infe&s and defiles other things , the very Houfe, and the Garments. To the Unclean aU things are unclean^ as to the Pure all things are Purey Tit. 1. 15. It poyfons and corrupts all the Concernments and Enjoy- ments of a Sinner. The Apoftle fpeaks how the whole Creation groan- eith and travelleth in Pain together until now, Rom. 8. 22. For the Crea- ture was madefu'jefi to Vanity, &c. The Stones out of the WaUs, and the Timber out of the Houfes, are troubled with a Wicked Man, and cry out againfi him, as Habakktik hath it, Chap. 2. 1.1. That's the firft Ob- fervation. Learn the wonderful defilement, and infectious nature of Sin, that it corrupts ail the Concernments that a Sinner is concern- ed in. Obf. 2. Whereas the Leprous Houfe, if it were incurably infected, njufl be pulled down, and all the Materials of it cafi away, Verf. 40, 45, This teacheth us, That all the Monuments and Remainders of leprous and corrupted Things, mufl be deftroyed.. Idolatry and Soperftition, is a Le- flrofy that hath over-fpread the whole Chriftian World, during Popery. And as the Prophet faith concerning -Babylon, Jer. 51. 26. They {hall not take of Babylon, a. Stone for a Corner, nor a Stone for Foundations i M thou, (halt be dafolate for ever r faith the Lord. It holds true of my- ftical The Go/pel of Cleanjing from the Leprofy. 323 ftical Babylon that Leprous Church, whof$ Idolatry and Superftition is a fpiritual Leprofy, which did over-frftead the whole Church of God in the time of Popery -, therefore away with all the Monuments and Remainders of it. Dvpalpbintramvs applies this not impertinently to the Pope's JWafs- Book, The Pope's Mafs-Book was a Leprous Houfe, the Stones and Timber whereof mould have been caft: afide as polluted and an Abomi- nation : Therefore it was an UBhappy and a fatal Error in the firft; Reformation, to take Materials out of that to reform with •, totaKe the Stones and Timber of that Leprous Houfe to ufe in the Worfhip of God, which muft be therefore framed to comport with thofe le- prous polluted Things. It hath been the occafion of a new Conflict to the People of God in this Age, and of manifold Sufferings to theSer« vants of Chrift, becaufe they contended, that thefe leprous polluted Things mould be caft; afide. This might have been prevented, if there had been a thorough Reformation at firft, and the Stones and Tim- ber of thofe Leprous Houfes, the Pope's Mafs-Book, Ritual, Pontifical, and Breviary, had been at our firft: Reformation caft forth as polluted and abominable. Obf 3. How difficult, arid yet withal how neceffary a Work, the purify- ing and cleaning of the Leprofy vs. The Leprofy was a Type of Sin and finful Corruption, efpecially that original and univerfal Pollution and Defilement of our Natures: The Purification of the Leprofy Therefore, is nothing elfe but the Work of Mortification, or purging out of fin- ful Corruption. This is a difficult Work : See how many Ingredients muft: concur to it in the Type s There muft be two Birds, with Cedar, Scarlet and Hyf- fop, and a great many Ceremonies about thefe Materials. There muft be Spring-Water, and an Earthen Veffel, and Killing, Dipping, fprinWing, Washing, Shaving, &c. And when all this is done, there is but half the Work done-, for there muft: be alfo three Lambs for a Burnt -Offering, a Trefpafs-Offering, a Sin, Offering. And three Omers of fine Flower with Vyl for a Meat-Offering, and a Log ofOyl; and a multitude of facred Rites and Ceremonies about thefe Materials. O how much ado there is to get a Leprous Perfon purified and made clean ! And all thefe things inftruft and fliew you all along the method of the Lord's pro- ceeding in. purifying the Hearts of Sinners. There muft; be a great deal of pains taken with thy own Heart, in the Ufe of ail the Means and Ordinances that God hath appointed. And though there be all this Pains and Difficulty in the Work, yet it muft be done, there is a NtceJJity of it : For this Difeafe is very T t 2 ' ■ trouble- 324 Tbe Gofpef °fthe H°b Naces. troublefomandloathfofn, and U may be mortal atlaft, if a Core be not provided in time. Therefore the Leper muft ufe Means and take Fains: And fofhould finful Leprous Souls. Obf. 4. That as there is a Leprofy of the Heart, as we are defiled and unclean by Nature \ fo there w & Remedy and Purification by Jefus Cbrift. And as there is an Ordinance of Ejeclion of fcandalous Sinners and Lepers out of the HoOfe of Ifiael : So there is for Re-admijjion ofe healed Lepers into the Church again. This confutes the Novatians. The 13th. Chapter of Leviticus reproves promifcuous Communions. This 14th. reproves that Nov atian Error of them who would not re- admit and receive repenting Sinners into the Church again? The Scripture is clear for both Binding and Loofmg. Binding Impenitent Sinners, and loofing and reftoring the Penitent. T H E Gofpel of the H 0 I T PL A C E £ QSdB'er u.and 18; Deut. XII. 5, 6, But unto the Place which the Lord your God jhall chufe out of all your Tribes, to pit his Na?ne there, even unto his Habitation • pall you feek, and thither thou jbalt come : And thither ye pall bring your Burnt-Offerings , and your Sacrifices, &c. WE have been endeavouring (beloved ) to take off* the Veil from Mofes Face, and to unfold and open to you the Types and Shadows of the Ceremonial Law ^ they are dark Shadows^ but there arc- glorious Myfteries adumbrated and fhadowed forth by them. They are hard Shells, but there are fweet Kernels within, if the. Lord help us to break the Shell, and- to underftand the Myftery and Meaning of them. You have feen divers of thefe Shells broken, and what precious* kernels of GofpcUTruths are contained ia them, . lOQ The Gojpel of the Holy Places. 52 5 You may remember we did refer this Law of Ceremonies to five ge- neral Heads. r. The Initiating Seal of Circumciflon. 2. The Legal Sacrifices and Purifications. 3. The tabernacle and Temple and other Holy Places. 4. The Priefthood, with all the reft of the Legal Miniftry. $. Their Feftivals, or Holy Times and Seafons. We have formerly fpoken to the two firft of thefe, to iffit, the Ini- tiating Seal of Circumcifion, and their Legal Sacrifices and Purifications;. We are now to proceed in the help of Chrift unto the Third, namely, 3. Their Tabernacle and Temple and other Holy Places -, of which this Text gives you this Doctrinal AiTcrtion. Boil. That God was pleafed to chufe out certain Places to (land in a fpe~ cial Relation of Holinefs unto bin) felf under the Old Teflament. See again in this Chapter, Verf. if. 14, 18. Pfal. 68. 35. Thou art terrible, ob God, out of thine Holy Places. And Verfi 1 7. As in Sinai in the Holy- Place. But it is needlefSj and would be eafy to multiply Quotations : For this Phrafe, Holy Place, and Holy Places, doth occur in the Scrip- ture above Threefcore Times. Let me explain and open a little to you the Nature of this Holinefs of Places that was under the Law. You all know there is a twofold Holinefs ^ Inherent and Relative Holinefs. Inherent Holinefs \s nothing elfev but the Saving Graces of 'Sanclifica^ tion in the Souls of Men. Now this is only in Perfons : It is a thing which Places are no way capable of. The Holinefs that is in Places, it a Relative Holinefs ? and it doth confift in a Separation or fetting them apart for God to be peculiarly his. Thar this is the Scripture Notion of Holinefs, and that particular- ly in reference to Holy Places, you may fee in Dent. 19. 2, 7. compa-* red with Jofh. 20.7. That which in the one Place is called Separati- on, in the other is called Sanclification : Thou /halt fepar ate three Cities for Cities of Re f age, faith the Lord by Mofes. And they fanfti fie d Kedeffr and Sechem, faith the Text in Jofhua. The contrary to Holinefs, is that which is Common or VncJean, Acts 10. 14. God hath a fpecial Propriety in that which is Holy, it belongs to God as his peculiar, Exod. 13. 2. Santlify unto me all the firfi-borrr, it vs mine. Hence the nearer to Gcd any Place or Thing is, the more of Separation to his life, the more Holy. Thus you fee the general Notion of it; Now to defcend 10 fome Particulars, Ttis- gs6 7 be Gofpelof the Holy Places. This Hoiinefs of Places was Two-fold, either tranfient and metrly for the prefent Time, or elfe move permanent and abiding. ;. The tranfient Hoiinefs of Places was where the Lord gave vifible Appearances of himfelf in his glorious Majefty to the Eyes of his Ser- vants -, fuch Places were Holy during the time of fuch Divine Appea- rances. So when the Lord appeared to Mofes in the burning Bufh, Exod. 3. 5. the Place whereon thou (landeft is holy Ground. And he faith the like to Jofhua, cap. 5. 15. So Mount Sinai was holy, and therefore might not be touched, Exod. 19. Upon the fame Account the Mount where Ghrift was Transfigured is called the Holy Mount, 2 Pet. 1.18. I call this a tranfient kind of Hoiinefs, becaufe it continued no long- er, but while that extraordinary Pretence continued. There is no more Hoiinefs in Mount Sinai or Mount Tabor now, than in any other Place. The Apoftle calls it the Holy Mount from what it was, not that it is fo [till : Therefore it is but a fuperftitious Thing in the Pa- pifts to go on Pilgrimage to Jerufalem, and to vifit the Holy Sepulchre, and the like, there is no Hol'mefs in them now. 2. But fecondly, there was alfo a more permanent and abiding Ho- iinefs of Places under the Law, during that whole Legal Difpenfa- tion. Quefl. What were thefe Places ? Anfw. I (hall inftance chiefly in four Particulars. 1. The Land of Canaan was an Holy Land, fo called Zach. 2. 12. the Lord fhaU inherit Judah his Portion in the Holy Land. It was a Type of Heaven, Heb. 1 1. 14, 16. they fought another Country, a better Coun- try, that is, an heavenly ; thine Eyes {hall fee the Land that is very fat off, Ifa.32.17. glimpfes of Heaven and Glory. And forae fpecial Places in the Land were holy, as 2. The Cities of Refuge, whereof there were fix, three on this fide, and three on the other fide Jordan. The Inftitution and Ordinance for it you have in Deut. 19. the Performance in Jofh. 20. where thefe Cities are faid to be fan&ified. And that there was a Gofpel- My fiery in this Ordinance, and what it was the Apoftle infinuates, Heb. 6. 18. who have fled for Refuge, to lay hold upon the hope fet before us. .The Souls flying to Jefus Chrifi, and finding Safety and Shelter there, when purfued by the Law, as the avenger of Blood, is the Gofpel-myftery of that Ordinance. 3. The Tabernacle, the Temple, the Ark and all the Places where they came, 2 Chron. 8. 1 1 . The Places are holy whereunto the Ark of the Lord hath come. The Ark did as it were Confecrate them, and fo there was a Reverence due to them. The The Go/pel of the Holy Places. 327 The Tabernacle you know, was made in the Wildernefs by Mofes^ and fo was the Ark *, it marched before them to feek Reft for them, till they came into the Land of Canaan. The fir ft Place, where it was pitched there, was at Gilgal, Jofh. cap. 4. 19. there it continued about fix or feven Years, till Jofhuahad con- quered the Land, and then it was fet up at Sbilo, Jofh. 18. 1. there it continued ( as fome compute ) three hundred Years from Joflmas Time to E/?s ; and then the People in a Carnal Confidence carrying the Ark before them to Battle, it was taken Captive by the Pbiliftines 5 and Sbilo was rejected of God, arid laid defolate for the Wicked- nefs of his People I [rati The Story whereof you have recorded in 1 Sam. Ac- A very inftrufting Providence^ to teach them to take heed of car- nal refting in external Ordinances. Yea, Gofpel-Ordinances, Baptifm and the Lord's Supper, if thou art a Wicked Man, will ftand thee in no more ftead, than the Ark did them, Jer. 7. 12. But go ye now mto my Place which was 'in Sbilo, where J fet my Name at firft, and fee. what J did to it for the IVickednefs of my People Ifrael. And after this, it is obfervable, that the Ark and the Tabernacle, fo far as it appears out of the facred Hiftory, never met again after this parting. Whicrrlhourd teach fuch as* pretend to be the Tabernacles of God, in whom he rdwells.(as every Chriftian is) to take heed of Decays and Backflidings in your Chriftian Courfe. For it may be God and thou may part, never to meet more. We fee fad Examples of it in many Profeflbrs, that after Backflidings never recover their former Glory, they rjever enjoy the Ark of his Pr fence, any more as for- merly. T What became of the Tabernacle after the Deflation of SHloy and after this departure of the Ark from it, the Scripture is in a great meafure Silent. Only this we find, that it was at Nob in SanPs Time, 1 Sam. 2T. 1, 4,6. and that it was afterwards at Cibeon in David's Time, 1 Chron. 16. 39. And finally, that the VefTels of it were removed to the Temple af- ter the building of that by Solomon. Not, as the Jews fuppofe, to be laid by there • but rather to be ufed as occafion was, together mfti the other VeiTels of the Temple. Some think the Tabernacle had a Station once at A-fizpeb, which they gather from that Phrafe, r Saw. 10. 17. and Samuel tailed the People together unto the Lo.'d'to Mizpeh. But this is not certain, be- 32ttfe s 2 S The Gofpel of the Holy Places. caufe they might be faid to appear before the Lord elfewhere, and •not rmly where the Tabernacle was. The Places where the Ark came are more particulaily recorded ia the Scripture. Firft it was carried from Sbilo into the Field of Aphek, againft the Thiliftines^ i Sam. 4. 2. where the Pbilifiines took it Captive, and car- ried it from Place to Place, to Afhdod, to Ekron, to Gatby 1 Sam. 5^ At laft they fent it home into the Land of Judab. Firft: to Betbfbemefh, cap. 6. Thence it went to Kirjatb Jearim. Thence to the Houfe of Abinadab, cap. 7. Thence to the Houfe of Obed-Edom, 2 Sam. 6. Thence to the City of David, ibid. Verf. 12. And finally, it was placed in the Oracle in the Temple by Solomon, 1 Kings 8. 6% 7. where it continued till the Captivity of Babylon; at which time it was either deftroyed in the burning of the Temple, or elfccarried away to Babylon, and reftored amongft the reft of the Vef- fels of the Lord's Houfe by Cyrus. Some indeed think it was never returned, and that the fecond Tem- ple wanted the Ark. But this to others feems improbable ; becaufe the High Prieft was annually to Minifterin the moft Holy Place, and that ia reference to the Ark ; for he was to fprinkle the Mercy-feat with Blood, of which hereafter. Bot thefe various Removals and Travels of the Ark to and fro from Place to Place, may teach us this Leflbn, that God hath not tied himfelf and his Ordinances, and the Tokens of his Prefence fo to any People, but that if they prove unworthy, he may remove them, and feek unto himfelf another Habitation, Mat. 21.43. Reva.%. I will remove the Candlejlick. 4. Hence fourthly, among the Holy Places Jerufalem was very e- mtnent, as being the Place of the Temple and Ark, and all the Pub- lick Worfhip thereunto belonging, Pfal. 76. 2. In Salem alfo w b'vs Tabernacle, and b'vs Dwelling-place in Sion. Pfal. 87. 2. Tbe Lord lovetb the Gates of Sion, more than all tbe Dwellings of Jacob. Jerufalem therefore is made in Scripture a Type of the Church both Militant and Triumphant, Gal. 4. 16. for Jerufalem wbicb is above is free, which is tbe Mother of us all. Therefore in that magnificent Dc- fcriptionof the Church Cat holick myftical, Heb. 12.22, 23. amongft other Elogies, it is called heavenly Jerufalem. So Rev. 21.2. the new Jerufalem that comes down from God out of Heaven, as a Bride a- dorned for her Husband, is the Church throughly reformed in the latter The Gofpel of the Holy Places. 529 latter times both in DocTxine and Order and Worfhip. Which Purity is begun here, and perfected in another and an higher Glory in Hea- ven. And throughout the Scripture the Elogies given to Jerufalem are very high and excellent. It is called the City of God, Pfal. 45.4. The ElecJ City, or the City which God hath chofen, 1 Kings 11. $1. but he (ball have one Tribe for my Servant David'* fake, and for Jerufa- lem'* fake, the City which 1 have chofen out of all the Tribes of lfrael. It is called the beloved City, Gog and Magog compafs the beloved City, Rev. 20. 9. The Holy City, Matth. 27. 53. many Bodies of Saints which fkpt, arofe and went into the Holy City, Rev. 22. 19- God [hall take his part out of the Holy City. The City of the Living God, the heavenly Jerufalem, Heb. 12. 22. It is called the Throne of the Lord, Jer. 3. 17, at that time they /ball call Jerufakm the Throne of the Lord, and all Nations (ball be gathered un- to it, to the Name of the Lord, to Jerufalem. Que ft. What is the Ground of this Holinefs ofthefe Places, and bow arc we to conceive of it ? Jnfw. You heard in general before, that it conflfts in the Lords [e- parating of them for himfelfin a facial and peculiar manner. But there be four Expreffions in the Text, the Explication whereof will a little further clear ir. 1. The Lord is faid tofet his Name there. 2. Thither Ihalt thou feek. 3. Thither fhalt thou come. 4. Thither fhalt thou bring thy Holy Things. I. The Lord is faid to chufe the fe Places to fet bis Name there, and therefore they are called his Habitation, even to bis Habitation /hall ye feek \ the meaning is, his Name dwelt there. What is God's Name ? And how is it fet in fuch a Place ? God's Name is any thing by which he is known, the Difcoveries or Manifeftations of himfelf, by which he is known amongft his People, as a Man is known by his Name. He fets his Name in fuch or fuch a Place, when he conftitutes or ap- points it to be the Place wherein he will give forth the Difcoveries and Manifeftations of himfelf unto his People. There be five Things here included. 1. That here were the fianding Symbols and Tokens of his Prefence* The Ark, the Mercy-feat, the Altar, trie Sacrifices, here Ihey had U 0 their 53© The Gofpel of theHoly Places, their Abode and Reildence, even in the Places that God chofe for that End. 2. In tbefe Places were viftble appearances of bis Glory upon fpecial Oc~ capons. As when Mo fa had ere&ed and reared up the Tabernacle, Exod. 40. 34. then a Cloud covered the Tent of the Congregation, and the Glory of the Lord filled the Tabernacle *, So Numb. 12. 5. the Lord came down in the Pillar of Cloud, and flood in the Door of the Tabernacle. So when Solomon had finilhed the Temple, and placed the Ark in the Holy Place, the Cloud filled the Houfe of the Loid, fo that the Priefts could not ftand to minifter, becaufe of the Cloud. For the Glory of the Lord filled the Houfe of the Lord, 1 Kings 8. ic, 11. I fat ah likewife faw his Glory in the Temple, Jfa. 6. 1. 1 faxo the Lord fitting upon a Throne high and lifted up, and his Train filled the Temple. 3. Tbefe Places had their typical Significations of Chrift andGofpel-My- fteries : Therefore much of the Name of God was in them. There were chiefly two great Myfteries in them, Chrift and the Church. 1. The Temple was a Type of Chrift, John 2. 19. deftroy this Temple, and within three Days 1 witt raife it up. But he fpake of the Temple of his Body, Verf. 21. Therefore the Apoftle faith, that in him dwell etb all the f ni- ne fs of the Godhead bodily, Col. 2. 9. He was a Minifter of the Sanftuary, and -of the true Tabernacle, which the Lord pit ched^nd not Man, Heb.9. 1 r. 2. // was a Type of the Church, 1 Tim. 3. 1 5. how thou oughteft to be- have thy felfin the Houfe ofGod,which is the Church of the Living GW,Eph. 2. 20, 21*22. And it was a Type not only of the whole Church in general, bufe of every Believer in particular, 1 Cor. 6. 19. what, know you not that your Body is the Temple of the Holy Ghoft ? He dwells in their Bodies, much more in their Souls. The manner how the Deity dwells in thefe Temples is very myfterious and glorious. 4. Thefe Places were appointed of God to be Parts, yea principal and e~ m'tnent Parts ofhisWorfhip. I fay, they were parts of his Worihip or Ordinances-, they were fuch eminent Parts of his Worihip, that they lid fan&ify both the Worlhippers, and all the Worihip performed in them. The Mar.fandified the Gift, the Temple fantlificd the Gold,Mdt. 13. 18, 19. The Places did bring Acceptance to the Worfhip ; fo tliat the Places were principal, and the Duties lefs principal, as fome •:xprefs it. There will J accept them, Ezek. 20. 40. Exod. 20. 24. In all Places where J record my Name, I will come unto thee, and 1 will blefs j >ce 5. They were by God's appointment the Seat of all the Publicl Chnrch- Worfhip ofthofe Ttmes. They did perform the moral Worihip of Pray- er, and reading and hearirig the Law, in all their Synagogues ; but their The Go/pel of the Holy Places. 35 $ their Publick Church-Worfhip was annexed and affixed to the Temple only. Which brings us to the fecond Expreflion in the Text. 2. Tbitber /halt thou feek ; that is, for Anfwers and Oracles from the Holy Place, and from the Prieft by Vrim and Tbummim. For fo the Lord had appointed, Exod. 25.22, tbere will 1'meet with thee, and 1 will commune with thee from above the Mercy-feat, from between the two Cbernbims which are upon the Ark of the Teftimony. And accordingly fo they did, Numb. 7. 8, 9. And they were to enquire by Vrim and Tbttmmim. Therefore it is faid of Jofhua, when he was to be chief M3giftrate, Numb. 27. 21. and be fhaU (land before Eleazar the Prieft, wbofiaUask Comfel for bim after the Judgment ofUrim before the Lord : At his Word {hall they go out and at bis Word, that is, at Eleazar's the Prieft anfwering from God, fiall they come in, both be, that is, Jofhua, and all the Children o/lfrael with bim, even all the Congregation. All other Places were forbidden for this life-, feek not Bethel, enter not into Gilgal, Amos 5. 5. And the Lord feverely punifh'd it in Aha- zjab the Son of Abab, 2 Kings 1. 16. Elijah faid unto bim, for as much 06 thou baft fent Mejfengers to inquire of Baalzebub the Cod o/Ekron ( is it not becaufe there is no God in Ifrael to inquire of his Word <* ) therefore thoufhalt not come down off that Bed on which thou art gone up, but [halt furely die. The Devil, in imitation and abufe of this Ordinance of God, had his Oracles, and gave Anfwers in the old Pagan times : But his An- fwers were ufually Sophiftical and Ambiguous. And after the Death of Chrift God was pleafed to chain him up : Therefore Plutarch an Heathen Philofopher, in his Morals, hath a Difcourfe upon it, why the Oracles are ceafed \ and he hath an Expreflion for the revolving of it, which hath more of Truth in it than himfelf underftood. Amongft other Things he gives this Account of it, that it was becaufe the great God Pan was dead. It was indeed becaufe Jefus Cbrift9 who is the great God and the great Shepherd of the Sheep, had fuffered Death, and thereby conquered Satan, and hath therefore ftopt the Devil's Mouth from giving Anfwers in that way ever fince. 3. Thither fhalt thou come ; that is, at all their appointed Feftivals, three times a Year, Exod. 23. 14, 17. and whenfoever they offered Sacrifice, as afterwards, Verf.6. 4. Tbitber (ball ye bring your Burnt-Offerings and your Sacrifices, &c. Verf.6. So Levit. 17. 8,9. here is a particular Induction and Enumera- tion of their Holy Things. Tour Burnt-Offerings ] mentioned firft, as being the firfl; fort, and alj the reft depending much upon that. Uu 2 Tour 3j2 The Go/pel of the Holy Places. Your Sacrifices *} this is a general Word including all that belonged unto the Altar. And your Tithes "} thefe were for the Maintenance of the Priefis, whereof Levi*. 27. 3°> 32. They had two forts of Tithes, the firft went to the Priefls and Le- vites-, then of that which remained they were to feparate a fecond Tithe ; and this the Owners were to eat before the Lord in the Place that he (hould chufe, as infra Verf. 17. 18. The Heave-Offerings of your Hand"\ that is, the Firil Fruits which they were to bring in their Hands before the Lord, Vent. 26. 2. t boa /halt take of the fir ft of all the Fruit of the Earth, and {halt put it in a Basket? and /halt go unto the Place which the Lord thy God {ball chufe to place his Name there, and thou (bait fet it bejore the Lord thy God, and worfbif before the Lord thy God. Tour Vows and voluntary Offerings ] of which fee Levit. 7. id. fir filings of your Herd and Flnck~\ often declared to be the Lords, Numb. 3. 13. becau{e all the Firft-born are mine: For on the Day that I ftnete all the Fir ft -born in the Land of Egypt, 1 hallowed unto me all the Fir ft -born in ifrael both Man and Be aft : Mine they fh all be^ I am the Lord. For the Vfi of all, there is a Eour-fold InftrucYion from all thathath been faid concerning thefe Holy Places under the Law. 1 . The firft I nft ruction is concerning the Ceffation of this Holine{s of Places under the New Teftament. For this being a part of the Ceremo- nial Law, it mud needs be ceafed and vanifhed away, now that Chrift the thing fignified is come. The Papifts have borrowed this ( as they do many other of their Superftitions ) from the Jews. Some they bor- tow from the Pagans, and others are nothing elfe, but Pieces and Re~ liques of the La w of Ceremonies : So is this of the Holinefs of Places, and confecrating of Churches. For there is nothing more clear, than that the Difference of Places is taken away under the Gofpel. _ When the Woman of Samaria plead- ed, Our Fathers Worfhipped in thvs Mountain ; but ye {ay, that Jerufalem fa the Place where Men ought toWorfhip. Je{u${aid unto her, Woman be- lieve me, the Hour cometh, and now vs, when ye (ball neither in this Moun- tain, nor yet at Jerufalem Wor{hip the Father •, but the true Worfbippers (hall Wor{bip him in Spirit and in Truth, John 4. 21, 23. He turns her Eyes and Thoughts away from the Difference of Places, to regard and mind the Spirituality of the Worfliip. For as God is no refpe&er of \ Perfons, fo he is no refpecter of Places. But wherefoever, for that indefinite £ where 2 is equivalent to an univerfal, wberefiever two or three The Go/pel of the Holy Places. 333 three are gathered together in my Name, there am 1 in themdfi of them , Matth. 18. 22. The Apoftie therefore faith, 1 Tim. 2. 8. J will that Men pray every where, VvWOT t'ovu^ in every Plate \ as was prophefted long before by the Prophet Malachi, cap. 1. 11. For from the rifmgof the Sun even to the going down thereof, my Name /hall be great among the Gentiles, and in every Place (therefore all Places are alike) Jncenfe /haU be offered unto my Name, and a Jure Offering, which before were limited to the Temple. Therefore the Church at Jerufalem met in aa upper Chamber, Ms 1. 13. fo did the Church at Troas, Ads 20.8. rhere they did Preach and break Bread- therefore all Places are alike. Every Place is now a Judea, every Houfe a Jerufalem, every Congre- gation a Sion. But what a ftrange thing is this ! that Men can fee no Holinefs in the Lard's Day, but (light and oppofe that \ and yet afTert an Holinefs in Places. Oh the Wrath of God upon fuch Mens Spirits ! ObjecJ. But Ihould there not be publick Worfhip ? Anfw. Yes • but that may be in Places that are not Confecratedo Dr. Vfha in his Body of Divinity, pag. 404. fpeaking againft the pri- vate Adminiftration of the Sacraments, he thus explains it in thefe Words: in times of Perfection the Godly (faith he) did often meet in Barns and fuch obfeure Places, which were indeed Publick, becaufe of the Church of God there The Houfe or Place availing nothing to make it either publick or private, even as wherefoever the Prince iy, there vs the Court, although it were a poor Cottage. Objecl. But there is a Spiritual Prefence of God in the Places •, there- fore they are Holy. Anfw. It follows not. For, 1. God doth not vouchfafe his Prefence out of refpeft to the Place, but to the Perfons. He hath not fet his Name upon the Place, but on- ly upon the Perfons -, and is not prefent with them for the Places fake3 but only prefent in the Place for their fakes who are there Affembled. 2. The Spiritual Prefence of God is not enough to make a Place Holy , for then all Places Ihould be Holy, wherefoever God's People do enjoy Communion with him-, and fo not only Dwelling-Houfes where there are Family Duties, but every private Chamber where there is fecret Prayer ; yea, the Fields, the Streets, and fornetimes Prifons and Dungeons, and Gibbets, and all Places whatfoever, where the Saints come and enjoy Communion with God in their Spirits, would be Holy Places. And fo this OlfjecYion lays all Places level, she Lord having many precious Saints that walk clofely with him, who aredifperfed and fcattered up and down almoftin every corner of the Land. Our §34 ?he Gofpel of the Holy Places. Our publick Meeting-places for Worfhip have not any fuch facred Symbols of Gods Prefence, as the Temple had, the Ark, the Altar, &c. neither have they any fuch extraordinary vifible Appearances of the Divine Majefty and Glory, as the Temple had upon fpeciai Oc- cafions : Neither have they that typical Refpeft unto Chrift and Gof- pel-myfteries -, neither are they parts of Worfhip or Ordinances •, nor hath God annexed his Worfhip to them. He hath no way feparated or fet them apart unto himfelf, as his own peculiar : Therefore ttiere is no pretence for Holinefs in them. Inftr. 2. The fecond Inftru&ion is this ; Learn to prefent your Wor* Jhip unto God by Jefus Chrift ; for he is the true Temple, and Taber* nacle, as hath been ftiewed. Therefore that ftri& Injundion, to bring all their Sacrifices thither, fignified thus much, that we muft prefent all our Services and Sacrifices to God in the Name and Mediation of Jefus Chrift. Make ufe of Jefus Chiift in his mediatory Relation, a thing much and often preffed in the Scripture, as indeed it cannot be too much infilled on, Heb. 7.25. He is able to fave to the utmoft M that come (into Cod by him, 1 Pet. 1. 21. Who by him do believe in God, John 14. 6. I am the way, the truth and the life, no Man comes unto the Father, but by me. Col. 3.17. And whatfoever ye do in Word or Deed, do all in the Name of the Lord Jefus, giving thanks to God and the Father by him. A thing of abfolute Neceffity, if we defire either Accefs unto God, Ac- ceptance with God, or Influence and Afiiftance from God. 1. There is no Accefs unto GW,but by this greater and more perfect Ta- bernacle Jefus Chrift, in whom we have Boldnefs and Accefs with confi- dence by the Faith of him, Ephef. 3. 12. God, confidered as in himfelf, dwells in Light inacceffible, 1 Tim. 6. 16. dwelling in the Light which no Man can abroach unto, whom no Man hathfeen, nor can fee. He is glo- rious and excellent in himfelf, but approachable only in Chrift : We cannot fee him, nor conceive of him, nor get into his Prefence but by Jefus Chrift.^ 2. There is no Acceptance with God out of Chrift. If you bring a Sa- crifice to God, and bring it not to the Door of the Tabernacle of the Congregation, Blood fhall be imputed to that Man. Levit. 17. 1, 2, 3,4,5,6,7. Ifthoucouldftlivelikea glorified Saint, fhine like an Angel, if out of Chrift, God regards it no more than the facrificing Swines Fiefh, or the cutting off of a Dogs Neck. Ez.ek. 20. 40. for in mine holy Mountain^ in the Mountain of the height of lfrael, faith the Lord God% there fhall all the Houfe of lfrael, all of them in the Land ferve me ; there will I accept them, and there will I require your Offerings and the Fir ft- fruits cf your Oblations, with all your Holy Things. All our holy Offerings, our 7he Gofpel of the Holy Places. 335 our beft Duties and Services as they come from us are abominable, but through his Mediation acceptable. 3, There can be no gracious Influence or jijfiflance from God, but only in this way, by Jefus Chrift. The Lord hear thee in the Day of Trouble, the Name of the God of Jacob defend th.e; fend thee help from the San- ttuary, and flrengthen thee out of Sion, Pfal. 20. 1,2. For in Salem it bis Tabernacle, and his Dwelling-place in Sion h there brake he the Arrows of the Bow, the Shield, the Sword and the Battle, Pfal. 76. 2, 3. It is fpokea of temporal Deliverance, and may be applied to the Church •, there is a protecting Prefence of God there. But it is true in an higher Senfe concerning Chrift ; Chrift is the true Sanctuary from whence al] our Strength and Help cometh Thou therefore, my Son, be flrong in the Grace that is in Chrijl Jefus, 2 Tim. 2, 1. Nay in all thefe things we are more then Conquerors, through him that loved us, Rom. 8. 37. This is thereafon you conquer not: But Sin and Luft prevails, and you are worfled by Corruption and Temptation from time to time. There is a fecret Diftance by Unbelief from Jefus Chrift} did you come to the Door of the Tabernacle, the Lord would fend you help from the Sanctuary, and ftrenghthen thee out of Sion ; but Men are loth to leave their own home, or loth to break through Difficulties ^ they faint and tire by the way before they gee thither, and fo never come to receive thofe blefTed Influences, thofe reviving, Soul-ftrengthening, Soul-refrefhing Influences. SeeP/i/.84. 5,6,7. It is a Defcription to the People in their Journeys to the Temple.— -They went through thick and thin, as we ufe to fay, through drought and heat till they came before God in Sion ; and there they found what they went for. They met with God there, Verf. 10. it.— better a Day there, than a Thoufand elfewhare y for there the Lord will give Grace and Glory. Inftr. 3, Remember that there is a Church War (hip. As there was a Moral Worlhip which they were to perform every where; for it- was Perfonal, and not meerly Publick, fo they had their publick Church* Wovflnp, viz their Sacrifices aud other Inftitutions which were limit- ed to ihe Tabernacle, as it was a Type of the Church. As no Service is to be offered out of Chrifl, fo fome Services are not to be offered out of the Church', for the Tabernacle, as you have heard was a Type of the Church. And therefore, as God's end in this Inftitution was to lead out their Thoughts and Defires and Expectations to Jefus Chrift, and fo to prevent Idolatry and Unbelief in that Refpeft; fo Jikewifo to prevent Schifm, and to keep them in the Unity of that Church which he had then inftituted and appointed. So now inGof- yel- times look that you partake of the Ordinances in Gofpel-Churches - for 9 $6 The Qofpel of the Holy Places. for thefe/ace the New Teftament-Tabernacles wherein God dwell?, and vouchfafes his blefled Prefence. It is oftea noted, as a great Corruption of Worihip among the Jens, that they facrificed in the High Places-, yea though they did it to the Lord their God only. So in Manaffeh\ Time, 2 Ckron 37. 1 7. Ne- verthelefs the People did facrifice flill in the High V laces *, after fome be- ginnings and degrees of Reformation \ yet unto the Lord their God only. And the reafon they were not taken away is fometimes noted to be the perverfnefs of the People : So in Jehofaphafs Time, 2 Chron. 20. 33. Howbeit the high places were not taken away • for ays yet the People had not prepared their Hearts unto the God of their Fathers. t Yea there were fome good People in thofe Times who were uncon- vinced of this Truth, that they ought to facrifice only at the Temple and Tabernacle, though they were againft the Worfhip of Baal, yet they were not againft the High Places : So we have fome in our Days that are againft Popery \ but they are not againft mixt Commu- nions. They are not convinced that they ought to prefent their Ser- vices and Sacrifices, their publick Worihip unto God in Gofpel-Tem- ples, that is, in pure Churches, and not among profane People. It is ftrange to fee the fupine Carelefoefs and Scepticifm of fome Mens Spirits in this particular they regard not, they care not with whom they join •, whether it be a true Church or a falfe Church, whe* ther a pure or an impure Church, whether a Church or no Church. Search the Scriptures, and you will find no inftance, that ever the Lord's Supper was difpenfed but in Churches, Gofpel-Churches, pure Churches The firft Inftitution of that Ordinance was in the firft Gof- pel-Church, founded by Chrift himfelf the chief Paftor, who did dif- penfe this Ordinance himfelf to" the twelve Apofties, who were the Foundation Stones of the firft Gofpel-Church at Jerufalem then a- gain, Ads 2. 4.2. they continued ftedfaflly in the Apojlles Dotlrine and Fellow/hip, and in breaking of Bread, and in Prayers. Breaking of Bread is there mentioned amongft other Ordinances, and therefore not to beunderftood of common but facred Bread, Aft s 20. 7. it is faid of the Church of Troat, that they came together on the firjl Day of the Week to break Bread. The fame Ordinance alio was obferved in the Church of Corinth, 1 Cor. 11. and whereas Corruptions and corrupt Members were crept in, the Apoftle fpends a whole Chapter in exhorting them to purge out the old Leaven, 5th. Chap, of ift. Epiftle. ProfeflTors that lie amongft the Pots, never joyning themfelves as fixed Members in any particular Church, though they have Opportu- nity for it, do live in the negleft of a Duty, a known Duty j yea fuch aneg- The GofpeJ of the Holy Places. 337 a neglect as doth infer and carry along with it the negle&of many other Duties alfo. For how can Church-Difcipline be exercifed, but in the Societies of God's People; therefore this neglect expofeth the Ordinances of Chrifl: to contempt and proftitution. It is as great a Sin to receive the Lord's Supper in an AfTembly of ignorant and profane People, as it was to offer Sacrifices in the high Places; yea it is indeed the very fame Thing. For let thy Conference fpeak. Are fuch Afremblies *he Temples of the Holy Ghoft? Are they the Tabernacles of the molt High? Doth God dwell there ? Is this to go to the Door of the Tabernacle with thy Sacrifice, when thou knoweft thou goeft into a Dunghill of Profanenefs, into a Dun- geon of Ignorance, into an Affembly of wicked and ungodly Men. Art thou a Soul that defireft Communion with Chrifl: ? Then take his own Direction for the obtaining of it, Cant. 1. 7,8. Go forth by the Footfieps of the Flock, this is Church-fociety. Feed thy Kids by the Shep- herds Tents. Make ufe of the Miniftry and Minifters of the Word, who are fet in particular Churches. Irtflr. 4. Labour every one, that his own Soul may be an Habitation for the Lord j a Temple of the Holy Gheft. For the Temple fignified not only the whole -Church in general, but' every Saint in particular, as hath been Ihewed. Let not thy own Soul be, as it is fa id of Rome, Rev. 1 8. 2 his become the Habitation of Devils, and the hold of every foul Spi- rit, and a Cage for every unclean and hateful Bird. But let the Spirit of God dwell there^ be refllefs in thy felf, give God in Heaven no reftf nor thy own Heart within thee any reft, till thy Soul be an Habitation of the Holy Spirit. Say, as it is faid of David, Pfal. 132.4, 5. I will not give fleep to mine Eyes, nor {lumber to mine Eye-lids, until 1 find out a Place for the Lord, a Habitation for \he mighty God of 'Jacob* x THE 338 THE Gofpel of SOLOMON'S TEMPLE. 0*ob.2i. 2 Sam. VII. 15. 1668. J He flail build an Houfe for my Name, and I will eft ablijb the Throne of bis Kingdom for ever. OF their Holy Places under the Law the chief was the Tabernacle and the Temple. The Difference between which two, was not in their typical life and Signification, wherein they were the fame -r but only that the one was moveable, the other fixed. The Tabernacle was a moveable Temple, the Temple was a fixed Tabernacle : And accordingly they differed in their Quantity and Dimenfions, the Tem- ple being double the Quantity of the Tabernacle, fukable to its fixed State ; but the Tabernacle was lelTer and lighter, becaufe it was to be portable and fit for the Shoulders of the Levites, who were to car- ry it from place to place. The Temple being the greater and more glorious of the two, I have chofen to fpeak to that, and in fo doing lhall fpeak of the Tabernacle alfo, fo far as is requifite to this End of opening the typical Significa- tions of thefe legal Shadows. The Text fpeaks of two Things, the Temple and the Kingdom ; it is the former, of which I am to fpeak. The Doctrinal Propofition in the Words is this. Dodh That God appointed Solomon fo build him a Temple, or an Houfe unto his Name. A Temple is an Houfe inhabited by a Deity. As a Man dwells in his Houfe, fo God dwelt in the Temple: Or as Satan dwells in the Temples of Idols, and in falfe Churches, which are there- fore called Synagogues of Satan, and Habitations of Devils : So God dwells in the Temple, and in the true Gofpel- Churches. I give thefe oppofite Inftances, becaufe Contraries put together do illultrate one another. To dwell there, is to vouchfafe his prefence there. The The Gofpel of Solomon' j Temple. 339 The Temple was a very great and glorious Ty$e \ both the Temple and all the Concernments of it were myftical and flgnificant of Gofpel-Truths. The general Sig- See tbe6Sermon * ggj nifications of the Temple were Chrift, and the %$; prnefltim™ Church, and every individual Saint ; this in ge- neral. But, befides thefe Significations of the Temple in general, almoft all the Particulars about the Temple had their particular Myfteries and Inftru&ions. They may be referred to five Heads. 1. The Builders. 2. The Time. 3. The Place. 4. The Materials and Preparations for it. 5. The Parts of the Temple. 1. The Builders-, 1. Of the Tabernacle. 2. Of the firft Temple. 3. Of the fecond Temple. 1. Of the Tabernacle ^ Mofes, Bez.aliel, Aholiab. The People con- tributed, Exod. 35. and every Prince's Offering at the Dedication of it, is fet down particularly, Numb. 6. 7. to (hew that the Lord takes fecial Notice of the Bounty and Liberality of his People.. 2. Of the firft Temple, David and Solomon. David made vafl Pre- parations for ir, appointed the Place, and gave the Pattern of it in Writing to his Son, 2 Sam.%. 11,12. — 1 Cbron. 29. 2, 3, 4,5. and 1 Cbron. 28. 11,12,13,14,15,16,17,18,19. Solomon had an Army . of Workmen that were employed about it, 1 Kings 5. 23. to the end. One hundred and fifty thoufand Bearers of Burthens, thirty thoufand Jfraclites for plain Work, three thoufand and three hundred Officers, befides Hiram's Men. 3. Of the fecond Temple ; Cyrus, Ifa. 44. and 45. Ezra 1. Jebofhua and Zerubbabel. Take thefe Inftru&ions from this. i. The chief Builders were Types of Chrift, whofe Work and Of- fice it is, to build the Temple of the Lord. Mofes, Solomon, Zerubba- bel were fo : And fome think Cyrus alfo was a good Man, and a Type of Chrift: But concerning the other there is no Controversy. 2. Obf. That all Hands fhould help to carry on Church- Work, 3. Obf. The Freedom and Soveraignty of God in the choice and ufe of Inftrumentsto do his Work. He chofe Cyrus, who was by birth a Perfian, he (ingles out and chufes whom he will. He chofe Paul a Perfecuter to be an Inftrument to plant and gather Churches. Stran- gers of Tyre and Sidon, Kings of Perfia ; Gentiles as well as Jews (hall be added to the Church. Thofe that were once Strangers to the Com- monwealth of Ifrael, they that are far off (hall come and build in the Temple of the Lord, Zecb. 6. nit. Xx 2 2. The 340 ~* The Gofpe! of Solomon's Temple, 2. The Time. The Tabernacle was built about the Year of the World two thoufand five hundred and thirteen : The Temple about tour hundred eighty feven Years after, i Kings 6. i. nit. which fell up- on the Year of the World three thoufand, according to that Account* The Temple ftood from the Dedication of it by Solomon to the laft: Deftru&ion of it by the Romans, about a thoufand Years. For to the Captivity in Babylon was about four hundred Years -, the Captivity lafted feventy Years: From thence to the Death of the Me/ftahfouv hundred and ninety Years, which is Daniel's feventy Weeks, cap. 9. And it was deftroyed by Fefptftan, about forty Years after ChrinVs Death. So that it was finifhed and dedicated about the Year, of the World three thoufand, and finally deftroyed about the Year of the World four thoufand : So it flood from fir ft to laft about a thoufand Years, viz. the fourth Millenary from the Creation of the World, excepting the Intercifion of the Captivity in Babylon, when it lay wafte about fifty Years, a whole Jubilee, force think feventy, but the leaft is fifty ; fup- pofing their Bondage under the Yoke of Babylon to begiaabout twenty Years before the burning of the Temple. In all this we fee the Viciflitudes and various Revolutions that do be- fal the Church of God, whereof the Temple was a Type ; and that the Ingratitude andllnprofitablenefs of a People may bring Defolation upon all their pleafant Things. The greateft Glory of external Ordinances may- by Sin be laid in the Duft, as this Temple was twice. And more- over the life of it was ended, Chr'tfi the Subftance being come. 3. The Place. Mount Moriah was the Place of the Temple : There was a double Dehgnation of the Place to this life. r. By lfaac's being offered there, Gen. 22. Get thee to the Land of Moriah, &c 2. By the Angel's flaying there, and commanding an Altar to he built there in David's Time, and God's anfwering David from Hea- ven by Fire on that Altar, 1 Chron. 21. with cap. 22. 1. We may here learn the Soveraignty and unfearchable Freedom of the Will and Grace of God in choofing one Place to be the Seat of his Temple, of his Chu* ch and Ordinances rather than another. For it was laid, P/^J/87. 2. He loveththe Gates o/Sion, more than all the Swellings of Jacob. Why he chofe this I know no reafon can be given, but the good Pleafure of his own Will. So, that the Lord ftiould chufe England to have Gofpel-Temples here, to plant his Churches and Ordinances here, rather than in Spain or ltaly3 he hath reprobated them to be the Seat of Jnticbrift, but • hatb The Go/pel of Solomon^ Temple. 341 hath chofen thefe to be the Mountains of Delights of Holincfs, as Datt. 11.45. ^° account can be given hereof, but the good Pleafure of his Will. 4. The Materials and Preparations of them. There were the choiceft Materials, and the moft plentiful Preparations of them : The People contributed to the Tabernacle very liberally, Exod. 35. 21, 29. Exod. 35.5,6,7. So that Proclamation was made for them to ceafe. And tor the Temple was prepared Gold, Silver, Brafs, Iron, Wood, Stone, all in j;reat abundance and vaft Sums by David and Solomon. 1. Thefe rich and choice Materials inftrudt us, that we mufl: give God the bed we have, and give it plentifully and liberally. 2. There moft be a preparing Time, and Work for the building of * the Temple, which to do is God's free Gift: Therefore we mud ac- knowledge and admire him for it, as David did* 1 Chron. 29. 14. who, or rvh.it am 1 or my People, that we fhould offer fo willingly. And the way to continue this Frame, is to beg it of God, as there David alfo doth, Verf 1 8. keep it for ever in the Hearts of thy People. 5. The Parts. Which I fhall mention now, but defer the Interpre- tation of them to another Time : They were three,, the Houfe, the Courts, and the Veffels : All thefe were parts of the Templey take it in the largeft Senfe, for all the holy Buildings and Appurtenances thereof, 1. The Houfe, or Building ; the covered Temple. Of this there are the common Parts that belong to every Houfe, namely, the Foundation, the Walls, the Doors, the Windows, the Floor, the Roof. The peculiar Parts of this Houfe, as it was the Houfe of the Lord, were the Porch, the Sanctuary, and the Oracle, with theSide-chanv bers belonging to them. Thefe are the Parts of the Houfe it felf, or the covered Temple. 2. The fecond general part of the Temple, is the Courts about it °7 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 Friefts. 3. The Veffels -, they were many, I fhall inftance only the chief, and fuch as were fignificant of Gofpel-Myfteries. And they are either be- longing to the Sanduary, or to the Oracle. 1. To the Sancluary, and that either fub dio, or fubteclo, without or within Doors. There were four without Doors, and three within.: Without, the Brazen Altar of Burnt Offering, the Molten Sea, the La- yers, and the Pillars of Brafs : Within, the Altar oflncenfe, the Table of Shew bread, and the Candlefticks, 2, To j £4-2 Ate GtjQte/ 0/ "Solomons Temple. 2. To the t?rjclf j wherein was the Ark and the Appurtenances there- of Heb.9.1 to 5. Vfe. Exhortation unto Temple-work. It is prophefied that even the Gentiles, Zech. 6. tilt* they that are far offfhaH come and build in the Tem- fle of the Lord. We are all by Nature far off, Eph. 2. hut brought nigh by the Blood ofChrift, and built up into an Holy Temple to the Lord, as it there follows, Verf. 1 3. 1 7, 1 9. &c. to the End. Take thefe Rules about Temple-work. 1. Be fur e you build according to the Vattern (hown in the Mount to Mofes, Exod. 25. 9 Heb. 8, 5. It is eighteen times repeated in the two laft Chapters of Exodus, £ as the Lord commanded Mofes, fo did he ] as the Lord commanded Mofes. And in like man- seetbe Geneva ner David and Solomon, 1 Chron. 28. 1 1,12, 19. they Note upon it. had both the Word and Spirit of God to direft them. If you ask, how may we know the Pattern? Thefe are the Means of knowing its the Word and the Spirit, Hag. 2.5. and they give Light in this matter in the way of effeftual Humiliation and Repentance ^ efpeciaily repent and be humbled for Tenrple-Sins, Temple-Defile- ments j for your Church-Sins, Church- Defilements, Sins againft the Worfhip of God, fee Ez.e\. 43. 10, 11. foRev. it. 1. a Reed is given at the reftoring of the Churches and Worfhip of God from the Anti- chriftian Apoftacy, to meafure the Temple, the Altar and the Wor- fhippers. Get this Meafuring Reed into your Hands, the Word of God, Rev. 21.15. 2. Leave out the outer Court, Rev. n. 2. that is, nominal Chriftian?. Look to the matter of the Church, elfe 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 Perfons vifibly unfit. Thefe two Directions are of that Weight, that I have thought they are e- nough as to Communion of Churches. If they own the Scripture for their Rule of Worfhip and Difriplifie, if they build by the Golden Reed, and if they leave out the outer Court-, if there be care taken to keep off promifcuous Adminiftrations. But if they (light the Scripture as the Rule of their Walking, or of their Worfhip and Adminiftrati- ons. Or if they be not in a Capacity to keep the Ordinances pure, I do not fee how we can have comfortable Communion with them. 3. Let there be no noife of Axes and Hammers in building the Temple. It was built entirely of hewed and fquared Stones, whereof everyone was perfectly fitted for its Place, the length of the Stones, fome fay, being The Go/pel of SolomonV Temple. 34 j being the thicknefs of the Wall, 1 Kings 6. 7. Ic is not to betoorigo* roufly understood, but the meaning is, as fome exprefs it, no found thit was obilreperous to a publick Difrurbance : No laborious Sound from the hewing or fqnaring of Timber, but only a more cheerful, yea melodious harmony from the Conjunction and compadtingof Matter afore-hand fitted and prepared. Doubtlefs this was not without a Myftery : It may be divers ways applied; as that the matter of the Church fhould be well prep^ed be- fore their Admiffion as Members; and that the Saints are afore-hand fitted and prepared unto Glory : So that when they eome todie, they have nothing elfe to do but to die ^ for the Temple was a Type of Heaven, and of the Church Triumphant. But the Application that I would make of it, is this: Thereihould be no noife of Strife, no Con- tention, no Collifion 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 bumbling- work in its fir ft Convey [ion, when hewed andfquared, it will lie even in the Building, elfe not. ^ ox only by Bride comes contention, Prov. 13. 10. 4. Build the Hoitfe of the Lord before your own Houfes : So Solomon did-. The Lord's Houfe was finifhed in feven Years,but his own was not finifh- ed till thirteen Years, 1 Kings 6. nit. with cap. 7.1. not that he re- garded his own Houfe more, but lefs ; and therefore finittied the Lords Houfe before his own. And the Jews after their return from the Cap- tivity, are greatly reproved for this Neglect, Hag. 1.4. and 2. 10. It is indeed the general Scope of the whole Book of Haggai. It brings a Blefling upon all your Concernments, Mattb.6.23.. Seekfirfi the King- dom of God, and all other Things /hall be added. But if this be neglected and poftponed, God will Blafl and Curfe all the other Works of your Hands, as he did theirs. 5. Labour to fee the Beauty of the Lord in his Temple. This was Da~ vids earned Defire, Ffal. 27. 4. One thing 1 have deftred of the Lordr that will 1 feel after, that I may dwell in the Houfe of the Lord all the Days of my Life, to behold the Beauty of the Lord, Pfal. 84*7. to appear before God in Sion, Pfal. 63. 2. to fee thy Power and thy Glory in thy Sanctuary. What do you come there for, if you do not meet with God there ? Be in the pureft way of Worfhip, but reft not in it without God. Get real Vi dons and Frmcions of God in his Ordinances, to fee the plea- fant Beauty of the Lord in his Temple. Qucft. But when vs God real to the Soul in his Ordinances ? ~Anfw. When God is as real to the Soul, to the Eye of Faith, as the external part of an Ordinance is to the Eye ofSenfe. Wheayfrufes Cbritt 344 The Gofpel of SolomonV Te?npk. Chrifl: crucified in the Sacrament, when you fee his Body broken, his Blood poured out, as really as you fee the Bread broken, and the Wine poured out. And if there be a real Sight of Chrift, it will have real Effe&s, to fubdue thy Lulls, to keep the Heart in ways of Ho- linefs. Que ft. But what of God are we to fee in bvs Temple .? Anfw. All his Glory fhines forth there, efpecially his Power and his Grace. ( i.) His Power, Pfal. 63. 2. To fee thy Power and thy Glory. ( 2. ) Efpecially the Glory of bis Grace, Zech. 4. 7. Cry Grace, Grace unto it from the Foundation to the Top.ftone. Afiw.i. 2 Sam. 7. 13. 1668. / D He fiatt build an Houfe for my Name, and I will eft ablifi the Throne of his Kingdom for ever. ^TOw of the Parts of the Temple,. Taking the Word in the largeft 1* Senfe, for all the Holy Buildings and the Appurtenances there- of, fo the Parts of it were three. 1. The Houfe. 2. The Courts. 3. The Veffels of the Temple. I call them all Parts, for want of a fitter Term to exprefs it by : For there is a Penury of Words, from whence there is a NecefTicy fome- times of Tropes and Figures, and improprieties of Speech. 1. The Houfe it felf; that is, the covered Building called **cffrom Kt'ta to inhabit •, as all the holy Ground is called h$iv, for the whole Place, and all the Courts were holy. As to the Houfe it felf, we may confider, 1. The Common Parts of it, which belong to every Houfe, and fo to this amongft the reft. And here the Scripture takes notice of the Foundation, the WaUs, the Doors, the Windows, the Floor, and the Roof of the Temple. Not that we fhould feek a Myftery in every Thing, but only fofar as we fee the Scripture going before us we may fafely follow, when we find the Scripture allegorizing any thing and alluding to it in a Spiritual Senfe, we fhould mind, and needfully take out fuch Leffons and InftrucYtons. 1 mull fpeak firft to the Letter and Hiftory of them, as parts of the material Temple- and then confider what myftical Application the Scripture makss of them. This -method I ihall obfet ve under every Head. 1. The Th* 'Jo/pel of Solomons Temple, 345 x. The foundation of the Houfe of the Lord. It was o( great coftly hewn Stone, 1 K> ;;:s 5. 17. But what is the Foundation in the Spiri- tual Temple? The Scripture often applies this to Jefus Chrifjt, Ifa. 2$. 16. behold I lay in Sion for a Foundation, . a Stone, a tried Stone, &c. V.Peter 2. 4 6. To whom coming as to a living Stone, difallowed indeed of Men, &: refufed of the Builders, Pfal. 118. 22. the Stone which the Builders refufed is become the head of the Corner. A Scripture often interpreted in the New Teftament concerning Chrift. Other Founda- tionscan no Man \a? , 1 Cor. 3. 9, 11. The Scripture often fpeaks of Chrift under this Notion, as a Scone, and a Rock, and a Corner-ftone, Gen. 49. 24. from thence is the Shepherd the Stone of Ifrad Dan. 2. 25. a Stone cutout of the Mountain without Hand. Ifa. 2*5.4. Truft ye in the Lord for ever *, for in the Lord Jehovah is everlafiing Strength* the Word is, the Rock of Ages ; in which Rock Mofes was hid, Exod. 33. 22. while my Glory paffeth by, I will put thee in a Cliftofthe Rock. And Elijah, 1 Kings 19.9, 13. He is that Stone, Zech. 3.9. ingraven withfeven Eyes upon it. And as Chrift is the Foundation-Stone of the Church : So the Apoftles in regard of their Do&rine are alfo called the Foundations of it, Rev. 21.14. Eph. 2. 20, 21. Look to it, that you be built upon this Foundation, that you be not built upon the Sand, but upon this Rock, Mat. 7. 24. For hence it is that the Church ftands fo fafe, becaufe built upon this Rock : Therefore the Gates of HeUjhaU not prevail againfi it, Mat. 26. 18. The Papifts make the Pope the Cornet-ftone of their Church : But it is not the Pope, it is not Peter himfelf as perfonally confidered, that the Church is built upon. Many build upon the fandy Foundation of their own Righteoufnefs, and their own Strength and moral Endeavours. Thefe are falfe Foun- dations. But if you be upon this Foundation fear not \ whofoever be- tieveth in him (hall not be confounded. 2. TheWatts of the Temple. They were of Stone, the infide was Cedar, adorned with carved Cherubims, Palm-trees, Flowers, and overlaid with Gold *, and yet further adorned with precious Stones, fixed, and fparkling like Scars, in fit Places in the Wall, 1 King. 6. 18, 29 2 Cbron. 3. 6. The ousfide of the Wall was either white polimed Marble, as fome think, or overlaid with Silver, as others con* ceive from 1 Cbron, 29.4. For within it was overlaid with Gold, 1 Kings 6. 2i. Therefore this Silver, as it feems, A*as for the out- fide, which could not but yield a very bright and glorious fhew to the Eyes of all Spectators, efpecially when the Beams oftheSundid fhineand fparkle upon it. The thicknefs of the Wall of the Temple is not expreflediin the y y Scrip- 346 The Gofpel of Solomon9* Temple. Scripture : But the leaft that can be allowed at the Foundation is four Cubits i becaufe there was a Rebatement of three Cubits in the thick- nefs of the Wall for the Side-Chambers, i Kings 6.6. and for the Wail in the higheft Story, we may well allow one Cubit, and fo there will be four at the bottom. The Scripture applies this myftically to the New Jerufalem^ Rev* 21. 12. it had a Wail great and high, and again, Verf 17. and often tke Walls are mentioned. ( 1. ) The Walls of an Houfe or City are the Defence and Safety of it : So lfa.6o. 18. thou (halt call thy Walls Salvation And God is faid to be a Wall of Fire, Zech, 2. 5. /or / faith the Lord, will be unto her a Wall of Ftre round about, and will be the Glory in the midfi of her the Lord is for Walls and Bulwarks to his People, J fa. 26. 1. '( 2. The Stones in this facred Building are fpiritually Saints^ vt ho zrc called Living Stones, 1 Pet. 2. 5. So fome interpret that AUufion, Pfal. 144. 12, 13. that our Daughters may he as Corner- ft ones, polifked af- ter the Similitude of a Palace. Vide Calv. Ainfw. in loc. (3.) The Trees that were placed in the Temple either for ufe, as Timber in the Building, or for Ornament in Sculptures and Ingra- vings, and the Flowers ; I find them myftically applied in the Scripture to the Saints and People of God in the Church. The Trees themfelves could not be planted in the Temple ; but therefore the Sculptures of them were there, as reprefenting the Trees themfelves. David com- pares the Righteous to the Cedar and the Palm-tree, Pfal. 92. 12, 13, 14. and himfelf unto the Olive-tree, which was ufed in and about the Doors of the Houfe, Pfal. 52. 8. But lam like a green Olive-tree in the Houfe of God. There were alfo Sculptures of Lillies in the Temple, 1 Kings 7. 19, 22. and Saints are fet forth by that Flower, Cam,!.. 2. As the Lilly among the Thorns; fois my Beloved among the Daughter sy Cant. 2. 16. my Beloved he fee deth among the Lillies.- The Allufion feems to lie in the Gifts and Graces of the Spirit of God fhadowed by the ex- cellent Properties of thofe Trees and Flowers. ( 4. ) The Gold and precious Stones have the like Signification. Thofe fpiritual Excellencies in the true Temple, thofe Divine Graces and Or- naments of the Soul, more precious than Gold and Jewels, were fha- dowed forth by them. Therefore Faith is compared to Gold, 1 Pet. I. 6. And the Church is faid to have her Foundations of Agates , Jfa. 54. rt, 12. So the Netvjerufakm, which isaVifionand Prophefy of the Church in her Excellency both of Grace and Glory, Rev. 21. 18,19, And the Members of the Church, Lament* 4.7. are compared to Ru- bies and Saphhes. \, The The Gofpel of Solomon'* Temple. 347 3. The Doors of the Temple. They were made with folding Leaves ; and for the San&uary, they were of Fir-tree, with carved Cherubims, Palnvtrees and Flowers — overlaid with Gold -y and the Pods of Olive- tree. But for the Oracle, both Polls and Doors were of Olive-tree, 1 Kings, Chap. 6. Verf. 31.35. Now for the My fiery of this, take thefe Hints. 1 . Chrijt bimfelf is the Door of Entrance and Admittance into the Temple and Prefence of God, John 10. 7, 9. 2. The Ordinance of Admijfion into the Church, or keeping or (hut* ting out% is hereby figured alfo. For the Ufe of a Door is to let iit fome, and keep out others, Cant. 1.12. A Garden inch fed vs my Sifter , my Spoufey a Spring (hut upy a Fountain fealedy Rev. 27.27. There /baU in no Wife enter into it any thing that defiletb, neither whatfoever worketb Abomination , or maketb a Lye \ bat they which are written in the Lamtfs Book of Ltfe. And Chap. 22.15. Without are Dogs , &c. 4. The Windows of the Temple, 1 Kings 6. 4. and for the Houfe be made Windows of narrow Lights. Your Margin reads it, Windows broad within, and narrow without, or skewed and clofed They were made in that Form, for the better diffufion of the Light, and keep- ing out the Weather. Thefe Windows were of a great height from the Ground : For they mult needs be above the Side -Chambers, which were fifteen Cubits high, 1 Kings 6. 10. therefore the lowefl: part of the Windows was fifteen Cubits from the Pavement. Whether the Oracle had Windows in it or no, is difputed on both fides. It is a Queftion alfo, whether there was any Glafs in thefe Windows : But kad the Invention of Glafs been fo Ancient, probably there would have been not only much Ufe, but exprefs mention of it in the Scripture. It is faid of AhazJab long after Solomons Time, that. be fell through a Lattice , 2 Kings 1. 2. and thence fome infer, that pro- bably Glafs-windows were not then in Ufe. And indeed when was the firft Invention of Glafs, by that little fearch that I have made, I can- not find. I find no clear mention of it in the Old Teftament. For their Looking- glafles were of policed Brafs, Exod. 38. 8. 1 know fome render mifrepoth majim Jofh. 11. 8. and 13. 6. Fornaces vi* traceas, the Glafs-fiirnaces, which I confefs is ingenious. But it may be otherwife rendred ; and it doth not feera probable, that this In- vention of Glafs was fo Ancient as fofhua\ Time. Therefore the Windows of the Temple were open to the Air, and as to Ornament, w e may fuppofe they were gilded or golden Lattices. But fo much for the literal Explication of them, Yy 2 A? 3 48 The Gofpel of Solomons Temple. As to the Myfiery of them, their Ufe being to let in Light into the Temple -7 we may here confider both external and internal Light. i. As to external Light \ This fpeaks forth Gofpel- Light in the Church from Chrift by his Minifters. For Chrift him fe If is the true Light, John i . 9. that was the true Light, which coming into the World en- lightencth every Man that is enlightened *, fo fome interpret thofe Words. For ipx'ww may be referred to %w as well as Mp»*ov. He is the Sun of Righteoufnefs (hining in thro' thefe Windows, looking through the golden Lattices, Cant. 2. p. 'His Minifters are Lights alfo, though he is the Sun ; they are but Stars that fhine with a borrowed Light, John 5 35. John the Baptift was a burning and a (hining Light -, and Matth. 5.14. Chrift fays to his Apoftles, Te are the Light of the World% and his Church and People fhine as Lights in the World, Phil. 2. 15. 2. As to internal Light-, Some apply it yet further to the Spiritual Illumination of the Minds of God's People. As the Eyes are the Win- dows of the Body, and fo called, Ecclef. 12. 3. in old Age they that look out at the Windows are darkned: So the Eyes and Windows- of the Soul are the Faculty of the Underftanding elevated and fanclified by the Holy Ghoft, whereby it receives the Light of the Gofpel. There is in the Saints a fpiritual vifive Faculty, thofe Eyes of the Soul, where- by it receives the Light of the Sun of Righteoufnefs darting in his Beams of fpiritual Light into the Soul, though it is with manyasjoki. the Light {bines, but the Darlnefs comprehends it not. 5. The Floor of the Temple -7 This was of Planks of Firr, and Boards of Cedar, over-laid with pure Gold, 1 Kings 6. 15, 30. This LefTon and Inftruction we may learn out of it : That every thing in the Houfe of God is excellent and precious, the loweft, the meaneft Saint or Ordinance of Chrift. The very Floor of the Temple is over-laid with Gold. 6. The Scripture takes notice alfo of the Roof ox Covering of the 7Vw- pkj 1 Kings 6. 9. which was made of Boards and Leaves of Cedar, laid within with Gold. What the outfide was is uncertain : For it is not likely that the Cedar-boards were expofed to the injuries of the Wea- ther—but covered, yet not with Lead, that was too poor a Mettal to be ufed in this magnificent Temple, but either with Sheets of Silver, as fbme think, or with Plates of Brafs, as others think. The Roof was; doubtlefs fiat, according to the Cuftom of thofe Times } and therefore defended with Battlements, according to that Law, Deut.11. 8. and adorned with Pinnacles .• For the Devil carried our Saviour to a Pinnacle of the Temple, Mat,$. 5. that is, faith the Mar- The Goffel of Solomon'* Temple. 349 Marginal Note, the Battlement wherewith the fiat Roof the Temple was compafled about that no Man might fall down, Dent. 22.8. and tho' flat, yet might be fome gentle riling in the middle, to caft off the Rain-water. The Scripture feems to apply the Covering of the Temple as an Em- blem of Divine Shelter and Protection over the Church, I fa. 4. 5, 6% For upon all the Glory /hall jte a Defence, or^as the Margin reads it a Co- vering— Ana* there /hall be a Tabernacle for a Shadow in the Day time from the Heat, and for a Place of Refuge, and for a Covert from the Storm, and from the Rain, This Covering and Shelter is the Lord Jefus Chrift, J fa, 12. 2. Cant. 2. 4. Hvs Banner over me wot Love. 2 Sam. 7. 13. Nov. j. He flail build an Houfe for my Na?ne, and I will eftablijlj the Throne of his Kingdom for ever. WE have fpokenof the Foundation, the Walls, the Doors, xhzWin- dows, the Floors, and the Roof of the Temple: Thefe 1 call the common parts of the Temple, becaufe they are fuch as are in every Houfe, of what Form, or of what Ufe foever. But the fpecial farts, or the Rooms in a Houfe may be various and di- vers, according to the Mind of the Architect, and the Ufe he puts it to. The Rooms in thisfacred Building and Houfe of the Lord were chiefly Three, the Porch, the Sancluary, and the Oracle, with the Side- Chambers belonging to them. It will be needful here to fpeak fomething firft concerning the Letter and Hiftory of thefe things \ and then concerning their myftkal ftgnifi- cations, becaufe we cannot fo well fee the Ground and the Truth of the myftical Application, unlefs we have a right Idea and conceiving of the Letter of the Type it felf. 1. And firft for the literal or hiftorical Explication of thefe parts of the Temple, you may eafily conceive of them by the Form of our Churches, as they are called •> only there was a difference in the po- rtion or fituation of the Parts, but the Parts themfelves are alike in both. For firft there was a great Court about the Temple, to which anfwers the Church-yard about our Churches. Then there was a (lately Tower- porch, four times as high as the Temple it felf: To this .anfwers that wbich is called the Steeple, To the Sancluary anfwers the Body of the Church 350 The Gcfpel of Solomonv Temple. Church, And then anfwerable to the Oracle, is that which we call the Chancel. And finally, as the Temple had Side-chambers and Lodgings for the Levitts : So there is belonging to our Churches the Feflry and the Dwelling-houfe for ,the Minifter, &c. Only there is a difference in the pofttion or fituation of thefe Parts. For whereas the Holy of Holies in the Temple was at the Weft end of it: On the contrary with us, the Chancel is ever towards the Eaft-, which was done either in oppfition to the Jews, [or in imitation of the Pagans. As to our Churches or publick Meeting-places, the thing it felf is neceflary : For if there muft be publick Worlhip, there muft be publick Places to aflemble in. A Meeting- place is a neceffary appurtenance to the Worlhip : And as for this Form or Falhion of Building, whatfo- ever is for life or Convenience, or moderate Comelinefs and Orna- ment is lawful and allowable ; and therefore there is no evil in a Churchyard, or a Steeple, or a Feflry, or an Houfe for the Minifter : But to have a Chancel, or one part of the Meeting- place, as more Holy than the reft, in imitation of thejewifh Oracle, this is evil and fuper- ftitious. Publick Meeting-places are neceflary •, but the Opinion of Holinefs in them, this is fuperftitious. For our Meeting- places do not (beceed in the Room and Nature of the Jewifh Temple, as a Temple -9 but of the Jewifh Synagogues, where they had their moral ^Worfhip in all their Towns and Cities throughout their Habitations. It will be ufeful here to fpeaka little firft concerning the Dimenfiom of thefe feveral parts of the Temple , and then concerning their Pofttion or Situation to each other. And firft for the Porch, it was a hundred and twenty Cubits high, twenty Cubits long, and ten Cubits broad. This appears by compa- ring and putting two places of Scripture together, i Kings 6. 3. with 2 Chron. 3. 4. In the Kings it is faid, And the Porch before the Temple *f the Houfe, twenty Cubits was the length thereof, according to the breadth of the Houfe, and ten Cubits ways the breadth thereof before the Houfe. In x Chron. 3. 4. the height is mentioned ; the height was One hundred and twenty Cubits. It is not to be fuppofed, that it was all void to the Top •, but that it had Chambers and winding Stairs up to the Top, ac- cording to that in 1 Chron. 28 n. which (peaks of the pattern of the Porch and of the Houfes thereof, and of the Treafures thereof, and of the upper Chambers thereof, and of the inner Parlours thereof. And a gallant Profpeft it was from the top of this Tower-fteeple, they might fee far and near. Some have Written, that the Rirer Jor* dan, the dead Sea, and all Arabia, might be difcemed : And fo I fuppofe might the Mediterranean Sea Weftward. The The Gofpel of Solomon'* Temple. 35 1 The ufe of this ftately Porch in the Front of the Houfe, was chiefly for Ornament to the Houfe it felf, to the reft of the Temple. 2. The fecond part of the Houfe was the Sancluary, or the Holy Place, called fometimes the Temple, fometimes the Houfe, and the^r^r- er Houfe, 2 Chron. 3. 5. in contradiftin&ion to the Oracle, which was the Lefler. This was forty Cubits long, that is, from Eaft to Weft, between the Porch and the Oracle, 1 Kings 6. 17. and the Houfe, that is, the Temple before it, viz.. before the Oracle, was forty Cubits long, And verf. 2. The breadth thereof twenty Cubits, and the height thereof thirty Cubits. In this flood the Altar of Incenfe, the Table of Shew- bread, and the Golden Candlefticks. And here the Lord was wont to walk as ic were amongft the Golden Candlefticks. 3. The third part of the Temple was the Oracle. This was twenty Cubits every way, both in the height, length and breadth, 1 Kings 6, 10. and the Oracle in the forepart, that is, which as a Man entred into the Temple lay before him in the Weft end of it, was twenty Cubits in kngth, and twenty Cubits in breadth, and twenty Cubits in the height there of : So that it was a perfed cube excavated. It had Doors of Olive-tree, 1 Kings 6. 31. and the Lintel or Side- pofts were a fithpart of the Wall, that is, four Cubits, the Wall be- ing Twenty : So there was eight Cubits of Wall, belide each Door. If may berendred a little otherwife, but thus our Tranflators •, and this feemeth the fitted Proportion for the Doors. And ftere was the Veil hong, Namely, between the Santtuary and the Oracle. The Jnftitution of the Veil we have, Exod. 16. 31, 32, 33. Itisfaid, iCbron.$. 14. and be made the foil of blue, &c. And we find, 1 Kings 6.21. he made a Partition by the Chains of Gold before the Oracle, that is, to hang the Veil upon them. It is a Queftion here, on which Side of the Wall the Veil hung, whe- ther in the Oracle,or in the Sanftuary, which I (hall leave to your own Meditations to confider : As alfo whether the Oracle had Windows. Some think not -, becaufe the Scripture, in allufion to it, fpeaks of God's dwelling in thick Darknefs. So Solomon at the Dedication of the Temple, 1 Kings 8. 12. and of the New Jernfalem, which is de- fcribed with fome Allufion to Solomons Temple. It is faid, Rev. 21. 23. It had no need of the Sun, neither of the Moon to Shine in it • for the Glory of the Lord did lighten it, and the Lamb is the Light thereof Nei- ther was the Work of the High Pricft in this moft Holy Place fuch as reeded any more Light, than what the Opening of the Doors mifcht yield, from the Light that was in theSandinary. it> § j2 The Gofpel of Solomon's Temple. It is further Queried concerning the Oracle, whether there were any Side-Chambers over it? The Anfwer i$, that the Text feems clear for it, 2 Cbrort. 3. 1. andht overlaid the upper Chambers with Gold, that is, the Upper Chambers over the Oracle : For the whole Context in thofe three Verfes, 8, pf 10. treateth concerning the Oracle. It was but twenty Cubits high, whereas the Santluary was Thirty : Therefore what became of the remaining Ten Cubits? It is not likely that there was a pair of Stairs (as fome fuppofe) of Fifteen Foot high, between the Santluary and the Oracle, whereby toafcend and go up into the Oracle ; but rather, that the remaining Ten Cubits was made into Two Upper Chambers, to be Repofitories for the choiceft Things over the Oracle. And fo this brings me to fpeaka Word to, The Side-Chambers of the Temple, of which we Read, 1 Kings 6. 5, 6 — and againft the Wall of the Houfe (or upon, or joyning to it, faith the Margin) he built Chambers round about, againft the Walls of the Honfe round about, both of the Temple and of the Oracle, he made Chambers round about. The nethermoft Chamber was Five Cubits Broad, the middle was Six Cubits Broad, and the Third was Seven Cubits Broad. For without, in the Wall of the Houfe he made narrowed Refts round about, that the Beams fhould not befafiened in the Walls of the Houfe. So that here were Three Stories of Chambers contiguous to the Temple ; the low- eft Story Five Cubits Broad, the Second Story Six Cubits, and the up- permoft Story Seven Cubits ; which different Dknenfions of the Chambers avofe from the feveral Rebatements that were in the Wall, for the Beams of the Floors to reft upon. The Number of thefe Chambers is not expre(Ted in Scripture, but in EzAieVs vifionary Temple there were Thirty Chambers, Ezek. 41 . 6 — *+ and the Jewifh Writers report, that there was the fame Number < in Solomon's Temple. Queft. But here it may be demanded, Cubits being fo often mentio- ned in meafuring the Temple, how much a Cubit is ? Anfwer. A Cubit was above a Foot and a half of our Meafure, it comes very near it, except fome fmall fractions. The Oracle therefore being Twenty Cubits, was about Thirty Foot Square. The Porch-tower being One Hundred and Twenty Cubits high, was about One Hundred and Eighty Foot high. & Some diftinguifti of Cubits, and think there were Two Sorts of them, the Sacred, and the Common Cubit ; and that the Sacred Cubit was double the quantity of the other : And fo Two Sorts of Shekels, the Shekel of the Sanctuary, and the common Shekel 3 and fo of other Mea~ Tl)e Go/pel of Solomons Temple, 355 Meafures; But others on the contrary conceive, there was but one<5u- bit, and but one Shekel : And that Phrafe, the Shekel of the Sanc7uaryt they Interpret of cxa& Meafurc^ the Standard of all Meafures being laid Up in the Sanctuary, 1 Chron. 23. 29. It is true, the Temple is faid to be fo long, according to the Cubits of the fir fl Mcafure^ 1 Chron. 3. 3. but this is various ways Interpreted. Some underftand it of the Meafures left in the Written Pattern by David to his Son Solomon. Others underftand it ofcthe Tabemacle-meafures left by Mofes. Sec the Belgick Annot. in 2 Chron. 3. 3. 'If the Cubit ufed in the Temple were double to the Ordinary, there would have needed Pillars in the midftof the Houfe to fupport the Roofj but the Scriptures fpeaks not of any fuch Pillars. Obj. But if a Cubit was no more but a Foot and an half, wherein then confided the Magnificence of Solomon's Temple ? For it is faid, i Chron. 22. 5. The Houfe that is to be builded for the Lord mufi be ex* ceeding magnifical ofFamey and of Glory throughout aU Countries. Anfxo. This Magnificence did not confift in the Houfe only, but in all the facred Buildings, the Courts and Vtenfils belonging to it. Nor did it confift in the bignefs, fo much as in the fumptuoufnefs of it : For there is a Competency and a Meafure in things, which to exceed is not Magnificent, but rather Monftrous. It is not the Excellency of a dwelling Houfe, to have wild vaft Rooms, but fit Rooms for ufe. The Sumptuoufnefs of the Temple was unparalkl'd. It feems in this Re- fpeft to have been incomparably the moft ftately StruSure that ever was in the World : For I have never Read in any Hiftory of any Houfe befide this, that was overlaid with Gold all over, both the Walls, and the Roof, and the Pavement of it, and garnifhed with Jewels and pre- cious Stones fixed and fparkling in the Walls like fo many Stars in the Firmament. But fo much for the Figure and Dimenfions. 2. Now fecondly of the Pofition or Situation of thefe Parts to each 0- ther, which was this. The Porch flood to the Eaft, the San&uary or Holy Place in the middle, and the Oracle in the Weft end of the Tem- ple. For Ezekiel Handing in Vifion in the inner Court, cap. 8. 16. be fawfive and twenty Men between the Porch and the Alt or ^ with their Backs towards the Temple of the Lord^ and their Faces towards the Eafi% and they wr (hipped the Sun towards the Eaft. And Ez.ek. 44. I. there is mention of the Gate of the outward Sanftuary, which looketh towards the Eaft. And again, Ezjel. 47. 1. behold Waters iffued from under the tbrc~ (hold *f the Houfe EajlwarcL For the fore- front of the Hoofe flood to- wards the Eaft. 2z |The 354 Tie Gofpel of Solomorfr Temple. /The Reafon of this was in Oppofition to the Heathenifh Idolatry of thofe Times, who were wont to Worfhip towards the Eaft ; and there- fore had their Doors and Entrances into the Temples from the Welt, and their Adyta and more facred Places towards the Eaft end, there their Idols flood. As in our Churches in Popifh Times they had a Loft or Gallery over the Chancel, which was called the Rood Loft, where all their Idols flood -, as the Pi&ure of Chrift, and of the Virgin Mary, &c and amongft the reft, they had one great Idol, called the Rood, which if it was, as fome now think, the' Piclure of an old Man • from thence the poor ignorant People came to conceive of God the Father, as an old Man fitting in Heaven : Though it feems rather to be a Wooden Image of Chrift hanging on the Crofs. See Ads and Monuments, Fol.z. Pag. 302. or a Wooden Crofs only, without any Image hanging on it. From whence is the term Roodmat, ufed ftill in fome parts of England ; by which they mean the firft or third of May, the Pope having made that an Holy Day, and called it hventio Cruets, becaufe forfooth on that Day the Crofs on which Chrift was crucified was found, if you will believe the Fable •, Mafje or Mejfe fignifyingin the old Saxon a Feaft, or a fet time of holy Rejoycing, and Rood, as it feems, a Crofs. But this is to be obferved that in all the Ceremonial Worlhip, the Lord took fpecial care to keep his People at a Diftance from the Hea- thenifh Idolatries of thofe Times, he would not fuffer them to con^ form at all to thofe falfe Worfhips, nor to comply with them in the leaft. And it is a good Spirit to be zealous againft fuch Things ^ but where there is a flight, loofe, indifferent, fceptical Frame of Spirit in the Matters of God's Houfe and Worfhip, this Spirit is not of God, this Spirit is not of him that calleth you. So much for the Houfe it felf. 2. Now fecondly for the Courts of the Temple, there were two of them, the Scripture mentioneth fo many and no more, 2 Cbron. 33. 5, And be (Manaffeh) built Altars for all the Hofl of Heaven in the two Courts of the Hmfs of the Lord. About the Tabernacle we read but of one Court, Exod.27. 9. for the whole Camp of Ifrael was the outer Court. But about the Temple were Two, called the outward, and the inner Court. The outward Court being the larger, is called the great Court, 2 Cbron. 4. 9. and the Court of the People \ becaufe here the People came together to be taught, Ezra 10. 9. But though the Peo- ple 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 ta keep them back, 2 Cbron. 23. 19. And hence The Gofpel of SolomonV Temple. 355 it was that the Jews took fo much Offence at ?an\% when they thought he had brought Greeks into the Temple, and fo polluted that Holy Place, A8t 21. 28. There was alfo another Court called the inner Court, 2 Kings 6. $* *>e taf fquare. The- length of each fide of the outer t&^&TfiVf* Court was a Furlong, as the Jemfh Writers re- ^ g tfiffi port, and the whole about half an Englifh Mile Time, if gu will. in compafs. There were alfo, as they report, fome other Courts added unto thefe in after times ^ but becaufe the Scripture takes no notice of them, I flulj not. Neither (hall I fay any thing of the Walls about the Courts, and the Gates, and other Buildings belonging to them, as Chambers, Porches, and Treafuries to lay the Veflels and other things in •, and tor the Priefts and Levites to lodge in. For there is mention, 1 Chron. 18. 11. of the Porch, and of the Houfes thereof, and the Treafuries thereof, &c. and ver. 12. of the Courts of the Houfe of the Lord, and of all the Chambers round about, of the Treafuries of the Houfe of God, *nd of the Treafuries of the Dedicate things. Neither need I fpeak particularly to the myftical fignifications of the Houfe and the Courts. The whole as confider'd together may be divided into three Parts* 1. The outer Court 2. The inner Court, with the Sanftuary. 3. The Oracle, or the Holy of Holies. Some apply thefe three parts of the Temple to the three parts of a Chriftian mentioned by the Apoftle, 1 Theff. 5. 23. the Spirit, Soul and Body. The Body (fay they) is fignified by the open Court, where all may fee what is done. The Soul (fay they ) may be compared to the San&uary, which as it was more holy than the outward Court ; fo is the Soul of Man an higher and more Divine Part than the Body, whereby the Lamp of God's Spirit the Reafon and Underftandiog is enlightened. The Spirit ( fay they ) is as the moft Holy Place, where God dwelleth in Secret by Faith, which faith the Apoftle, is of Things not feen nor comprehended by Reafon. Others apply it to the three parts of the World thus. The outward Court to this inferiour World, where all Things lie open to the view and ufe of Man. The Sanctuary to the Starry Heaven, which is full of 2z 2 Lights 3 $6 The Go/pel of Solomons Temple. Lights and Stars, as the Sanftuary had the feven Golden Candlefticks, and Gems, and Jewels fhining in it. The Holy of Holies to the third Heaven, wherein God dwelleth ; and indeed the Apbftlebimfelf makes it a Type of Heaven, Heb. 9. 24. There is fomething of Analogy in the Thing as to all thefe. But the beft Accommodation of a Type is from Scripture, and from the Hints and Intimations which the Scripture gives, which (as hath been formerly (hewed) makes % Temple a Type of Chrift, and of the Church. Letusconfider then wliat Inftru&ions thefe parts of the Temple do afford as to both thefe. 1. As to Chrift himfelf. The Temple was a Type of Chrift; efpe- cially in regard of that chief part of it, the Holy of Holies, wherein there was a Figure, or weak Reprefentation both of his Divine and. Humane Nature. Therefore Chrift is called the Holy of Holies, Dan, 9-24 feventy Weeks are determined to anoint the moft holy, or the Holy of Holies, that is, to initiate and inaugurate the Lord Jefus Chrift into his Mediatorial Office. The Veil of the Holy of Holies typified his Humane Nature, Heb. 10.20. through the Veil, that is to fay, bis Flejb, We may draw forth the Analogy more at large in thefe 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 Orna- ments upon the Veil, Exod. 26. 31. thou /halt make a Veil of Blue and Furple, and Scarlet, and fine twined Linnen of cunning Work, with Cheru- bim* [haU it be made. So Chron. 3. \6. This is not unfitly applied to thofe excellent Graces of the Spirit, wherewith the Humane Nature of Jefus Chrift was filled and adorned. 3; The Veil (hutting up the Sanftuary from the fight and entrance of the People.fignified the (hutting up the Myfteries of the Gofpel while fcheold Temple flood, Heb. 9.8. the Holy Chofi thus ftgnifying, that the way into tip holieft of all was not yet made manifeft, while at the fir ft Taber~ mcle woa yet fianding There were dark Shadows then of the My- fteries of the Gofpel. 4. The rending of the Veil when Chrift died reprefents his Suffer- ings in the Helh, or Humane Nature, Matth.iq. 51. the Veil of the Temple wa/i rent in twain fr§m the top to the bottom. If the Veil be the He(h or the Humane Nature of Chrift, then the rending of the Veil mM needs be the breaking of his Body, and the Sufferings of his Hu- vi^ue Nature 5. As The Gojpl of Solomon's Temple. 35? 5* As by this the Holy of Holies was open to the View of all that came to the Temple: So under the GofpeJ the Myfteries of Salvation are made manifeft, Rev. 11. 19. and the Temple of Cod was opened m Heaven, and there was feen in bfa Temple the Ark of bis Tcftament. Clear Difcoveries of God ia Chrift. 6. As the Prieft entred into the Holy Place through the Veil ; & hath Chrift into Heaven, and made way for us all to enter after him and with him through his Sufferings, Heb. 9. 12. neither by the Blood of Bulls and Goats, but by his own Blood he entred in once into the Holy Place, having obtained eternal Redemption for us ; and Heb 6". 1 laft^ which hope we have, as an Anchor of the Soul, both fire and fiedfaft, and which entred into that within the Veil, that is, into the Holy of Holies^ whither the Fore-runner is for us entred even Jefus. This is the fir ft accommodation of this Type, even unto Jefos Chrift himfelf. 2. The Temple fignified alfo the Church : And the feveral part* of the Temple may be confidered here alfo. 1. We learn here that there is a three-fold Diftin&ion of the Churchy into vifible, militant and triumphant. The outer Court (ignified the vifible Church, into which all the People came that were clean according to the Law 1 So into the vifi- ble Church come all that make a fair outward Profefllon, though they are not all Sincere, as all were not Ifrael that were of Ifrael. The Sanctuary and the inner Court fignificd the Church-militant of true Believers, who are indeed Spiritual Priefts unto God. And laftly, the holieft of all was a Type of Heaven, and of the Church- triumphant there: So the Apoftle often, Heb. 9. 24. for Chrift 15 not entred into the Holy Places made with Hands, which are the Figures of the true, but into Heaven it felf: 2. Whereas there was a Wall about the great Court to keep out the Gentiles, for none but Jews were admitted : The Apoftle (hews that Cbrifi bath broken down the middle WaU of Partition between us, Epft; 2. 14. which he hath done by converting the Gentiles, and repealing the Ceremonial Law. 3. The outer Court muft be left out in Church-reformation, Revl 11. 1,2. that is, when the matter of the vifible Church is whoHy cor- rupted thefe Gentiles muft be caft out, or left out 4 Whereas the Materials of the Sanctuary and of the Oracle were the fame, Cedar- boards and Gold, and garhifhed with precious Stones^ &c. as was fhe wed before, when wefpakeof the Walls of the Temple 5 hence we may learn this Inflation } that Grace aad Glory differ not 5M. 3 5 8 The Gofpel of Solomons Temple. in Kind, but only in Degree. Grace is Glory begun ^ Glory is Grace perfected, Heb. 12. 23, the Sprits of Juft Men made per fed. A Belie- ver hath eternal Life begun in him in this World, 1 John 3. 15, 5. The Side-Chambers and all the Buildings about the Chambers, wherein the Priefts and Levites had their feveral Lodgings and Stati- ons appointed them, may inftruct and mind us of thofe ManfionsthaE are prepared for us in Heaven, John 14. 2. in my Fathers Houfe are ma* ny Manftons^ if it were not fo7 I would have told you% I go to prepare a Place for yon. 6. Whereas in thefe Chambers were kept and laid up the Standards ofaU Weights and Meafures; for fo fome underftand that Blace, 1 Cbron. 23. 29. fpeaking of the Levites work in their feveral Places and Sta- tions, it is faid, their Office was to wait on the Sons of Aaron^ as for other Things, fo for all manner of Meafure and Size % that is, as fome expound it, that unto their Truft were committed the Standard mea- fures of Things,and here laid up under their Cuftody, as in a moftfafe and facred Repofitory ; and thefe were called the Meafures of the San- ctuary ^ as with us the Standards and Meafures are laid up in the Tower. We may here learn, that God regards Jnfiice among Men next to bk own Worfhip. To unjuft Perfons he faith, as Ifa. 1. 11. to whatpurpofe is the Multitude of your Sacrifices untp me f Who hath required th'15 at your Hands to tread my Courts? Verf. 12. The reafon is given, Verfx^ your Hands are full of Blood* And would you know that there are Man- fions prepared in Heaven for you ? You may take this as one Evidence of it, Pfal. 1$. 1. Lord, who (hall abide in thy Tabernacle t WbofhaU dwell in thy holy Hills He anfwers in the fecond Verfe, He that waiketb uprightly, and worketb Righteoufnefs, and fpeahth the Truth in his Heart. And let me add this further, Do not judge of your Spiritual State by your getting into the outer Court : For Hypocrites may get in there, if they be but outwardly Clean. Bat art thou admitted as a Spiritual Priefl: into the Sanftuary, to enjoy true Communion with God in his Ordinances, and to WorfhipGod in the Spirit ; art thou a Member of the Church Militant, as well as of the vifible Church ? The Church Militant fhall be at laft Triumphant : They (hall pafc from and through the Sanftuary into the Holy of Holies, even into Heaven it felf, whither Jefus our fore-runner is entredforus. 13 THE J5* THE Gofpel of the Two Brazen Pillars in the TEMPLE. i Kings YIL. 21, 2 2. *&*• *• »^8. Aiii he fet up the Pillars in the Porch of the Temple : And he Jet up the right Pillar, and called the Name thereof Jach'm : And he fet up the left Pillar, and called the Name thereof Boaz. And upon the top of the Pillars woj Lil lie-work: So was the Work of the Pillars finified. SO much of the Houfe and the Courts. Now follow the Feffils or VtenfUt of the Temple, the facred Houfhold- fluff or Furniture of this Houfe of God. They were many. We read in Ezra 1. n. all the Veffels of Gold and Silver were five thonf and and four hundred. We may diftinguifti the Veffels of the Temple into two forts. 1 . Sttch as were of natural NeceJJlty and Conveniency for the Worfhip that was there to be performed; as Knives, Pots, Flefh-hooks, &c. which had not their particular myftical Significations. But yet thus much we may obferve from them, that the meaneft Inftrument in the Church of God is of fome ufe,. and therefore not to be defpifed. And of this fort there were fome larger Veffels; as the King's Scaf- fold, 2 Chron. 6. 1 3.' on which he flood when he came into the Prieft's Court, to prefect his Sacrifices before the Lord, or upon any other oc- cafion. For you mufl remember, that though none but Priefts were crdicarity to refide and attend there ^ yet others might come into it upon any juft Occafion, as the Gibeonites did every Day, to bring in Wood and Water, and every Man that offered Sacrifice was to come with it, and lay his Hand upon the Head of it, &c. And fo the King with- 56a The Gofpel of the Brazen Pillars in the Temple. with his Sacrifices : And fo Solomon did when he dedicated the Tem- ple. For this inner Court feems to have been the Place of this Bra- zen Scaffold. It was five Cubits long, five Cubits broad, and three Cubits high : And there was a Pillar annexed, as it feemeth, to this Scaffold for the King to fit or lean upon, where Joafh ftood at his Co- ronation, 2 Kings u. 14. with 2 Chron. 23. 13. Sojoftab 2 Kings 23.3. when he made that Covenant before the Lord. Of this Nature was alfo tb* Covert for the Sabbath, mentioned 2 Kings 16Y 18. which feems to have been fome Roof ftanding upon Pillars, to be fome fhelter for the Priefts from the Rain, when they were to offici- ate in the Court in Winter-weather. It is noted as an Ad of Pro- fanenefs in Abaz, to take it away, becaufe it was an Utenlil of natural Conveniency for the performance of the Worfhip, though not a facred Yeffel of Divine Inftitution% and fo not a fart of Worfhip. Though it was not lawful for them to inftitute, or alter any of the facred Veffels that were myftical, and Significant •, yet they might make any thing that was of mqral Ufe, or natural Neceflity, or Conveniency, for the better performance of the Worfhip : As for inftance, Ezra ftood upon a Pulpit of Wood, Nehem. 8. 4, 5. to have an Hour-glafs, or the like, to know the time of the Day, it is a weak thing to fcruple it. 2. But befide fuch Utenfils as thefe, there was afccwd fort that were myftical andftgnificant. And they may be referred to two forts. They were either without Doors, or within,, Thofe without the Doors of the San&uary were of Brafs. Thofe that were within Doors were of Gold. Thofe without Doors were molt of them f*b dio^ in the open Court: As the other wereyifc tefto, within the Houfe it lelf. We fluD begin with the VefieU of Brafs without doors. And tbey were foun 1. The two Brazen Pillars. 2. The Altar of Burnt-Offering. 3. The Molten Sea. 4. The Ten Lavers. All thefe had their myftical Ufe and Signification, as in each parti- cular will appear. \ . 1. The two Brazen Pillars, of which this Text fpeaks. And the Do&rinal Propofition is this. Doft. That Solomon by God's appointment made two Braz.cn Pillars at the entrance of the Temple^ and called them Jachin and Bo-yas. They ftood before the Houfe, i Chron. 3. 15. and before the Temple, Verf. 17. Some think without the Porch. But they feem rather to have ftood within the Porch $ fo we render 1 Kings 7. 10,21. but without the Doors The Gofpel cf the Two Brazen Pillars in the Temple. 361 Doors of the Sanctuary. For the Porch feems to have had no Doors that could Ihut, but only Door-places which flood always open. Thefe Pillars were doubtlefs things of fpecial Remark and life, becaufe the Holy Ghoft hach faid fo much of them, and hath defcribed them fo largely, both in the Book of Kings and Chronicles, and in the Prophet Jeremy, 1 KingS7. Verf. 13. to 23. andagain, Pfcr/41.42. and 2 .£*>£. . 25. 17. iChron. 3. the 3 lait Verfes, and cap. 4. 12, 13. Jer. 51. Verf. 17.20, 21,22, 23. And Ezekiel faw them in his Vifionary Temple, ■cap. 40. nit. and it is faid concerning thefe Pillars, 1 Kings 6. 22. fo the Work of the Pillars was fin'tfhed, which ( as fome haveobferved ) feems to put a fpecial Emphafis upon this above any other of the Uten- fils of the Temple : For it is not faid fo concerning the Cherubims, or the Sea, or the Candlefticks, or the Tables. I (hall fum up very briefly what is written in thofe Scriptures of Kings, Chronicles and Jeremy before quoted concerning thefe Pillars, as to the literal Defcription of them. Not quoting the Verfe for every Particular : For you may read the Places at your Leifure, five only where any Phrafe needs Explication. The matter they were made of was Brafs : The height was eighteen •Cubits a piece, both of them amounting to thirty fix ; though there was but thirty five that did appear, one Cubit being loft and fwallow- ed up in the Conjunction of the Pillars and the Chapiters that did a- dornthe tops of them: The Cora pa fs or Circumference of each Pillar was twelve Cubits, the Diameter four •, therefore fome read the 19th. Verfe of 1 Kings cap. 7. thus} And the Chapiters which were on the Head of the Pillars of Lilly Work, were in the Porch four Cubits, that is, did comprehend in their Diameter fo much as would take up four Cubits in the Floor of the Porch. Moreover, thefe Pillars were hollow in the middle, but they were four Fingers thick of folid Metal 5 the top of the Pillars was adorned with Lilly-work. There were alfo on the top of thefe Pillars two Chapiters, as we Tranflateit, as much as to fay, Heads, becaufe they were on the tops or heads of the Pillars. The Word is Kotbereth, Coronamentum \ fo Atim Montanus & ficit duo Coronamenta, duo Cafttella, as Vagnin, two Coronets: It is frcin the Verb Kitter cinxit, circumdedtt infiar Corona : It is the fame Word that is ufed in Prov. 14. 18. hut the Prudent arc crowned with Knowledge -, which is derived from Kether, Diadema^ Coro- na. Thefe Chapiters or Coronets were five Cubits in heigh' — *-' * four Cubits Diameter; and therefore in aa Or-* " end of the Chapiter relied in the Hole whir' lar0 Thefe Coronets were curioufly ado*- A a 362 The Gofpel of the Two Brazen Pillars in the Temple. work, and Wreaths of Chain-work, a very artificial Work, and with two rows of Pomegranates upon each Coronet, four hundred goodly Pomegranates in all, which were put upon Chains in two rows ; tho5 but ninety fix did appear upon a Chain, the reft being hid by the Wall This Coronet or Chapiter upon the top of the Pillar was a curious and comely Crown upon the Head of it : Or ( as fome note ) the Chapiter was like two Crowns joined together. The Pillar on the right fide, he called'3fodW», or rather Jakin, which fignifies, He ( that is the Lord ) mU eftablifh. Jafon is the Conjuga- tion Hipbil, from the Verb Koun, ftabilivit, firmavit. The otter Pillar on the lefc Hand, he called Bo-yaz, in him is Porrer, from Bo in it, or in him, and laz. ftrong or fttength, from the Verb Tatar Yoboravit. Thus you fee the literal or hiftorical part of this Type, thefe two Pillars of the Temple, J akin and Bo-yaz. Now for the Significations. Certainly thefe things are not without a Myflery, not without a Meaning ; for thefe Pillars were extraordinary, and very Remarkable in four Refpe&s. i. In their height ; being eighteen Cubits, that is, feven and twenty foot of out Meafure. 2. In their Thicknefs and Compafs-, being twelve Cubits, that is, eighteen foot in the Circle round about. 3. In their curious and admirable Ornaments •, the Lillies on the upper end of the Pillars, and the Coronets or Chapiters upon the tops of them, with the curious Chains, and Nets, and Rowe of Pomegranates round about thefe Crowns. 4. In their Vfe ^ which was not only for Ornament, but as it were to fupport the Temple, as Pillars do fupport an Houfe : Not that they did fupport or bear it up properly, as if they had been placed in the material Building, no more than the twelve Brazen Oxen did indeed carry the molten Sea to the four Quarters of the World, 2 Cbron. 4. 4. but only as in an Emblem or Figure, as Abraham received Ifaac in a Figure^ Heb. 1 1. 19. fo here : For the Temple bad no Pillars in it, for the Beams of the Roof reded upon the Walls, as you have formerly iieard, and not upon thefe Pillars *, but they were 4an Emblem or Figure of fupport. vuw the Temple is the Church of God ^ and we may apply this 1. As The Gofpel of the Two Brazen Pill an in the Temple, 36} 1. As to God and Chrift. Thefe Pillars fpeak the fupport of the Church of God, by the p urpofe of his Wi'd •, and by his Almighty Power. Our Faith frauds upon thefe two Pillars ^ thefe two do fupport the Church, and the Churches Faith. 1 . The faithful purpofe of God, and good pleafure of his Will. J akin he will eftablilh, here is the refolved purpofe of his Will and Love, Heb. 10. 23. He is faithful who hath promt fed. This includes, (1.) His Purpofe, (2.) His purpofe of Love, (3 ) His Promife, (4.) His tin- changeable Faithfulnefs in all. Thou fay'ft, / am unworthy. True, but if the Lord wilUfavc, and will have Mercy, who can refift bis Will f His purpofe is unchangeable and immoveable as Brafs ^ be will have Mercy on whom he will have Mercy. 2. The Power of Cbrift, his Almighty Power ; this is the other Pil- lar, Bo-yaz., in him is Power 1 Pet. 1. 5. kept by the Power of God tirough Faith unto Salvation. Thou fay'ft, Alas! lam weak, J can do nothing. But therefore depend, and reft, and ftay thy felf upon this Almighty Power, which is able to do above what we are able to ask or think \ as Abraham, Rom. 4. 20, 21. who was flrong in Faith, being perfuaded that he was able to perform what he had promifed. This is of fpecial life in Difficulties, when Difficulties and Impoffi- bilities do appear. Can the Lord pardon fuch Sins, heal fuch Back- flidings ? Yes, in him is Power. Take both thefe together: Love and good Will without Power is but lame to help us : Power without Love and good Willis but deaf to hear us ; but both put together is a Support firm enough, and fafe enough for Faith to reft upon ^ yea, if thou doubt of the one, improve the other, Mattb. 8. 2. If thou wilt thou canfl : Here be both thefe Pillars \ but he could not lean upon the one, he doubted of God's Will \ but therefore he relies upon the other, thou canft •, and Chrift accepts this Faith of his } and therefore faith, Fer.^. I will be thou clean : So do thou, lean and reft upon both thefe Pillars; yea, upon either of both and thou art fafe enough. If thou art notaf- fured of his Purpofe ; yet then reft and ftay thy felf upon his Power. 2. Confider them in reference to the whole Church ; here is (ha do wed forth the impregnable fafety of the Church : The Gates of HeU (hall not prevail againfi it , Mat. 16. 18. 3 . Particular Saints are compared to Pillars in the Houfe of God, Rev 3. 12. efpecially Minifters, Gal. 2 9— -Jer. 1. 18. / will make thee an Iron PMar, and Wall of Brafs •, therefore it is in vain to oppofe them and contend wich them. A a a 2 There 3^4 The Gofpel of the Brazen Altar. There be two Properties of a good Pillar, it mult be fira'tt^ and ftrong. It is a fad thing when they that fiiould be Pillars in the Houfe of God are warping, and leaning, and bending this way and that way, when they fhouldftand upright and fteady. And there were two Coronets upon the tops of thefe Pillars : So they that per fever e to the end (hall receive the Crown of Life, 2 Tim. 4* 7,8. Thefe Pillars were broken in pieces, and carried away to Babylon, but living Pillars in the Spiritual Temple (hall go out no more, Rev. 3. 12. but abide in the Houfe for ever, John 8. 35. A true Believer is ( as one faith ) Monumcntum are perennius, more durafile then Pillars of Brafs. ' Would you be affured of the Crown of Glory ? Is there in thee this re&itnde and ftraitnefs, this Strength and Firmnefs in the ways of God ? Thou art then a Pillar in the Houfe of God, and (halt go no more out- THE Gofpel of the BRAZEN ALTAR. 2 Chron. 4. 1. Moreover he made an Altar of Brafs, twenty Cubits the length thereof, and twenty Cubits the breadth thereof and ten Cubits the height thereof THE Veffels of the Temple ( beloved ) we are upon. They may be referred to two forts, either fab dio, or fnb teclo -, either with- out Doors or within, either in the Courts, or in the Temple : Thofe without Doors were of Brafs, thofe within were of Gold. Of the former fort, there was, ( 1.) The two Pillars Jacbin and Bo-yat, which were of Brafs, and placed either in or by the Porch, ( 2. ) The Altar of Burnt Offering, ( 3. ) The molten Sea, and the ten Layers : Of the two Pillars we have trtated. We The Gojpel of the Brazen Altar. _ 365 We are now to fpeak ( as the Lord fhall enable us ) concerning. the Altar of Burnt- Offer wg : Concerning which we may obferve this Doctrinal Proportions out of the Text, as the Foundation of oar Dif- courfe, viz.. ' Doft. That Solomon by God's Appointment made in the Temple a Brazen Altar for Burnt -Offering. The fir ft exprefs mention we have of Altars in the Scripture is in Noah's Time, after the Flood, Gen.* 8. 20. and Noah builded an Altar unto the Lordy and took of every clean- Beaft, and of every clean Fowl, and offered Burnt-Offerings, on that AU tar. Concerning Offerings, we read before- in Gen, 4. 3, 4. how Cain and Abel brought their Offerings unto the Lord. Whether A1-. tars were as antient as Sacrifices, or whether the Lord afterwards ad- ded them as a further Improvement of his Worfhip, and a further help to the Faith of his People, 1 fhall not here difpute. The Name in Hebrew is Mizbeach, quaft Sacrificatorium^ from Ze~. bach Sacrificium, from the Sacrifices offered thereupon : And fo ia Greek, tivnarnftov, from Qv?i& Sacrificium. There is another Hebrew Word for if, Bamah exeelfum, from their afceading up to it, from whence the Greek Ca^i : So the Latin altar e is derived ab alto ^ be- caufe their Altars were built on high above the Earth, but the He- brew Bamah is more ufually applied to the idolatrous Altars : Ara Jdolorum. Buxtorf. we commonly Tranflate it High Places, And here I muft obferve the fame Method as in other Things, firffc to open the Type, and then the Antitype-, firft the Hiflory of the Al- tar, and then the My fiery of it : For the right Undemanding of the Type, makes way for the better understanding of the thing typified. Now then as to this great Type, the Altar of Burnt- Offering, we may. conlider four Things. 1. The Materials of it, they made Altars of Earth upon prefenfc Occafions} Mofes's Altar was of Shittim-Wood, but over-laid with Brafs, Exod. 27. 1, 2. This was to continue for theconftant life and Service of the Tabernacle. But how then came it to pafs that the Wood wot not burnt and fefc en Fire, by the continual Fire that was upon the Altar? It is an-, fwered unto this by fome5 That the Fire might be kept in the Grate at a due Diftance from the Wood. And fome anfwer further, That there was an efpecial Providence in it. God as he ferit down Fire from Heaven upon the Altar : So he did limit and over-rule the Operation of it at hisPleafure. Solomons Altar wasofBrafs •, within either of Earth or Stone, .but not of hewen Stones, that being expredy forbidden, Exod, 20. 24, 25. That it vat of Brafs, This was for Strength and dn~ $66 ' 1'he Gofpel of the Brazen Altar. durablenefs, to bear the Fire thaE was continually burning upon it • and fo to reprefent the (trengtb of Chrifi to endure the Wrath of God, without being burnt up, confumed, and overcome by it. For Brafs is often mentioned to fignifie ftrength, Job 40. 18. His Bones are as ftrong peces of Brafs. Is my Strength of Stones% or my Flefh of Brafs f Job 6. 11. am I not a poor, weak, frail Creature? So Zacb. 6. 1. The Moun- tains of Brafs fignifie God's irrefiftible Purpofe and Decree ^ fo likewife Chrift is reprefented under that appearance, Ezjek. 40. 3. A Man whofe abearance was the appearance of Brafs : and Rev. 1 . 1 5. Hvs Feet like unto fine Brafs , as if they burned in a Furnace. Thefe Reprefentations have che like Myftery of Strength and Invinciblenefs. [That it was of unbewed Stones : ] This inftru&s us, that humane Po- lilhments do not perfect, but corrupt the Worfhip of God ^ that which carnal Wifdom thinks doth adorn, doth indeed pollute •, there be no perfecting Additions. We muft obferve the plainncfs and fimplicity of Inftitution. 2. As to the Figure and Dimenftons of it •, it was four Square,with four Horns upon the four Corners of it. Msfes his Altar was five Cubits ra length, and five in breadth, and three Cubits high : But bohmons was twenty Cubits in length, and twenty Cubits in breadth, and ten Cu- bits high •, compare Exod. 27. 1, 2. with the Text, ?. Chron. -4. 1. The four-fquare Form (faith Ainfworth on Exod. 27. 1.) fignifies firmnefs and {lability : Therefore the Heavenly Jerufakm is four Square, Rev* 21, 16. fo was the Figure of it, Ezjek. 48. 20. fo was the Oracle, or moil holy Place in the Temple and Tabernacle too, 2 Chron 3. 8. The height of Solomon's Altar was too high for any Prieft: to reach \ yet they might not go up by Steps to it, Exod. 20. 26. therefore it is thought there was an eafy lafcent by a Declivity on the South fide, the Ground rifing by little and little. The largenefs of Solomons Altar beyond that of the Tabernacle might intimate the inlargement of the Church, and great increafe of the Worfhippers and Worfhip of God under the Gofpel, which is the myftery of thofe great inlargements in Ezehiers vifionary Temple, be- yond Solomons, as Solomons went beyond Mofes his Tabernacle. 3. The fiktation of the Altar was fub dio, in the open Air ; That fo the nidor and fuligo, the fcent and fmoak of the Sacrifices might be the lefs offenfive. Moreover it ftood in the Priefts Court, before the Porch of the Temple, 2 Chron. 8. 12. The Altar of the Lord which he had built before the Porch — Joel 2. 17. Let the Priefls, the Minifterj of the Lord vrcep between the Porch and the Altar. 4. The ufe of it was to offer Sacrifice upon, Exod. 2o> 24. An Altar *f The G of pel of the Brazen Altar. u,Sy §f Earth /halt thou make unto me, and [halt facrifice thereon thy Burnt- Offerings and thy Pcace-Offtrings* : 2 Chron. 8. 12. Then Solomon offered Burnt-Offerings ttnto the Lord, on the Altar of the Lord which he bad bfttlt before the Porch. The Altar did two things, i . It fupported the Sacrifice j for the Sacrifice was laid upon it. 2; It fancJified the Sacrifice, and made it holy and acceptable to the Lord. The Altar it felf was firft confecrated with holy Oyl, Numb. 7. i. and then it did confecrate and fan&ifie other things, Exod. 29. 37. Whatfoever toucheth the Altar {hall be holy : Therefore it is faid, The Altar JhaU be boiinefs of holineffcs, or mofl; holy, Exod. 40. 10. But now here comes in a Queftion •, How it came that the Fire of the Altar was not fometimes put out by the fhowers of Rain ? And how it could fuffice for the confuming fo many Sacrifices, and that the Sacri- fices did not fill the Court with Soot and Smoak, and Flies, and Pu- trefaction, from the Offal and Ordure of fo many Beafts there flain ? Slaughter- houfes are very noyfom and ofFenfive, efpecially inSummer° time. I meet with a twofold Anfwer unto this, 1. The Fire of the Altar was no ordinary and culinary Fire, but Celeftial and Divine : And as it came down from Heaven, 2 Chron. 7. 1. and was fo far from being quenchable by Rain or Water, that it would prefently lick it up, as it did, 1 / Jupiter the Fly-chafer. ^ T"' l66' But let this fuffice for the literal Explication of this great Type, the Altar of Burnt-offering. Now for the Myflery and Spiritual fignificattov of it, There g68 The Gofpel of the Brazen Altar. •There hath been a very unhappy miftake as to this in fome of the Ancients, commonly called Father s\ whofe Darknefs in this, and other points, did make way for Popery in after Times. They have applied the Altar to the wooden Crofs on which Chrift was crucified ^ they fay, Chrift fuffered in ara crnc'v*-, upon the Altar of his Crofs ; but this is a weak and low Interpretation, yea indeed a dangerous mif-inter- pretation of this great Type. 1. For firft, the Crofs of Wood was nothing elfe but the inftrument of Mans cruelty againft the Lord Jefus Chrift : It hath no fpiritual life nor Vertue in it, it is no Gofpel-myftery \ therefore no need it mould be typified by fo great a Type. If there be any thing of Old that may any way relate to it, it muft be fome final] Circumftance of fome Type, but not fo great and principal a Type as the Altar. 2. The Altar is greater than the Gift, Mattb.z$. 19. but the wood- en Crofs is not greater or more excellent than the Body of our Lord Jefus Chrift, which he gave for us •, nor doth it fan&ifie or make Jefus Chrift accepted. Therefore the wooden Crofs is not the Altar. There hath been alfo another weak and impertinent Application of it, which is to be found in fome Books of Devotion, viz.. The Altar of our Hearts. Bat wherein the Heart is like an Altar I cannot tell. The fame Argument confutes this alfo •, It is not thy Heart that fan&i- fies thee, or thy Services. But then, what is the Altar ? The Anfwer is, That-ri* Altar is Chrift himfelf: So the Holy dholt toimfelf expounds it, Heb. 13. 10. Queft. But how doth the Altar reprefent Chrift ? Anfw. In two refpefls •, in regard of his Deity, and Prieftly Office. 1. It is Chrift in regard of his Divine Natnre. Reaf. 1. Becaufe his Humane Nature was the Sacrifice, therefore his Deity is the Altar : For in offering Sacrifice there muft be both a Sa- crifice and an Altar. And fo in Chrift there are two Natures, his Deity and Humanity, whereof the Humane Nature being the Sacrifice that was fla|n and offered for us, it remains that his other Nature was the Altar. Reafom. Becaufe it is the Altar that fancYifies the Gift, Mattb. 2$. 19. Exod.29. 37. But it was the Deity of Chrift that gave that infi- nite vertue and value to his Sufferings. It was his Deity that fanclified his Humane Nature, to be fuch an acceptable Sacrifice to the Lord. Reaf.1. Becaufe the Altar did fupport and bear up the Sacrifice. But it was his Divine Nature that did fupport his Humane Nature in thofe unutterable Sufferings, Heb. 9. 14. Through the eternal Spirit he offered The Gofpd of the Brazen Altar. $6$ Hp bimfelf unto Cod. Whan did that piece of Wood do? It did but cruciate and torture his blefled Body, it did not bear up his Spirit, It is true, that Tree did lift up his Body from the Earth \ but it was another manner of Support that was neceffary to our Salvation. 2. T5, he Altar typifies Chrift in regard of bis Priejlly Office, You know he hath a three-fold Office ; he is a Prophet, Prieftand King. The Altar looks chiefly at his Prieftly Office and the Concern- ments of that } for as a Prieft he offered Sacrifice, and it is the Altar that doth fupport and fan&ify the Sacrifice. Both the Natures of Chrift have an Influence into all his Offices, and fo into his Prieftly, by which he made Satisfaction for our Sins. To open it a little more particularly, all the Concernments of the Altar are full of Myftery and Teaching. I (hall inftance in feven Par- ticulars about it, wherein you may fee fomething of Chrift, and of the Gofpel. i. There was but one Altar-, the Lord forbad all others, tho' inten- ded to himfelf, i Kings 1 8. 22. fo there is but one Mediator betweea God and Men, the Man Chrift Jefus, i Tim.i. 5. The Papifts hav« other Mediators, Saints and Angels, &c. this is to have many Altars: Whereas the Lord accepts none but this, nor any Sacrifice but what is offered upon this Altar. 2. The Altar had four Horns upon the four Corners of it; they are called Horns, becaulc they were made like Horns, upwards, but ben- ding towards the top, Ezek. 43. 15. upward /hall be the four Horns. The ufe of them was not only for Ornament, but to keep things from falling off the Altar, and to bind the Sacrifice to them when they were to flay it, as Tfal. 118. 27. A Horn is an Emblem of Power, Jer. 48. 25. the Horn of Moab ts cut off, that is, his Strength and Power, faith your Marginal Note, Lam. 2. 3. he hath cut off in his fierce Anger all the Horn of Ifrael. 1 Sam. 2. 1. Mine Horn £5 exalted in the Lord% it is applied to God, Hob. 3*4. he bad Horns coming out of his Hand, and there vat the hiding of h'vs Tower. Thefe four Horns of the Altar fignified the Power and Glory of Chrift's Priefthood for the Salvation of his Church gathered together from the four Corners of the Earth. Ainfw. in Exod. 27. 1. If the Altar be his Deity, the Horns of this Altar is the Power of his Deity, the Horns of an Almighty Power. Fly for Refuge thither, and thou art fafe enough. Joab fled to the Horns of the Altar, but he waspluckt from thence and ilain, 1 Kings 2. 31. according to the Law, Exod. 21.14. But he that flies to Chrift and hangs upon the Horns of this Altar (hall never be pluckt thence, he that comes to me I will in no wife caff out. John 6. 37, B b b <. The 570 The Gofpel of the Brazen Altar. 3. The Altar was anointed, and fo fan&ified unto its Office, Numb, 7.1. Exod. 40. 9. this is the -Sandification or Inauguration of our Lord Jefus Chrifl: into his Office-, he was anointed with the Spirit a- bove meafure, not only the Graces thereof in his Humane Natop, but that glorious Perfon himfelf goes forth by Commiffion from the Father and the Son, as the Son by Commiffion from the Father to reconcile and fave Sinners, 4. There were divers Veffels of the Altar belonging to it, for the life and Service of it, Numb. 4, 14. of Brafs, 1 Kings 7/47. of Gold, 1 Cron. 28. 17. alfo pure Gold for the Fle/h-hooks . Of which, they being neceflary Inftruments for the Work of Sacrificing, we need not feek a particular Myftery and Signification in every VefTel •, only in general, Some apply them to the Ordinances of the Gofpel, the means of Grace which do attend upon the Altar, upon the Service of Jefus Chrifl: in his Church. As we have an Altar under the Gofpel, fo we have Vef- fels belonging to this Ordinance, Gofpel- Ordinances, whereof there is great Ufe. As the Priefts could not Sacrifice and Officiate about the Altar without Knives, and Flefh-hboks, and Shovels, &c. fo we can- not have Communion with Chrifl: without Means and Ordinances. 9*and 29. 1 1668. . And before the Throne there was a Sea of Glafs like unto CryftaU and in the midji of the Throne, and round about the Throne^ were four Beafts, full of Eyes before and behind. THlSbleffed Book of the Revelations is a Tragi- Comedy, wherein the general Providences and Revolutions of all Times (fofaras concerns the Church ) are prefented to John, as acted over before- hand by Angels in Heaven. This Chapcer defcribes the glorious Stage of thefe Apocalyptical Vi* fions : As the next Chapter contains as it were the Prologue, and in the following Chapters the Villous therafelves are prefented and given forth. Th* ■3 7^ The Go/pel of the Sea and haven in the Temple. The Stage is the Church, which is reprefented with alluiion toSofo- tnonh Temple : And therefore look, as in the Temple there was firft the Throne of God in the Oracle upon the Mercy-feat : So here Vvtf. 2. John fees agloriotuPerfon fitting upon the Throne, and with a Rainbow abont the Throne, as an Emblem of the Covenant of Grace. After the Defcription of this great King, his Courtiers aredefcribed alfo } four and twenty Elders, fpiritual Priefts with Prieftly Ornaments and Priviiedges •, they are clothed in white Raiment, with Crowns of Gold upon their FJeads, Verf. 4. From the Oracle God fpake of old : And here are Lightnings and Thunderings, and Voices out of the Throne, Verf. 5. There were Candlefticks with feven Lamps in the Temple : So here, there are feven Lamps of Fire, which arethe feven Spirits of God, Verf. 5. There was a molten Sea and Lavers •, fo here is a Sea ofGlafs like un- to Cry ft al. There were Cherubims, which had the Faces of Lyons, and Oxen, and Men, and Eagles, Ezek. 1. 10. fo here are four living Wights with fuch Faces and appearances at thofe, and full of Eyes, and fix Wings, as in Jfaiahh Vifion, cap, 6. 2. So that you fee here is an alluiion all along to thofe old Temple- Ordinances and Adminiftrations. And truly this Confideration ( befides what may be fuperadded ) is to my own Thoughts very fatisfying, concerning the Mind of the Holy Ghoft in this Cryftal Sea before the Throne : For, if there be a continual allufion in the whole Context to the Temple, and the facred Veffels and Utenfils of it ; what then can this Cryftal Sea be, but the fame with that molten Sea in the Temple ? For which you will fee al- fo further Reafons afterwards. But this may fufficehere, as^a fufficienf Bottom for the railing of the Do&rine ; here being»a Sea of Glafs like unto Cryftal before the Throne, in allufion to the like VefTel under the Law, I (hall propofe the Do&rine thus, DoSt. That cvs there was a molten Sea and Lavers of Brafs in the Temple and Tabernacle of Old ; fo in the Church of Chrift, under the New Teftament, there vs before the Throne a fpiritual Sea ofGlafs like mto Cry- ftal. As there was a literal and legal Sea of Old ; fo there is a fpiri- tual Gofpel-Sea in the Church of God now. A Sea is a large Collecti- on of Waters. They had literal Waters, we have fpiritual Waters, the Waters of Life. There were divers Holy Veffels and Sacred Utenfils'belonging to the Temple : In the Courts, the Brazen Altar of Burnt-Offering, the mol- ten Sea and to; Lavers : In the Porch, the two Pillars Jackin and Bo- yevs .- The Gofpel of the Sea and Lavers in the Temple. yas; In the Sanctuary, there was the Candleflich, the Table of Shew* Bread, the Golden Altar of lnccnfe : lathe Holy of Holies, there wa?„ the Ark and Mercy-feat, and Chernbims, with the Tables of the Cove- nant, the golden pot of Manna, and Aarons Rod that budded. Having fpoken of the Altar of Burnt-Offering, that which comes next to be confidered, is the molten Sea aid Lavers ; which I pur co- gether, hecaufethey were the fame for life and myftical Signification. And as in former Types, fo in this, 1 (hall firft open to you the Type it felf as to the Letter and Hiftory of it, and thee the Myftery and Spiritual Signification, which is that 1 chiefly aim at ; only Something is needful to be fpoken of the former in order unto this. i, Firft then, for the Type it ftlf, this Sea of Brafs. You may fee the Hiftory cf it in thefe Particulars. i. The firft JnfiitHtion of it was by God to Mofes, in Exod. 30. 18. where there is only one Laver appointed. But all things being inlarg- ed in the Temple, 5o/owo»made a molten Sea, of a very large and vaft Capacity, and ten Lavers befide, 1 Kings j. 23. the molten Sea is de- fcribedto Ver f. 27, and the ten Lavers from Verf. 27. to Verf^o. fo that the Holy Ghoft imploys no lefs then feventeen Verfes in the De- fcription of this famous Utenfil, the molten Sea and Lavers; befide 2 Cbron. 4. Verj. 2. to Verf. 7. which you may read your feives. And I note it, that you may fee it is a thing of fome Weight and Moment whkh the Holy Ghoft doth fo infift upon. Carnal Thoughts are apt to defpife thefe Portions of Scripture, and to fay, there is little in them* but this is 'from the Darknefs of our Minds, and the Pride of carnal Reafon. 2. The Name by which it was called Kijor a Laver, and u&fr a wafhing Veffel •, and the great one was called a Sea, from that elegan- cy of the Hebrew Tongue which calleth any large Colledion of Wa- ters a Sea, Gen. 1. 10. the gathering together of Waters he called Sea. Some have refembled this molten Sea in the Temple to the Cafpian Sea, which Geographers fpeak of, and not unfitly, becaufe of its circular Figure and Entirenefs within it felf. 3. The Matter whereof it was made was Brafs, Exod. 38. 8. Andhe made the Laver of Brafs, and the Foot of it of Brafs, of the Looking-glaffes of the Women affembling, nbich ajfemble at the Door of the Tabernacle of the Congregation. For the Invention of Glafs properly fo called,' being not fo antient as thofe Times, they made ufe of bright polilhed Brafs for Reflection to fee their Faces. Solomons molten Sea likewife and his ten Lavers were of the fame Mettal, to wit, bright polilhed Brafs : So that in this VelTel the Priefts might fee their Spots, v;hether they had wa(h- ed themfelves clean or not, C c c 4. The 378 The Gofpel of the Sea and Layers in the Temple. 4. The Figure and Dimenpons of them. As to the Laver of the Ta- bernacle, it is not expreffed •, but it was but (mall, becaufe it Was por- table ^ but the molten Sea of the Temple was larger, the Diameter of it was ten Cubits, and the Circumference thirty, 1 Kings 7. 23. which is not fet down in exa& Geometrical Proportion, which was one and thirty Cubits and an half 5 , for theRule in Geometry is Peripkeria eft tripla diametri & fere fefauifeptima. But the neareft round Number is ex- preflfed inftead of the precife Number, as is ufual in Scripture. The Capacity of it was fo large, that it contained two thoufand Baths, 1 King, 7. 26. but in 2 Chron. 4. 5. It is faid, it contained three thoufand Baths, which arc thus reconciled ; that two thoufand was ordinarily put thereinto, but if filled up to the brim, it might contain three thou- fand. A Bath contained about eight Gallons ; by which Account four Baths make a Barrel •, fo as this Sea could contain feven hundred and fifty Barrels of Water, and five hundred Barrels full were ordinarily put into it, Engl. Annot- on 1 Kings 7. 25. the ten Lavers did contain forty Baths a piece. 5. They had feveral parts belonging to them, fome for Ornament, and fome for necelTary Ufe: Asthofe rows of Knops, as 1 Kings 7. 24! or Piftttres of Oxen, 2 Chron. 4. 3. in two rows round about the brim of the molten Sea, with the Flowers of LiUies. And the Lavers had their Bor* ders, Ledges, Under-fetters, &c. but that which is moft Remarkable is the Balls or Foot, upon which they flood, which iscxprefly and of- ten mentioned by the Holy Ghoft, and feems to have fomething of fpecial Emphafis put upon it. For of the Laver of the Tabernacle it is noted, that it had a Bads or a Foot of Brafs, and-this Foot is mentioned exprefly as oft as the Laver is mentioned, which is five times in that Book of Exodus • the Laver and hvs Foot, Exod. 30. 18. and 3.1. 9. and 35. 16. and 39 39. and 40. 11. and Levit.%. n. Of the molten Sea in the Temple it h noted, that it flood upon twelve Oxen : Thefe Oxen had their hinder parts inward under the Sea ; but their Faces looking towards all the four Quarters of the World \ three towards the North, and three towards the Weft, and three towards the South, and three towards the Eaft, as 2 Chron. 4 4. The ten Lavers of the Temple flood upon Wheels, that fo they might be removed to any place of the Court, as occafion might re- quire; each Laver had four Wheels. 6. The Place where they flood. As to the Laver of the Tabernacle, it is faid to have flood between the Tabernacle and the Altar, Fxod. 30. 1 8. but as to the Place of the molten Sea, thus mnch is clear in general -3 The Gofpe! of the Sea and Livers in the Temple. 379 general •, that it flood in the Eaft part of the Court, this is certain ; butfome Place it in the North-eaft Corner : So our Tranflators read, i Kings 7. 39. and be fet the Sea on the right fide of the Houfe eaftward over againft the Souths Mimmonl-negeb ; but others read it not over- againft the South, but towards the South, ver/us auflrum, that is, in the South-eaft Corner of the Prieft's Court, which Ezekiefs Villon feems to countenance, Ezek. 47. 1. the Waters came down from under the right fide of the Houfe, at the South fide of the Altar. The La vers were placed five on one fide, and five on the other fide of the Court. 7. The Vfe of thefe famous Utenfils was to walh thereat, from whence called Lavers or Lavatories. Of the Laver of the Tabernacle it is faid, Aaron and his Sons fhaB wafh their Hands and their Feet thereat^ Exod. 30. 19. Ic was anointed and fanclified to this life, Levit. 8. it. Mofes took the anointing Oyl, and he anointed the Tabernacle , and the Al- tar', and the Laver and his Foot to fanttify them. The molten Sea in the Temple was for the Priefts to wafh in the Lavers were for the Sacrifices, 2 Chron. 4: 6, fuch things as they offer- ed for the B»rM-Offering, they wafhed in them, but the Sea was for the Priefts to wafh in. But how did the Priefts wafh in it f Not that they did go with their whole Bodies into it ; for neither did the Law require them fo to do, neither indeed could they ^ for the molten Sea was^ fo deep, that it would have drowned them. But the Text exprefleth it thus, Exod. 30. 19, for Aaron and bhs Sons fhaU wafh their Hands and their Feet thereat : The Holy Ghoft doth not fay, they fhall wafh their whole Bodies therein, but only their Hands and their Feet thereat. And it is clearer and more fignificant in the He- brew Mimmenu ex Ma : Therefore Ainfworth renders it therefrom, and his Note is this, to wit5 in the Water that is taken out of the Laver into fome fcjfrt efthe Sanftuary. They took Water out of it by Cocks, or Pipes, as they had occafion. Vid. Engl. Annot. Some think Paffages were made through the Heads of the Oxen, to let the Water out of the Sea. Qncft. But whence had they this Water that was in the molten Sea ? Anfw. It was the Office of the Gibeonites to provide it, and to at- tend upon all the Servile-work of the Temple, Jof.9* 23,27. And Jofhua^rfz/e them that Day to be Hewers of Wood and Drawers of Water for the Congregation, and {or the Altar of the Lord, ( that is for the Priefts and Sacrifices of the Altar ) even unto this Day, in the Place which he (hould choofe. And Fer f. 23. Drawers of Water for the Houfe of my God: Hence they came in after-times to be called Nethinims, Nehem. 10. 28. Ccc 2 , . Ezjra 380 The Gofpel cfthe Sea and Lavers in the Temple. Ezra 8. 10. as much as to fay, the People that were given or appoin- ted unto that Ufe. But whence the Gibeonites did fetch the Water, it is not much material to inquire about that : They had it either from Wells or Springs near at Hand, or it may be there were fome Springs even within the Courts of the Temple, as in Ezekiefs vifionary Tem- ple, which one calls a vifionary Varnifh upon an hiftorical Ground- work, £a&47. 1. So much for the Hiftory of this Type. 2. Now for the Spiritual Senfe and Scope of it. . 1. The maw thing aimed at in this typical Sea, or Confluence of Wa- ters in the Temple, is our Spiritual wafting in the Blood ofjefus Cbrifi from Sin and from Uncleannefs : For it is faid, Rev. 1. 5. He bath lo- ved us, and xoafht us from our Sins with his own Blood 1 John 1. 7. the Blood of Jefus Chrift his Son clean feth us from all Sin. Therefore the Saints are prefented to John% after the Tribulations and Perfecutions of Antichrift are come to an end, as being clothed with white Robes, Rev. 7. 9. And how came their Robes to be fo white and clean ? See Verf 14. Thefe are they which came out of great Tribulation, and have wafhed their Robes, and made them white in the Blood of the Lamb. Hence the Holy Ghoft doth not exprefs it under that Phrafe of a Sea of Blood, partly becaufe that Blood, and a Sea of Blood is in Nature dreadful and horrible, and looks rather like an Emblem of Deftru&ion and Mife- ry, and partly becaufe the fcope and aim of the Spirit is to defcribe the Blood of Chrift from the fpiritual Efficacy of it, which is to make * the Soul fpiritually white and clean. Therefore fitly prefented under the Emblem of a Sea, or a Confluence of Spiritual Waters •, becaufe as Water wafheth and cleanfeth the Body, fo doth the Blood of Chrift wafh and cleanfe the Soul ; it wafheth away the Guilt of Sin : They have wafhed their Robes and made them white in the Blood of the Lamb. This is that Fountain which is fet open for the Houfe of David, and for the Inba* hit ant s of Jerufalem to wafh in, for Sin and for Vncleannefs, Zach. 13. 1. That great Priviledge therefore of purification by the Blood of Chrift, whereby we are juftified from the Guilt of all our Sins, feems to be the thing primarily and chiefly intended in that molten Sea of Old, and in this Sea of Glafs like unto Cryftal which was before the Throne. 2. The Scripture fpeaks alfo of the wafhing of Regeneration, and the renewing of the Holy Ghoft-, it is the Apoftle's Phrafe, Tit. 3. 5. there is a Spiritual Walhing of the Soul in the regenerating Work of the Ho- ly Ghoft upon the Soul. As in Juftification we are walhed from the Guilt of Sin : So in Regeneration we are wafhed from the inherent Filth and Dominion of ii : Theieiore in Converfton or Regeneration we The Go/pel of the Sea and Lavers in the Temple. 381 we are faid to be born of Heater andofthe Spirit, John 5. 5. that is, of the Spirit working and a&ing like Water to waft and cleanfe us. 3. There vs a Laver of Baptifm : For God hath inftituted fuch an Ordinance as wafting with Water under the Gofpel, Mattb. 28. 19. Co teach all Nations, baptizing them. And as there is this general Ana- logy in the nature of the Thing *, fo likewife in this Circumftance ; that as this Sea and Laver was placed in the Courts of the Houfeofthe Lord, and they were to waft therein before they went about the Bufi- nefsand Service of the Temple: So Baptifra is the initiating Seal and Ordinance of the New Teftament. 4. Here vs fome Shadow Itkewife of all Gofpel-Ordinances in general ; For look, as this Veffel did contain the Water for the life of the Priefts ; fo do the Ordinances fpirituaily contain the Blood of Chrift for the life of Believers. The Laver was made of the molten Looking- Glafles ; and Solomons of bright Brafs, wherein as they might fee their Faces -, fo in the Ordinances a Believer fees Chrift as in a Glafs, which is the Difference between the State of Grace andGlory, 1 Cor. 13, 12, for now we fee through a Glafs darkly, but then Face to Face, as the Apo- ftle there exprefleth it. 5. The Oxen under the molten Sea, are the MrniJIers of the Gofpel • and efpecially the twelve Apoftles, as the Number it felf intimates ; for there were twelve Oxen looking towards all the four Quarters of the World : So the Apoftles and Minifters of the Gofpel carry this Cry- ftal Sea of the Blood of Chrift, andtho£*wrof Regeneration and Baptifm throughout the World. Miaifters are often compared in Scrip- ture to Oxen, becaufeofthe ftrength and labourioufnefs of that Crea- ture •, as 1 Corinth, 9. 9. thou (halt not muzzle the Month of the Ox that treadeth out the Corn, Doth God take care for Oxen? Saith the Apoftle there. 1 may fay fo in reference to this Type now in hand. Did God regard the Shapes and Piftures of Oxen to be fet under this Temple- Sea? Or rather did he not fet them there altogether for our fakes? For our fakes no doubt this was done, as the Apoftle there fpeaks. The Lavers alfo had their Bafes, with their Wheels which ferved for the carrying of the Water from Place to Place, and fo ferved for the fame life really, whereof the Oxen were but an Emblem- The ta- king of ttiefe away is noted as an Aft of audacious Wickednefs and. Profanenefs in Ahaz, 2 Kings 16. 17. And King Ahaz cut cffthebor* ders of the Bafes, and removed the Laver from off them, and took down the Sea from the Brazen Oxen that were under it, and fet it upon a Pave* tnent of Stones ? He having as it feemeth no Underftanding at all, nor no Senfe ia him of the Spiritual Myftery and Signification of thef§^ Wte 382 716* Go/pel of the Sea andLavers in the Temple. Wheels and Oxen \ nor no fear and reverence of God's Inftitution, who did ordaia and appoint them. 6. The life of ic being to wafh in , both the Priefts and Sacrifices were wafhed in the Water of thefe typical Veflels, the Sea and La- yers, that they die not, Exod. 30. 19, 20,21. For Aaron and bis Sons fliall wafh their Hands and their Feet thereat, when they go into the Taber- nacle of the Congregation they /hall wafh with Water, that they die not : Or when they come near to the Altar to Minifttr, to burn Offering made by .Fire unto the Lord : So they fhall wafh their Hands and their Feet that they die not; and it [h all be a Statute for ever to them, even to him and to his Seed throughout their Generations. You fee with what Emphafis and Earneftnefs it is required and ingeminated. This teacketb us, that both our Perfons and our Duties and Services mnfi be wafhed and made clean in the Blood of Jefus Chrift, or elfe we die Eternally, that they die not, it is twice repeated. As both the Priefts and Sacrifices -, fo both our Perfons and our Services muft t>e waftied *, or elfe the fame difafter that befei Nadab and Abihu, may befal us, of whom it is faid, they died before the Lord, Lev. 10. 2. It is a fearful thing for Men to come before God in their Sins, in their Uncleannefles -, unwaflied and un- cleanfed from them : They [hall wafh, that they die not. 7. The Laver was never covered, but always open, when the reft of the Veflels were folded up. Ainfworth on Numb. 4. Verf 14 hath this Note -, It feemeth to be not without Myftery, that Mofes mentioning Fire- pans, Flefh -hooks, and other lefs things, fhould quite omit the Laver, which ufually is reckoned amongft the Holy Things of the Sanctuary, Exod. 35.16. and 38.8. and 39-39« and 40.30. And as in Mekbifcdek's Hiftory, Gen.14.. he omitted his Parentage, Kindred, Birth and Death, from which Silence in the Story the A pottle reafoneth, as if he had been without Parents or Kindred, beginning of Days, or end of Life, Heb. 7. fo here, if it may be lawful to conje&ure the like, the Laver is left uncovered, and always opfen to the Eyes of the People, that it might be a lively Representation of God's Grace in Chrift, continu- ing and opened as an ever-fpringing Fountain, that by the wafhing of the New Birth, by Repentance and Faith in the Blood of Chrift, we may in all our Travels at all Times cleanfe our Hands and Feet, our Works and Ways, as the Sacrifices did from the Laver, Exod. 30. 19,20. that albeit the Face of the Church is fometimes hid ( as the Tabernacle wrapped up ) and the Light of the Word fhineth not, nor publick Worftrip performed; yet always God's Eledt having Faith in him may wafh and purge themfelves in Chrift's Blood unto forgivenefs of Sins, and San&ification of the Spirit and Salvation. It may be the Holy The Gojpel cf the Sea and havers in the Temple. 383 Holy Ghoft hath fome allufion hereto in that Phrafe, Zech. 13. 1. a Fountain opened for Jvdab and Jerufalem to wafh in for Sin and for lln- cleannefs. Certainly this point of our wafhing and cleanfing by the Blood of Chrifl: is of that Weight and Moment, that it was not with- out Caufe faid of it by Luther, Hie articulus regnat in corde m§o, this Article reigns in my Heart •, which he alio (tiled Stantis ant cadentvs. Ecclefi* arttculum, the Point upon which the Church doth either ftand or fall. So much for the Explication of this Type. You fee how full it is of Gofpel-teaching and Inftru&ion. Nor fhould it feem ftrange that one Type (hould have fuch a various and manifold Afped to fo many feveral Truths at once: For it is ufual, as you have formerly feen, and it fuits belt wkh the infiuite Wifdom of the Holy Ghoft, that one of his teach- ing Signs fhould t$ach many Things at once, and have many fpiritual LefTons and Inftruftions thus included in it. And now from the Type thus explained we may gather fome further Light to confirm and fettle the true Interpretation of the Text \ What is meant by this Sea ofGlafs like unto Cryfial ? 1. 1 argued before from the allufion, that is carried on all along in the Context to the Types of the Temple: Therefore this Cryftal Sea in the Text is the fame with that molten Sea of Solomons Temple,which ftadowed forth the Blood of Chrift for Juftification. Now to add fome further Arguments. A fecond may be this : Here are other Privlledges and Benefits of Chrift mentioned in the Context, which do accompany Juftification through his Blood, and go along with it. As in Ferf.%. here are/*- ven Spirits before the Throne, that is, the fanftifying Spirit of Cnri/h And again, Verf. <5. here are four Living Creatures. And cap. 5. 11. many jingels round about the Throne. Here is the Miniftry, and a Guard of Angels, and the Spirit of San&tfication : Therefore it is not incon- gruous that the Blood of Chrift for Juftification fhould be alfo mention- ed. And this therefore feems to be intended in this Cryftal Sea. Reaf. 3. From the Properties and Circuraftances belonging to this Sea in the Defcription of it, which cannot well be otherwife Accomo- dated, I fhall mention but thefe two. \ 1. It is faid to be before the Throne : So we are faid to be juftified be- fore God -, this is one of the bleifed Effects and Manifeftations of his Glory in the Church: So Heb. 12. 23, 24- we are faid to come unto God the Judge of all, and to the Blood of Sprinkling. 2. It is called a Sea of Glafs, like unto Cryfial fcr Purenefs and Ex- eety*ncya This isfpokeaaot as \>i way of Diminution, bat to f^t out the g, you fee here the Rife, and withal the Evil of the Popifb Superftition of Lights and Candles in their Churches. This is an Old Teftamenfc Ordinance : It is to dig Mofes out of his Grave, and to deny Jefus Chrift. Yet their having Wax-Candles is a fwerving from the Mofaical Law, which they pretend and feem to imitate. For Honey, as it was forbidden in their Sacrifices and Offerings made by Fire, Lev. z. it. and confequently Wax which belongeth to it: So we do not find that ever they did ufe Wax-Candles to burn in the San&uary ; but only Lights and Lamps of Oil. But as to the preffing and improving the fe things in a more practical way. It is a copious and fruitful Subject : Let me only repeat and re-inculcate the four general Heads of things before mentioned. 1 . Learn to prize and fee the Worth and Excellency of Church-Society . It is no vilething which the Lord was pleafed to reprefent and teach by fo many glorious Types of old. As by Noah's Ark, by the Temple by the Golden Candleftick, &c. And in Church-eftate ; look well to the Matter of the Church, that they be Golden-Candlefticks. And when in it, look to the Exercife of Difcipline : A Church without the vigorous Exercife of Difcipline, is a Candleftick without Snuffers : Let not the Golden Snuffers be loft or laid afide, which by Divine Inftitu- tion belong to the Golden Candleftick. 2. Prize the Mini/try. They are Lights, they are the Stars that fhine in the tops of thefe Candlefticks. A dark Miniftry was the Even^ ing Star that ufhered in the Night of Popery and Antichrift into the World, Rev. 8. nit. compared with Rev. 9. 1. 3. Much more prize the Word. This is the Sun in the Church, the great Light fhining in a dark Place. If thy Lamp be not lighted here, all the Light that is in thee is but Darknefs. .4 . Above all, labour to find the Spirit burning and working in your Hearts that you may experience the whole Myftery of this Type. " The Spirit in the Word, and in the Miniftry of it in the Church ; the Spirit en- lightning, and like Oil mollifying and healing the Soul, abiding there, and reviving his own Work there : And remember your own Duty alfo in this thing: Look to the trimming of your Lamps, Mat. 25.7. 1 . Get frcfo fupplies of Oil, Exod. 30. 7, 8. this is to drefs your Lamps. This was David's Faith, Pfal. 92. 10. I /ball be anointed with Eee frefk 3 94 Ibe Go/jte/ of the Table of Shew-bread in the Temple. frefh Oil. Jefus Chrift is the Fountain, and the Holy Ghoft the imme- diate Difpenfer ot it, Zecb. 4. 12. and thence you are to fetch your frefli Supplies. 2. Stir up that which you have, as well as take in new Supplies, 2 Tim. 1 . 6. Stir up the Gift that is in thee. Rev. 3. 2. Strengthen the things that remain and are ready to die / Stir up thy felf to lay hold on God. 3. Snuff the Wiek, Exod. 2$. 38. mortifie Corruption, cut off that fuperfluity of Naughtinefs, James u 23. This mull be your frequent and daily Work. 2. "the Golden Table of Shew-bread i This was another of the Holy VefTels in the Sanctuary. The Hiftory of it you have in Exod. 25. and in Lev. 24. Mofet made but one, but Solomon made ten Tables, and placed them in the Temple, five on the right Side, and five oa the Left, a Cbron. 4. 8. The Matter of Mofes\ Table was Shittim-wood : The Dimenfions two Cubits in length, a Cubit the breadth thereof, and a Gubit and an half the height thereof, Exod. 25. 23. A Cubit is about a Foot and an half of our Meafure. It was overlaid with pure Gold, and a Crown of Gold was made round about, ver. 24. There was alfo a Border round about, with a Golden Crown \ and four Rings of Gold in the four Corners of it to put m the Staves to carry k. Moreover there were feveral other VefTels belonging to it, 06%. Dilhes, Spoons, Covers, and Bowls, all of pure Gold, ver. 29. The ufeoi it was tofet the Bread thereon, ver. 30. And thou [halt fet upon the Table Shew-bread before me alway. Which is explained more folly in Lev. 24. ver. 5. to the loth. Thou fh alt take fine Flower, and bake twelve Cakes or Loaves thereof. Two tenth Deals fhall be in one Cakey ortwoOmers, Exod. 16. 16. that is, about two Quarts rf our Meafure. And thou {halt fet them in two Rows, fix on a Row upon the pure Table before the Lord, ver. 6. of Levit. 24. and a Di(h of Incenfe upon i-aeh Row^ ver. 7. This is the fum of the Hiftory of this Ordinance. In the Explication whereof, the uft of the Table being to fet the Bread and the Incenfe thereon* and there being feveral myftical and fignificant Aftions ordained about the Bread and the Incenfe, we miflt inquire into them all, and not confider the Table alone, but with re- ference to its Ufe, and to the Bread and Incenfe, and the Sacred Ani- ons about them. There was a, threefold Myftery in this Type. 1. Ths TJje Gofpel of the Table of Shew-bread in the Temple. 395 ! . Ths Shew-bread was a Type of the Church. Which was typified before in other refpe&s by the Golden Candleftick, in regard of the Light that Shines there -7 and now in other refpe&s by the Shew-bread. The Analogy to this appears in four things. 1. In that as many Grains make up one Loaf: So many Believers make up one Church. 1 Cor. 10. 17. For we being many , are one Bread and one Body \ for we are all partakers of that one Bread. One Perfon is not a Church. How few and how fmall a number the Church may be redu- ced unto, we need not here difpute : In Noah's time they were redu- ced to Eight Perfons. The firft Church, and the Beginning and Foun- dation of the Church in all after Times was, when God himfelf preach- ed the Gofpel to our firft Parents in Paradife, and then Adam and Eve, and their Seed were the Church of God. There muft be divers, there muft be more than one to make up a Church. 2. The Analogy appears in the Number : For as there were twelve Tribes of Ifrael, fo there were twelve Loaves. Thefe twelve Tribes were often and divers ways reprefented : As by the twelve Stones in the Breaft-plate of the High-Prieft, Exod. 28. 21. and by the twelve Stones which Jojhua did pitch in Jordan^ and the other twelve which he took out of Jordan, and pitched them in Gilgal, for a Memorial of the twelve Tribes palling through, Jo/h. 4. 9, 20. So Canaan was di- vided into twelve Parts, that People coming of twelve Patriarchs ; to which anfwers the twelve Apoftles of the New Teftament •, and the new Jerufalem is built upon thofe twelve Foundations, Rev. 21. 14. fo in thefe twelve Loaves there is the like Myftery ; they reprefented both the Old and the New lefiament-lfrael. 3. Thefe Loaves were to ft and before the Lord all the Week upon the Golden Table. This was the chief A&ion about them, and which holds forth the principal Scope of the Inftitution ; therefore called Vanis facierum or Propofitionis, Matth. 1 2. 4. which our Tranflators have fitly rendred Shew-brcad. The Apoftles phrafe is *t ©0«w* *w *s™* the meaning is, «fro/ wjofofi**, Lev. 24. O Cod of ohy Salvation. Thus Rev. 8. 5. when the Angel caft down the Cenfer upon the Earth, there were Voices^ ani Thnndrtngs, and Lightening*, and an Earthquake. The Lord ottering his Voice* as it were from the Holy of Holies in dreadful Difpenfations of Providence, in the feven Trumpets : It is from t\\z Prayers of Saints, that tbofe dreadful Trumpets were founded. But one of the ftrangeft Inftances of the Lord's anfwering Prayer by ftrange and feemingly contrary Providences,is that of the 7Vib,Rev.Q. It is agreed by all Interpreters, that the fixth Trumpet is the Turk. But did ever any Chriftian pray for the coming of the Turk into Chri- ftendom ? No, but yet they came ^ and the Voice from the four Horns of this Golden Altar of Incenfe ufher'd them in, Rev. 9. 13. The meaning is this ^ the ftrange Power of God did anfwer the Prayers of his People this way, it is the Prayer of God's People that turns the Wheel of Providence as it were, and brings about all the great and mighty Revolutions in the courfe thereof. Vfe 1. Of Comfort in five or fix Particulars. This DottrineofChrift's Interceflion ( which is the My fiery of this Golden Cenfer and Altar of Incenfe ) is full of Comfort to poor pray- ing Souls ^ thou haft an High Prieft which offereth up thy Prayers, and they are made acceptable thr-o' his Intercefiiqn, This affords Comfort, let thy Condition be what it will. 1. If thou find thy feif unskilful in making Application of that part ofChrift's Prieft ly Office, which confifteth in his Death ; yet thou maid look up to him to fpeak a good Word for thy Soul : This Work is doing ftill, though the former be done. 2. In cafe of new; Sins committed after Grace received, here is this Comfort •, that as Satan puts in new Accufations againft thy Soul : So Chrift puts 78 new Anfwers, 1 John 2. 1,2. //" any Man Sin, we have dh AWbtmt, &C. — - 3. Many an one is much troubled witri Fears of future Backflidings ; but Chrift prays that thy Faith fail net 5 he prays not only that we Ihoul'd come home and be converted, but alfo that we be preferved unto hvs hea- venly Kingdom, John 17. 15, He prays, that we fhould be kept from the 'Evil. Hence fometimes Believers are =kept from being tempted : But if they be tempted, they are either kept from falling by Temptations •, or if they fiH, from lying in their fills. 4. Suppofe you meet with Troubles, Oppofitions and Perfections . from the World. Let the World'fpeak of evil of us ; yet Chrift fpeaks . well of us, or rather for us, to his Father ^ and then what need wc fear, fee//./. 51. 7. 8. 5. Thy 40$ The Gofpel of the ARK 5. Thy Prayers are full of Weaknefles and Imperfeftions ; but the Prayers of Jefus Chrift hare no Weaknefles and Imperfe&ion going along with them. Qneft. But how may I know that Chrift frays for me t Anfw* Thou mayft know it by two things. 1. If thou haft a Heart to pray for thy felf ; thy Prayers ate the Eccho of his Interceffion : If Chrift hath taught thee to pray for thy felf, Chrift intercedes and prays in Heaven for thee, Rom. 8. 28. 2. Hath the Lord taught thee to prise the Prayer and Interceffion of Jcfus Chrift for thee ? If fo, it is a Sign he is interceding for theef Heb. 7. 25. Vfe 2. This alfo makes tgainft the Papifts, who plead for Mediators of Interceffion (though not of Satisfaction) befide Chrift. This can- not be : For his Interceffion is founded in his Satisfa&ion ; the Scrip- ture makes him the only Mediator of Interceffion, Rev. 8. 3. It is true, the Saints do pray, or intercede for one another : But yet they are not Mediators ; becaufe it is not their own Incenfe, nor their own Blood ; but it is his Incenfe, it is his Blood that makes their Prayers effe&ual. They do not pray in their own Name, but in His : But he prays in his own Name, by the Merit of his own Blood. T H E Gofpel of the Ar\ and its Appurtenances in the Holy of Holies. 1 1 1 - ■ — —I in $m. 3. 1668- Heb. 9. 4, 5. THE Ark with its Appurtenances was another of the Holy Veflfds belonging to the Holy of Holies, and it was the chief of aU their holy things ; as appears in fundry Refpe&s. As for inftance. 1. It had many glorious Appurtenances that related toit, many e~ ther VefTels belonging to this, as the Cherubims, &c. 2. The Place of it was the Holy of Holies. 3. Solomon, and its Appurtenances in the Holy of Holies* 407 3. Solomon, though he made all other things new in the Temple, yet he did not make a new Ark ; but only introduced the fame which Aio* fif had made, with great Solemnity into the Oracle, the place which fce had prepared for it, 2 Cbron. 5. 7. Whatever Changes and Varie- ties there may be in other things, whereby God difpenfeth himfelf unto and amongft Mankind : Other Utenfils may be made new • there may be new Ordinances, new Adminiftrations ; but there is no new Cbrift. Never look for any new or further Adminiftration in this refpeft : As there is no new God, fo there is no new Chrift : but Jefns Cbrift the fame Yefter day 7 and to Day + and for ever, Heb. 13. It is a blind and blafphemous Delufion tafpeak of Chrift as an Adminiftration, that is to pafs away when the Saints have pafTcd under it for a while. 4. In that the Providences about it were very great and glorious, and full of Teaching and Inftru&ion. The Ark of God led them through the Wildernefs : We are to follow the Guidance of Chrift through the World. It was carried with Bars •, fo is Chrift upon the Miniftry of theGofpel, from one Place to another. As the Levites did carry the Ark, fo Preachers may be faid to carry Chrift, to bear his Name among the Gentiles : fo Paul, A&s 9. 1 5. Many great things were done by it. Jordan was divided by it : So by Chrift all obftacles are removed out of the way. The Walls of Je- richo fell by it : So by Chrift's coming the ftrong holds of Satan's King- dom are caft down. It was the downful of Dagon : So is Chrift of Sa- tan and Idolatry. While the Ark was amongft the Pbiliftines they were plagued ; but Obed-Edom was blefled while it was at his Houfe : So Chrift in the Gofpel to fome brings Wrath being refufed, toothers Salvation. Eli and his Daughter died when the Ark Was taken, and the Betbfhemites rejoyced exceedingly when they faw it : So the Prefence of Chrift brings Comfort, but his Abfence Grief and Sorrow, The Betbfhemites were punilhed for prying into the Ark : It is a dangerous thing to fearch into infcrutable Myfteries : Be wife unto Sobriety. The Ark after many Travels was brought at laft to a place of Reft in Solomon's Temple : So Chrift after many wearifome Journies on Earth was at length taken up into Heaven, a place of Reft, where he fits at the Right Hand of God. But as to this glorious Utenfil it felf, we may obferve thefe things. 1. The Ark wat the Throne of God , on which he did appear fitting on his Throne of Grace and Glory, and from whence he fpake and gave forth Anfwers and Oracles. Hence we read of a Throne of Graccy Heb. 4. nit. This Throne of Grace is that Mercy-feat that covered the Ark on which God fate, and where he is faid to dwell between the Cherubims, Pfal 80. 1. (j.) Here 4o8 The Gofpeloftbe ARK (i.) Here he gave upon fpecial Occafions vifible Appear an $$aj$f his Glory. This is that Shecbinab which the Jexvifh Rabbins fpeak^f, Jbj&ndj they have it from theScriptures and the Prophets. Exjk,it laft. an^^.p. and 10. The Glory of the Lord is faid to appear, and to remove^ and depart away by little and little. There was (till lefs and iefs of God! among them till he was quite gone. So J fa. 6. i. Rev*^. 2, 3. (2.) Hence the Lord (pake with an audible Voice, and gave forth his Anfwers : Sotie promifed to ifcfo/h, Exod. 25. 22. fo Numb.7. ult. The Myftery of all. which is this, that God is %o be feen in Chrift, and that he fpeaks and reveals his Mind to us only in and through Jefus Chrift. 2. The Mercy -feat which was upon the Ark, was a Type of the Paf- f%ve Obedience and Satisfaction of Jefus Chrift for our Sins, whom God hath fet forth to be, Rom. 3. 25. 'Itefrfaov a Propitiation — 1 John 2.2. He is a Propitiation for our Sins. 3. The Lavo^ which was within the Ark, is the Attive Obedience of Chrift •, Pfal. 40. 8. Thy Law vs within my Heart. 4. The Golden Pot of Manna is Chrift in the Word, Exod. 16. Job. 6*. 48* 49, 50, 5 *• He is the true Manna, the true Bread of Life. 5. Aaron's Rod that budded is the Miniftry, blefled with Succefs for the good of Souls, Numb. 17. 10. This was referved before the Tefti- rnony, for a Token againft the Rebels. <5. The Cherubims upon the Ark are the Angels miniftring to the Lord, Ezjeh 1 . they are there defcribed, l/a. 6. 2. they look towards the Ark ; they pry into the Myfteries of theGofpel, 1 Pet. 1. 12. held forth by the Church, Epb. 3. 10. The myftery of the Incarnation of the Son of God being above their comprehension, and their Subjection to Chrift as Mediator being not included originally within the Law of their Crea- tion } therefore they learn this Myftery from the Church. 7. The Chariot of the Cherubims^ 1 Chron. 28. 16. is the motions of Providence. The Throne of God is defcribed with Wheels, Dan. 7. p. Ezjeh 1. 16, 20". and 1.0. i, 2. the Throne hath Wheels. Some think the other two Cherubims that were befide the Ark, flood not upon the Golden Pavement of the Oracle, but upon a Chariot and Wheels -7 from whence thatExpreffion, £the Chariot of the Cherubims]. However they are fo reprefented in ' Ezjehefs Villon, cap. 1. there be not only living Creatures, that is, Angels ^ but Wheels, that is, Motions, Turnings, Revolutions of Providence. Now to open thefe things a little more particularly in the Method and-Order wherein they lie before us in the Text, we muft obfcrve that there are fix Particulars here enumerated as Parts or Appurtenances 10 the Ark. I- The and its Appurtenances in the Holy of Holies. 409 x. The Ark of the Covenant was overlaid round about with Gold } that is, this facred Cheft it felf (for the Cover is mentioned afterwards.) Thefirft Inftitution of this holy Veflel was mExod. 25. io, &c. An Ark} or a facred Cheft, vcr. 1 o. A Cubit is about a Foot and an Half our Meafure •, fo that it was between three and four Foot long : The height and breadth equal, a Cubit and an half. Ver. ii. Overlaid with Gold] for the matter was Shitdm-Wood. This was an intimation of the fpirituai Excellency and Precioufnefs of the Myftery hereby adumbrated. Ver. 11. A Crown of Gold round about*} for Ornament and Glory. Ver. 1 3. It had Staves of Gold alfo for carrying it in the Wilder jefs. Thefe were alfo put with it in the Temple, 1 Kings 8. 8. to teach this People, that if they did provoke the Lord, he might yet remove the Ark of his Prefence from them. It is called the Ark of the Covenant, becaufe the two Tables of the Covenant which God made with Ifrael were put therein. Exod. 25. 16. And thou (halt put into the Ark the Teflimony which I fhali give thee. Of which further afterward. It was a Type of Chrift in regard of his active Obedience, fulfilling the Covenant for us. Thy Law is within my Hearty Pfal. 40. 2. Wherein was the Golden Pot that had Manna} of which Exod. 1 6. Of Manna we fpeak among the Occafional Types. Wherein} There be feveral interpretations of this Word in Heb. 9. 4; Some refer it to the more remote Antecedent, the Tabernacle^ ver. 3. fome to the Ark, conceiving it was in the Ark till Solomon's Time ; for then there was nothing in it but the Tables of the Covenant^ King.S, 9. Or, in which} may be interpreted in a larger Signification : As if he had faid, about which, or belonging to which : For thefe things were Appurtenances to the Ark, and did belong to it ^ as being laid up by it or before it, as Exod. 16. 34. Numb. 17. 10. 3. Aaron's Rod that budded} of which Numb* 17. A Type of the Gofpel-Miniftry, blefled with Succefs for the good of Souls ; as alfo a pledge of God's Prefence with it, and the Levitical Miniftry during that Adminiftration. 1. This Rod brought forth Fruit, ver. 8. And the Almond-Tree is a fruitful Tree. The Miniftry is and fhould be fruitful for Converiion ; and therefore it is lawful to Preach any where, to any Body. Go and Preach the Gofpel to every Creature : And for Edification and building up fuch as are Converted and brought Home. 2, The Almond-Tree is very early in its Fruit. Some Naturalifts write, that it is the firft of all Trees that buds. Minifters Ihould be G g S fruitful 4io Tie Goffel cf the ARK fruitful to God betimes, as Jer em. 1.5. and ver. 1 1. He fees an Almond- Treethe fooneft ripe. John the Baptift, Luke 1. 15. was filled with the Holy Ghoft even from his Mothers Womb. And Timothy, 2 Tim. 3. 15. from a Child knew the Holy Scriptures. 3. The Fruit remains, the Bods andBloflbms miraculoufly continued upon the Rod of Aaron, John 15. 16. That you fhould bring forth Fruit, and that your Fruit -(hould remain. The Fruit of the Miniftry is never loft \ it doth remain in the Hearts of God's People, and fhall remain for ever. 4. This Rod of Aaron is a Rod of Government : So the Scripture of- ten fpeaksof a Rod, for a Rod of Authority and Government , Pfah- 1 10. 2. He will fend the Rod of his Strength out of Sion fhall I corns unto yon with a Rod? faith the Apoftle. There is a Rod of Govern- ment and Difcipline. For a Miniiter to lay this afide, is the way to be Popular, and to get Applaufe amongft the largeft fort of Profeflbrs for a time : But if he make Confcience to exercife the Difcipline of Chrift in his Congregation, he (hall be hated and laden with Reproach- es and Revilings •, he /Jjali hear the defaming of many on every fide, that will fay, Report and we will report it. But the Lord will be with him at a mighty Terrible one, Jer. 20. 10, 11. If thou diftinguifh between tlx [re- cions and the vile, thou [halt be as my Mouthy Jer. 15. 19, &e. 5. This Rod of Aaron is laid up before the Ark in the Holy of Ho- lies. An Emblem of the nearnefs of faithful Minifters unto God$ which is both their Duty and their Priviledge. They fhould be much in Heaven the Hplieft of all, they fliould converfe much with God and Chrift, and the Holy Angels. The Rod of Aaron fhould be before the Ark. 4. The Tables of the Covenant f\ fo called, Deut. 9.9, 11, 1^. and Tables of Teftimony, £W. 31.18. Hence the Ark is called the Ark of the Covenant^ as in the Text : So DJumb. 10. 33. And the Ark of the Covenant of the Lord went before them. Thefe were in the Ark, to teach us that the Law is in Chrift's Heart : He hath kept the Co- venant. 5. And over it the Cherubims of Glory. ] The firft mention of Che- mbims is in Gen. 3. 14, And he placed at the Eaft of the Garden of Eden Cherubims, and a flaming Sword, to keep the way of the Tree of Life. Some derive the word Cherub from Rechub, a Chariot *, becaufe God" is fjid to ride upon the Cherubims, Ffal. 18. 1 1. He rode upon a Cherub and did fly. Though others have other derivations of the Word •, as may be feen by the Englifh Reader in Ainfworth and Lee. The fhape oi them may be gathered from the Vifionsof the Prophet Eukiel and Jfatab% and its^ Appurtenances in the Holy of Holies. 41 1 Jfaiab, Ezekiel 1. and Ifaiah6. They were Piftures of young Men, though with four Faces: the Face of a Man, of a Lyon, of an Ox, and of a flying Eagle. They had alfo Wing?, in If a. 6. fix Wings : For with two they covered tbeir Faces, with two they covered their Feet% thofe parts of the Body which are the Seat of .Shame, and with two they did jiy. There were two of them over the Ark; and Solomon made two more, which flood with their Feet upon the Ground, or upon the Chariot of the Cherubims, as fome fuppofe, 1 Cbron. 28. 18. the Text calleth them Cherubims of Glory, cr glo- rious Cherubim's. As to the Myftery of them, I find in Scripture-phrafe three things Signified thereby. 1. The Angels of Heaven : Who are compared to Chariots and fiery Chariots, Pfal. 68. 17. The Chariots of God are twenty Thoufand^ even thoufands of AngeU : Which fuits with that Expreffion of the Chariot of the Cherubims in the Oracle, 1 Cbron. 28. 18. and with that of the Apoftle Peter , who faith, 1 Pet. 1. 12. The Angels bow down their Heads to pry into the Myfteries of the Gofpel, alluding to the Pofture of the Che- rubims over the Ark. 2. Kings and Magiflrates are called Cherubims in Scripture : So it is fpokenof the King of Tyre, Ezek. 28. 14. Tbonart the anointed Cherub that cover eth ;+and I have fet theefo : Thou waft upon the holy Mountain of God. It fpeaks forth both their Dignity and Duty. The Magtftrate is to protect the true Religion and the Worlhip of God, as the Che- rubims did cover the Ark. 3. Minifters are called Cherubims : fo in Revel. 4. thofe four living Wights are nothing elfe but four Cherubims, as you will clearly fee, if you compare that with Ezekiefs Vifion, Ezjsk. 4. But thefe Cheru- bims or four living Wights in the Revelation, cannot be interpreted concerning the Angels in Heaven : Becaufe they are faid to be redeem- ed by the Lamb's Blood, Rev- 5. 8, 9. which the Angels in Heaven were not. And moreover, the four living Wights are exprefly diftin- guilhed from the Angels in Heaven, ver. n. Therefore ic mult needs be meant of a lower fort of Angels, the Angels of the Churches ^ that is, the Officers and Minifters of the Church, who fhould be Men of Angelick Spirits for Induftry, and Zeal, and Vigiiancy in the Lord's Work. 6. The fixth and lafb part of the Ark here mentioned, is the Mercy- feat. The Cherubims of Glory overfhadowing the Mercy-feat The Mercy- feat was the Cover of the Ark,of which, Exod.2^.17. The Hebrew word for it is Capporetb, from Capbary to cover with Pitcb3 and in another Ggg 2 Conjugation 412 The Go/pel of the A R K, 5ccv Conjugation, to expiate, atone, appeafe. It implicth a merciful co- vering of our Sins. The Septuaginc call it fometimes fofrfyw, a pro. pitiatory Covering, and fometimes i?$*jt«f a Lid or Covering laid on. The Apoftle applies it to the Blood of Chrift, and the Satisfacti- on made thereby to the Juftice of God for our Sins, Romaic, i John 2. 2. Vfe i. bee the Glory of the vtfible Church, and of the Prefence of God there. For all thefe glorious Things are in the Temple, in the Holy of Holies there. And therefore you fhould fee God himfelf there, and hear his Voice, though not vifibly and audibly, but fpi- ritually •, yet really and powerfully and affedually fpeaking to the Heart. You fhould fee thefe Things by the Eye of Faith. When you come to a Meeting, though the World revile and call them Con- venticles, you fhould fee a guard of Angels and Cherubims round about you, &c. Vfe 2. Seethe fulnefs of fupply and fpiritual Relief that is in Jefus Chrift, in the Gofpel, for poor loft Souls. Here is fomething to anfwer all their Cafes and Necefllties : Here is God appearing and fpeaking in Chrift : Here is pajflve and aftive Obedience i Here is the Word, the Mini- ftry, the Guard of Angels, the Workings of Providence for the Churches Good. There be two Things which an enlightned Conscience needs, and cries for. 1 i. / connot hep the Law ; I want a per feci legal Righteoufnefs to appear before God in. Therefore Chrift hath done it : Here is the Law kept in this bleffed Ark of the Covenant : He hath fulfilled all Righteouf- stefs, &c. 2. But / want a Propitiation for the Sins that have been committed. Therefore here, is a Mercy-feat upon the Ark, a propitiatory Cover- ing, in the paffive Obedience of Jefus Chrift, whereby he hath not only kept the Law, but fatisfied for our breaking of it. Draw near to God in the Faith and Mediation of this Myftery. . An Advertifement to the READER. THE obferving Reader will remember, that in the Method proofed by the Author, p. 214. the Legal Miaifkry fliould have come in the next. place to be treated, of : But the Author in his courfe of Preach- ing An Advertifement to the Reader. 413 ing handled this Head of Feflivals before that ', which Alteration of his firfl-defigned Afethod, and thvu tranfpofing thefc two Heads of the Le- gal Minlflry,-. and the Legal Feflivals, is by himf elf accounted for in thgi Entrance on that of the Legal Miniftry ; and therefore no more fliall be faid of it. The Reader will alfo doubt lefs obferve, his Entrance on this Subject- of. the Legal Feflivals to be more abrupt then in the reft \ of which this Account may be given, That on this Head, the Author's Notes which he left behind him were lefs pcrfeEt then on any of the foregoing : And thence, as it coft more Labour to bring them to what is here prefentcd : So the Judicious Reader will perhaps- difcern a difference between his Difcourfes on this and on the other Heads, as not being fpun with an even Thred. And we have therefore been necefftated to- ufe a o-y eater Liberty here, then we allowed our f elves elfewhere, to infer f in tvteir proper eft Places, as near as we could t fundry Notions which we found no- ted down in the Author s broken Papers relating to this Subject, fome whereof perhaps were not his own, yea, it may be not according to his Judgment, ( though we do not know of any fitch inferted ) but only noted down by him as they came into his Mind, or as he met with them in Reading, to be better confidercd of at further Lei fur e : For it is certain- it was his manner thus to do. Moreover, we do find many imperfect Hints of Notions among ft his Papers, which we could not find where to infert, nor indeed, as to fome of them, well tell what to make of them \ or how to exprefs them as the Author defigned ; and therefore they are loft with him. Laftly, We may advertife the Reader, that we find the Author had, thoughts of re-affuming and going over this whole Head of the Lev at Feflivals again, in fomewhat another Method, the fir ft rude Lineaments whereof were thus drawn by himfelf, viz. he defigned fi^fl a brief Deli- neation of the whole, and when inftituted ; namely, their Feaftsr (towity the Pajfover, Pentecofly the Feafl of Tabernacles, the Feaft oj Trumpets and the great Bay of Expiation ) their New Moons and their Sabbaths to wit, the feventh Day of the Week, the feventh Teary and the fiftieth Tear. Next he defigned to go over them, all again, and JJjcw how they made up a rude Drough't,»or a dark Shadow of better Things ', and here. he would have made the firft Inftitution, to be his Text for cbe feve- ral Heads ; and for the Sabbath the 12. 1 3, 1 4, 15. Verfes of the fifth* of Deuteronomy, becaufe the Typical Reafon is there annexed to the Command. And in the laft Place he intended to have fpoken more fully, to the uawarrantabUnefs of Popifh Holy-day s^ and Mpfick. AH • 4T4 "The Gofpel of the Jewijh Feftivah. And indeed he had many Tears before written two brief Difcourfes on that Argument, the main Materials whereof we fuppofe he would have brought in here, perhaps with fome confiderable Additions : And therefore we have for the Affinity of the Matter toth'vs Head of the Jewifh Feftivalsfub'joined, as an Appendix, thofe two Difcourfes, as they were found among ft the Au- thor1 Papers. Farewel. THE Gofpel of the JEWISH FESTIVALS. $dn.H, and 1 7. Coloff. 2.16,17. Let no Man therefore judge you in Meat or in Brink, or in re* fpeft of an Holy-day , or of the New Moon, or of the Sabbath- days, Which are -a Shadow of Things to come, but the Body is of Chrifi. Obf. 1. rnp/£tf the Jewifh Holy -days were of three Sorts, and may he JL referred to three Heads, Feafts, New Moons, and Sab- baths. 2. That the fe were Shadows of Things to come ; but the Body or Subftance 'is of Chrifi. 3. That therefore Chriftians fbould not fuffer any Man to condemn them for their not obferving ofthefe Days. I (hall handle the two firft together in one, fhewing under each of thefe Legal Holy-days, what the Subftance and Thing fignified was, what of Chrift was fignified and (hadowed forth by them. Obf, 1 . That the Jewifh Holy-days were of three Sorts, and may be re- f erred to three He ads , viz. Feafts, New- Moons, and Sabbaths. This Diftribation of them doth frequently occur in the Scripture, in other Places, as well as in this Text, 2 Chron. 2.4./ build an Hcufe, faith Solomon y for the Burnt -Offerings on the Sabbaths, and on the New Moons , and on the Solemn Feafts of the Lord our God Ezek. 45. 17- And The Gofpel of the JevriJI) Feftivah. 41 5 And it /hall be the Prince's part to give Burnt-Offerings, &c. in the Fcafls^ and in the New Moons, and in the Sabbaths, even in all the Solemnities of the Houfe of Ifrael, that is, in their appointed or folemn AfTemblies. Where Solemnities or folemn AfTemblies is the general, and this Genus is diftributed into three Particulars, Feafl$,New Moons, and Sabbaths; fo likewife, Hofl. 11. 1 will alfo caufe all her mirth toceafe, her Feafl- days, her New- Moons, and her Sabbaths, even every holy Affemhly of hers. The firft Word is, Fcafts, itf**. in Hebrew moyed, fettimes, becaufe they came at fet- times of the Year. This is meant of their annual Fe« ftivals, which were in Number Five. The three Principal were, the Feaft of the Taffover, the Feafl of Pentecost, and the Feafl: of Tabernacles ; which continued, the two for- mer each of them feven Days, the laft for eight Days together •, and the firft Day and the laft Day of them were Holy Convocations, where- in they were to do no furvile Work, but to be wholly vacant for the Word and Worfhip of God. The firft mention of them is in Exod. 23. 14 — 17. They are more largely fpoken to in the 23d. Chapter of Leviticus ; and again in Dent. 16. and briefly recapitulated and fummed up in Verf 16. Thefe were the principal • becaufe then all the Males were to go up to Jeritfalem 5 and therefore thefe three are fo often mentioned together. There were alfo two more, the Feafl of Trumpets, and the Feafl of Expiation. There are Five general Rules obfervable concerning all thefe yearly Feafts. 1. That they were all to be celebrated at the Place tha Lord their God fhould choofe, which was Jerufalem, Exod. 23. 14. Deut. 16. 16. Than which we are to learn therein is this, that there ts a Church -worfhip* There are fome Ordinances of God's Worfhip which are not to be en- joyed but in Church-fociety. As there is a Perfonal and Family-wor- fhip: So there is Publick or Church-worfhip ^ of this kind is the Lordh Supper. If this be not an Ordinance of publick Worfhip under the Gofpel, there is none ; therefore to carry it to private Perfons upon their Death-beds, as the Papifis do, is Unwarrantable and Supersti- tious. 2. It is to be obferved, that they were all in the Summer-time, and not in Winter : For the Paffover was upon the fourteenth Day of the firft Month, Pentecost was feven Weeks after, and the Feaft of Taber- nacles was upon the fifteenth Day of the feventh Month. Hence is that Expreffion, Acls 27. 9. Sailing is now dangerous, becaufe the Feafl: was now already paft, that is. the Feaft of Tabernacles. T 4i S The Gofpel of the Jevoijb Feftivdh. The Iaftru&ion we are here to learn is this, namely, to fee the tendernefs of God towards his People, even as to the outward Man. As he will have Mercy rather then Sacrifice : So he orders the matters of Sacrifice and Worlhip with Tendernefs and Mercy even to the Bo* dies of his People; yea, the Spirit of God vouchfafes to dwell in their very Bodies, as well as in their Souls, and he preferves the Duft there- of as precious Reliqaes in the Treafures of his Providence, and will ga- ther thole difptifed Atoms, and bring them forth again, and raife them up to evtrlafting Life. How great is his Goodnefs to us ! It fliews there is a Duty incumbent upon us in reference to our Bo- dies •, and how great a Sin it is in Men to wrong and hurt their Bodies, when the Lord himfelf is tender of them. 3. They were not to come empty handed, Exod.23. Deut. 16. 16, 17. true Religion is bountiful : Duties of Worlhip are to be accompanied with Duties of Mercy and Bounty 5 fo upon the Chriftian Sabbath, there fhould be Collections for the Poor, 1 Cor. 16. 2. Hypocrify di- vides thefe, it is willing to ferve God, but in the cheapeft way : Hy- pocrites are all for a cheap Religion. 4. Whereas there was danger of Invafton by their Enemies, when all the Males were abfent ; the Lord fecures them by a Promife of facial Trotellion, Exod. 34. 24. Neither (hall any Man defire thy Land^ when thou {halt go up to appear before the- Lord thy God, thrice in the Tear. Learn here, that while we are in our Duty, God will take care of our Safety : The way of Duty vs the way of Safety, When the Church of the Jews was gone from God, and had crucified the Lord of Life, this protecting Providence forfook them. For at the Paflbver it was, that the Ronton* took and deftroyed Jernfalem. This Ordinance which was at firft, and ever after, a means of Safety to them, the Lord now makes it a Snare to bring them all together as it were into a Pound, that the Romans might take them and cut them off But while they abode with God in Purity of Worfhip and Obedience, he abode with them in his protecting Providence. This fhould be a great Encouragement to us in the Work and Worfhip of God, to run all Hazards, and to fear no Colours, but be refolute in the Difcharge and Performance of Duty. The Lord is with us in fuch a Cafe, and then who can be againft us ? 5. Thefe Feafts ( as to their End and Ufe ) were both commemora- tive cf former Benefits, and alfo pre figurative of future. It may be faid fo of other Holy Times, and Holy Things alfo •, but it holds eminently true concerning thefe three folemn anniverfary Feafts. Thus much for ■■the general Rules which concerns all thefe Feafts. The The Gofpel of the PaJJover. 4 1 y The fir ft of thefe yearly Feaft s was the PASSOVER. It began upon the fifteenth Day of the firft Month, anfwering chiefly to our March, The firft Inftitution of it is in the 12th. Chapter of Exodus. There were three Things which were the peculiar Observations of this Feaft, which do diftinguifh it from the reft. 1. The killing and eating of the Pafchal Lamb ( with the Ceremonies thereto belonging ) which was upon the fourteenth Day of the firft Month at even, Exod. 12. Verf. 6, &c, 2. The putting away of Leaven , and eating unleavened Bread for fr- ven Days, that is, from. the fifteenth to the one and twentieth of that: Month, Exod. 12. Verf. 15. Hence it hath its denomination, the Feaft of unleavened 3read, from this Ceremony: As it is called the Feaft of the Paffover from the Pafchal Lamb that was eaten over night. See of this before on Lev. 7. 37. upon the Meat-Offering. 3. The Sheaf of firft Fruits was waved upon the Morrow after the Paffo- ver •, that is, upon the fixteenth Day of the firft Month. But of this there will be occafion to fpeak further in the next Feaft. Thefe were the fpecial Obfervations and Appurtenances belonging to this Feaft, befides thofe general Rules before-mentioned that do con- cern them all. Now for the End and Vfe of this Feaft. 1. It was the Commemoration of their Deliverance and Redemption out of Egypt, and from the deftxoying Angel there, which was the occafion of the firft Inftitutionofthe Paflbver, Exod. 12.26, 27. And unleaven- ed Bread was made ufe of to this End, becaufe their Departure was fa hafty, that they had not time to leaven their Bread. Hence Dent. \6. $1 unleavened Bread is called the Bread of Tribulation, becaufe they did eat it when they were in great Tribulation. 2. It was a Prefiguration of our Spiritual Redemption by Jefus Christ ; who is the true Lamb of God, John 1. 29. and a Lamb flam from the Foundation of the Worlds Rev. 13. 8. and who was actually flain in the fulnefs of time, at this very Seafon ; namely, at the Paffover, as you find it recorded in the four Evangelifts. It fhadowed forth Chrift in five Refpedts. 1. The Pafchal Lamb itfelfheid forth jefus Chrift in fundry of the per- fonal Qualifications fitting him for his Office : Therefore Chrift is fo often called a Lamb, John 1. 29. Rev. 5. 6. i. The Pafchal Lamb was to be a Lamb without Blemifh, Exod. 12. 5. fo Chrift, 1 Pet. 1. 19, 20. 7e are redeemed with the precious Blood of Chrift, as of a Lamb without Blemifh, and without Spot, who verily was foreordained before the. Foundation $f the World, but was tnanifeh in thefe H h h /<*? 41 8 The Gofpel of the Pajfover. lafi times for you. There was not the leaft Spot of Sin on Chrift, either in his Heart, or in his Life and Pradice; be knew no Stn, 2 Cor. 5.21, 2. The Lamb was to hzcrMale, Exod. 12. 5. which is the more excellent and perfedt Sex. This Excellency might fhadow forth the perfect Excellency and abfolute Perfection of Chrift : So Chrift was of the Male Sex, I fa. 9. 6. to us a Son is born. 3. The Lamb is a meek and patient Creature ; therefore Chrift is compared to a Lamb in regard of his Meeknefs and Patience ; there was no Refiftance, there was nothing in him but filent Submiflion to the Hand and Juftice of his Father in his Sufferings, J fa. 53. 7. This ap- peared alfo in the whole courfe of his Life : He had many ft evocati- ons, but did put all up: He wrought no Miracle to the Deftru&ion of Men, as fomeof his Servants have done^ but it appeared moll emi- nently in his Sufferings. 2. The Ming and dreffing of the Lamb, held forth the Death and Sufferings of Chrift } of which we may note four Things. 1. The Lamb was to be taken, Exod. 12.5. and ib was Jefus Chrift arretted, as it were, and feized upon by Divine Juftice, to which the Officers and Souldiers were but inferiour lnftruments and Execu- tioners. 2. It was flain, Verf. 6. and fo was Chrift, though now he is aliver and lives for evermore^ yet, flain he was, Rev. 5. 6. I fawaLambas it had been flain, and Verf.\$. flain before the Foundation of the World, in regard of God's Decree, and the* Efficacy of his Death, which was accepted for the Saints of Old, and doth continue ftill to be accepted for Believers, the Virtue of his Death abides ftill. 3. The Lamb was rofted in the Fire, not raw, nor fodden, far. c* This fignifies the fcorching Heat and Fiercenefs of the fiery Wrath of God upon Chrift when he bare our Sins : Hedidnotfave us with- out fuffering, nor by an eafy way of fuffering. Lam. 2. 4. He ben$ bis Boxv like an Enemy, be flood with his right hand as an Adverfary : He poured out bis Fury like Fire. Thofe Exprefliohs may be here applied te God's dealing with Chrift, 4. Not a Bone of it was to be broken, Exod. 12.46. This is ap- plied unto Chrift, Job. 19. 33, 36. not a Bone of bim was broken. It wasfaid of the Pafchal Lamb, and it is quoted as fpoken of Chrift : For the Lamb was Chrift typically, and in a Shadow. There was an oTer-ruling Providence of God in it, that the Performance and Ac- complifhment might anfwer the Promife in the Type. 3. 7fo The Gofpel of the Paffbver. 419 3. The Time of it (hadowed forth ChriftY Sufferings. There was a remarkable Analogy in the Circumftances of Time, and this in four Refpedb. 1. In that the Lamb was to be a Year old, not the firft Day or Week, but at a fit Age was the Lamb to be taken up : So Chrift at a fit Age, in the bed and fitted Time •, fo far we may fafely apply this Circumftance from that of the Apoftle, In due time, Rom. 5. 6. . 2. In that the Lamb was to be taken the tenth Day : But not llain till the fourteenth Day, Exod. 12. 6. fo Chrift entred into his publick Miniftry the thirtieth Year of his Life, which is the tenth thircetold; and fuffered not till the four and thirtieth, Lute $.25. he was near about thirty Years old when Baptized. And in the Gofpel of John there are four PafTovers mentioned, at the fourth whereof he fuffered, Dan. 9. 27. in the midfi of the Week. The Week is feven prophetical Days, feven Years, the midft whereof is* three Years and an half. Moreover he was born on the fifteenth Day of the feven th Month : For that v^s the Day of the Feaft of Tabernacles ^ from whence to the Paf- fover, which was in the firft Month, is half a Year. 3. The Lamb was to be flain ~on the fourteenth Day of the firft Month, the time when they came out of Egypt : So Chrift died at the very fame time of the Year, at the Feaft of the PafTover : So that the time did look backward to their typical Redemption out of Egypt% and forward to their Spiritual Redemption by Jefus Chrift. It is true, it is called the Preparation-day, John 19. 3 1 . but that is thought to be, becaufe the Jews had a corrupt Cuftom, when two great Feafts came fo near together, to put off the former a Day longer. But Chrift ob- ferved and fulfilled the time appointed in thelnftitution. 4. It was to be flain in the Evening, or ( as the Margin has it ) be- tween the two Evenings ^ for every Day had two. Evenings, namely, the Evening of the Day, which began at three a Clock in the After- noon \ and the Evening of the Night, which began at Sun-fet, Jofh. 10. 2 Day, but feven Days, fervingthe Lord in Holinefs and Righteoufrtefs all the Days of our Lives. Thus we are to keep the Feaft under the GofpeL 4. The whole Lamb was to be eaten, and none of it left, ver.$% 10. fo by Faith we muft receive whole Chrift, and all his Benefits, John 1 . 1 %± 1 Cor. 1, 13. Is Chrift divided? every Believer hath whole Chrift to himfelf. Some are willing to feed upon Chrift for Pardon, and to< eat that part of the Lamb : But to feed upon Chrift for Holinefs and Mortificaion, this they defire not. 5. It was to be eaten by the whole Family, ver. 3,4. and if the Fa^ mily were too little,, they were to call in others : This fignified both the Communion and Enlargement of the Church. It fignified the fpiritual Communion of the Church,, as being one Body, one fpiri*- tual Family, 1 Cor, 12. 12, 13, the whole Church of Chrift muft eat aad Vp 2 The Gofyel of the Jexvijb Pentecoft. and feed upon Chrift jointly, as well as feverally and perfonally, and ■exercife a fpiritual and vifible Communion together. It fignified alfo the Enlargement of the Church, gathering in of others, £^14.23. compel them to come in. 6. No uncircumcifed Perfon might eat thereof, Exod: 12. 48. fo now, none uncircumcifed in the Flefh, no unbaptized Perfon, and none Uncircumcifed in Heart, none apparently Unregenerate may be received to the Lord's Supper. See Ezek. 44. 7, 9. which fpeaks of New Teftament Days in Old Teftament phrafes. Their fecond Feaft wot that of Pentecoft, fo called in the New Tefta- ment, Ms 2. 1. from the Greek mmwri, the fiftieth, becaufe it was kept fifty Days after the PafTover. It is caljed the Feaft of Weeks, be- caufe they were to reckon feven Weeks from the Morrow after the PafTover, and then they were to offer to the Lord their two Wave- loaves, Lev. 23. 17. There was a threefold Myftery in this Feaft. 1. To teftijie their Gratitude and Thankfulnefs unto God for the L*nd of Canaan, and for the Harveft of the Fruits of the Earth -, there- fore they were to prefent the firft Fruits thereof to him at this Feaft. Hence it is called the Feaft of Harveft, Exod. 23. 16. and the Feaft of Firft Fruits, Numb. 28. 76. and the Feafi of Weeks of the firft Fruits of the Wheat-harveft, Exod. 34. 22. As in the for- mer the firft Fruits of their Barky-harv eft, fo in this the firft Fruits of their Wheat-barveft muft be offered to God. This was at it were the compleating of that. There are four Inftruftions to be learned from hence. 1. That God muft be. acknowledged in outward Mercies, in the Fruits of the Earthy we muft pay him the Rent of Thankfulnefs, as our great Landlord, and that is all the Rent that he requires. He is in giving .fo liberal, that he gives us all things richly to enjoy.-, but in taking fo fparing, that he requires but a Sheaf for the whole Harveft: (For, Ads 14. 17. it is he that giveth us Rain and fruitful Seafons, filling our Hearts with Food and Gladnefs:) and would it not be ftrange Ingrati- tude to receive from God whole Harvefts of his Benefits, and return nothing, not fo much as one Sheaf to him ? 2. The fecond Inftrudtion is this; this Feaft inftru&s when it is that the Soul becomes truly fruitful and thankful, to acknowledge God indeed, namely, when the Blood of Chrift hath been fprinkfed upon the Soul, when his Death hath been applied, and not before. For they were firft to eat. the PafTover, and fo to' begin that Feaft-, and then upon the Morrow after the PafTover they were to offer the firft Fruits The Gofpel of the.jevcljl) Pentecoft. 42 3 Fruits of Barky •, and from thence to reckon fifty days to the Feaft of Weeks: So that their fir ft Expreftion of their Thankfulnefs to Gort for the Fruits of the Earth was immediately after they had killed and eaten the Paflbver. It is that which many complain of, a carnal, dead, infcnfible, un- thankful frame of Hearty but you fee here both the caufe of it, and the Cure and Remedy againft it. The Soul will come to own God, to dedicate it felf and all it hath unto God, when firft fprinkled with the Blood of Jtfus Chrift the Lamb of God, but not till then. 3. They were to begin thefe their Acknowledgments of God on the fixteenth day of the firft Month, Lev. 1 6. 10, 11. for then Barley was ripe in thofe Climates, at another Seafon then in thefe Northern Countries. Then they were to begin their Acknowledgments of God, they were not to delay their Thankfulnefs till they had gotten in their whole Harveft -, but they muft bring the firft unto God. It is a lovely thing to fee Men acquaint themfeives with God betimes , to give him the firft ripe Fruits: And it is but equal reddere Mi prima, c\ui nobis dedit tmma -, that we fhould render the firft unto him who giveth all un- to us. ! 4. As they begun betimes, fo they were to proceed-, as in their Har- veft, fo in their Thankfulnefs : For they offered firft but one Wave- fheaf of Barly, Lev. 23. 10, 11. but now two Wave-loaves of Wheat -. then but one Lamb, now feven Lambs, Lev. 23. 17, 18. far greater Offerings then the former. To teach us, that a Chriftians Thankfulnefs and Fruitfulnefs fhould be increafmg, till at laft he be made perfect. We fhould not fit down in fome imperfect Beginnings^ but go forward and make continual Progrefs in the ways of God ^ as our time goes on, fa fhould our Thankfulnefs. The greater God's BleCngs are to us, the greater muft our Thank- fulnefs be to him -, as he doth increafe his Benefits, fo fhould we aug- ment and increafe our Obedience. A good Note (faith one writing upon this Feaft) for all them to think of, to whom God hath extended a more liberal Hand then to their Brethren. Many rife up early, go to Bed late, and part from their beloved Sleep •, yet fare hardly, eat brown Bread ( as we fay ) and drink the Water of Affliction. Is thy Condition better then theirs ? Art thou fed with the fineft of the Wheat infteadof their Barley ? Remember then, that to whom much is given, of him [hall be required much, Luke 12.48. feven Lambs for j heir one, and for their one Sheaf two Loaves. 2. Afecond End and Myftery of this Feaft of Pentecoft was in rejtrencs to the giving of the Law ufon Mount Sinai, That this was one part of 4H The Gofpel of the Feaft of Tabernacles. of the Myftery of this Feaft of Pentecoft the time it felf fpeaks, with other Circumftances: For they came out of Egypt to ferve the Lord, and to hep a Feaft to him in the IVilderncfs, Exod. 5. 1,3. And they had the Law firft 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 Paffover, which was on the fourteenth Day of the firft Month-, from whence, if you reckon fifty Days from the fixteenth Day of the firft Month, it will bring you to the fixth Day of the third Month, in which they received the Law at Mount Sinai) the Memorial whereof was celebrated by this Feaft. 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 ineftimable Mer- cy, to be kept always in precious Remembrance, and to be celebrated with everlafting Thankfulnefs *, efpecially for them who before were tied to the cruel Laws of Egyptian Tyrants and Task-mafters, 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 Myftery of Pentecoft, was the pouring forth of the Spirit at this time, A&. 2. 1, 2, 3, 4. as at this time God gave the Law under the Old Teftament : So it pointed us to the time when he would give the -firft Fruits of his. Spirit under the New, which he poured forth upon the Apoftles, who thereupon went forth to preach the Gofpel, and to gather that which the Prophets before had [own, reaping Fruit unto eter- nal Life, and bringing the Wheat of God into his Garner. As at this Feaft he gave the Law by Mofes, fo at the fame time he gave his Spirit by Jefus Chrift. To teach us, that under the Gofpel we receive the Spirit of Chrift to enable us to fulfil the Law, and do the Will of Chrift. Unto this Feaft there was added another Precept, of leaving for the Poor, Lev. 23. 22. teaching them, that with their Sacrifices to God, they fhould joyn Love to their Brethren •, and that as God's Hand opened to them, fo their Hands fhould be opened to the Poor and Needy. But this was a general Rule in all the yearly Feafts, not to appear before the Lord empty-handed, as was obferved before. 3. The third of their folemn Feftivals was the Feaft of Tabernacles, which began upon the fifteenth Day of the feventh Month, the fifteenth Day of September \ and it lafted eight days, the firft and laft whereof were holy Convocations, or days fanftified and fet apart for publick Wor- ship. The principal Rite and Ceremony of this Feaft (to diftinguifh it from the reft) was their dwelling. in Booths , from whence it hath its denomination, and is called the Feaft of Booths, or Tabernacles, as you The G of pel of the Feajl of Tabernacles. 425 you .have the Defcription of it at large in Lev. 23. 34. to the end. There was a three-fold Myjlery in this Feaft. 1. To put them in mind of their dwelling in Tents when they tra- velled through the Wildernefs into the Land of Canaan; they dwelt forty Years in Tents, Lev. 25.^2, ^$. that your Generations may know that 1 made the Children of Ifrael to dwell in Booths, when I brought them out of the Land o/Egypt. That was one thing, to keep the Memorial of that great Difpenfation of Providence towards their Fore-fathers. 2. To inftruft them that they were but Pilgrims and Strangers here below, Sojourners as it were in a ftrange Land, palling through it to their own Country, towards their own Home. I am a ftr anger with thee (faith David ) and a Sojourner , as all my Fathers were , Pfal. 39. 12. This Ceremony was ftrangely neglected and forgotten by them in their Obfervation of this Feaft for about a thoufand Years together, till they were taught by their Captivity in Babylon to keep it better, as you find in Nehem. 8. 1 3. to the end, they went forth and fetched Olive* branches, &c. to make Booths, as it is written, &c. For fince the Days of Joftiua the Son of Nun, unto that Day, had not the Children of Ifrael don? fo : A ftrange Omifiion. Some underftand it only of the frame of Heart wherewith they kept it, and not of this external Rite -, but it may include both. Now they made Booths \ they had learnt now that they were but Sojourners indeed while they were here below, and that the Land of Canaan was not the true Reft, nor their own Coun- try ; but that they were to feek and look for another, that is an hea- venly, Heb. 11. 16. arife and depart, for this is not your reft, for it is polluted, Mich. 2. 10. Here then is a fecond Myfteryof this Feaft o£ Tabernacles, to put them in mind that they were but Sojourners, while they were here, and were to feek and expeft another Country, an everlafting Abode and fixed Habitation in the Heavens. 3. This Feaft of Tabernacles pointed them to the time when God himfelf would come to Tabernacle and pitch his Tent amongft Men. Therefore the Expreffion is in John 1.14. «<™>W^. and the Word was made Flejby and he came and did pitch his Tent amongft us, dwell as in a Tent or Tabernacle amongft us. Wherein he refers to this great In- ftitution and Feaft of Tents or Tabernacles : And many other Circum- ftances of this Feaft fall in fuitably to this Scope and great Gofpel-my- ftery of it. For it cannot be imagined that this Feaft fhould have no relation to Jefus Chrift ; efpecially it being fo great a Feaft, greater in fome refpefts then either of the two former, for it lafted eight Days, whereas the Feaft of the PafTover was but feven ; the eighth Day point- ing us to his Ciaumcifion, as the firft to his Birth : And it had a more I i i won • 426 The Gofpel of the Feaft of Tabernacles. wonderful and myfterious Courfe of Sacrifices appoirr ed for it, thea the other Feafts had •, as you may fee, Nnmo.19. iromFtrf 12. to the 40. there mull: be thirteen Bullocks offered the firft Day, and but twelve the fecond Day, and but eleven the third Day, and fo to the ead of the Feaft every day lefs and lefs, till upon the laft day no more but only one^ which is thought to fhadow forth the CefFation and Evani- tion at laft of all the legal Sacrifices : It intimates that all thofe legal external Sacrifices were to ceafe at laft. That Covenant and that Ad- miniftration of it waxing old, and growing weaker and weaker, and decaying, till it be vaniftied quite away, as the Apoftlefpeaks, Hcb* 8. 13. Moreover this Feaft had two other Feafts previous to it in the fame Month, the Feaft of Trumpets on the firft day of the feventh Month, and the Feaft of Expiation on the tenth day of it v and then follows, af- ter fuch Preparations and Introductions, this great Feaft of Tabernacles from the fifteenth to the xjk o and twentieth. They had alfo a Cuftonfe (as the Jewifh Writers Report) offing* ing certain Songs and Hymns of Praife to God when they were prepa- ring and making thefe Booths and Tabernacles, one whereof was the 118. P faint. Verf. 25. Hofarma fave now I befeech thee, O Lord, and they would fay, oeffe Hofannam, fold or prepare the Hofanna. Info- much that the whole Feaft, the Booths, Tabernacles, and the Feaft and all, came in procefs of time to be called Hofanna's. Now this the Peo- ple apply in their Acclamations and Songs of Praife to Jefus Chrift, Luke 19. which though it was done at another time of the Year •, yet, as the People in thofe Acclamations feem to allude to the Manner and Coftom at the Feaft of Tabernacles : So they do afcribe it to the Meffiah, Hofarma to the Son of David. And well they might, for the Birth of Chrift was at the Feaft of Tabernacles : Chrift did then Ta- bernacle in the Flefh. Moreover, at this Feaft of Tabernacles was So- lomons Temple dedicated, and the Ark folemnly introduced into it, 2 Chron. 5. 2, 3, 7. which Temple was a Type of Chrift's Humane Nature, John 2. 19,21* I know it is contrary to the common Ac- count, to place the Birth of Chrift here, upon the fifteenth day of the feventh Month. But confider thefe Arguments for it. It may be argued, 1. From this Feaft of Tabernacles ; which muft needs point to fome principal thing concerning the Meffiah, as well as the two former Feafts did. And in how many Particulars it fuits this of his coming to Tabernacle ia oar Flefh, you have heard. 2. From The Go/pel of the Feaft of Tabernacles. 427 2. From the [face of Time that our Saviour didconverfe among ft usker* upon Earth. As to his private Lifey we find, Luke 3. 23. that he was baptized, and entred upon his Miniftry as he began to be about thirty Tears Old. His publick Miniftry was about three Years and an half-, for we read of four Paflbvers in the Gofpels at which he was prefent, at the laft whereof he fuffered. And the Angel faith to Daniel, that in the midft of the Week the Meffiah (hall be cut off, Dan. p. 27. which is meant of a prophetical Week containing feven Years, the half where- of is three Years and an half. Moreover, we read in all the Evangelifts, that the Death of Quid was at the Paflbver, in the firft Month. Now if we reckon three Years and an half from thence it will carry ns to the Month of Sep- tember for his Baptifm : So as the whole fpace and time of his Conver- fing here below was about three and thirty Years and an half: His private Life about thirty Years, his publick Miniftry about three Years and an half -9 whereas the common Account, inftead of half a Year, makes but a quarter of a Year between the Feaft of his Nativity and Eafter. From all which it appears, that the time of his Birth was indeed in the feventh Month at the Feaft of Tabernacles : And for the further Confirmation thereof, there be fondry PafTages and Circumftances in the facred Hiftory of his Birth, by which it is evident that it could not be in the tenth Month, as is commonly fuppofed. 1. Mguftush taxing all the World, and ordering them to repair to their own Cities for that end, Luke 2. 1. It is not likely that the Emperor would enjoyn all his Subjects to travel in the depth of Win- ter to their own Cities. An obfervable Providence, and the rather for its falling out in this Juncture of time. The Scepter was gone from Judab, when they were compelled by a foceign Power to negledt the Feaft of Tabernacles, and to travel to other Places inftead of going up to Jerufalem. And therefore now it was full time for Sbilo to ap- pear, according to that Prophefy of old Jacobs 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 fo in the depth ©f 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 chbofe out the coldeft part of the Year for that Work* though thofe Climates were hotter in the Summer then this •, yet they were alfo cold in the Winter. The Winter even in thofe Climates was but a hard time to travel in, or to watch in, Mattb. 24. 20. pray that your flight be not li i 2 in 428 7he Gofpel of the Feajl of Tabernacles, in the Winter. Yea, fo cold that at the Paflbver they needed a Fire within doors, Job. 18. 18. and furely in the depth of Winter it was much colder. Qhefi. Bui then how arofe this Miftake to place the Birth of Chrift in the very midft of Winter ? Anfw. They reafoned from that Paffage of Zacbarias offering Incenfe, Luke i. 5 ii 35. They did reafon thus, that John Baptift was conceived at the end of September, and Chrift fix Months after, which falls out about the end of March •, from whence they reckon his Birth cine Months after, towards the end of December. But in this whole Argumentation there is a Concatenation of ma- nifold Miftakes, Abfurdities, and Incongruities, befides many Uncer- tainties, For 1 . Zachariat was not the High Pried. For he was of AUa-% Courfe, Luke 1. 5. But the High Prieft was of no Courfe • for he was above all the Courfes. And Zacharias is called a certain Prieft of the Courfe of Abia \ a Stile too low for the High Prieft. 2. The Incenfe he offered was not the yearly Incenfe offered on the tenth day of the feventh Month, but the daily Incenfe. 3. The Angel did not appear to him in the Holy of Holies, but in the Sandtuary -7 for the Altar of Incenfe flood in the San- ftuary. 4. If there were none of thefe manifeft andpalpable Miftakes in this Argumentation-, yet it is wholly bottomed upon many Suppoiitions and Preemptions which are altogether uncertain, and without any Ground in the Scripture.. As for inftance, it fuppofeth firft, that as foon as Zacharia,s came home, after the Days of his Miniftration wtre ended, his Wife Eli- zabeth conceived. And fecondly, that this was that Year on the fe- ven and twentieth of our September. And thirdly, that there was fix Months to a Day, between the Conception oijohn the Baptifi and tlie Angels fpeaking to the Virgin Mary •, When as the Holy Ghoft fpeaks in a greater -Latitude j and As to the firft faith thus, after thofe Days his Wife Elizabeth concei- ved, Luke 1. 24. but whether it was prefently after, or a month, or two months, or three months after, he faith not. And as to the third, the Angel faith only, that it was in the fixth month, Verf 26. and that it was the fixth month of her being with Child, Verf 36. but whether the beginning, or middle, or end of it, he leaves wholly in the dark. Whereas this Opinion makes it to be juft at the expiring of the fixth, and entrance of the feventh month. To The Go/pel of the Feafl of Tabernacles. 429 - To which might be added, as a fourth groundless and uncertain Pre- emption, that if it were certainly known to a Day what time Eli^a* betb conceived, yea and what day the Angel fpake to Mary •, yet the fame uncertainty ftill remains, how long after the Angel Gabriel'* fpeak- ing fo to the Virgin Mary it was before the Power of the molt High came upon her, and Ihe conceived of the Holy Ghoft : It might be fome Days or Weeks after, for ought can be proved to the contrary. And laftly ( to add yet a fifth uncertain groundlefs fuppofal that is prefumed and proceeded upon in this vulgar Computation ) if all thefe fore- mentioned Particulars were precifely declared in the Scripture ; yet what Affurance have we that the Virgin Mary went neither more nor lefs then two hundred and feventy Days, or nine folar Months of thirty days a month, afcer her Conception before the Birth of Chrift ? 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 Phyficians, there is a confiderable Variation and L;> titude in the Time of Womens going with Child, it being fometimes more, fometimes lefs, differing (at lead in different Perfons) not on* ly fundry days, but fometimes fome weeks, yea months. But then the fecond of the firft mentioned uncertain fuppofate ( which I call into this Place, becaufe I would fpeak a little more largely to it) namely, that Zrfc^ridj'sMinift ration ended that Year, precife- ly on the feven and twentieth of September, is as undemonftrable and uncertain as any of the other. For firft, though there were four and twenty Courfes of Prieftsbe* fore the Captivity of Babylon -, yet how will it be proved' that there continued juft the fame Number ever after through all the Calamities, Concuffions, and Confuflons that the Jewifh State and Worfhip under- went? How can it be proved that none of thefefour and twenty was utterly extind before that day by Death, or Apoftacy, or Exclufior^ or fome other way.? Andfecondly, if that could be proved ^ yet how will it ever bexnade out that they continued in an uninterrupted order of Succeffion, as they were diftributed and ranged in David's Days ? 1 Chron. 24. why might not one Lot, fuppofe that of Abijab, through fome Occurence or other fall into the Week of the Lot of Hakker, or of Jejhua ? Thereis no Prohibition of it by God but that it might lawfully be done in fome Cafes : And though it might not ; yet we find there was introduced as great and a greater variation and fwerving from the firft Inftitution and Ordinance of God concerning the continuance of the High Prieft- hood. For it appears in the Evangelift to be Anniverfary, at leaft mut:> ble 430 TbeGofpel of the Feaft of Tabernacles. ble, about the time of Chrift's Death, 3fofc« n. 49,51. ^#.4.6*. when as by the Law of God it ought to have been during Life unchange- able. And thirdly, if both thefe were granted, or conld be as firmly pro- ved as they are ftrenuoufly fuppofed ; yet we are ftill in the dark, un- lefs we can certainly and demonftratively fix the beginning of our rec- koning of the Succeflion of the Courfes of the Priefts both to a Year, and to a Month,yea to a very Day precifely.But whether this Computa- tion of the Succeflion of the Courfes of the Priefts muft begin from the firft ordaining of them in the later end of Davids Reign, or from the finiftring and dedication of the Temple in Solomons , or from the erect- ing of the Altar at the firft return from Captivity in Cyrils Reign, or from the re- building of the Temple in the Reign of Darius, or -from the cleanfing and new Dedication of it, afcer its Pollution and Pro- fanation by Antiochus, of which we read in the Maccabees, is ftill fub- je& to endlefs undeterminable Controverfy and Difpute. Fourthly, if we could attain convincing clearnefs in all the former -, yet there will arife a further unrefolvabie Queftion touching the Rule of the proceedure of this Computation \ namely, whether it muft be- gin with the Lot of Joarib, which came out firft, in David's ordering of them, and doubtlefs at their firft entring on the Execution of their Attendance by Courfes was the firft*, or whether it muft begin where at the Interruption it left off; or whether at the Courfe to which it would have fallen at the Reftauration, had no fuch Interruption in- tervened. Laftly, If all thefe fnarling Intanglements were extricated unra- velled and made plain y yet we are never the nearer to our Bufinefs of finding out the time of Zacharias Miniftration either as to month or Year, much lefs as to the Day, unlefs we could certainly make outf how many Years there are from 'the time that we begin our reckon- ing at, to the Year of that Miniftration of Zacharias. But this lies in- volved under fo much Darknefs and fo many Perplexities, that the moft learned Chronologers, who have fet themfelves with greateft Indnftry and moft Advantages to make out the Tear of the Birth of Cbrift, have given fo little Satisfaction to others, that there are almoft as many feve- tal Years fixed on for it, as there are Chronologers. Some have reckoned up forty feveral Opinions of Learned Men about it, and per- haps more might be added. Mr. Perkins placeth it about the three thoufand nine hundredth Year of the World. Others feven arid twenty Years later. Yea feveral Years between that and the four thoufandth are fixed on by feveral Chronologers. Others again go beyond the The Gofpel of the Feajf of Tabernacles. 43 1 the four thoufandth Year, fome one, others two, others forty, others fifty Years -, yea there are that bring it down below the five thou- fandth Year, and fome below thefix thoufandth, yea near to the feven thoufandth Year of the World. Yet muft all thefe things which arefo altogether unceitain, and left by God in fuch a Latitude, be pun&ually determined, and taken for true and certain, if the grounds of this vulgar Opinion concerning drift's being Born on the five and twentieth of December, have any ftrength in them. A confideration this is which doth fufficiently Ihew the non- cogency, invalidity and utter Weaknefs of that reafoning which fome learned Men ufe from theCourfes of the Priefts to find out the Time of Chrift's Nativity ; a way of reafoning it is which hath fo little of Evidence and Strength in it, that feveral learned Men make ufe of it to eftablifh their feveral different Opinions in this point. Some there are that do from hence argue for the five and twentieth of December. Another makes ufe of the feme way of arguing to prove, that Chrift was born on the fixth of January. Others take the fame courfe of arguing, to call the Nativity of Chrift on the latter end of September or beginning of Oftober : And there is a very learned Man who ufeth the very feme way of reafoning to prove the Birth of Chrift fell on the Ides, that is, on the thirteenth of No- vember. An ingenious and elaborate way of arguing this muft be con- fefTed to be, in the making out the whole Contexture, whereof feve- ral Authors have (hewn a great deal of ufeful Learning. But neverthelefs by what hath been briefly hinted, it is apparent, that there are fo many weak Parts and Uncertainties throughout the frame and contexture of the Argumentation, that the whole of it is rendred uncogent and unfetisfa&ory to one that looks for firm and folid footing to build his Judgment on, from fuch ftrength of Reafon, and clearness of Evidence, as may conftraift aiTent. Vfi. See the unwarrantablenefs of the Observation of thefe FeftivaU a" mongsl Chriftians. The Paflbver is that we commonly call Eafter ♦, Pen- tecoft is that we commonly call Whitfuntide •, and for the Feaft of Ta- bernacles the Pope hath ordained Chrift maft. If thefe Days were (ha- dows of good things to come , and that the Body is of Chrifi, (as the Text is exprefs) then now the Subftance is come, thefe Shadows are ceafed and vanifhed away ^ the Subftance being come, the Shadow muft needs fly away and vanifh. Moreover, thefe Feafts, thefe Days and Times, fince the abrogation of them, have not been attended and accompanied wi* the Blefling of 432 The Gofpel of the Feafi of Tabernacles. of God, but rather with the vifible Tokens and Expreffions of his dif- like and difpleafure. For as there is a Blejfwg of God upon his Ordinan- ces \ fo he is wont to imprint his Curfe upon the Inventions of Men. Eafier was the firft Ball of Contention that ever was among Chrifti- ans •, the Eaftern and the Weftern Churches contending lharply about the Time of it for above two hundred Years together : So that Ficlor the Bifhop of Rome excommunicated many Churches for not obferviiig Eafier at his Time. The thing in difference was, whether to keep it on the fourteenth Day of the firft Month (the Day on which Chrift began his Sufferings) or on the next Lord's Day after, viz» the Day of Chrift's Refurreaion. The Eaftern Churches obferved Eafter on the fourteenth Day of the firft Month, according to the Time of the Paffover. The Weftern Churches on the contrary fald, this was to Judaize, and it was more Chrift ian- like to celebrate the Day of his Refurre&ion, &c. and this Opinion carried it. For in the Council of Nice it was conclud- ed that it ftiould be kept on the Day of the Pvefurre&ion. This was the fruit of God's Difpleafure againft the Obfervation of fuch a Time, when he had teftified in his Word3 Let no Man \ndge yon in refpett of Holy Bays, &c. And a$xo.Chriflmas they have greatly miftaken in their computation of the Time (as hath been (hewed) partly through the ignorance and unskilfulnefs which God was pleafed to leave them to, as it were to rebuke them for their Superftition } and partly through their carnal compliance with the Pagans • which made the Bifhop of Rome take the old Saturnalia and Bacchanalia of the Pagans, and to difguife them with a newNarae,thatthofeFeftivities which had been kept before in the Devil's Name,might now be kept in Chrift's own Name to his greater Dilhonor. Befides there is little probability that the true Time of Chrift's Birth is ftumbled upon, and many learned Men confefs there is a Miftake as to the Time, and that it muft needs be at the Feaft of Tabernacles, and not in December. Moreover, God ufually gives Men up to more Sin then, than at other rimes ;■ which is a further Evidence of his Difpleafednefs with the Ob- fervation of it. It was Latimer's, complaint of old, in the Days of King Henry VIII. That Chrift was more diflionoured in the Twelve Days, then iD all the whole Twelve Months befides. Te obferve Days^ and Months, and Tears, Jam afraid of yon, that J have laboured in vain, fays the Apoftle in GaJ. 4. 10, 1 1. it is a fign the Preaching of the Gofpel hath been very much in vain among the People, when they retain the Obfervation of fucb Times •, the Apoftle fpeaks of the Days and Times that Men have invent- ed not of Days that God hath inftituted to be obferved. It The Go/pel of the Feaft of Tabernacles. 43 5 It is faid of Jeroboam, 1 Kings 1 2. 33. that he offered upon the Altar which he had made in Bethel the fifteenth Day of the eighth Month, the Month which he had devifed of bus own Heart, which he had lyed or feigned, quern mentitHs eft. The Lye of it appears in this, that they pretend to do it to the honour of Chrift, when indeed they do it to his dilhonour : And therefore it is as a brand fet upon him on this Account, which he lyed in his own Heart : So it is bot lying, for Men to keep Days of their own Invention-, and the Lye appears in that they pretend to do it for the Honour of God and of Jefus Chrift, whereas they unfpeakably diOionour him thereby. It is the framing of a Lye in Mens own Hearts when they keep fuch Days. Objetf. But ibould we not celebrate the Memorial of our Redempti- on by Jefus Chrift ? Why (hould we forget the Memory of thefe things? Should we not remember how Jefus Chrift fuffered, and hath feat his Spirit amongft us, and came to Tabernacle in our Flefh ? ytf*/ip. Yes, but the Lord commands us to celebrate the Memory of it once a Week, and for us to put him off with once a Year, is to put him off with lefs than he requires^ to give hfm a Day in a Year, when here- quires a Day in a Week, for the Memorial and Celebration of this thing. Moreover, there is a way whereby People may keep the Paflbver, and Pentecoft,and the Feaft of Tabernacles •, that is, we fhould keep them un- der the Gofpel every Day. As fome fay, every Day (hould be a Chriftian Sabbath : But that is not true ; for a Sabbath is a Day fet apart from our Callings : but fix Days [halt thou Labour., faith the Commandment.But we ftould make every Day our Eafter-day, every Day our Pentccoft, &c. Objeff. But why (hould not Chriftians be as Holy as the Jews,and there- fore keep thefeFeafts as well as they? How (hould we keep them evtry Day ? slnfw.We are to keep them in a Spiritual and Gofpel way, but not le- gally and literally : For the Letter killeth, but the Spirit is Life. The Apoftle exhorts, Let us keep the Feaft ^ 1 Cor. %. 8. Now if you would keep the Feafts of Paflbver, Pentecoft and Tabernacles aright, it con- fifts chiefly in three things. 1. To be much in the exercife of Faith, in the a&ing of a true and pure and lively Faith upon the Death and Sufferings of Jefus Chrift as the true Lamb of God. I fay, in acTing Faith, or drawing nigh with a true Heart in full Affurance of Faith -, and this is the true Paflover,and the true keeping of that Feaft, Heb. 10. 22. Let tis keep the Feaft, 1 Cor.%$» without the Leaven of Hypocrify, of feeming Faith, and feeming Ho- linefs, with the unleavened Bread of Sincerity and Truth. That is the right keeping of the Paflbver, when Men live not upon their own Righte- oufnefs, truft not in their own Duties j but being fenfible of their fln- K k k fuL 434 Tte Gofpel of the Feajl of Tabernacles. ful, undone, wretched Eftate, b& Faith, and exercife their Thonghts upon the De?.th and Refurre&ion of Jefus Chrift : This is the right- keeping of it indeed. 2. Be ye fitted with the Spirit, get a great and large meafure of God's Spirit -, this is the true Feaft of Pentecoft, Ephef. 5.18 Be not driyk with Wine whereinisExcefs,(jas theHoly day-keepers ufe to be through thejuftice of God, becaufe they obferve their own Inventions,) but be ye filled with the Spirit. Do not fit down with common Gifts, and common Graces, and common Workings, but get and labour after the faving Work of the Spirit : And be not content, nor fit down fatisfied with fome little Beginnings of a fpecial faving Work, with faving Grace in Truth and in Sincerity, in little meafures and degrees : but labour after a great de- gree and meafure of the Spirit of Grace *, after ftrength and growth of Grace, as well as truth of Grace ^ be ye filled with the Spirit, &c. 3. Behold and fee the Glory of God in the face of Jefus Chrift. This is the true Celebration of the Feaft of Tabernacles. Get a real fight of God, fo as to behold his Glory as he is manifefted in the Flefh, and as God dwells in our Nature, John 1. 14. The Word was made Flcjh, and dwelt amongst us, came and pHched his Tabernacle among us, and we be* held his Glory We cannot fee God in himfelf, he dwells in Light and Glory inaccefiible : As we cannot look upon the Sun in its own Bright* nefs •, but we may fee it in a Pail of Water : So we may fee the infi- nite Majefty and Glory of God in the Flefliof Chrift. The Tabernacle of Jefus Chrift is a thing to be beheld by. Men and Angels, to fee more into the Glory of God v get Acquaintance with the my fiery of the Father and of Jefus Chrift, as the Apoftle fpeaks, Col. 2. 2, 3. That ye may be knit together in love and comforted-, and unto all Riches of the full affnrance of Vnderftanding, to the acknowledgment of the My fiery of God, and of the Father, and of Chrift, in whom are hid all the Treasures of Wifdom and Knowledge. But beware left, any Man fpoil you through Vhilofophy and vain Deceit, after the Tradition of Men, after the Rudiments of the World, and not after Chrift : ver. 8. For in him, ver. 9. DweHeth all the Fnlnefs If the Godhead bodily. Labour therefore to fee God in Jefus Chrift : We are not able to behold that infinite Majefty, but only through the Veil of the Flefh of Jefus Chrift, as fhining in his humane Nature. And this is the Myfte* ty of the Feaft of Tabernacles, and the right and Gofpel-way of cele- brating of it. Confider what I have faid, and the Lord give you Xkir derlhnding in all things. THE 455 THE Gofpel of the Feaft of Trumpets, Coloff. 2. 1 6, 17. *"•«« l<5* L^ #0 Afj7z therefore judge you in Meat or in Drink, or in refpetl of an Holy-Day, or of the 'New Moon, or of the Sab- bath-days, Which are a ftadow of Things to come, but the Body is of Chriji. npHERE are three Dottrines in the words. JL 1. Thac the Jewifh Holy-days are of three forts, or may be referred to three general Heads : Feaft-dajsf New-Moons, and Sabbaths. 2. That thefe their, holy Seafons were Shadows of Things to come, but the Body is of Chrift. 3. Therefore no Chriftian fhould fuffer any Man to judge him or con- demn him for not obferving thefe Jewifh Times and Seafons. We are endeavouring to open the Subflance of thefe Shadows, and what were thofe things to come, thofe things about Jefiis Chrift and the Gofpel, which were fhadowed forth in them. We began firft with their Holy-days, or their Feaft-days ; that is, their annual FeftivaU, whereof we heard they had five. (i.)The Paffover, (2.) Pentecoft. (3.) The Feaft of Tabernacles. (4.) The Feaft of Trum- pets. (5.) The Feaft of Expiation. Thefe three, the Paffover, Pente- coft, and the Feaft of Tabernacles were the three great Feftivals which were more folemn than the reft ; becaufe then all the Males of Ifrael were to afTemble together out of the whole Nation, and to appear before the Lord in the Place that he fhould choofe in a general Church AfTembly, We heard fomething what thefe things pointed to. The Paffover did point them to the Death and Sufferings of Jefiis Chrift, as the true Pafchal Lamb, who fulfilled this Type even as to the very Seafon and Holy K k k 2 , Time 456 The Gofpel of the Feaft of Trumpets. Time it felf \ for he Suffered at the Paflbver. The Pentecoft pointed at the Time of the Effufion of the Holy Ghoft after drift's Afccnfion. The Feaft of Tabernacles pointed them to the Birth and Nativity of Jefus Chrifty when he fhould come to Tabernacle and pitch his Tent in our Nature. We heard that this was indeed the Time of Chrift's Birth, and not as it is commonly computed to be in December, in the depth of Win- ter. It is not like the Shepherds would be watching their Flocks all Night then, and that Augustus would command his Subjects to travel to their own Cities to be taxed at fbch a Time, and that John would choofe that Time to baptize in. There be two more of the Jervifh Feafts to be fpoken to, which were great and folemn Feafts *, yet not fo great as thefe three ; becaufe the People were not all bound to come up to Jerufalem to the Tem- ple ^ namely, the Feaft of Trumpets , and the Feaft of Expiation. They were both in the feventh Month, as was alfo the Feaft of Tabernacles , the Feaft of Trumpets on the firft Day of it -, the Feaft of Expiation on the tenth Day •, and the Feaft of Tabernacles on the fifteenth Day, and from thence to the two and twentieth Day ; which is therefore accounted the greateft of all their Feafts, being in the feventh Month, which was alfo the firft in their old Account, the chiefeft of all the Months in the Year, and called by fome the Sabbath of Months, as the feventh Day is the Sabbath of Days. 4. Their fourth annual Feaft was the Feaft of Trumpets % which was upon the firft Day of the Seventh Month. The firft Institution of it we have in Lev. 23. 23, 24, 25. And the Lord fpahe untoMoks, faying, &c. It was celebrated as a Sabbath, they were to do no fervile Work there- in. This Feaft alfo had its peculiar Sacrifices appointed for it, as in Numb. 29. the fix firft Verfes. It was alfo folemnized with the blowing of Trumpets ^ which being the fpecial Rite of this Feftivity, it had its Name from thence. Here therefore the old legal Mufick may fitly be confidered, this being as it were their Feaft of Muftck. The Infti- tution of thefe Trumpets we read in Numb. 10. the ten firft Ver- fes, mentioned long after as a very folemn Ordinance in Pfal. 81. 3,4. The firft mention we have of Mufical Inftruments in the Wor- ship of God, is in Exod. 15.20,21. where we read that Miriam ufed Timbrels, and they praifed God therewith, and they fang the Song of Mofes when they were delivered from Pharaoh. And Miriam the Pro* fbetefs, the Sifter of Aaron took a Timbrel in her Hand, and all the Wo* men went out after her with Timbrels and with Dances. And Miriams- foered them% Sing ye to the Lord^ for he bath triumphed glorioufty \ the Horfe The Go/pel of the Rafl of Trumpets. 43 7 Horfe and his Rider bath be thrown into the Sea. Mofes afterwards by or- der from God appointed thefe Trumpets to be made, and we read of a further Increafe of fuch Inftruments in after times. As to the Vfi and Signification of them, there be many Gofpel- Infractions to be con- lidered in this legal Shadow -, we fhall mention feven. 1. The general Scope of them was to ftgnify and fhadow forth tht found of the Gofpel, the bleffed found of the Gofpel, which is called the joyful founds Pfal. 89.15. the Gofpel is called glad Tidings , it is a joy- fol pleafant found indeed. Hence the Minifters of the Gofpel are faid to lift up their Voice like a Trumpet , Ifa. 58. 1 . the Tongue of the Juft vs as choice Silver , Prov. 10.20. (thefe Trumpets were of Silver-, ) the faithful diicharge and execution of their Office is exprefled by blowing of the Trumpet, Hof. 8. 1. Ezek. 33. 3,4, 5. it is faid, in the day when the Jews (hall be converted, in that day the great Trumpet fhall be blown, and they (hall come which were ready to perifh, &c. J fa. 27* laft. When God fhall gather them one by one, ye fhall be gathered one by one, Verf. 12. in that day the great Trumpet fhall be blown, &c. that is, (faith Cal- vin ) the Silver Trumpet of the Gofpel, to the Conviction and Con- version of the Jews. God will have his Church inftrufted not by Sight only, but by Voice, not by the Eye only, but by the Ear. Even under the Law the Lord would not have his People always to look for miraculous and immediate Guidance, but they were to order them- felves according to the found of the Trumpet both in War and Peace, according to the Rule of the Word : So according to the Rules of the Gofpel, according as that Trumpet founds, fo are you to a&. This. is the firft, namely, the joyful found of the Silver Trumpet of the Gofpel. 2. The Joys and Graces of the Spirit ofGodis another thing intimated by this Trumpet and Inftrument of Mufick ; that fpiritoal Melody of the Joys and Graces of the Holy Ghoft in the Hearts of God's People, Pfal. 98. 6. with Trumpets and found of Cornet make a joyful noife before the Lord the King) Ephef. 5. 18, 19. There is a Melody and joyful Voice in the Conferences of Believers, the Spirit of God both fandifying and comforting of them, fo the Apoftle, Col 3. \6. Grace, and Joy the fruit of Grace: So this Mufick remains in the Antitype of it, the Heart-ftrings of Believers making Melody fuitable to the Profeflion of their Lips, and to the gracious and peaceable Convention of their Lives, that is, the true Gofpel-Mufick. 3. Thefe Trumpets and other mufical Inftruments were ufed in time, of War, and appointed by God fo to be, Numb. 10.9. The Trumpets were to found to prepare and call them forth to the War, to encoa- ragCL 433 The Gofpel of the Feaft of Trumpets. rage their Faith in it, that they fhould be remembred before the Lord, and have Succefs over their Enemies ; fometimes vifible Succefs attend- ing this Ordinance-, as in Jehofapbat's Time, 2 Cbron. 20. 21,22. they founded the Trumpet, praifing the Beauty of Holinefs, and when they be- gan to fing Praifes, the Lord fet Ambufhments againft Ammon, and Moab, and Mount Sr/V, and then they were fmitten. 4. It was the Office of the Priefts to found tbefe Trumpets. As in Numb. to. 8. The Sons of Aaron the Prieft muftdo it. To fhew that the pub* lick Difpenfation of the Word ^nd Gofpel belongs to, and is intrufted chiefly with the Sons of Aaron, the Minifters of the Gofpel, they mull found the Silver Trumpet of the Gofpel in the Ears of the World. 5. The matter they were made of, lome were of Silver, and fome of Horn, Numb. 10. 1. and 1 Chron. 15.28. The Cornet, that is, an In- ftrument of Horn : So in that 98. Pfal. 6. with Trumpet and found of Cornet make a joyful Noife before the Lord the King. And Rams-horns did beat down the Walls of Jericho, jofh. 6. If God inftkutethe Rams- horns, they lhall be as powerful as the Silver Trumpets. To teach us that the meaneft Gifts of any Godly Minifters, if fmcere, are accepted, and may beblefledof God for the good of Souls, for the calling down of ftrong-holds, and for Succefs and Vi&ory againft onr Spiritual Ene- mies * Rams-horns may do it as well as Silver Trumpets. 6. Their number atfirft was but two, Numb. 10. 2. that is, for the two Sons of Aaron, Eleazar and Ithamar the Priefts, Numb. 3. 4. but in procefs of Time David added many other mufical Inftruments, but he did it by Authority and Direction from God. For fo was the Com- mandment of the Lord by his Prophets, 1 Chron. 29. 25. 1 Chron. 16. 42. 1 Chron. 7. 6. And in Solomon's Time we read of one hundred and twenty Priefts that did found with Trumpets at the Dedication of the Temple, 2 Chron. 5. 12. Alfo the Levites^ which were the Singers, being arrayed in white Linnen, having Cymbals, and Pfalteries, and Harps, and with them one hundred and twenty Priefts founding with Trumpets. And thofe inftruments of Mufick which Daijid made, they are called the Inftruments of Mufick of the Lord : For he made them according to the dire&iou of the Seer. All which (hews the Enlargement of the Ghurch and its Joy, and the Improvement of the Worfhip of God in Gofpel- times : Here are one hundred and twenty Trumpets now, whereas there were but two at firft. And as the number of Priefts, and Trumpets and Mufical Inftruments was much increafed in Solo- mon's Time above what it was in the time of Mofes : Sofhallthe Church and their fpiritual Joy in the days of the Gofpel under (Shrift, who is the true Solomon. They are increafed now, and lhall be more and more in the later days, J fa 60, and 61 Chapter. 7. Why . The Gofpel of the Feaft of Trumpets. 459 7. Why was this Feaft of Mufick and Trumpet s upon the fir ft day of 'the feventh Month, why vs that the appointed Seafon for it ? I anfwer, Many Accounts are- given by Interpreters, which do all center in this -7 be- caufe of the many great Occurrences and Difpenfations of God in this Month, fome whereof were pad, and were now to be remembred, and fome future, which were now to be proclaimed and prepared for. The World was created in this Month, which was at firft the firft Month in the Year, until the Account was changed upon occafion and in Memorial of their Deliverance out of Egypt. This Month fhall be to you the beginning of Months, it fhall. be the firft Month of the Tear to yon, Exod. 12. 2. intimating, that it was not fo before. There was approaching the Feafl of Atonement tjpbri the tenth day of this Month, which is thought to relate to the Golden Calf, and the Lord's par- doning that Idolatry : Alfo the Fe aft of Tabernacles on the fifteenth day. The Temple of. Solomon was dedicated in this Month: And in this Month alfo was the Birth of Cbritt; at this time God aflumed and ap- peared in our Nature, pitching his Tabernacle or Tent in our Flefh. All w«hich things put together give fome account of the feafon of this Feaft, and of the Solemnity of the blowing of Trumpets on the firft day of the feventh month. And fo much for the fourth of the fe Annual Ftfthals, namely, the Feaft of Trumpets. V'je. Take this Inference, namely, the Vnwarrantablenefs of Muftcal In- ftruments in the Worfhip of God now under the Go/pel. You fee of old there was an Jnftitiition for them, there is not fa now. They are a very late Invention of the Church. of Rome: A- 22.* f 91.2,4. quinajs fpeaks againft them as no£ ufed in the Church in his Time, faying, they are legal, and prefigure fomething of Chrift ; therefore are not continued under the Gofpel. Conflder thefe three Things. 1. They were a Type, that is evident ; and hereby is typified the Mu- fick and Melody of the Joys and Graces of the Holy Ghoft in the Hearts of God's People • and many other Gofpel- Leflbns and Instru- ctions were held forth by this ancient legal Ordinance. And Types you know are ceafed, and Shadows are vanifhed now the Subftance is come : Look therefore after the inward Mufick of a good Conscience, and the witnefs of the Holy Ghoft there -, this is the Gofpel- Mu- fick. 2. If we could not find out the Myftery and the direct fignificatioc of them, which hath been cleared to you ; yet however thefe things were a legal Burthen, and childifh Rudiments, therefore not becoming the mature Eftee of Believers under the New Teftament, though- they oaiehlj 44© The Cofpel of the Feaft of Trumpets. might be a fit folace for the Childifh Eftate of the Church under the Law. 3. This Cathedral Mafick introduceth into the Church of God a Rabble of Church- Officers which the Lord never appointed, and which never came into his Heart, the Chorifters and Singing-men, &c. and that is a very great Evil. It is not in the power of Men, but it is the great Prerogative of Jefus Chrift to appoint Officers in his Church, who hath appointed none but Paftors and Teachers, Elders and Dea- cons. 5. The fifth Annual Fealt was the Feaft of Expiation or Atonement. This was on the tenth day of this feven Month, the Rules and Rites whereof are fet down at large in Levit. 16. which becaufe they are many, and yery fignificant, and full of Gofpel-myfteries : Therefore I purpofe ( the Lord afiifting ) to fpeak to it more at large in a di- ftind Difcourfe by it felf, having here only mentioned it in its place to which it doth belong. Queft. Were tbefe then aU their yearly Feaft* ? Had they no more but thefe five under the Law, viz.. the Paflbver, the Feaft of Pentecoft, jhe Feaft of Tabernacles, the Feaft of Trumpets, and the Feaft of Expia- tion ? Anfw. They had no more of God's Appointment that wei c perpetual and religious Feafts. It is true, we read of fome others both in Scrip- ture and in the Jewifh Writers ; but either they were not perpetually recurring every Year, but meerly occaftonal upon prefent emergencies of Providence ^ or elfe they were not holy and religious Feafts, but only Civil and Political ; or elfe laftly they were finful and unwarran- table: As, 1. There was Solomon's Feaft, that folemn Feaft at the Dedication of the Temple, as in 2 Cbron. 5. but this was extraordinary and occa- fional, and not a ftanding yearly Feftival. 2. They had alfo thofe Fafts of the fifth and of the feventh Month which are mentioned in Zecb. 7. 3 — 5. but thefe alfo were but tem- porary and occafional ; upon occaflon of the Calamities of their Cap- tivity in Babylon, the Land being laid defolate, Jerufalem taken, the Temple deftroyed. Hence they had thefe i7afts only during the time t)f their Sorrow, but they ceafed and were turned into rejoycing. 3. There were the days of Purim mentioned in Efiber 9. 21, 22. which they kept in the Month of Adar, on the fourteenth and on the fifteenth day of the Month yearly : For then it was turned from Sor- row to Joy, and from Mourning to a good Day. This feems not to be a religious, but a political Conftitution $ fo our Divines conclude againft The Gofpel of the New Moons. 441 againftthe Paptfts, who plead this for their Popifh Holy-days. For there were peculiar Sacrifices appointed for all the Holy Feflivals, Numb. chap. 28, and 29. but there was none for this : And there is no- thing mentioned but civil Rejoycing, days of Feafling and Joy, and fending Portions to the Needy, Perf. 22. Of this nature is our fifth of November. Not but that there may and ought to be upon fuch times holy rejoycing in God, as upon any providential Occafion : But there ought not to be a religious Abftinence from the Works of our Cal- lings ( as upon the Lord's Day, and upon occafional Days of Failing or Rejoycing ) that ought not to be on any fuch days. Had they been religious Feafts and Days wherein they were bound to abftain from the Works of their Callings, after the nature of religious Feafts, we then are to fuppofe that Mordecai, Nehemiah, &c. had Inftru&ion from God about it, elfe they durft not have done it, they that had fuch Light and Holinefs. 4. We read of two Feafts more appointed in the time of the Afe- cabeeS) one for the Dedication of the Altar, 1 Maccab. 4. %6. fo they kept the Dedication of the Altar eight Bays , offered Burnt-offerings with Gladnefs, and offered Sacrifices of Deliverance and Praife. And the other for the Purification of the Temple, 2 Maccab. 1. 18. we are now purpofed to keep the Purification of the Temple upon the five and twentieth day of the month Chefleu. Now if thefe had been only particular and occafional Feafts, thefe things God had left with the Church to appoint-, but feeing the Jews fay, they were yearly Feafts, they were therefore fu- perftitious and unwarrantable Things -, for they had no fuch extraor- dinary Perfons araongft them that could give them Authority from God for fuch a thing. Their Holy Times we referred to three Heads, their Holy-days, Nem Moons, and Sabbaths. And thus we have gone through the firft, their Holy -days, or Fe aft -days. Now a Word concerning their New Moons. Let no Man judge you in refpecJ of the New Moons. 2. The fecond Word in the Text is New Moons, of which we read in Numb. 28.11. in the beginnings of your Months ye fhall offer a Burnt- offering unto the Lord, &c. and Numb. 10. 10. in the beginnings of your Months ye fhall blow with the Trumpets over your Burnt- offerings^ &c. To open this a little, that fo you may underftand the Mind of the Holy Ghoft in it ; you mull: obferve that their Computation of the Year was not as ours is, meerly Solar, but partly Lunar: For their Month always began with the New Moon, and the Days remaining to fill up their Solar Year, which are eleven, they were Wont to igterca- L 1 1 late 442 Ihe Gofpelof the New Moons. late at the appointment of their High Priefts and Rulers at the years end : Or ( as fome write ) after the fecond or third Year in an inter- calatory Month which they called Veadar, confiding of eleven, or one and twenty, or three and thirty Days. Their Month ftill began with a New Moon, and the Lord did appoint that it fhould be a feafon re- ligioufly obferved by them \ you fhall offer fuch and fuch Sacrifices, ye [had blow with Trumpets, &c. There were four things obfervable in the folemnizing the New Moons : For they did folemnize this Seafon with fuch religious Rices and Obfervations as thefe. i. A holy Convocation and abftaining from the Works and Bufinefs of their Callings : Therefore in Amos 8. 5. they are brought in as fay- ing, when will the New Moons begone, that we may fell Corn, &c. 2. By repairing to the Prophets for Teaching and Inftru&ion, to in- quire of God, and to hear his Word, 2 Kings 4. 23. 3. With founding or blowing of Trumpets every New Moon, as well as the New Moon of the feventh Month, Numb. 10. 10. 4. With peculiar Sacrifices, yea, a greater number of Sacrifices then on the Sabbath-day : They had peculiar Sacrifices then to be offered on the firft day of the Month, Numb. 28 1 1. Some add (fifthly) the keeping folemn FeaftsofLove and Amity, 1 Sam. 20. 5,6. Now this Solemnity of the New Moon, doubtlefs had fome Divine My fiery in it, it aimed at fome good thing to come, fomething of Christ in the Gofpel • for the Text faith exprefly, they wereafhadow of things to come. And the Worfhipof God in Gofpel-times is expreffed under this Phrafe, Jfa. 66. 23 — from one New Moon to another — fo Euekiel in his Vifionof the Temple- worfhip under the Gofpel fpeaksof it un- der the Name of New Moons, Ezek. 46. 1 , 6. But what then did it lignify ? What was the meaning of all thefe things? Doubtlefs they were written for our Inftru&ion, there was a Gofpei-myftery in thefe legal Inftitutions. In thefe Things principally lay the Subftance of thefe Shadows. 1 . Their acknowledgment of God in the Creature •, that God mull be acknowledged in the renovation of the Creatures in thecourfe of Pro-' "idence : As when the Moon begins, increafes, and is renewed, then God's Providence is acknowledged and taken notice of \ he re- news the courfe of nature and every Mercy we enjoy. There is no Light to be feen at firft in the Moon, but it increafes till it come to the full Moon, Thus God renews every Creature and every Comfort in the way of his Providence, Pfal. 104.30. thou fendefi forth thy Spirit, aid they art created, and thou reneweft the Face of the Earth. They mult not The Gofpel of the New Moons. £H not blefs God in this Solemnity for the Moon when it was at the/«tf ; then more of the Creature is feen : But xthen there is leafi oftheCrea- ttae% then God rrntft be owned even in the lead of Mercies. i. The Renovation of the Church in a way of Grace, as well as the Crea- ture in the way of Providence; we mull own God in that, and de- pend on him for it : For the Church is compared in Scripture to the Moon, Pfal.$9. 37. it /hall be eftablifhed for ever as the Moov^ and as a faithful Witnefs in Heaven. Cant. 6. 9- Who it thvs that looked forth fair as the Moon^ &c. As the Moon borrows her Light from the Sun : So the Church borrows her Light from Jefus Chrilt, who is the Sun of Righteoufnefs. As the Church is compared to the Moon : So Chrilt to the Sun •, for fo he is called, Mai. 4. 2. but to yon that fear my Name fhaB the Sun of Righteoufnefs arife with healing in his Wings. The Church borrows her Light from Chrilt the Son of Righteoufnefs, as the Moon doth from the Sun in the Firmament •, for Chrilt is compared to the Sun, as well as the Church to the Moon. As the Moon borrows her Light and Luftre from the Sun, and is renewed by the Afpe&s and In- fluences thereof: So the Church by Influences fromChrift, who is in- deed the Son of Righteoufnefs, renewing the State of the Church efpe- cially under the Gofpel. And therefore all thofe Duties which were to be performed on the New Moons, fo far as they are perpetual, ought to be more plenti- fully and more abundantly performed under the Gofpel : As abftain- ing from fervile Works, from Sin, theworft of Servitudes, feeking Inftru&ion, and attending upon the Ordinances for that end, the founding of the Silver Trumpet of the Gofpel, abounding in fpiritual Sacrifices, and agreeing in Love and Amity, eating their Bread ia fin- glenefs of Heart. 3. Here feemeth to be likewife fome intimation of that great My. fiery of the Incarnation of Jefus Chrifty I mean his Conception of the Holy Ghoft in the Womb of the Virgin Mary. For this aimed at Chrift, as all the other Ceremonies of the Law and Holy Times and Seafons did. And fome have gone about to make it out, thus ; That look as Chrift fulfil- led other great Types and Ceremonies of the Law in other Things : So he did in this. As the Feaft of Tabernacles pointed to the time of his Birth on the fifteenth day of the feventh Month : So if from thence we reckon thirty eight Weeks backward, it will carry us to the change of the Moon, at which time is a great Conjunction or Union of thofc two great Luminaries the Sun and the Moon. Here they think may be fome dark and weak fhadow of the Conjunction or Union of the twoNa- tures of Chrilt in one Perfon j when he became */^* *>0f »*©-, which L'lls be 444 ' Tbe Gofpel of the Sabbaths. he did, as in the whole State of his Humiliation •, fo efpecially when he was conceived in the Virgins Womb. 4. The New Moon is put for every thing beneath Chris!, Rev. 1 2. 1 . the World, which in refpect of the Changeablenefs of it, is like the Moon, the World and the Glory thereof palTeth away, never ftanding at the fame flay. This fhould be frequently upon our Hearts and Thoughts. 5. They were to obferve the firft day of the Month, not the fifth or fixth Day : So alfo their morning Sacrifice was to be offered early in the morning •, and the PaiTover celebrated the first Month in the Year. To teach them, that as ever they expected the Blefling of God upon the reft of their time, they muft be careful to fet apart the firft and beft of all their Days and Hours unto his Service. 6. They were to obferve the firft day of every month, one as well as another. Which checks that fuperftitious Conceit, as if there were lucky and unlucky Times •, whereas God hath fan&ified every month, and every time to his People ; as on the contrary to the Wicked, the moft lucky Times prove difaftrous : As among the Papifts that famous Year 1588. crowned with fo many Aftrological Predictions of enfuing Happineis and Vi&ory, proved quite contrary to their Expectations : So that Fvlke Tref. Rhem. Teft. faith of itT OcJogefimus Oclavus mirabilis annus. Clade Papiftarttm fauftus ubiqne pits. No Month to a godly Man is of it felf Evil, but let a wicked Human call lots from the beginning of the Year to the ending, he fti3ll find no Month good. So much for the Myftery of their New Moons, the fecond fort of their holy Times. 3. The third is their Sabbaths. Let no Man judge yon in refpcft of the Sabbath. A Word to that, and fo we (hall finifo the Text at this time. The general Notion of a Sabbath is a time of Reft. They had three forts of Sabbaths ; their weekly Sabbath, every feventh day, their yearly Sabbath, every feventh year • and their ^re^f fabbati- cai Tene can have Chrift in Heaven, but they that have ftored him up in their Hearts on Earth. Thefe things fhew the Rigor of the Law as to Sabbath-reft ; but the Pharifees being deeply poffeft with the Spirit of the Law, did ftrain It a Peg or two higher, that to do a miraculous Work of Mercy, or Works of Neceflky was unlawful. 2. They had alfo a Sabbatical Year. Every feventh Year was a Sab- batical Year, as every feventh day was a Sabbatical Day, Exod. 23! 10. Dent. 15. 9. This Sabbatical Year was celebrated by letting the Land reft from itsufual Culture and Husbandry, Lew*. 25.4, 5. Some alledge apo- litical and philofophical Reafon for this, that the Land by refting one Year might be the more fruitful the other fix \ quod caret altema requie durabile non eft. This was afhadow of things to come, this fignifies fomething of Chrifi and Gofpel-myftcry, in which obferve four things. There was a four- fold Inftru&ion in this Sabbatical Year. 1. This Sabbatical Year told them plainly that both they and their Land were the Lords, Lev. 25. 23. For the Land vs mine* 2. This taught them to depend upon Providence, without worldly Care, and trufting to the Creature for Supply and Support. For they muft not now fow nor till the Land this Year : For the fixth Year was to bring forth the Fruit of three Years, fee Lev. 25. 20;. 21, 2a. and Verf 6. the Sabbath of the LandJhaB be Meat for thee. The Land*of its own accord that Year was to produce Suftenance enough both for Man and Beaft. It is not enough for us to depend bn the ordinary Courfe of Means ^ God can over-rule them and over-work them, as he doth here. 3. The Lord hereby teachcth them and us that great GofpeULeffon and Duty of Mercy and Bounty to the Poor, Exod. 23. 10, 1 1. The Land muft reft, that the Poor may eat, and Deutr 15. 1, 2. Creditors muft releafe their Debtors every feventh Year, Lev. 25. 5,6. there is an Equity, a Chancery, a bountiful Condcfcenfion to the Neceflities of *he Poor,that Men exact not their own Right in all Things • but rather remit and abate fomething thereof. Not but that Men may take their Courfe, and ufe means to get it, efpccially when Perfons are able and wilful ^ but in cafe of Poverty, there fhould be Mercy (hewed in fucb a Cafe. 4. Thi? 44$ The Gojpel of the Jubilee. 4. This Sabbatical Year was z fpecial Seafon and Time of Infir uB'toii in the Law of God , Deut. 3r. 10, 11, 12. the Lord would have them in- ftru&ed and taught to know his Mind, and the true Religion, and the ways of his Worlhip : Therefore he appointed fo many Times and Seafons for it, weekly and monthly and yearly, and moreover one Year in feven, as you fee. Thefe things we are taught by the Sabbatical Year, befide the myftery of Spiritual Rett by Chrift, of which further in the next Particular, viz. 3* The Jubilee. There was alfo a third Sabbath, befide the week- ly Sabbath, and the feventh year Sabbath ^ they had likewife a Sab- bath of feven times feven, that is the Jubilee. This was their great Sabbatical Year ^ for they were to reckon feven times (even Years, and then to obfeve a Sabbatical Year, Lev. 25.9. This alfo was a Type of Chrift, as appears in three Things, that were done in this Year of Jubilee. 1. There was Redemption and Releafe, every one fet at Liberty, -every Bondage releafed, and every Yoke broken. Here is a Shadow of the Spiritual and true Redemption by Jefus Chrift, who of Spiritu- al Slaves by Nature makes us the Lord's Freemen by Grace. Chrift hath proclaimed Redemption to Sinners, and Deliverance to poor Cap- tive Souls, I fa. 61. 1. 2. There was the Trumpet of the Jubilee to proclaim it. The Gof- pel is this great Trumpet, the proclaiming of the Jubilee is alluded to, J fa. 61. i,2- Ifa. 27. vlt.jn that Day the Gy cat Trumpet (hall be blown. The great Trumpet is the Gofpel, Calv. inloc. 3. Some have obferved further, that the coming of Chrift was at the Jubilee, that Chrift came at the time of the Jubilee. I know there is fome difference amongft Chronologers about it ^ but fure it is, it fell thereabout : Some placing the Jubilee upon the Preaching of John Bap- titt, who did proclaim the Lord's coming : But others place it as«feem- eth more exa&ly upon the very Year of Chrift's Death, by which we were redeemed and fet free indeed. They began the account of the Jubilees from about anno mundi 2560. for they came out of Egypt about the Year 2513. they were forty Years in the Wildernefs, fix or feven in conquering and dividing the Land of Canaan. Then began their firft Sabbatical Year •, from thence to the Death of Chrift there were eight and twenty Jubilees, his Death being about the Year of the World 3960. So you fee fomething of the Gofpel-myftery of thefe Sabbaths of the Jews, the three forts of Sabbaths •, every Week, every feventh Year, and every fiftieth Year : And thus alfo you fee how thefe legal The Gofpel of the Jubilee. 449 legal holy Times and Seafans were all Shadows of good things to come. Take ibme general Ufes from the whole. Vfe 1 . See and remember the Vnlawfulnefs and V nw arrant abknefs of the Obfervatwn of thefe Jewi(b Times and Seafons wider the Gofpel : For they were typical, Amos %. 21. The Ptpifls obftrve the Paflbver, which they call E after \ Pentecoft, commonly called Whitfmitide \ and inftead of the Feaft of Tabernacles they keep the five and twentieth of Decem- ber for the time of Chrift's Birth ^ all which fomc others retain. And they have alfo added a Jubilee, which becaufC it is a profitable Time to the Pope's Purfe, he hath ordered it to be kept every five and twenty Years inftead of fi fry. Thefe are Ern rs of darg'r> o Confequence, for they do implicitly deny that the Subftance is come, it thefe things were Shadows of things to come, the retaining of ther -ow, is an Error of dangerous Confe- quence: For to retain oftheiedark and legal Shadows is an impli- cit denial that Chrift febe Subftance is come. Thefe things were more fully fpoken to the laft tij • Vfe 2. "Sec andobferve the B nr then fomnefs of that old legal Difpenfa- tiony at alfo our Chrtftian liberty now under the Gofpel. The Lord requires no Day of us but the Lotd's Day, and odcafional Days of Humiliation or of Thankfgiving upon Emergencies of Providence calling thereunto. Stand faft therefore in the Liber tj wherewith Chrift hath made yon free. Gal. Ihem. Wherein fome have obferved a Congruity, in th3t Jefus Chrift was under thofe his infinite Sufferings upon the Crofs the fame fpace of Time, from th£ fixth Hour to the ninth, Mauh. 27. 45, 46. And it being thus, Man in his /fry* Sin and Fall did break all the Com* mandments at once: As he brake ail the reft, fo he finned upon the Sabbath-day. This feems by all the Circumftances of the Story to have been the Time of his Fall. But to think that he fell on Tne[dayy the tenth Day from the Creation, there is nothing in the Hiftory to evince it. , Others think, this Faftonthe tenth Day of the feventh Month was appointed in Remembrance of that great Sin, the Idolatry of the Oolden Calf, Exod. 32. But we may reft in that the Text mentioneth as the occafion of thit Ordinance, viz. the Sin and Death of Nadab and Abihu. Ancl there are a three-fold Inftru&ion we are here to learn.1 Obf. 1. Here we are taught firft, That there mnft be holy Fear and Reverence in approaching to God: in his Ordinances^ an holy Fear and Dread of finning in the manner of his Worlhip ; and that it is a dan- gerous1 thing to Worfhip God other wife then he hath appointed. Men lhould take hefcd of it, that they die hot as Nadab and Abihu did for this Sin: 'they incur the danger of Death, both Death temporal and eternal. Tho'Qod doth not utually finite Men with vifible Judgments; but when they are firft in any Tranfgreffion \ yet there is a Spiritual Mmm 1 tire 452 The Gofpl of the great Day of Atonement. Fire and Wrath upon their Spirits for it, which is worfe then out- ward Judgments. Obf. 2. Tbe Lord tales bold of tbe faddefl occafions to bring in Difpen- [awns of tbe greatefi -Good and Mercy to bis People. Light out of Dark- nefs, Heaven out of Hell, Good out of Evil, to thofe that he hath fee his Love upon. Obf 3. Wben fome are /lain \ md die in and for their Sins, tbe Lord provides for the Salvation of others , that they die not. Now to come to the Thing it felf. Mofes is to charge Aaron that he come not into the Holy of Holies at all Times, nor in any manner, but at God's appointed Times, and in fuch manner as be reauireth. This manner is here defcribed at large. It confifts chiefly in three Things. ( 1.) His wafbing bimfelf. ( 2.) His holy Garments. And ( 3. ) His propitiatory Offerings. 1. That the Prieft mush voafh before he put on his Garments, and be- fore he prefent his Offering, is an intimation of his Parity and Clean- nefs. Hence that Expreffion of the Apoftle, Ijeb.10,21. Having our Hearts fprinkled from an evil Confcience^ and our Bodies wafhed with, pure Water. This is the firft thing he is to do. So Chrift, Mattb. 3, 16.. was baptized before he entred upon his Miniftry • and he was per- fectly Holy and Pure, not having the leaft Defilement, of Sin upon him,, though he had taken on him our Nature, and all the other Infirmities of it. Fid. On tbe Prieft' s Con fecrathn, from Exod, 29* p. 653. 2. As to his Attire y here be two forts of Holy Garments mentioned fa the Services of this Pay ^ the Holy Garments, Verf^. and other holy and moft coftly Garment^, Verf.i*. 2^ Some call the former his. White Garments, and the other his Golden Garments. ( 1. ) This PrieRly Attire ;was an §p>blern pi Spiritual Clothing, Pfal.132. p. jZpt raj TJuegs be ^^ftj^<^^^^ff^j^m^ tbySfints (bout for Soy-i ahd'Verf. id. / will alfo cloth herPriefts with Salvation. Job 29.14,, Ipjd ynJUghteQufneft, and it clothecLme *• My judgment was a* a kobe and'a Diadem* This then fpeaks th? Grace and:Hoiinefs that was in Jefus C:Wftr jiftipiSfe! t0 be Wi H^I&%Tffl» Garments Mini- fters ihould be dc*hed with. . a l : ^ • ( 2r) .ThoTe^o forts of At. tire, t^ White, and the Gplden Gar- ment^'.figrjified tU: difFerqnt *£##© ^ml. Condition cf , Jeftis Cbufl: -7 B9B? ^m^^ M Sm^nVM our« [W^P&gji an&made ^tone^cuciorius^he.oli it l^.mudi Meannefs and Abafernei%//rf. fsfi^MfSftaw mmm m^whs mi mm °£#9 Raw** The Gofpel of the great Day of Atonement, 453 tion, PM.2.7. though with Holinefsand Purity, and Innocency : He had white Garments on, though they were but plain. But as there is a clothing of Grace ; fo there is a clothing of Glory, a Cor. 5. 2, 4. And after his Refur region, when he had been in Hea- ven and returned again, and arofe and appeared from the Dead, he did change his Raiment : He wore the Garments of Holinefs here •, but when he entred into the holy Place, even into Heaven, he did put on Garments of Glory. Thefe were the Holy Garments on this Day of' Expiation. 3. Now the third thing is, the Offerings of Atonement ; and they were of two forts, for the Prieft, and for the People. I. For the Prieft bimfelf, and for bis own Houfe, Verf. 3.6. Thisteach- eth us the Inefficiency and Imperfection of the legal Prieft-hood, Heb. 5. 1, 2, 3. we need a better High Prieft, and we have one, Heb. 7. i69 27, 28, The Prieft was firft to make Atonement for himfelf and for his own Sins, that fo he might be fir, as a Figure of Chrift the true High Prieft, to make Atonement for the People. They that lie under unpardoned Gailt themfelves, are not fit to be Mediators and Inter- ceuors for others, The Prieft had three Things to do in reference to his own Sacrifice. 1. He was to kill it, and foto make Atonement with it, Verf. 11. vThis was a Type of the Death of. Chrift the true Sacrifice. 2. He was to offer Incenfe in the Holy of Holies, Verf. 12. This is a Type of the Prayers and Intercefllons of Jefus Chrift in the Virtue of his Satisfaction. Here are Four Particulars obfervable. ( I. ) As the High Prieft did this before he fprinkled the Blood in . the Holieft of all : So Chrift prepared his own way into. Heaven by his. Prayers and Intercefliohs, John ,1.7. ( 2. ) The Incenfe was beaten Imall, to intimate the Angmfii, and Contrition, and Brokennefs of Heart wherewith Chrift prayed and in- terceded for us } thofe Agonies of Spirit in his Prayers before his Peath, which be offered up unto God with ftrong crying and tears, Mattb. 16. 37, He began to be forrowful and very heavy, and Verf. 38. then faith be unto them, my Soul -is exceedwg fortowful, even, unto Death : And Verf. 39 he ftl} on his Face and prayed, faying, Ob my Father, if it- be pojfible let this Cup pafs from .me y Luke 22-44. ^n^ being in an Agony , be payed more $arpeftly, and hit Sweat was as it were. great drops of Blood fafling Jownj? tte, ground, Heb. 5.7. It fpraks alfcuhe Contrition and Brokennefs of Heart that is iathe Prayers fcf the Saints. ( 3. ) He took a Cenfer full of burning Coals of Fire from off the Altar, to kindle the Incenfe. It is the Fire of the Altar, the Spirit of God 454 The Gofpel of the great Day of Atonement. God that inflames the Affe&ionsin Prayer, that fet the Heart on Fire, and makes the Incenfe flame, fets Grace on Work : And as the Spices whereof the Incenfe was made, are the Graces of God's Spirit •, and the beating of them fmall is the Contrition of the Heart: So the In- cenfe mult be fet on Fire with facrcd Fire ; the Spirit of God inflaming the Heart with earned Defires and ardent Affections after God. ( 4. ) The Cloud of Incenfe muft cover the Mercy-feat ; that the €loud of Incenfe,, that is, the Smoke thereof, may cover the Mercy- [eat , that he die not, Verf. 13. There is much InftrudYion in this. If we think to behold the Mercy -feat without the Qloud of Incenfe, we die. It is the Death of many a Soul, that in the Day of Atonement, when they are affli&ing their Souls for Sin, they think that God is merciful, and they cry to God for Mercy : But they do not behold the Mercy of God in the Son of his Love, they do not look up to the Mercy-feat as covered and clouded with the Incenfe of the Merits n.id Mediation o£ Jefus Chrift ; and therefore they die and perifh even in the Day of Atonement, when they come before the Mercy-feat. 3. The Blood muft be fprinkled tqon the Mercy-feat Eaftward, thafc is, upon the fore-part of it, Verf. 14. It teacheth us, that as the High Prieft went into the holy Place not without Blood : So Chrifl with bis own Bloody Heb. 9. 7, n, 12. both entred into Heaven for us, to make way for us to come thither alfo, by the Merit and Virtue of his own Blood and Satisfaction. Heaven therefore is called the pr chafed Pojfef /ion, Ephef. 1. 14. becauie purchafed by the Blood of Chrifl: : We have boldnefs to enter into the bolieft by the Bleod of Jefus, Heb. 10. 19, 20. 4. The Blood muft be fprinkled upon the Mercy-feat [even times. A myftical Number often ufed in the legal Services, and hath been formerly explained. It is a Number of Perfection , God having area* ted the World in fix Days, and refting upon the feventh. It there- fore notes a full and perfect cleanfing and applying of the Blood of Chrift for that end. And it prefuppofeth a copious and liberal Effu* fion ; but it implies direftly a plenteous and effectual Application ot the Blood of Chrift. Get the Blood of Chrift effectually applied unto thy Soul, or elfe thou canft never look God in the Face with any Comfort or Accep- tance : Take this Blood of Chrift, apply it by Faith, fee how it atones God. It is true, the Blood of Chrift doth not make God mercifHl, but it makes way for the Exercife of his Mercy : It doth not caufe the at- tribute of Mercy to be ia God, but it makes way for the putting of it forth, > I »A Now The Go/pel of the two Goats offered 45*5 Now then let us put both thefe together. The Mercy-feat mull be both clouded with Incenfe, and fprinkled with Blood, or elfe there is no approaching for Sinners into the Prefence of God, none but thro* the Prayers and Interceffions, and thro* the Blood and Satisfaftion of Jefus Chrift. Non folum periculofum fed horribile eft de Deo extra Cbri- fium cogitate. It is not only dangerous ( faith Luther ) but it is an horrible Thing to think of God out of Chrift. Do not think to mak« ufe of God's Attributes in an immediate way, but by the Interceffioa of a Mediator ; there is no Mercy in God for Sinners out of Chrift. Thus much of the Prieft's Offerings for himfelf. 2. Thefecond fort of Offerings upon this great Day of Atonement were for the People ; and thefe are two Goats for a Sin-Offerings and a Ram for a Burnt-Offering, Ver. 5. The Rites and Ceremonies of thefe two Goats are full of the Gofpel. It is pity that choice Portions of Scripture, which have fo much in them, are commonly fo little under- flood by us. Let us in the help of Chrift inquire a little into the My* ftery of thefe Things. Of the Burnt-Offering there is fomething faid, but it is not mucb, ?the common Rules of the Burnt-Offering being here to be obfervecL But the Sin-Offering of the two Goats, there be many very fignifkanir Rites and Ceremonies about them. This Sin-Offering is firft generally, and then fcverally and more particularly fpoken to, and the feveral A&ions about them more par- ticularly opened. 1. In general, Vzrf. 7. S, 9, io. The firft thing that they had to do which was peculiar to it was, that upon thefe two Goats, they were to caft Lots. Now a Lot is a referring of a thing by an Appeal to the Determination of Providence, Prov. 16. 33. the Lot is caft into the Lap, but the whole difpofing thereof it of the Lord. There is a fpecial hand of Providence in a Lot; fo it is faid of Chrift, Ads 2.23. Him being delivered by the determinate Connfel and fore-knowledge of Godt y* have taken, and by wicked Hands have crucified and [lain. The Lot in this Bufinefs was to determine which of the Goats fhould be flain, and which was to efcape. But why were there two Goats, one to die, and the other to efcape? The Reafon was plainly this •, becaufe that one alone was not fuffici- entto reprefent the My ftery intended and aimed at. For Chrift was both God and Man, he both died and rofe again ; but the fame Sacri~ fice could not both die and live again without a Miracle. Therefore thefe two Goats were appointed to reprefent more compleatly the whole My ftery of our Redemption ia all the Concernments of it; to- feadow 45 6 in the great Day of Atonement. ftudow forth Jefus Chrift in both his Natures, and in both the State* he paffed through, both in his Divinity and in his Humanity, both in his Humiliation and Exakation. As in like manner there were two Birds appointed in the Purification of the Leper. See of the clean ftng of the Leper, Lev. 14. p. 39?^ So here two Goats, a llain Goat, and a fcape Goat •, the one to Ihadow forth Chrift as dying and flain for our Offences, the other as rifing again for our Juftification. The flain Goat reprefented Chrift as he was put to Death in the Flefh, that is, in his Humane Nature : The fcape Goat reprefented him as quickned by the Spirit, that is, by his Deity railing him up again from Death to Life. This in general. Now, 2. In particular, the facred Rites and Ceremonies about thefe Goats .are feverally fpoken to from Verf 15, &c. ( 1. ) He begins with the facred A&ions about the flain Coat, and then fpeaks, ( 2. ) Of the fcape Coat. 1. The facred Aftions and Ceremonies about the flain Coat were fuch as thefe. 1. Tbe fprinWing of the Blood thereof upon the Mercy-feat and before the Mercy-feat, &c. Verf. 15. as the Blood of the Bullock for the Prieft before-mentioned was, Verf. 14. where the meaning of this Rite was opened. This reprefents the Blood of Jefus Chrift, which made way for him and us into Heaven, into the Prefence of God. 2. The Prieft hereby muft make an Atonement for tbe holy Place, for the Tabernacle, becanfe of the Vncleannefs of the Children of Ifrael, Verf 16*. This teacheth us, that the very Ordinances of God, and our Holy Services therein have a fecret Defilement cleaving to them through our bring exercifed in them. If the Tabernacle be pitched in the midft of an unclean People, the Tabernacle it felf muft be atoned. How fhould this beat down our being proud of Ordinances, and haughty 3 becaufe of God's holy Mountain, as the Prophets Phrafe is, Zeph. 3. 10. thofe carnal Boaftings that we are fubje<9; to, fuch as thofe of theirs that faid, . The Temple of the Lord, the Temple of the Lord are thefe, Jer. 7. If the Ordinances were not fprinkled with the Blood of Jefus Chrift, ihey could never be accepted, they could never be effe&ual for good unto us. Not that Duties and Ordinances are unclean or impure in themfelves ; but we defile them by the mixture of Corruption trfat is in us. 3. The Prieft muft enter alone into the Holy Place nhen he doth this, Ver. 17. So Jefus Chrift was alone in the Work of our Redemption, and purging away of our Sins, Heb. 1. 3. Hi by bimfelf pureed our Sins II" The Gospel of the two Goats offered 457 ft is an horrible and dreadful Error of the Papifls that joyn other Me- diators with htm : This is to fend others to go along with the High Prieft when he atones the Holy Place. 4. He muft go out from the Brazen Altar of Offerings to the Golden Altar of Incenfe, and atone it by putting the Blood of the Sin-Offering upon the Horns thereof \ Verf. 18. 19. There arc many Things here. 1. That Chrift's IntercelTion is founded in his Oblation : For the Golden Altar is a Type of his Interceffion. Now this muft be fpriuk- led with Blood •, to teach us, that by the Virtue of Chrift's Death and Blood, his Prayers and Interceffions are available and effectual with God. And look Xh°m ^e died for, thofe he prayed for. To feparate his Death and Interceffion, rs to divide what God hath joyned. To tfcink that he died for fome, for whom he doth not pray, is as if the High Prieft mould neglect or Forget one part of his Office, which requires not only that he kill the Sacrifice, but that he fprinkle the Blood of it upon the Altar of Incenfe. Therefore if Chrift hath fhed his Blood for Reprobates, he will not forget to fprinkle it upon the Golden Al- tar for them, if he hath died for them, he will pray for them. But it is confeffed, he doth not pray for fome, and himfelf afferts it, John 17. 9.. therefore he did not die for them. 2. This teacheth us, how it is that our Prayers come to be accep- ted \ it is becaufe fprinkled with the Blood of Chrift, they need clean- ling and purging : The Incenfe-Altar muft be atoned. Lava lachry- tnas tneas Domine. Lord waih my Tears. 3. The Horns of the Altar of Incenfe fprinkled witk Blood denotes the efficacy and ftrength of Prayer when fprinkled with the Blood of Chrift, both his Prayers for tis, and ours alfo in his Name. Hence Rev. 9. 1 3. we read of a Voice from the four Horns of the Golden Al- tar which is before God, that is, anfwers and returns of Prayers from the Power of God awakened and improved by Prayer. But this third particular belongs rather to the Altar of Incenfe, as the proper place to which it Ihould be referred. 2. The Rites and Ceremonies of the Scape-Goat \ whereto fome other Things alfo are annexed from Verf 21. &c. I mall put them altogether in feven Particulars, fome concerning the Scape-Goat, and fome other Rules and Obfei vations in this Day of Expiation, moft of them men- tioned in this Chapter. 1. The Prieft muft confefs their Sins over the Head of the Scape- Goat, Verf. 21. This Scape-Goat was a Type of Chrift, Cod laid on him the Iniquities of us all^ lfa. 53. 6. and we are to do it by Faith, con- N n n fefling 45 8 in the great Day of Atonement \ fefiing our Sins with an Eye to him, as being born by him in our Head. Many of the damned have confeffed their Sins, but not over the Head of a dying Saviour. 2. The Scape-Goat carries their Sins afar oft into the Land of Ob- livion, Ferfn. 22. far from the fight and prefence of God in the Temple. A molt lively Shadow and Reprefentation this is of that great Myftery of the Pardon and Forgivenefs of Sin: For fo Chrift carries our Sins away into the Land of Oblivion, Pfal. 103. 12. As far 06 the Eafi vs from the Weft, fo far hath he removed our Tranfgrejfions from us: "that though they be fought for, they cannot be found, Jer. 50.2c. If Conference feek for them, it cannot find them ; for Confcienceis pacified when fpiinkled with the Blood of Jefus Chrift. If Satan feek for them, he cannot find them % for they are gone and loft in the Wildernefs, Yea, if Juftice it felf feek them, yet they cannot be found: For Juftice is fatisfied by the Death and Blood of Chrift. 3. The High Prieft is now to go into the Tabernacle, and there to change his Raiment, and there to walh himfelf, and to come forth and offer the Burnt- Offering, and burn the Fat of the Sin-Offering accor- ding to the Ordinance, rerf. 23. 24, 25. I put all thefe together, becaufe they have all been formerly opened in the feveral Places to which they appertain : Arid therefore it may fuflke now only thus to bind them up together, as it were in one bundle, for the help of Memory, and fo pafs on to the next. The Myftery of the Prieft's Attire was opened on Vtrf. 4. and 23. 24. The Burnt- Offering on Lev. 1. p. 244. The burning of the Fat on Lev* 3. in the Peace-Offering, pag. 285. where this Rite is firft mentioned. It was there (hewed how it fignifies the giving UDto God the belt of our Spirits and Services : And in ano- ther Accommodation of the Metaphor ^ the confuming and burning up linful Corruption. See pag. 299. 300. 4. He that carried away the Scape-Goat muft wafh his Clothes, and fo come into the Camp, Verfe 26. And the like again, Verfe 28. He that is the Minifter of thefe holy Actions muft walh himfelf, as having contracted Guilt ; which denotes not only the Imperfection of the Levitical Prieft-hood, but alfo it may inftruft us in the Iniqui- ty of all our moft holy A&ions. bee of this npon the Sin-Offering on Lev. 4. p. 323. 5. The Sin Offerings, both the Bullock and the Goat, muft be burnt without the Camp, Ferfiq. This alfo is explained upon the Sin-Of- fering, Lev. Chap. 4. pag. 321.322. that Chrift fuffered without the City as a Malefa&or, with whom we alfo fhould fuffer, bearing our Reproach, The G of pel of 'the tvoo Goats offered, &c. 459 Reproach, and being content to be accounted as Malefactors, yea as the *-ff/«*Sfli>f*i7*, the offscouring and fweeping of the World. 6. On this great Day of Atonement was the Jubilee to be proclaim- ed by found of Trumpet, Lev. 25. 9. This fpeaks, that after the per- formance of the whole Work of our Redemption by Jefus Chrift, he did caufe the Trumpet of the Gofpel to found, to publiih and pro- claim the glad Tidings of our Salvation throughout the World, Ifa. 61. 1, 2. fo that this Day of Atonement is like that famous Week prophefied of by Daniel Chap. 9. He (hall confirm the Covenant with many for one Week, th the midft of the Week Mejfiab fhaH be cut off. This Week is interpreted by fome concerning that feven Years, the firft part whereof Chrift preached, fuffered in the middle of the Week ; and in the other three Years and an half the Apoftles preached at Jern- falcm, after which they were difperfed by Perfecution, and fo the Gof- pel publifhed to all the World. It is the performance of the Work of our Redemption, that was the Foundation and Ground-work of the preaching of the Gofpel : The Ju- bilee is proclaimed upon the Day of Atonement. 7. And laftly, this Day of Atonement is a Day of Humiliation and afflicting their Souls, by an evcrlafting Ordinance, rerf.29. to the end. Days of Humiliation are Days of Atonement and Reconciliation. Not that our Humiliation merits or deferves any thing : It is not the affli&ing our Souls that doth make Atonement \ but it fits us to receive the Atonement. Humiliation prepares the Soul for Chrift, and makes it capable to receive the Mercy and the Pardon that Chrift hath pur- chafed, and that God is willing and read; to bellow upon all that will receive it by Faith, N n n 2 THE 460 THE Manifold Sinfulnefs of the POPISH HOLY-DAYS. Difcovered in fundry Reafons againft them, and the moft ma- terial Objections anfwered. AMongft the feveral ways wherein the Superftitioa of the Hearts of Men works out and vents it felf, this is one, the obftrving of Days and Times • wherein the Church of Rome hath aboun- ded, filling the Kalender with fuperftitious Holy- days, many of which are ftill retained and continued by fome others. But let thefe Reafons againft them be confidered. Reaf 1. Nothing can be Holy to the Lord, which is not made Holy by the Lord ^ but God the Lord of Time hath not fan&ified or fes apart thefe Times. We find indeed before the Ceremonial Law was inftituted, yea before the Fall of Man, That God bkffed the feventh- Day andfandified it, Gen 2. 2, 3. and therefore the Obfcrvation of a week- ly Sabbath one Day infeven is moral and perpetual. But other Holy- Days are things which the Lord never commanded, and which neve/ came into his Heart, and of which he will fay at the great Day, who re- quired thefe things at your Hands. The ftrength of which Argument will appear the more, if we confider what miferable poor Shifts it puts the Patrons of thefe Holy-Days to, when they go about to grapple with it. 1 . Sometimes they are fo confounded in themfclves, as to deny that they place Holinefs in thefe Days: The Church keeps them (they fay) not as more holy and facred then other Days and farts of Divine Wor(hipy but only for Order and Policy. So Biftop Lindfey^ Perth. j4ff. part. 3, fag. 5. But the reft of his Fellows have dealt more truly and fin- cerely then he in this particular : For not only Bellarmine ( torn. 2. de CaltH Sanftormi, ltb.$. cap, 10. prop. 2. ) alferteth, Fejla Cbriftianorum :ion folum ratione Ordinis & Politic, fed etiam ratione tnyfterij cslelrantur, fantqise The manifold finjulnejs of the Popijl) Holy-days. 461 funtque dies feftivere aim fan ft lores, facratiores, & pars qudedam divimcid- tuf. But hooker ( Ecclcf. Pol. lib. 5, feci. 69. pag. 375.) alfo faith, they ought to be, with all Men that honour God, more holy then other Days. Downham ( in Prac. 4. ) refers them to the fourth Commandment, and will have them confecrated as Sabbaths to the Lord. Bp. Andrews (in his Holy* day Sermons on £^4.18. on Afaf. 12. 39,40. apudGillefp. Eng.Pop. Cerem. part 3. cap.i.p. 15.) hath found out many profound My fteries in them •, yea, in the very order of them, and diftances of Time between them : As, there be fifty Days between Eafter and Pentecoft, be caufe fifty is the Number of the Jubilee \ one Day between Eafter and the Refurreclion, becaufe Jonas wot but one day in the Whale's Belly, with many other pret- ty Tales, which are cot worth tranferibing. And the thing it felt fpeaks ;. for why do they call them Holy-Days, if they put no Holinefs in them? Nay, why do they prefer them above the Sabbaths of God ? 2. Sometimes they labour to efcape in the milt of blind Diftinftions-: So when Bifhop Lindfey ( Perth. Aff. part 3. pag. 28.) faith, that the Holy days are not confecrated to holy myftical Vfes, but to holy political ZJfes. Wherein, as Mr. Gillefpy (Eng. Pop. Cerem. part 3. cap. 1. pag. 7. J well obferveth, he doth but labour to plaifter over his Superfiition with the untempered Mortar of this quidditative diftinftion and uncouth Speculati- on, of which, J dare fay <, the Bifhop himfelf comprehendeth it not. 3. Sometimes they fay God hath fandtified them, by the great Works he hath done upon them. Thus Bellarmine (deCult. Sanft. lib. 3. cap. 10. ) Cbriftus nafcens c 'on fecravit locum, id eft, prafepe, moriens con fecra- vit Crucem, refuygens con fecravit Tumulum unde exivit -, cur non etiam con fecravit Tempos, id eft, Dies illos quibus natus, vel paffus, vel reditw- rus fuit nobis deviila morte ? Which his Difciplc Richard Hooker, a moft Papiftical Writer, borrows from him, and thus exprefTeth it, ( Eccl. Pol. lib. 5. fed. 69. fag. 375.) No doubt, as God's extraordinary Pre fence hath hallowed and fanftified certain Places : So they are his extraordinary Works that haw truly and worthily advanced certain Times, for which caufe they ought to be, with all Men that honour God, more holy then other Days* Thas he. But it is not meetly the extraordinary Works of God that will fan- clify a Day, for then all the fix Days of the Week ihould be holy ; for God created the World in fix Days ; fo that there is not one Da? of the Week wherein there was not fome Work of wonder wrought. it is rather the Lord's refticg from his Works,, then his working thafc faaftifieth Time and makes it holy 5 as Gen. 2. 2, 3. Exod. 20. 1 1. Up- en this ground the feventh Day was fanctified in old Time, becaufe on ftifcft Day God refbed. from the Work of Creation 5 and upoja the fame Ground . 4^2 The manifold fivfidnefs of the PopJJ; Holj-days. Ground the firft Day of the Week, being the Reft-day of the Lord our God from the great Work of Redemption, ( his former Reft be- ing difturbed and fpoikd by the Fail aud Sin of Man ) is our Chri- ftian Sabbath. But thefe Popilh Holy-dap are not the Lord's Refting- days, nor is any fiich thing pretended. 4. They commonly put it upon the Church, and fay, the Church hath fel apart thefe Times. But this is not enough to make them holy 5 for all that the Chu) can do towards the fan&ifying of any Time or Thing, is only to prc:'int it and offer it to the Lord ; but if the Lord do not accept, but refufe fiich Prefents, and cad them down as Duag in their Faces, they are not Holinefs to the Lord, but an Abominatioa to him. As fuppofe the Church of the Jews had offered Swines-flefh unto God, would this have made Swines-flefh Holy ? No n rily, be- caufe the Lord did not accept it. So here, the Church dedicates thefe Days to the Lord, but there muft be fome Word of God to evidence his Acceptance of them, or elfe they are not indeed holy Times, but fuperftitious Times, of which the Lord will {ay at the great Day, who required thefe Things at your Hands? whatfoevcr is not of Faith vs Sin, Ifa. 1. 12. Rom. 14.23. Reaf. 2. There is not only no Warrant in the Scripture for them, but clear and fharp Reproofs and Teftimonies againft them. It was one part of the Supsrftition of the Pharifees in our Saviour's Time, to f aft twice a Week, Luke 18. 12. Thofe old Papifts the Pharifees, and our new Pharifees the Papifts, being Men of the fame Spirit, and acl:- ed by the fame Principle, and walking in the fame ways of Superftition. And it was the brand fet upon Jeroboam, 1 Kings 12.33. That he or- dained a Feaft unto the Children o/Jfrael upon the fifteenth Day of the eighth Month, even the Month which he bad devifed of his own Heart, which he had lied or feigned, as the Word fignifies, afher bada millibbo, quern tnentitiis eft de corde fuo. And tho' it was like unto the Feaft that was in Judah, Ferf 32. and tho' he pretended the Glory and Worfhip of that God, that brought them up out of the Land of Egypt, as well as the eafe and accommodation of the People, Verf 28. yet aU this would not ex- cufe him. And what is Chrifimcvs and Eafter, and all the reft of them, but Days which the Jeroboam of ROME hath devifed of his owa Heart? And the Pope had them from the Jews and from the Pagans •, for what is Cbriftmas but the old heathenifh Bacchanalia? it is kept at- the fame time of the Year, and after the fame profane manner, only the Pope hath varnifhed it with a new Name. But how ill it becomes a Chriflian to keep the Pagan Feftivals, hear what TertuUian ( de Idol. cap. The manifold finfuhiefs of the Popifi Holy-days. 463 cat). 14. ) faith. Nobis ( faith he ) quibus Sabbat a extranea funt & mo- menta & feria aliquando a Deo dikttx, Saturnalia & Januaria & Brum* & matronales frequent antur, munera commeant, firena conjonant, lufus con- vivia conftrepunt ? And is not this as lively a Defcription of Cbriftmas^ as if it had been purpofely intended for it ? But thus he inveighs againft them } 0 melior fides nationum in Juam feftam, qua nuliam foknnitatem Chriftianorum fibi vendicat, non Dominic urn diem, non Pentecoften etiam ft noffent nobifcum non commumcaffent, timer ent enim ne Chriftiani videren- tur, nos ne Etbnici pronunciemur, non veremur. u We that do not own ct nor obferve the New Moons, and other Jewith Feftivals appointed " of Old by Godhimfelf, do we keep the Heathenifh Bacchanalia, and tc other Winter and Summer Feafts of theirs, feafting and revelling, (Queft.&Refp; 107.) childifh and ridiculous, infomuch that it doth cxpofe the Papifts and their way of Worfhip to much CoDterapt and Laughter : And therefore I fhould have thought it needlefs to fpeak much againft a thing fo generally exploded, but that Mr. R. B. hath difcovered and declared himfelf for it, as a thing in it felf lawful and warrantable. His Words are thefe : For Organs or other Inftruments of Mufick in God's Worfhip, they being an help, partly Natural, and partly Artificial, to the exhilarating of the Spirits for the Praife of God ; J know no Argument to prove them [imply unlawful, but what, would prove a Cup of Wine unlawful, or the Tuner and Meeter, and Melody of fmging unlawful ; but yet if any would ahufe it, by turning Gocfs Worfhip into carnal Pomp and Levity, efpecialiy by fuch non-intelligible finging or bleating, as fome of our Chorifters ufed, the common People would have very great caufe to be weary of it, as accidentally Evil. Thus he, Difp. of Hum. Cer. p 412. But BeUarmine hath faid more then this for it in fewer Words. Cum & ha- heamiu ( faith he ) exemplum Teftamenti vetcris, & experiamur devotio- ntm per earn excitari & tadium minui, Pell, de Afijfa. lib. 1. cap.15. and be gives as grave and learned Counfel againft the Abufe of them. Jn ipfis Organic (faith he ) non nifi res fact as & picus fobrie & graviter cxpri- mtndajs, neque enim leve peccatum eft, fiquia lafcivum aliquid Organic lu» dot & audientium ammos non ad pietatem, fed ad amorem mundi accendat. 8eU. de Bon. Oper.. inparticul. lib. 1. cap. 17. The anfwering of which Objections and Pretences will fufficiently difcover the Vanity and ground lefncfs of this Superftirion, and that it is more then accidental- ly tvjl AnA Popifi Mufick in the Worjbip of God. 477 And firft to that plaufible Objection of BeHarmine, from the ufe of them in the Old Teftament : to begin with the ftrongeft Argument firft r for this is the moll fpecious, and hath the greateft feeming weight. We anfwer, That akho' the Jews had Muflcal Inftruments in the Wor- fhip of God under the Law, yet that they are no part of GofpeUwor- fbip : Thefe Confiderations may evince. Firft, There was then a clear word of Inftitution for them. The Trumpets of Silver and Cornets of Horn were instituted by the Hand of Mofes, Numh.io. in the ten firft Verfes, and £ewf. 23.' 23,24. we read alfo in Adofes his Time, of Timbrels ufedin the publick Prai- fes of God by Miriam the Prophetefs, Exod. 1 5. 20. And in David's Time we read of Organs alfo, and ten-ftringed Inftruments, and Cym- bals of Brafs, and Harps, and Pfalteries of fine Wood, 2 Sam. 6. 5. Ffal. 149. 3. and 150.4. 2 Chron. 16. 4, 5. and thefe Muflcal Inftru- ments were not brought into Godrs Worfhip by David of his own Head, but by Authority and Direction from God. For fo wot the Com- mandment of the Lord by h'vs Prophets, faith the Text, 2 Chron. 29. 25. and therefore they are called the mufical Inftruments of God, 1 Chron. 16. 42. and Inftruments of Mufick of the Lord, 2 Chron. 7. 6*. with re- lation to God as the Author and Inftitutor of them. For the Lord's Name in the Scripture phrafe is never fetupon things of Humane In- vention, but only upon things of Divine Inftitution ; as the Lord's Supper, the Lord's Day, the Lord's Feafts, the Lords Altar, <$cc. fo lie re the Lords Inftruments of Mufick. And indeed had there not been fuch a Stamp of God upon them, they had been abominable ^ and thofe words of God by the Prophet Amos, 5. 23. might juftly have been ap- plied unto them, Tale away from me the noifeof thy Songst for I will not hear the melody of thy Viols >, or of thy Organs, as foine tranflate that word, vid. Tamov. in he. For the Lord rejects with loathing whatever he hath not commanded \ refpuit qvicquidnon prm/?/e- worlhip, which was Ceremo- nial, and is now vanilhed away. We find in the Scripture, that they had in their Synagogues the publick Moral Worlhip of God, as reading and expounding the Law, &c. every Sabbath-day, Luke 4. 16,20,21, Ads 13. 15. and 15. 21. Some think they ufed Trumpets there alio, to call the People together ^ but if they did, this was a Moral ufe of them, for which we ufe the ringing of a Bell. But the Scripture is clear and exprefs, that their Inftruments of Mufick were appointed to be ufed in their extraordinary folemnFeafts,as in the Tear of Jubilee in the Day of Atonement, Lev. 25.9. and continually before the Ark, 1 Chron. 16.4, 5, 6. And the Singers and Trumpeters flood at the Eaft-end of the Altar at the Dedication of the Temple in Solomon's time, zCbron* 5. 12. And in He^ekiahh time, when the Burnt-offering began, the Song of the Lord began alfo, with the Trumpets and with the hftruments of Mufick. ordained by David King of lfrael, iChron.i^. 27, 28. But therefore feeing Chrift is come, and hath caufed the Sacrifice and the Oblation to ceafe, and the City and the Sancluary being both deftfoyed, as Dan. p. 26, 27. All the Appendices thereof, all the Worlhip that was affixed thereto is ceafed with it. Are the Sacrifices of the TempleD.. the Priefts of the Temple, the Altars of the Temple, and all the other parts of Temple- worlhip ceafed, and doth the Mufick of the Temple continue? 3. There was a typical (ignification in them. And upon this ac- count they are not only rejected and condemned by the whole Army of Protectant Divines ; as for inltance, by Zuinglitis, Calvin^ Peter Martyr, Zepperus, Parous, Willet, Aynfworth, Ames, Calderwood, and- Cotton, (Zuingl. Aft. dtfp. 2. pag. 106. Calvin in Pfal. 33* Pet, Mart, in x Cor, 14. 7, 8. Zepper. de leg, Mof lib. 4, c.9. f. 346V d& 4-8o The fuperftitiousVavityof the de Pol. EccJef. lib. I. cap. [3. p. 106. Partus in 1 Cor. 14". 7. Wif&t 5>w0£/; P^/i p. 593- Aynfworth on Pfalms, p. w/f. of Mufick in Tem- ple. Ames's frelh Suit againft Ceremonies, fan 2. c^p. 4. /£#. tf. /wg. 405,40^. Didoclav. Altar. Damafc. cap.S. p. 490, 491, &c. Coftott of Singing of Pfalms, c 3. p. 12.) who do with one Mouth teftifis againft them, moft of them exprefly affirming, that they are a part of the abrogated legal Pedagogy ^ fo that we might as well recall the In- cenfe, Tapers, Sacrifices, New Moons, Circumcifion, and all the other ihadows of the Law into ufe again. But Aquirtas himfelf alfo, tho" a Popifh Schoolman, pleads againft them upon the fame Account, quia aiiquid figurabant, and faith, the Church in his time did not ufe them, *e videatur judaizare, left they (hould feem to judaize, Aquin. fecund, fecund*. Que ft. 91. Art. 2. 4. Yea Tilenus himfelf, before his Apoftacy ^ for what his Judgment was afterwards in this particular I do not know, but in his firft, which were bis beft times, he faith, lnftrumenta inani* mat a five ea ftnt Vntewm five 'wrvivtm. quicunque in Ecclefiamrevocantt Synagogunt pridem fepultam bac in parte refodiunt • operofum Mud machina- tnentum quod Autonomaftice vacant Organon Vitaliani Papa inventum dc donum Mis arrideat qui magna meretrici fupparafitari, quam Cbriftiaua ftm- pUcitate ftudere malunt, non abfimiks Ethnicis quos Laftantius ad Tempi* ventitare ait, non tarn Religionis gratia quam ut vide ant & audiant quod obleclet, lib. 2. cap. 7. & quibus publicorum Conventum finis non eft ««Ms/*t fed ro/^a, Syntag. part 2. dijp. 49. thef. 49, 50. What it was, that was the Thing intended and fignified by thefe dark Shadows, is not without fome obfeurity and difficulty to deter- mine. Bat yet it may be found out, as in other Types fo in this, by considering the nature of the Thing it felf, and by diligently obferving the hints and intimations that are given by the Spirit of God in the Scripture. For the meaning of the Types is feldom fully and explicitly declared and held forth, but for the moft part briefly and obfeurely hinted, and fo left by God to be collected by the Chi iftian Wifdom and Induftry of his People. The Silver Trumpets then are conceived to hold forth the Promul- gation of the Gofpel, the Preaching of the pure Word of God by his Meflengers. For which, as there is a clear and fair Ana- $CC/i 10 lo8Y aad ProPortlon in tne Things themfelves, fo there ■on um . 10. ^ ^mc ^ints 0f scripture that feem evidently to look this way. As when Solomon faith, The Tongue of the Juft is as choice Silver, Prov.i 0.20. fo the Meflengers of God are faid to lift up tbtir Voice as a Trumpet ) Ifa. 5S. 1, fet the Trumpet to thy Mouth, Hof 8. 1. And ia Ezek. Popijb Mufick in the WorfJnp of God. 481 Ezel. 33. 3 6. the faithful Difcharge and Execution of their Office is exprefled by blowing the Trumpet. So when it is faid in that greas Prophefy concerning the Reftauration of the Jews, lfa. 27.13. that in that Day the great Trumpet (hall be blown, it is understood by Interpre- ters concerning the founding of the Silver Trumpet of the Gofpel throughout the World. So Calvin in lfa. 27. 13. of whofc Renown for a fpiritu^il and folid Interpreter we need not fpeak -, Tub ut an El- der. Bat the Signification of Words is not ruled by the Notation or Etymology of them : And therefore fuppofe this Word Prieft had fomc good Senfe at firft j yet, being in common Speech ufed to fignify one that offers Sacrifice ^ it is therefore not fit to be ufed concerning Gof- pel-Mtniflers, unlefs with fome Limitation and Explication, as if we call them Antitypcal Priesls, or the like. The Analogy lies chiefly in this •, That as the Priefts of old did rrrini- fter to the Lord in his Houfe under the Law, fo do Gofpel-Officers under the New Teftament in his Church. 3. The Priefts were Types of all Believers, Rev. i.tf. and he bath made us Kings and Priests to God and his Father ; So Jikewife 1 Pet, 2.0, where he 494 The Gofpel of t he-Legal Priejtbood. he fpeaks to all Believers and faith, But ye are a chofen Generation, a royal Prieftbood, &c. all Believers are holy Priefts unto God. The Analogy lies chiefly in this •, that as the Priefts of old did offer legal Sacrifices, fo Believers offer up Spiritual Sacrifices under the Gofpel : The Apoftle fo explains it, i Pet. 2. 5. Te alfo as lively Stones are built up a Spiritual Houfe, an holy Priefihood to offer up Spiritual Sacrifices, ac- ceptable to God by Jefus Chrift. Thefe Spiritual Sacrifices are Prayer and Praife and Thankfgiving, and univerfal Obedience to all God's Com- mandments. Thefe are Spiritual, acceptable Sacrifices by Jefus Chrift, which Believers offer up now, as the Priefts did typical Sacrifices un- der the Law. We fee then that the Priefts under the Law were Types of Jefus Chrift, of Gofpel-Minifters, and of ail Believers under the Gofpel. Queft. 2. How or wherein did the Priests typify Cbrift, &c ? This is a large Field. I fhall endeavour to (hew how and wherein the Priefts under the Law did fhadow forth the Things relating to Je- fus Chrift under the Gofpel, and that in four Things. 1. In their perfonal Qualifications, and other ritual Obfervations belonging to this Rank and Order of Men. 2. In their Apparel. 3. la their Confecration. 4. In their Prieftiy Miniftrations in the Houfc of God. 1. their perfonal Qualifications and fpecial Obfervations belonging to that Order of Priefihood .» Some whereof did fit them for the Office, and the reft were Rules to be obferved by them in their Office. There were fundry legal and typical Qualifications and Obfervations required in thofe Ranks and Orders of Men. There were certain common and moral Qualifications, which it is not neceffary to feek a typical Ac- commodation of ^ as that they fkould be knowing and godly Men, as Gofpel-Minifters ought to be : But there were fundry other Qualifica- tions, which had a typical Refpe&s, which were partly to fit them for their Office, and partly the Rules to be obferved by them in that Of- fice and Order. I put them all together for the greater Plainnefs and Brevity fake, though they might be ranked under Two diftinft Heads. 1. The Prieft muft be taken from amongft his Brethren. 2. He was fubje&to common Infirmities. 3. Yet free from grofs Deformities, and Blemifhes. 4. Called of God to this Office. 5. Hemuftabftain from Wine. 6. He muft not marry a Widow. 7. Nor mourn for the Dead. Thefe Things did point out fomething relating to Jefus Chrift and Gofpel-Minifters. 1. The Prieft muft be' taken from among his Brethren, from among the Jews. So the Apoftle fpeaks and applies ir, as having fomething of Myftery The Go/pel of tie Legal ?riefibood: 495 Myftery in reference hereunto, Heb. 5. 1. For every High Prieft taken from amongSt Men vs ordained in things pertaining to God. He was to be taken from amongft themfelves. And truly fo was Jefus Chrift : He is not taken from among Angels, but from among Men \ be took not on him the Nature of Angels, but the Seed of Abraham, Heb. 2.16. This k one thing ; and it is a fhadow and an intimation of Jefus Chrift his being of our Nature, of humane Nature : For otherwife he had not been a fit Mediator between God and Man, if he had not partaken of eur Nature, he could not have redeemed us. 2. As the Prieft was taken from amongft his Brethren, fo he wasfnb- }ecl to the common Infirmities of his Brethren : He had (as is faid of the Prophet Elijah) the fame PafTions and infirmities that his Brethren had. This is applied to Jefus Chrift, who took upon him not only our Na- ture, but the finlefs Infirmities of Pain, Hunger, Wear inefs and other Sufferings which we are obnoxious to : So the Apoftle fpeaks. For we have not an High Trie ft which cannot be touched with the feeling of our In* firmities, but was in aU Points tempted as we are, yet without Sin, Heb.4.1 5* So in Heb. 5. 1,2. For every High Prieft taken from among Men vs ordain* edfor Men in things pertaining to God, that he may offer both Gifts and Sa- crifices for Sin, who can have Compajfton on the Ignorant^ and on them that are out of the Way, for that he himfelfis alfo compaffed with Infirmity* having Experience and Senfe of the fame Infirmity inhimfelf, he knows how to have Compaffion on others. This relates to Jefus Chrift, who is a merciful High Prieft expofed to the fame Temptations and Palfions with us, tho' without Sin. 3. The Pries! mutt be free from grofs Deformities and Bkmi/hes, tho' he was fubjeS to common Humane Infirmities, Lev. 21. 17. Say unto Aaron wbofoever it is that hath any Blemifh, let him not approach to offer Sacrifice : For what foever Man it is that hath any blemijh,he (hall not approach^ a bltnd , or lame, or broken- footed, or brohn-handed, &c. he fball not come to offer the Offering of the Lord made by Fire, he bath a blemi/b, hefhaU not come nigh to offer the Bread of his God. Thefe natural Infirmities which the Priefts under the Law muft be free from, taught us the abfolute Freedom of Jefus Chrift from moral Infirmities, there is no Blemifh . no Spot found in him : He wants no parts, no Gifts or Sufficiency to , but this was no unfeafonable refpect or regard of her : But we find al- fo, thatfo was disputing intheTemple, Luke 2. 48,4.9. attending on the WorkofhisMiniftry, and not attending on his Father and Mother •, and in Mat. 1 246. &c. his Mother and Brethren (or Kindred) they flood without, dt 'firing to fpeak with him : But he anfwered, fhould not I be obout my Father's Buftncfs I Who is my Mother and my Brethren, &c. whofoever -doth the Will of my Father , the fame is my Brother and Sitter and Mother. He would not fo attend on them, as to negletl the dtfeharge and execu- tion of his Office : He did not at any time uncover his Head by any Weaknefs, or inglorious Pafllon or Affe&ion : He did not defile him- felf by familiar Communion with defiling Sinners at any time •, he did converfe with them fometimes, but not fo as to contract any pollution %o himfelf ^ he is feparated from Sinners : He never touched any dead Body with any defiling touch. And this fame Spirit of neglect of natu- ral Refpe&s to Relations the Lord requires alfo of others, even of his Minifters, and of all Believers in fome Cafes, and in fome meafure and degree. They muft regard the Work of God more then the Comfort and Swectnefs in ihedeareft Relations. Follow me ( faith Chrift ) and let the dead bury the dead. He that loveth Father or Mother more then me, •t* not worthy of me. A Man muft hate Father and Mother, Wife and Chil- dren, and Brethren and Sifters, yea and his own Life alfo, elfe be cannot be Chrift' s Difciple, Luke 1 4. 16. So Paul, Henceforth we know no Man after 'the Fkfht 2 Cor. 5, 16. Clj. When then is refpeft to Relations to be laid afide? r An fa. The Rule is this •, when Cod by his Providence orders things fo, 06 that it ft an ds in Competition with the Duty we owe to God; when it is fo, we are then in fome Senfe called to hate, that is, not to regard Fa- ther or Mother, Wife or Children, when our Refpe&s to them (land in Competition with the Duty we owe to Chrifl. Every Believer is to i A) this, as tvell as Jefus Chrift. So we fee the antient Obfervations and Rules belonging to the Order f.f the Priefthood of old 5 they had refpeft to the Myftery of Chrifl and lis Saints and Minifters under theGofpel. 'The The G of pel of the Priejl's Holy Garments. 499 The Priefts alfo were Types ofChriJl in their Clothes and Apparel, and Confecracion to that Office. But of thefe things hereafter. THE Gofpel of the PrielVs Holy Garments. Levit. 8.7,8,9. >£7.".&i4- y y 1668. And he pit upon him the Coat, and girded him with the Girdle, and clothed him with the Robe, and put the Ephod upon him, and he girded him with the curious Girdle of the Ephod, and bound it unto him therewith. And he put the Br eft-plate upon him 5 al- fo he put in the Br eft-plate, the Urim andThummim. And he put the Mitre upon his Headx, alfo upon the Mitre, even upon his forefront did he put the Golden Plate, the Holy Crown, as the Lord commanded Mofes. THefe Words ( Beloved ) contain an Enumeration of the Prieftlf Garments, in the Order in which they were put on at the Con- fecration of Aaron to his Office ; and fo to fum op the Words in one Do&rinal Propofition; it is this. Docl. That there were nine holy Garments inftitnted and anointed of God for the H'tgh Vriefts of old, namely, the holy Coat, the Girdle, the Robe% the Ephod, the Girdle of the Ephod, the Breft-plate, the Vrim and Thummim% the Mitre, and the Golden Plate. Note thefe three Things in general concerning them, and then 1 fliall come to Particulars. 1. The general end and ufe of thefe Garments was to be/or Beauty and Glory, Exod. 28. 2. as betokening an higher Glory and Beauty then meerly outward, even the Beauty of Holinefs; as a Shadow of an higher Spiritual Clothing ( for the Scripture often fpeaks of a Spiritual Clo- thing ) the taking away the guilt of Sin, and clothing the Soul with Chrilr/s Righteoufnefs, Zecb. 3. 4, Take away the filthy Garments from S f 1 2 him, 500 The Gospel of the PrkJFs Holy Garments. hinted nnto bim he faid, behold 1 have can fed thine Iniquity to pafsfrom thee, and /will clothe thee with change of Raiment, Pfal.i 32.9,16. Let thy Priefs be clothed with Righteoufnefs, and let her Saints fhout for Joy — J will aljo clothe her Priefis with Salvation, and her Saints (hall fhout aloud for Joy — Job 29.14. J put on Righteoufnefs and it clothed me ; my Judgment was a* a Robe and a Diadem.Thty are called holy Garments, Exod.28.2 — and often elfewhere : But a Garment is not capable of inherent Holinefsj therefore it mull: be meant in regard of their Ufeand Signification. The Lord did put a ftamp and a relation of Holinefs upon them, by inflituting and appointing them for facred ufed in his Worfhip. 2. The Materials whereof they were made, were thefe five, Gold, blue, purple, fcarlet, and fine Linnen, Exod. 2%. 5. Some of them had all ' thefe Ingredients •, there was none of them, but had fome of thefe. Gold is coftly and fumptuous, Linnen is a white and clean Clothing, the reft have fomethirig of a bloody Colour : All ot them together are thought to reprefent, arid to be a dark umbrage of the precioufnefs and glory of the true High Prieft, both in his Sufferings and in his Graces, 3. For the Number and Order of them, they are reckoned up and de- fcribed at large in Exod. 28. and cap. 39. And being fo largely fpoken to, almofl: two whole Chapters fpent upon them by the Spirit of God, befide other briefer mention of them in other Scriptures -, we may fafe- ly conclude, that there is much of Spiritual life and Myftery and Mean- ing in them. For it cannot enter into aChriftian-Heart to think or ima- gine, that the Holy Ghoft would imploy two Chapters of Scripture in a thing of nought. In Exod. 28. Verf. 4. the Brefl-plate is named firfl, according to the Order of Dignity, that being the chief of all. Bot in Lev. 8. they are mentioned in the Order of putting them on, and here there are nine mentioned', in Exod, 29. 5, 6. there are feven : But in Exod. 28 4. there are but/;*. Which various Enumerations of them are eafily recon- ciled, becaufe fome Garments are fometimes inplied and included in o- thers; as the Urim and Thummim in the Breft-plate, the Golden- Plate in the Mitre. And whereas there were two Girdles, the one of them is fometimes omitted, they being both the fame in life and Signi- fication. 1 [hall fpeak to them as they are fet down in this 8th of Levi- ticus, becaufe there I find the moft coropleat and explicit Enumeration of them all particularly and diftin&ly. And there are nine Particulars here enumerated. 1. The firfl is the embroidered Coat of fine linnen-, of which Excd.lS, Verf. 3.9. called the embroidered Coat. It was not of plain Linnen, as the reft of the Priefts, but ot Linnen curioufly wrought. We traDilate it em- broidered, or wrought Diaper-like, with Chequer work, or fome fuch adorning. This embroidered Coat was a long Linnen Garment, it came The Gofpelofthe Prieft's Holy Garments. 501 cjme down to his Feet. That which Antichrift retains and ufeth under the name of a Surplice, is taken from hence, if it have its rife from any thing in Scripture 1 though foine think the Original of it is from Paga- niih Soperftnion, the Egyptian Priefts ufing fuch a Garment. Perhaps the Devil brought it in among the Egyptians, in a devilijh imitation of this Inftitution of Gods. However at bell, to fetch our Surplice from. hence is as foolifh as if Minifters fhould hang Bells at their Skirts, be- caufe Aaron did fo. Perfons of eminent worth and excellency were wont of old to be clothed in fine Linnen ; as Jofepb upon his Advancement, Gen. 41. 42. Pharaoh arrayed him inveftures of fine Linnen. Chrift appears in fuch an Habit, Rev. 1. 1 3. and in the tntdjl of the [even Candle/licks J faw one like unto the Son of Man clothed with a Garment down to the Foot, and girt about the Paps with a Golden Girdle. It is an evident allufion to the. Garments of the High Prieft : He hath a Vifion of Jefus Chrift, as the great High Prieft of his Church walking in theSan&uary ; (for there flood the Golden Candlefticks,) and clothed and apparelled inPrieftly attire. The myftical fignification of this Garment is the Right eoufnefs of Chrift, not only in regard of his ownPerfon, but alfo wherewith he clothes Believers. Chrift being in this and other places defcrib'd notfo much in what he is abfolutely in himfelf,but what he is relatively to and for \\\%?to\\t,vid.Brightman on Rev.1,13. Therefore the Saints them- felves are defcribed and prefented in the like Habit, Rev. 7. 9, 13,. 14 — Thefe are they which came out of great Tribulation, and havewafhed their Robe s, and made them white,inthe Blood of the Lamb-, that is, the impu- ted Righteoufnefs of Chrift. It is yet more exprefly explained, Rcv.19.3, and to her was granted, that (he (hould be arrayed in fine Linnen, clean and white , for the fine Linnen vs the Righteoufnefs of Saints. There is a two-» fold Righteoufnefs, both which may be here included. 1. There is a Righteoufnefs inherent in Chrift, and imputed to Be- lievers. This is the Righteoufnefs of J unification. 2. There is a Righteoufnefs inherent in Believers, but derived from' Chrift : And this is the Ri ht eoufnefs of Sanilification. Some have called them the upper Garment of*J unification, and the inner Garment of Sanftifi- cation. They are both mentioned, Pfal. 45. 13. the Kings Daughter is all glorious within • and ver. 14. fhe is brought to the King in a Garment of Needle-work : The meaning is, the upper Garment of Juftification, and the under Garment of Sanctiflcation. Believers therefore who are fpi- ritual Priefts, they fhould not crothe themfelves with the filthy Rags of their own Righteoufuefs, nor with the rotten Garments of counterfeit . Graces, asHypociites and Justiciaries do -, but get on this Prieftly at— tiic. 502 The Gofpel of the Prieft's Holy Garments. tire, feek it of Chrift, Rev. 3. 18. it is promifed — Rev. 3.4, 5. your Faith fhould re Joyce and triumph in it. See Ifa. 61. 10. 2. A Girdle, Exod. 28. verf. 39. and thou /halt make the Girdle of Needle-work, Exod. 39. verf. 29. and a Girdle of fine twined Linnen, and blue, and purple, and fcarlet of Needle-work, as the Lord commanded Mofes : So Chrift, as the great High Prieft, appeareth, Rev. i, 13. Girt about the Paps with a Golden Girdle : And Believers have a fpiritual Gir- dle, Epbef. 6 *. 1 4. having your Loins girt about with Truth. This legal Ihadow the Popifh Priefts retain, and call it a Canonical Girdle. The Girdle imports three things. (1.) Truth. (2.) Strength, (3.) Rea- dinefs for Attion. All, both in Chrift and Chriftians. 1. Truth, Epbef. 6. 14. Truth fhould fit clofe to the Heart, like a Girdle about the Body : So Chrift, Ifa. 1 1. 5. Righteoufnefs /hall be the Girdle of hvs Loins, and Faithfulnefs the Girdle of his Reins. Many Pro- fefTors when the Truth comes tobeperfecuted, they do not gird it clofe to them, but their Girdle hangs loofe about them, they are not valiant for Truth upon the Earth, Jer. 9. 3. 2. Strength, Ifa. 22. 21. I will clothe him with thy Robe, and flrengthen him with thy Girdle, Prov. 31. 17. She girdetb her Loins with Strength. Therefore Ifa. 5. 27. their Girdle fhaU not be loofed-, that is, God will ftrengthen them to be the Executioners of his Wrath upon a (inful People : None /had be weary or ftumble amongst them ; none jhaU flumber nor fieep, neither fhatt the Girdle of their Loins be loofed. It fignifieth therefore the ftrength of Chrift, and of Believers through him. They are weak in themfelves, but ftrong in Chrift, being girded with his Strength. 3. Readinefs for a8iont and expedition, and per fever ance therein. For they uling long Garments, when they went about any Bufinefs they were wont to gird them up under their Girdle. Hence it is faid of Elijah, 1 Kings 18, ult. and the hand of the Lord was on Elijah, and he girded up his Loins and ran before Ahab, &c» and therefore the Angel faith 10 Peter, gird thy felf, and bind on thy Sandals, Afts 12. 8. and follow me. And the Mafter faith to his Servant in the Parable, Luke 1 7. 8. gird thy felf and ferve me : Chrift is always in procihftu, girt about with his Golden Girdle, as ready for the Work of his Office, to ferve his Fa- ther, and to defend and mediate for his Church and People. And fo fhould the Saints, Luke 12. 35. let your Loins be girded about, and your Lamps be lighted ; that is, as Servants ready to ferve and wait upon their Mafter, as it follows, ver. 35. and ye your frlves like unto Mtn that wait for their Lord, be in a ready pofture — 1 Pet. I. 13. wherefore gird up the Loins of your Mind, be fober and hope to the end, As Chrift was, fo Ministers The Gofpel of the PrieJFs Holy Garments. 503 Minifters and Chriftians fhould be always in a readinefs to go about any Bufinefs the Lord calls them to^ they fhould have their Girdle about them. 3. The Robe : Called the Robe of the Ephody Exod. 28. 31. becaufe it was girded with the Ephod which was put next upon it \ fo Junius and Aynfvoonh in loc. This was made all of blue, ver. 3 1 . it was not fo long as the fine Linnen Coat before-mentioned; for that came to the Feet, but this to the Knees, to the gartering-place or thereabout. Of the fuperftitious Garments retained by Antichrift, that which feems to come neareft to it, is the Canonical Coat, as they call it, The Jewifh Writers fay of this Robe, that it had no Sleeves, but was divided into two Skirts, from the end of the Neck unto beneath, after the manner of all Robes, and was not joyned together, but about all the Neck only. jfynjworth on Exod. 28. 32. It had a ftrong binding or a welt about the Neck, in Hebrew called a Lrfi that it might not be rent, Exod. 28. 32. But that which is moft remarkable in it, is the Golden Bells and Pomegranates that were upon the Skirt thereof at the bottom of it, Exod. 28. ver. 33, 34, 3$ that the found of the Bells maybe heard — Let me fpeak a little in the help of Chrifl: to the myftery of thefe facred Bells, and then to the Pomegranates. 1. The Bells of the holy Robe. There be two things that feem to be clearly intimated and held forth thereby. 1 . The Voice of Chrifl; in his Prayers and Mediation for us, which is heard of God, Heb. 5. 7. and 7. 25. when he goes into the holy Place, the found of thefe Golden Bells is heard of God. 2. TheVoice of Chrifl in the Gofpel,which is heard of his Church, the found thereof rings in his Church,yea throughout the World,#ow.i 0.183 their found went forth into all the World. And we may apply it in a fe- condary way to the Minifters of Chrift, thofe Antitypical Priefls. They fhould be fcrnifhed with Golden Bells, the voice of Prayer, and the voice of Preaching -, as the Priefls of old, if the noife of thefe Bells was not heard, they dyer.EW. 28. 25. fo it is fpiritual death and de- ftruftion to the Soul : There is no hope of the Salvation of that Mi- nifter under the Gofpel, that cannot, that doth not Pray and Preach. 1 Cor. 9. 16. Neceffityis laid upon mey wo vs unto me, if 1 preach not the Gofpel ; either preach or die. 2. The Pomegranates of the Robe ; that is, curious works upon the Border of it, refembling that Fruit; and being an emblem thereof. The Pomegranate is a Fruit fweet and pleafant to the Tafte, and fragrant and delightful to the Smell. Therefore it feems to fhadow forth the fweet refrefhing Fruits and Effefts 504 Th"e Go/pel of the PrieJFs Holy Garments. EfFe&s of the Voice of Chrift, both in his Mediation with the Lord, and the Preaching of his Gofpel in the Church. His Mediation is not only (hrill in the Ears of the Lord ; but alfo fragrant in his Noftrils, Ephef. 5. 2. And the Gofpel of Chrift hath not only a fweet Sound, but a favory Smell, and cordial refrefhing Virtue to refrefh the Heart, 2 Cor. 2. 1 5, 16. The Gofpel produceth fuch Fruits as are fweet and favory : Therefore the Church is compared to an Orchard of Pomegranates , Cant. 4. 13. Ihe delights Chrift with them, Cant. 8. 2. they are delight- ful to Chrift himfelf. It fhould be thus with all the Minifters of Chrift, and in all the Churches of Chrift \ there fliould be not only the found of the Golden Bells, but the pleafant Fruits of an holy Life and Con- vention •, elfe what good will the found do, if there be no Fruits ap- pearing, the Bells without the Pomegranates ? And whereas there was an hole for the Head to be put in, like the hole of an Habergeon. (An Habergeon is a Coat of Male, a piece of defenfive Armour, made of Iron Wires woven and twifted together, that it be not rent.) Chrift is faid to put on that Garment, J fa. 59. 17. for he put on Righteoufnefs as a Breaft-plate, or as an Habergeon. Some accommodate it thus ^That in the Coat of Chrift there (hould be no Rent, Joh.i 9.13,24. but an unity of Do&rineand good Works, and Fruits of Righteoufnefs amongft his People. Though I confefs this Metaphor of tending the feamlefs Coat of Chrift, hath been weakly ufed and applied by thofe, that having nothing but the Coat amongft them (as the Soul- diers) for their own ends would not rend that, but make no fcruple to rend and crucify his bleiTed Body,any more than Papifts do to martyr and burn his Members •, for which Luther, in a juft and holy Scorn,calls them THnkafiroi. But as to this typical Garment fuch aa Allufion may be made. 4. The Ephod : Of which the Expreffion here is, And he put the Ephod upon him, Exod. 28. 6. it was made of five Materials, of Gold, Blue, Purple, Scarlet, and fine twined Linnen. The Gold was firft beaten into Plates, and then cut into Wires , and then wrought and woven into, and among the other Materials, Exod. 39. 3. and they did beat the Gold into thin Plates, and cut it into Wires, to work it in the Blue, and in the ' Purple, &c. The word Ephod is from the Verb Aphad, fnperinduxit, cinxit, to clothe, or fitly to encompafs with a Garment ^ from whence comes the Greek word vAt7b> to fit. The Septuagint renders it 's^^f, the vulgar Latin fuperhumerale, a Garment upon the Shoulders. Some render it Pallium ; from whence came the word Pall, a Garment, ta- ken as it feeraeth from this, which the Pope was wont to fend to an Archbifhop for his Confecration, or Inftallment into his Office, as being the HighPrieft over all the Priefts in fuch a Province or Kingdom. This The G of pel of the Priefts Holy Garments. 505 This* Epbod wa^(fay our Annotators on Exact. 28. 4.) a Ihort Coat without Sleeves, put upon his other Garment; to keep them clofe to- gether— It reached from the Shoulders to the Loins. There were two forts of Ephods ufed among the Jews, a common and a facred Ephod. 1. There was a common Epbod, which w^s net peculiar to the High Prieft only, but to other Priefts alfo ; y. 1 to others allbthat were not Priefts: fo 1 Sam. 22. 18. Doeg/e# iqon tbf Pricfis and flew that Day eighty five Per fins that did wear a Lirmeh l.pbod. Yea it was not peculi- ar to Priefts only, but comt ion to others alfo who v/ere not Priefts: So .we read of Samuel, that when v/ore a Linnen Ephod, 1 Sam. 2. iJS. though he was 1:0 ?■ . Birth, but only a Levite. And David, 2 Sam.6, 14. . ded with a Linnen Ephod. But, 2. There was a facred Epbod, which was peculiai to the High Prieft only. The differences between this a:id the common Ephod were fuch as thefe. 1. That was made of Linnen ^ but this of fundry other materials, Gold, blue, purple, and fcarlet, and fine twined Linnen. 2. This facred Ephod had a peculiar Ornament belonging to it, viz. the tw7o Onyx fioms upon the Shoulder-pieces of it, of which by and by. 3. None might imitate this, or make one like unto \t : Though of other Matter, that he made one like this, not an Ephod for ordinary wear, but a facred mini firing Garment, Judg. 8. 27, 33. As to the fpiritnal My fiery of this Garment, this holy Efbod of the High Prieft, ir appears chiefly in this. There were two Shoulder- pieces belonghg to it, in which were placed two Ouches of Gold, with two Onyx ftones fet and fattened in them, 'two Ouches'} that is, hol- low Circles, two hollow places, in which the Stones were fet like Dia- monds in 3 Ring. Onyx fiones} white Stones, not unlike the white of a Man's Nail. The Hebrew word is Sbobam. It is, I know, other- wife rendred by fome ; but the Onyx being a large Stone, as it was re- quifite that thefe Ihould be, that there might be fpace enough to in- grave fix Names in a Stone, (befides other Circuraftances) we may reft in this Tranfhtion. The ufe of thefe precious Stones was for the writing of the Names of the twelve Children of Jfrael in them, that the High Prieft might bear them upon his Shoulders for a Memorial before the Lord : See Exod.iS. 9, to, 11, 12. Now the Prieft being a Type of Chrift, and the Peo- T t t pie 5c6 The Gofpel of the Prieft's Holy Garments. pie of Ifrael a Type of the whole Church of God ; their being born thus upon the Shoulders of the High Pried clothed with this [acred £- phod intimated three things. i. The Lord Jefus Chrift his fupporting of his Church and People, and bearing them up, as upon the Shoulders of his Power, and Grace, and Government, Ifa. 9. 6. the Government {hall be upon bvs Shoulders .• So he is faid to do with the loft Sheep, Luke 1 5. 5. Ifa. 46. 3, 4. hearken unto me, O Houfe of Jacob, all the Remnant of the Houfe of Ifrael, which are born by me from the Belly, which are carried from the Womb, and even to your old Age, I am be, and even to hoary Hairs I will carry you, 1 have made you, and 1 will bear, even I will carry , and will deliver you. 2. His pre fenting them to the Lord, to be in everlafting remembrance before him •, that he cannot look upon the High Prieft, but their Names appear upon his Shoulders for a memorial before the Lord ; their Names are engraven in his light, that he cannot look from off them Mai. 3. 16. A book of Remembrance is written before him for them that fear the Lord, Ephef. 5. 27. that he might prefent it to himfelf a glorious Church. 3. He bears their names before the Lord in this curious and coftly E- phod : as reprefenting his own perfect Righteoufnefs, wherewith he ftands clothed before God, in the glorious Merit whereof he appear- eth for his People. For Men to truft to their own Works and Merits, is to have their Names born before God in an Ephod of their own wea«- ving, which God abhors •, by which Sin both the Jews and the Papifts perifh, Rom. 10. 3. But the Saints dare not appear before God in fuch filthy Garments, but confefs as I/a. 64. 6- All our Righteoufnefs Is but as filthy Rags, &c. 5. The curious Girdle of the Epood ; of which the words of the Text are thefe ; And he girded him with the curious Girdle of the Ephod, and bound it unto him therewith^ Exod. 28.8. fo that this Girdle of the Ephod is thought not to be a diftind thing,feparable from the Ephod ; but to have been as it were a piece of it. Mr. AynfwortWs Note out of the Rabbins is this ; The Ephod had as it were two bands or pieces going cut from it in the weaving on this fide, and on that, with the which they girded it : And they arc called [Xhefeb] the curious Girdle of the Ephod. This curious Girdle of the E\hod was tyed upon h'vs Heart, under the Breafl-plate. This differctb from the othir Girdle [[Abnet] which is JpokenofExod. 28. 39. andbyrea- fon of the Gold in this, which the other had not, it fa called the Golden Girdle. Some have doubted whether there were two Girdles; but the Text is clear for it, Levit. 8- 7. He put upon him the Coat, and girded him with the Girdle. This is the Linnen Girdle. Now it follows, and he clotUd him with the Robe, and put the Ephod upon him} and be girded him with The Gofpel of the Prieft's Holy Garments. 507 with the Cftrieus Girdle of the Ephodyand bound it unto him therewith. And they are called by two feveral Names, Abnet and Chefeb. The reafon why there were two, was, becaufe his Garments did require two. As to the Myftery of this ficond Girdle^ it is the fame with the former. It fignified the truth, and ftrength, and readinefs for A&ion that is in Chrift, and (houid be in all that bear his Name : So I neecj fay no more upon it. 6, The fixth piece of the High Prieftly Attire, and indeed the chief of allf was the Breaft-plate, of which the Text faith, and he put the Breaft-plafe upon him. Concerning this holy Pe&orai or Breaft-plate there be four things declared in Exod. 28. from ver. 1 5. &c. to ver. 29. 1 . The Materials -, of Gold,Blue, &c. the fame with the Ephod,w.'i 5^ 2. The Form and Shape ^ four-fquare, a fpan in breadth and length, ver, \6. 3. The twelves Stones, with the names of the twelve Tribes of If* raei fet therein, ver. 17, to 22. And thou /hilt fet in it fettings of Stones, even four rows of Stones, &c. 4. The faftning of the Breaft-plate to the Ephod by four Gold-Rings in the four Corners of it. In the two upper Rings^f the Breaft-plate there were two Chains of Gold, by which it was faftned above to two Golden Ouches in the Shoulder-pieces of the Ephod j and in t fie two lower Rings of the Breaft-pbre ihere was a blue Lace, by which it was tyed to two Gold Rings in the fides of the Ephod, V€r. 22, to 29. that fothe Breaft-plate might not be loofd from the Ephod, ver. 28. which may help in the undsrftanding of that place, 1 Sam. 23. 9. where David faith to Abiathar the Prieft, Bring hither the Ephod ; that is, to confulfc with the JLord by Vrim and Thummim (faith the Geneva Note upon-th& place) for by the Providence of God the Ephod was preferved and kept with David the true Kir.g • that fo he might have the means of confuting with God in all his Dangers and Diftrefles : And the Breft-plate, wherein was the Vrim and Thummim, by which they inquired of God, was faftned to the Ephod, and not to be loofned from it : So that David called for the Ephod, becaufe of the Breaft-plate that was faftned to it, and be- caufe of the Urim and Thummim that was in the Breaft-plate. Qjtejl. Why is it called Peftorale Judicii, the I^g aft -plate of Judgment * fbExod. 28. ver. 15,29,30. Anfw. There may be a twofold Account given of this. 1. Becaufe the High Prieft was to wear this upon his Breaft, when he gave forth a Sentence and Judgment from God unto fuch as came to him, to in- quire of God by him. 2. The Judgment of the Children of Ifrael may be underftood to fignifie the Concernments of their Good -, for Judg- T 1 1 2 meat 5 c8 The Gofpel ef the Priefts Holy Garments. raent is not always put for Wrath and Punifhment, but for a wife, and accurate, and cxacY Ad minift ration of things- fape per nomen Mifhpat Scriptura fignificat quicquid bene & rite ordinatum eft Hoc Epitheto com- mend at ur reft as & omni vitio purus Ordo, Calvin in Exod. 28.4. 30. So John 9. 39. For Judgment am I come into this World, that they that fee not , might fee; this is nojaS of Punifhment, but of Mercy, yet called Judg- ment : So it is prophefied of Chrift, I fa. 42. 3, 4. that he (hall bring forth Judgment mto Truth, and /hall not fail nor be difcouraged, till he have fet Judgment in the Earth ; that is, be (hall not faint nor be difcouraged till he hath gone through with the Work of their Salvation, and fet in order all the concernments of it :, that wife, prudent, and judicious Ad- mioiftration of things by Jefus Chrift, whereby he rectifies, repairs, and fets in good Order the confufed and collapfed eftate of his Church and People : infomuch, that all the Concernments of their eternal Good are fet ftrait, brought to their beft Conftitution, and carried on in a molt exaft and regular manner, with admirable and infinite Wifdom — That as they, Mark*], ult. were beyond meafure aftonifhed, and they faid,fo hath done all things well : So (hall all the Saints fay, when they un- derftand and review the Ways that Chrift hath walked in for their Sal- vation. Aaron did here reprefent this typically, in this Peclorale Judicii, this Breaft-plate of Judgment: But Chrift hath performed, and done it really and indeed. To unfold the Myftery of thefe things a little more particularly. t. The precious Stones, with the Names of the Children of Ifraelt fignifie all the Saints, the whole Church and People of God. Ifrael was a typical People*, therefore the whole Church of God is called Ifrael, Gal. 6. 16. As many as walk according to this Rule, Peace be on them and Mercy, and upon (or even upon) the Ifrael of God. Hence the fame A- poftle diftinguilheth of outward Jews and inward Jews, Rom. 2>. two laft. And Chrift calls Nathaniel an Ifraelite indeed, John 1.47. And the Saints are fitly reprefented by precious Stones, becaufe they are in- deed precious, and excellent with a fpiritual Excellency, and that in the fight of God, though defpifed of the World, Ifa. 43. 4. Since thou waft precious in wy fight, thou haft been honourable, and J have loved thee ♦ there- fore niU I give Men fo&thee: and People for thy Life Pfal. 16. 3. The you saints thaf are on Earth, the excellent in whom k all my Delight. Lam. 4. 7. Her Nazarjles ( and that religious Order was typical, as have formerly heard ) were purer than Snow, they were whiter than Milk, they wets mere ruddy in body than Bhbies, their polifhing was of Saphire. As theft precious Stones in the Breaft-plate were divers and various, there were twelve of them, yet all of thera precious and excellent, and ufe- The Go/pel of the Prieft' s Holy Garments. 509 ufeful: So the Saints are indowcd with varieties of Gifts and Gra- ces, yet all ufeful and excellent. And as thefe Scones were fet in ex- ad and comely Order in the Breaft-plate of A at on : So there is an infition of the Saints into Chrift, and a comely Order amongft them- felves. 2. Look as the High Prieft did bear the names of the twelve Tribes of lft ad in his Breaft-plate, for a Memorial before the Lord : So doth Jefus Chrift bear the Names and Concernments of his People upon his Heart before the Lord *, that is, in dearefl; Love and Heart- afte&ion. See Exod. 2%. 29. As he bore them upon the Shoulders of his Power in the two Onyx-Hones upon the Shoulder-pieces of the Ephod, of which before : So now here he bears them upon his Heart in dearefl Love and Favour. See Ifa. 49. \ 5, 1 6. Therefore the Church prays, Cant. 8. 6. fet me as a Seal upon thine Heart, as a Seal upon thine Arm. Thefe Stones were engraven like the ingravings of a Seal, or of a Signet. 3. Thefaftning of this Breaft-plate of Love to the Shoulder-pieces of the Ephod, fpeaks the infeparable Conjunction of the Love, and Power, and Rigbteoufnefs of Chrifl: in the great Work of our Salva- tion. For the Ephod being an holy and glorious Garment, fignifies (as the reft do)che glorious Righteoufnefs of Chrift* the true High Prieft, as hath been formerly fhewed. The Shoulders are ftrong to fupport: The Peroral betokens Love : Therefore, that the Peftoral is faftned to the Shoulders, fpeaks that Love and Power are united together in Je- fus Chrift for our Salvation : And all this upon the Ephod, the Gar- ments of his glorious Righteoufnefs, wherein he appears for us, and bears our Names for a Memorial before the Lord continually. How fhould Faith triumph in this ! Is not our High Prieft in the Sanftuary? Is he not clothed with Garments of Salvation and Righte- oufnefs? And doth he not bear the Names of his People upon his Shoulders, and upon his Breaft before the Lord ? Thy particular Con- cernments (if thou art a Believer) are written upon his Heart with the Pen of a Diamond, in fuch lafting Letters of Loving-kindnefs as fhall never be blotted out. 7. The feventh piece of thefe Sacet dotal Fefiinents was the Vtim and Thummim, of which the; Text faith, A\fo he put in the Bteaft-plate the Vtim and Thnmmim • and Exod. 28. 36. and thou (halt put in the Breafi- plate of Judgment the Vtim and the Thummim, and they fhaU be upon- A- aron'j Heart , &e. Theie is more or Difficulty and Controverile upon this, then upon any other piece of all the Pontifical Attire, 1 lhall fpeak but briefly to it in thefe four Heads. i, Whe- 3 io The Gofpel of the Priefis HotyGarmenls* i. Whether they were any new Materials in the holy Garments 2. What kind of Materials they were. 3. What was the End and life of them. 4. What Gofpei-myfteries were aimed at therein. 1. Whether the Vrim and Thummim were vifible and external Materials in the holy Garments, yea or no. For fome think they are only an expreffion of the End and life of the Bread plate, and not another diftinft piece of Attire. But there are thefe Reafons a- gainft this. Reafon 1. Becaufe the Text feems to fpeak of them as Materials -9 for it fpeaks of them in the fame courfe and tenor of Speech as it doth of other things. As here in the Text for inftance : All the reft of thefe three Verfes are only enumerations of the holy Veftments ; He put on the Coat ; girded him with the Girdle ^ put on him the Breaft-plate •, all thefe are external material Things \ therefore why not alfo the next Claufe, and he put in the -Breaft-piite the Urim and Thummim ? Reaf. 2. Becaufe we have an intimation of the lofs of them in the Captivity of Babylon, Ezra 2. 63 — Nehem. 7.65. If the Vrim and Thummim had been no other material but the Breaft-plate it felf, with the precious Stones therein (as fome think) they might have confulted with God, and received Anfwers from God by it as formerly. Far the Ordinances of God are bleft of God, to fuch as ufe them fincerely for thofe ends for which they are appointed. Therefore fo would the Breaft-plate have been for Counfel and Anfwers to them, if that had been the Ordinance appointed for that end. For they did not want the Breaft-plate-, for they might and ought to make that according to the Rule in Exod. 28. but they having not the Vrim and Thummim; therefore that way of Ocular Confultation was ceafed. Reaf. 3. If there was any Myftery in the Vrim and Thummim, they muft needs be Materials : For we rnuft not feparate and take away the outward Sign from the Thing fignified in the Types, any more than in the Sacraments. This is the Sin and Error of the Papifts in the Lord's Supper, whereby they do deftroy the true Nature of the Sacrament. But thofe that feem to fcruple whether the Urim and Thummim were any new Materials added to the Breaft-plate, do yet inquire and feek after the Myftery and meaning of them : Therefore there was an outward part in this, as in all other Types, a vifible and external Sign, as well as. a fpiritual Myftery fig- nified and ftiadowed forth thereby. Queft. 2. What kind of Materials they were ? Anfw. The Vrim and Thummim were not Things prepared by the Workmen as the reft of the Holy Garments were -, but fome choice and fare* The Gofpel of the Priefi's Holy Garments. 511 ficret Monuments given immediately unto Mofes by Godhimfelf. This ap- pears by this Coniideration, that there is no Direction given for the making of them in Exod. 28. 30. where all the other Garments are treated of ^ but of thefe it is only faid, thou (halt put tbeminy Verf. 30. and accordingly there is no mention of thefe in that other Chapter, Exod. 39. Ferf.n, &c. where the Hiftory of the making all the other Garments is recorded. Therefore we may concur with thofe who fay, this Ornament was non humano artificio faftum, fed Divinitus Mofi datum. As to any further Inquiry, we can no more determine the Matter of them, then we can define what kind of Stones thofe were on which the Law was written by the Finger of God y or what Subftance the Manna was, which was melted by the Sun, and hardened by the Fire ^ or of what Subftance the Holy Fire was, that came down from Heaven and confumed the Sacrifices. Therefore we can go no further in deter- mining the Nature of the Vrim and Tkummim •, but that it wot fome glo- rious thing given by God to Mofes, and put into the Petforal. Quest. 3. What was the End and life of it ? Anfw. To confult with God by it, and to receive Anfwers from him about the Affairs and Concernments of his People, Numb.i'j. 21. Jofhua muft (land before Eleazar the Prieft, who muft ask Counfel for him, after the Judgment of Vrim before the Lord. Magiftrates and Rulers fhould depend on Chrift for teaching, and feek Direction at his Mouth : So David did, 1 Kings 23. o« and again, 1 Kings 30 6. And that this was no unufual Thing, but frequent and ordinary with him, appears, 1 Kings 22. 15. where Abimelechh Apology for himfelf is, Did 1 now begin to ask of God for him I Implying, that he was formerly wont to do it; - Quest. But how was God wont to anfwer by it ? Anfw. It feems to have been fometimes by audible Voice, 1 Sam. 23," 11,12. Will Saul come down ? And the Lord faid, he will : WtU the Men* of Keiiah deliver me into his Hand .? And the Lord faid, they will — Numb. 7. 89. God fpake to Mofes by an audible Voice, and it feems that this was the way that God was ordinarily wont to ufe with Mofes, Exod.'- 33. 11. Numb. 12.7,8. and Xte#r. 34. 10. Some think God's fpeaking by Vrim and Thummim, was by the fhining of the Stones, which did appear bright, if God would have them do the Thing of which they inquired, butdid appear dark, if the Anfwer weie Negative. But as there is nothing of this in the Scripture } neither could this wayan-i fwer all kinds of Queftions that might be put : So it is more probable- that God anfwcred by fuch Ways and Manners as the Scripture makes mention of; either by fpeaking from off the Mercy-feat with an au- dible 5 1 2 The Go/pel of the Priejl's Holy Garments. dible Voice to the Prieft appearing with Vrim and Thummim before bim : Or elfe by immediate Infpirations and Irradiations upon his Spi- rit, the Lord giving an inward Revelation of his Will to the Mind of the High Prieft thus inquiring of him. Quest. 4. Now if you ask what did tbis Oracular Difpenfation by the Vrim andTbitmmm fignify and rep cGrnt? Anfw. The Words Vrim and Thu Zecbaria\ and Malacby, the Holy Ghoft went up, and departed from Ifrael. They mean in thofe extraordinary Operations of it : And they reckon Vrim an&Tbum- mim as one of the Degrees of the Holy Ghoft, inferiour to the Spirit of Propbejy; but fuperiour to that Batb-qpl (as they call it) the Daugh- ter of a Voice, or an Eccho from Heaven, which was heard fometimes in the Second Temple, and which ( they fay ) took place in the Se- cond Temple when Prophefy and Urim ceafed. We read of fuch Voices from Heaven to Jefus Chrift, MaU 3. 17. Job. 12. 28, 29 . 2 Pet. 1. 17,18. and he adds in the next Verfe we bave a more [art Word ofPropbefy. This Batb-aol, or Voice from Heaven, was a Pro- logue and a Preface, and Type as it were, of that true Voice of the Father, the Eternal Word of God Jefus Chrift, who came down from Heaven \ by whom God hath in thefe laft Days fpoken to us, who at fundry Times and in divers Manners fpake in former Times untp the Fathers-, but now only by his Son, Heb. 1.1,2. 8. The eigbib piece of tbe boly Pontifical Attire, was tbe Mitre \ of which tie Text faith, And be put tbe Mitre upon bis Head. And it is faid, Exod. 28. 39. tbou /halt make tbe Mitre of fine Linnen. This was one of the laft Garments that was put on : Therefore Zecbariab defires this in the clothing of Jeho/bnab, as the perfecting of the Mercy, Zccb. 3. 5. and I faid, let tbem fet a fair Mitre upon bis Head, fo tbey fet a fair Mitre upon bis Head. As to the Shape and Fafluon of this Garment, it was not unlike that which the other Priefts wore, and is called a Bonnet. It was made of Linnen-cloth, wrapped about the Head, in around and high- crowned Fafhion, after the manner of the Eaft. Some compare it to the Tnrkifb Turbants or Tullibants : Some tranflate it a Hat. As to the outward Form and inward Myftery of it, there is little Dif- ficulty : For a Mitre, or a Hat upon the Head was an Ornament of Authority and Superiority over others, Ezeh 21. 26*. Remove tbe Via - dent) Job 29. 14. My Judgment was as a Diadem • in which Places is ra- dically the fame Word as here in Exod. 28. The Mitre therefore was an Ornament and Enfign of illuftrious facred Eminency and Superiority ixj the High Brief) over others* It pointeth us to the Princely Dignity and The Gofpel of the Priejt's Holy Garments. 5 1 5 and Kingly Office of Jefus Chrift : He is the great High Prifft ; and indeed both Prieft and King of his Church ; the true Arch-bi[kop, the chief Shepherd, as Peter calls him, 1 Pet. 5. 4. Believers are called a roy- al Prkflhood, 1 Pet. 2. 9. but Chrift is fo much more: He is not only a Prieft, but a Prince and a PreVailer with the Lord on our behalf. 9. The ninth and la ft piece of the Holy Prieftly Attire, it the Gulden Plate, of which the Text faith, Alfo upon the Mitre, even upon his forefront did be put the Golden Plate, the holy Crown. It is called, i-tfod.39.30. the Piatt of the holy Crown •, fo called, for that it vim made (fay fome) fomewhat like a Crown. Compare Exod. 29. 6. The life and Nature of it is de- fcribedAUy in Exod. 28. 36, 37, 38. The Infcription Qjtodcfh la Jehovah^ may berendred more emphatically, the Holinefs of Jehovah. It fpeaks three Things. 1. The Royal, yea the Divine Holinefs- of Jefus Chi ill, thatabfo- lute Holinefs whereby he fanttifies both himfelf and us, John 17. 19. wherein he doth that really, which Aaron did typically. He is indeed the Holinefs of Jehovah Jehovah tfidkenuj the Lordonr Righteoufncfs w hvs Name, Jer. 23.6. Hence he often appears with a Crown of Gold upon his Head, as Rev. 14. 14. 2. His bearing our Iniquities, and taking away our Sins, which are found even in our Holy Things, Exod. 28. 38. There is a mixture the in the beft we do. Many Believers are apt to be difcouraged about it. My Prayers are fo full of Unbelief, and Deadnefs, and Wandrings, theydeferve Abhorrence and not Acceptance. Well, but the High Prieft here bears the Iniquities of all the Holy Things of the Children of Ifrael. 3. His caufing us to be accepted of the Lord, Exod. 28. 38. Ephef. 1.6. He hath made us accepted in the beloved. Though we and our bell Works are vile ; yet the Lord, looking upon the Fore-head of our High Prieft, fees, Hjliaefs engraven there-, looking upon the Face of Chrift, he there alfo beholds it for us, and becomes well-pleafed with us •, and we in the Faith thereof may be perfwaded and aflured of our Acceptance with the Lord through the Faith of him. Thou that faieft, there is nothing but Sin in me. Sin and Vilenefs in all I do. I anfwer, it is true, the Lord can fee nothing but Sin in thee ; but he cannot look fipon the High Prieft, but there he fees Holinefs, yea the Holinefs of Jehovah tbej;e. Thus you have feen fomething of the Holy Attire^ which the Lord ordained and appointed for the Priefts of old. I (hall conclude with two or three general Words by way of Ufe or Inference from the whole, U u u i Vft 5i6 The Gofpel of the Prieft' s Holy Garments. Vfe if We may here fee the Evil of the fuperftitious Garments retain- ed from Antichrift for the Minifters of the Gofpel. It is to transform Gofpel- Minifters into legal Priefts, yea into Popifh Priefts. The Priefts wader the Law had a long White Linnen Coat : Hence Antichrift hath a Surplice. The Priefts of old were girded with a Girdle ? Hence is the Canonical Girdle, as they call it, which by many is now commonly cal- led a Circingle, by way of Contempt, and juft and righteous Scorn. The Priefts under the Law had an holy Robe : Hence is the Canonical Coat. They had an Epbod ; Hence^is the Tail, which the Pope was wont to fend to drch-bifhops^ for their Confecration, or Inftallment. - Laftly, The High Prieft of old had a Mitre : Hence is thfaBifbop's Mitre. And Ribera quotes a Place out of Jofephm^ where hef$S?, that the High Prieft wore a tripple Crown, from whence he thinks St. Pe- ter did the like, as the Pope now doth -0 that fo the Verity might be anfwerable to the Figure, that drift's High Priefts might wear that which the High Prieft, the Figure of Chrirr, did wear. Rebera defacr. Veft. cap. 14. apud Willet on Exod. 28. Controv. 4. But Dr. Wilett an- fwers him ( befide many other juft and rational Anfwcrs, as that the Scriptures do not fay, it was a Tripple Crown } I had thought ( faith he ) that Aaron had been a Figure of Chrift, not of the Pope -, and temporal Things do not prefigure Temporal, one Tripple Crown another, but that outward Gifewn ihadowed forth the fpiritual King- dom and regal Dignity of Jefus Chrift. But againft all thefe Popi(h Garments in general, obferve two Things. 1. That thefe Things were typical and (hadowy : Therefore now that Chrift the true High Prieft is come in his Divine Glory, this ex- ternal Pomp and fplendor of bodily Apparel is ceafed, and vanifhed away with all the reft of the Ceremonies, by the appearing of the Sun ofRighteoufnefs. The Papists therefore in this matter dojudaiw. And when one of their Prieps comes among the People, he comes forth juft like a Prieft of the Ceremonial Law, as if he were going to ofTer Sacri- fice. Tho' withal, it is to beobferved, that fome of their fuperftitious Garments are not borrowed from the Jews, but either from the Pagans, or invented of their own Heads. For they have a rich Wardrobe of fu- perftitious Garments ^ as the Crofter Staff \ the jilbe> the Chimere^ the grey Jmke, the Stole , with fuch like : borne of which, for my part, I know not well what they are, nor whence they had them, nor is it worth the while to make much fearch in Hiftories and*Fathers af- ter them: But as in fome they judaic fo in others I doubt they p*- ganize, 2. Obferve The Gofpel of the Prieft's Holy Garments. 517 2. Obferve this, that the falfePriefts of old were much given to this kind of Superftition : and not only they, but fornetimes good Men were a little taiited with it, who abhorred the more open fort of grofs Ido- latry. Jttdg. 8. 27. Gideon made an Ephod, a facred miniftriag Gar- ment : But he intended no hurt, good Man ; for be was no Papift, he had broke down the Image of Baal; but yet this did offend the Lord, and became a Saare to Gideon^ and to his Houfe. Suppofe Men be againft the grofs Idolatry of the Papifts, as our reforming Magiftrates in England were, in the firft Reformation ; yet if they retain any of thefe Prieftly Garments, it may offend God, and be a Snare to them. But we have a grofTer inftance in 2 Kings 10. 22. in Jehu's time, who laid to him that was over the Veftry, Bring forth the Peftments for aU the Worfhippers of Baal. It feems they had not only Worlhipping Veft- ments, but fuch a number ofrthem that it required a fpecial Officer to keep them, and look after them. There are but two Objections commonly alledged for them. Obje&. 1. It is decent. Anfvc. Decency in clothing appears in common life and Cuflom, and is regulated thereby, and by the Light of Nature \ and therefore thofe Habits that Men. do not wear in common life are accounted uncomely and ridiculous. And thence, though in old Time they were wont to wear white, and in thofe hotter Climates they did much ufe Linnen ! yet now in after-times People having betaken themfelves to darker Co- lours, as being graver, and not requiring fuch continual warning : As it would be ridiculous, altogether ridiculous, for a Man to wear a white Shirt on the top of all his Clothes •, fo to do the like in the Worlhip of God is a diredt and manifeft breach of that Rule of Decency, 1 Cor. 14. nit. and fo far from decent, that it is ridiculous and abfurd, God having not appointed any fuch thing. Moreover, the meaning of that Scripture is not, that Men fhould in* ftitute and invent decent things ; but only that they do adminifter the Things of Chrift, which he hath inftituted in a decent manner; and further than this that Text gives no liberty \ nay it. reftrains Men from medling further, then only to fee that the Appointments and Ordi- nances of Chrift be adminiftred in a decent and orderly manner : But there is no decency in wearing a Surplice ; for then the want of it would be undecent, which common Senfe tells us it is not, * Nor did Chrift or the Apoftles worfhip God undecently, and yet they never prayed or preached in a Shrplice. Objtft. 2. Better do it, then not preach: I had rather preach in a fools Coat (faid one) then not preach the Gofpel, 5iS The Gofpel of the Priefis Holy Gar ments. Anfvo. We muft not do evil, that good may come thereof, Pom. 3, and therefore we may not preach in a Fools Coat : For it is not decent. The plain truth is, that this pretence which (b many have abufed them- felves withal, that they had rather preach in a Fools Coat, forfooth, than not preach the Gofpel, it is a weak and finful Speech. The firft that fpake it, as I have heard, was a French Froteftant, who being made a Prebend by King James,was content to accept of it, aqd made this Excufe, he not underftanding, or not rightly confidering the Englijh Controver- ts that were then on foot about it: As if a Man fhould fay, he had ra- ther Lie, or Steal, or Whore, or be Drunk, or kifs the Pix, or bow to an Idol, or go to Mafs, then not preach the Gofpel. For I befeech you confider, either it is a Sin, or it is not a Sin. If it be not a Sin to preach in a Fools Coaty or in a Surplice, prove this, and then ufe ir, and wear it in the Name of God: But iftit be a Sin, it is not a fup* pofed good intent to fave a Soul^ that will juftifie an evil Aclion, tho* it be not fo foul an Evil as fome others. If a Minifter would fain do good to Souls, and therefore is very loth to be filenced, let him obferve this Rule ^ Let him take heed of con- forming, left God filence him -, left God (top his Mouth, or blaft his Endeavours, that hefhall never fpeak with any great evidence and de- monftration of the Spirit, nor with any great Succefs for the good of Souls : For I fee but few Surplices or Circingle-men that do much good. Vfe 2. To confute the Popijb sMegorizers, who tell us the literal fenfe of thefe Garments is fuch as this ; namely, That the difpofition and frame of the World is exprefled in them, and that the High Prieft did thereby profefs himfelf the Minifter or Servant of the Creator of Heaven and Heaven. For of the flgnifications of thefe holy Garments thus they defcant ; ( fee Aquino 1. xa quaft. 102. art. 5. ad 10. and Bee an. torn. 3. Opuft.7. cap.%. q* 1.) Faminalia lintea fignificabant ter- ramy ex qua linum nafcitur, Bait ens Oceanum, qui cingit t err am, the Li li- nen Breeches fignifie the Earth, out of which Flax groweth ; the Gir- dle the Ocean, becaufe it compafleth the Earth like a Girdle, Tunica byacintbina Aerem, quia byacinthini coloris eft, the sky-coloured Coat the Air, becaufe it is of a Sky-colour : The Golden Bells of it the Thun- ' der in the Air : The Pomegranates, the Lightnings : The Ephod, the fcarry Heavens: The two Onyx-ftones, the two Hemifpheres, or the Sun and the Moon : The twelve precious ftones in the Ephod, the twelve Signs in the Zodiack : The Mitre, the Empyrean Heavens : The Golden Plate, God the King of all. This they call the lifer al Account of thefe holy Prieftly Garments. Well, The Gofpel of the Prieji's Holy Garments. 519 Well, then they come to the myftical fenfe, and there they tell as ; That the Linnen Breeches fignifie Chaftity, theLinnen Coat purity of Life ; the Girdle, moderation of Difcretion •, the Mitre, a right Inten- tion \ which they fay are Virtues ncceffary for all Minifters : Over and above which, Bijhops, they fay, mufl: have four others, which they fan- cy to be flgnified by the other Garments of the High Prieft. Bnt thefe are too vain, to infift on a large Confutation of them. As thefe Interpretations and Applications of theirs have no footing in Scripture, nor the leaft countenance given them from thence: So there is a profound filence concerning Cbrtft therein, pafling him over wholly, when as indeed k, and his Performances and Endowments, are the great thing taught and fhadowed forth by them all. Vfe 3. See and behold in thefe holy Pontifical Veftments the fpiri- tial Glory of Jefus Cbrtft the true High Pried. For all this did repre- fent plnfquam Angelkam Splendor em , Calvin, that more than Angelical Splendor of Jefus Chrift, who is clothed indeed with Glory and Beauty. Let me but briefly run over, and recapitulate the Heads of things, ac: cording to the Explications given. 1. Here is the white and pure Linnea of his perfett Rigbteoufnefi, im- puted to us in Juftification : For that is one great thing intended by ir, as well as the Garments of Holinefs and Grace inherent. 2. He is girded with Strength, and with Truth and Faithfulnefs for our Salvation, and is always ready to do us good. 3. He hath a glorious Robe, the Golden Bells whereof have founded in the holy Place; and their found is gone forth into all the Earth ; and the Fruits thereof are fweet and fragrant as a Garden of Pome~ granates. V He wear* a glorious Ephod? in the Shoulders whereof he doth fupport his Church, and lifts up them and their Concernments out of the Duft of Death, and Sin, and Mifery ; and bears them up before ths Lord, as upon the Shoulders of an Infinite and Almighty Power. $. He hatha Brcaft-platc of Love upon his Heart continually ^ our Names and our Concernments are written there, even upon the Heart of Jefus ChrMc, like the Names of the Children of Jfracl upon Aaron's Breaft-plate. 6. Here is the true Vrim and Tbatnmitn ; all divine Illuminations and Perfections in the Heart of Jefus Chrifc, and Emanations of Light and Holinefs from him to us. 7. He hath a Mitre upon his Head ^ He is a Royal Prrefr, both King and Priefc ; He reconciles us effectually, and intercedes with Power, as a Prince prevailing with the Lord. «. Aad 520 TbeGofpel of the Confecration of the PrieJIs. 8. And laftly, he wears a Golden Crown of Holinefs upon his Forehead before the Lord. And having fuch an High Prieft \ Is not all this enough to ftrength- en Faith, and to encourage you not only to believe, but to rejoyce ia believing, even to rejoyce and triumph in Jefus Chrifc ? T HE GOSPEL of the CONSECRATION of the PRIESTS. Fi?fcai, 1668. Exod. 29. yer. 1. to 38. TH E Contents printed in your Bibles give you the true Analyfis of this Chapter, for there be three things in it. 1. The Confecration of the Priefts, to Ferf. 38. 1 The continual Burnt-Offering, Verf. 38, &c. 3. The Lord's Promife of his gracious Prefence with the Children of Jfrael, Verf, 45. It is only the firftof thefe, viz.. the Confecration of the Aaronical Prieft s unto their Office, that we are now to fpeak unto. There be four Things wherein thofe Priefts of old were Types. r. In their Prieftly Qualifications and other Rites and Rules obferv'd by them. 2. In their Apparel. 3. In their Confecration to their Of- fice. 4. In their Prieftly M iniftrations. The two former of thefe, viz,. their Prieftly and ritual Qualifications, as alfo their holy Garments have been fpokento. That which follows next, is their Confecration to their Office, which is declared at large in two Places, alrnoft two whole Chapters of holy Scripture. The Dire&ion of it in this 29th of Exodus, and the Execution of it in the 8th Chapter of Leviticus. This Confecration was the folemn Inveftiture of them in their Of- fice, which was done by fondry facred and myftical Rites and Ceremo- nies ordain'd and appointed of God for that end. They were chiefly thefe four, all mentioned in both thefe Places, Exod. 29. and Lev. 8. 1. Waffling them. 2. Apparrelling them with the holy Garments 3. Anointing' The Gofpe'l of the Consecration of the Priefts. 5.2? j, Anointing them with the holy Oyl. 4. Sacrificing, and fo far.' iog them by Blood. All which I (hill put together in one general E poiicion, or point of Doctrine, which will hideed contain the Sum oj this whole Chapter, as far as to Verf 38. Do&. That the Confecration. of the Priefts of old was done by wufhing them, and by apparrelling them with the holy Garments, and by anointing them rath the Holy Oyl, and by facrificing, and fo fanttifying them by the Blood of ike Sacrifice. When all this was done, they might officiate in the Prieft'i Office all their Days. And all thefe Things did point unto fomethtfeg of Chrift reprefented by thefe Performances, and may be applied.- fecondary and inferior way to Minifters and Believers, but firft and chiefly unto Chrift himfelf. For as the Priefts by this Confecrarion be- came Priefts all their Days, Exod. 29. Pcrf. 9, and the Priefts Office /hall be theirs by a perpetual Statute •, for thou (halt confecrate Aaron and his Sons, So the Son of God is confecrated a Prieft for evermore, Heb. 7. 28. Con- fer. Verf 27. This Confecration of Jefus Chrift is the CommifTion of the whole Work of our Salvation into his Hand by God the Father. But in the Rites of the Confecration of the Priefts of old there was ( as of Neceflity there muft be ) a dijparity between the Type and An- titype \ there was a great Difproportion between Chrift and them, fun- dry of thofe Rites not agreeing to thtm both, in the fame direct man- ner; fundry Purifications which they ufed, were rather to make them become fit Types of Chrift, then that they fignified fuch parallel Ani- ons to be done by Chrift. The Priefts by means thereof reprefented that Purity which is in Chrift without thofe Means. They were puri- fied, but Chrift was pure : So that in Purity there is an Agreement be- tween Chrift and them , but in the manner and means thereof, there is a difference. See Heb. 7. 25, 27, And therefore when any iuch Acti- ons areafcribed unto Chrift, as when he faith, 1 fantlify my felf Job.' 17. 19. it is to be underftood rather in regard of the Effect, then of the Action, rather of the thing it felf, then of the means: But fuch active Expreffioris are ufed partly in relation to the Type, the Priefts of old, and partly in relation to the Church of Chrift, the Members, whereof he is the Head : Whatever is done to them, being firft done to him their Head, fo far as the incommunicable Properties of either will permit. He is therefore pleafed fo to fpeak of himfelf, as being confecrated, and fan&ified, and the like. Not as thol> there had been any defect of Holinefs in him, but as reprefenting them in himfelf. Moreover, we muft remember, that thefe Things are not to be look'd uoon by us as terminated in the Perfon of Chrift himfelf; but as rela- ting further to his Church and Members, for whom he is an High X x x Prieft 522 The Gofpel ef the Ccnfecration of the Triefts. Prieft and Mediator with the Lord. Meminerimus, qn the apparelling of them with the holy Garments, Exod. 29. 5. Lev. 8. 7. Thefe Garments arede- icribed at large in the precedent Chapter, viz.. Exod. 28. they were therefore fpoken to under a former Head. You have heard how they did betoken all thofe fpiricual Graces and Excellencies which our great High Prieft is furniihed and adorned with. And the next Work of his Grace upon Vs, after the walhing away of Sin, is to clothe the Souls of his People with the Garment of Holinefs, and fo to make them every way Beautiful. See that eminent Scripture, Ez,ek, 16. 19. and what follows Verf 10. 1 clothed thee alfo with broidered Work, and Jhod thee with Badgers Skin, and girded thee about with fine Linnen, and 1 covered thee with Silk. See alfo the next following Verles, viz.. 1 1. 12, 13. 3. The third Ceremony of confecrating, was the anointing them with holy Oyl, Exod. 29. 7. Lev. 8. 12. The Compofition of which facred Ointment is inftituted and directed in Exod. 30. 23. As to theMyfterv and Meaning of it. (1.) This holy Oyl fignified the Spirit of God, and anointing there- with, the Communication of the Spirit in the faving-Graces, and in the Divine The G of pel of the Confer ation of the Priefis. 5 2 3 Divine Joys and Confolations of it: So Ifa. <5i. 1. The Spirit ofths Lord is upon wf, the Lord hath anointed me Aft. io. 38. He anointed Jefut of Nazareth with the Holy Gboft. (2.) The anointing of the Priefts fignified the anointing of Jefus Chrift with the Spirit beyond Meafure, Pfd. 45.7. 3^3.34. This is called the Rejling of the Spirit upon him, If a. 11. 2. as upon EUfha* 2 Kings 2. 15. and upon Eldad and Medad, Numb. n. 26. fo 1 Pet 4. 14. the Spirit of God and of Glory re/Is on the Members of Chrifc, efpe- cially when in Sufferings, it being derived unto them from him. Hence he is called the Meffias ° x?/r°S the anointed one, becaufe he chiefly is anointed with the Spirit. (3.) As this holy Oyl ftayM not upon Aaron s Head, but defcended and ran down upon his Beard, and to the Skirts of his Garments, as is obferved, Pfal.i$$.i. fo the Holy Ghoft, the Spirit of Chrift di- ftils, and is diffufed from Chrift the Head unto all the Members of bis Body, fo as the meaneft Saints have this anointing in their Meafure, 1 John 2. 20,27. and do receive of bis f nine fs^ even Grace for Grace, Joh. 1. 16. hence they bear his Name, and are called Chriftians, as being partakers of his anointing. ( 4. ) The Tabernacle, and the Altar, and all the holy VeiTels were anointed with the fame facred Oyl, when he anointed Aaron, at the fame time alfo he anointed them, Lev. 8. io, 11,12. The My slery of this is evident. It teacheth us, that all Ordinances and Performances profit not, unlefs they be anointed, unlefs the Spirit be in them, with the Power and Prefence of his Grace. This makes them moil holy and effe&ual for Good, Exod. 30. 29. and if he breathe in them, whatfee- ver toucheth them is Holy. (5.) This holy Oyl might not be put to any common Ufe ; upon Man's Fkfh itfhall not be poured, Exod. 30. 31, 32. which plainly inti- mates thus much •, That carnal and unregenerate Men have not the Spirit, that there be fome who have not the Spirit, viz. all carnal Men% Jude 19. John 14. 17. Rom. 8. t, 6, 9. 1 Cor. 2. 14. (<5.) Nor might any be made like unto it, Exod. 30. 33. Men are not to imitate and Counterfeit the Ordinaces of God, or the Graces of his Spirit. It is the Brand fet upon Jeroboam, that be devifed a Day of bis own Heart, like unto the Feafl which ii in Judah, 1 Kings 12.32. 4. The fourth and laft part of their Confecration was, by facrificing and fanclifying them by the Blood thereof, Exod. 29. 10, &c. Lev. 8. 14, &c. fignifying how that Chrift fhould put away Sin by the Sacrifice of himfelf, Heb.9.26, and Verf 12. X X x 2 Quefi $24 The Go/pel eft be Consecration of the Vriefts. Qjteft. But then here a Queftion prefently arifeth ; How comes this hi here in Confecration ? For the Death and Sufferings of Chrift feem to belong rather to the Execution of his Prieftly Office, then to his initiation and Confecration thereunto. Sol. To this there may be three Anfwers given. i. That there is in this a Difparity between the Type and the Anti- type, as the Apoflle intimates, Heb. 7. 27,28. this is fome part of an Anfwer, but this is not all \ for it would be harft in this fo main a part of their Confecration, not at ail to refemble Chrift. Therefore for a further Anfwer. 2. That Chrift was confecrated to the fuB Execution of his Prieftly Office by his Death and Sufferings, He could not officiate as Mediator and perform the whole Work of his Prieftly Office } he could not fave them to the uttermoft that come'unto God by him, till he had fuffered Death. It is true Chrift was a Prieft before •, but he was but a Pried in a State of Abafement and Humiliation ^ he was not capacitated to execute the Triumphing part of his Prieftly Office, till he had firft hum- bled himfelf unto Death : Therefore he is faid to be confecrated thro'' Sufferings, Heb. 2.10. This Word 7th*tkm is ufed by the Greek Inter- preters for Confecration in Exod* 29. and Lev. 8. and elfewhere, and fb rendred by our Tranflators, Heb. 7.25. fee Heb. 2. 10. and Heb. 5.8,9. being confecrated, which we render being made perfect, rtKaoCti^ that is, tho* he were a Son •, yet having learned Obedience by the things he [nfferedy and fo being confecrated, he became the Author of eternal Salva- tion to all them that obey him. He could not become fuch an Author till confecrated by his Sufferings, or made perfect. Chrift muft firft die^ and fo put away Sin, before he can appear in the Prefence of God in Keaven for my which is a great part of his Prieftly Office. Chriftnm oportait Cruce inaugnrari in fnum Primatum, Calvin, in Heb. 2. 10. vid. Cakt.in Exod. 29. 16. He was a Prieft in the form of a Servant before ; but he was not a Prieft in Glory, till confecrated thereunto by hi* own Blood. 3, Some apply it to the Gofpel-Miniftry thus: That theGofpel- Miniftry was confecrated by the Blood of Chrift. For though it is true, the Miniftry is the immediate Fruit of Chrift's Afcenfion into Glory -r as Ephef. 4. yet his Exaltation being founded in his Death : Here therefore is the foundation of the Church and Miniftry. How great is their Sin, who defpife their Office, who rejeS their Meflfage, and fo defpife the Glory, yea alfo defpife the Death and Blood of Chrift! Now The Gofpeloftbe Covfecraticn of the Priejrr, 525^ Mow concerning this pare of the Prieft's Confecration, viz by Sa- crifices, there be divers things obfervable. There were divers Rite$ and Ceremonies particularly requited in tbefe Sacrifices of Confecration, which were common to all the Sacrifices • as the killing them, pouring out the Blood, burning them upen the Altar, &c. which I mail not handle in this Place, but rather refer them to the Head ot Jewiih Sa- crifices, as their more proper Place to which they do belong •, and where they have been fpoken to. See before, pag. 248, &c. Therefore at this time I (hall only mention fuch fpecial Rices and Ceremonies as • are peculiar to this Bufinefs of Confecration. And of this kind there are four Rules here obfervable. 1. They were to offer all fort s*af Sacrifices, a Sin-Offering, Ver. 14, a Burnt-Offering, Verf. 18. and aTcace-Offering, Verf. 28. to teach not only the fpecial Holinefs that ought to be found in them; but the deep-- nefs of the ftain and guilt of Sin : That there muft be Expiations of all forts to cleanfe them throughly from it : Tant* mol'vs crat : So great a Work it was to cleanfe the Soul from Sin. And to ihew the compleat and perfecl cleanfmg and expiation that is in the Blood of Jefus Chrift : We are perfectly clean thro' him-, he is both Sin-offering, and Burnt- offering, and Peace-offering, and All in AD. 2. The Method and Order of thefe Sacrifices is Remarkable : for they were firft to offer the Sin-Offering, then the whole B urnt- Offer ipg, and then the Peace-Offering. This is to be interpreted by the Confideratiorv ofthofe peculiar Refpe&s which each kind of Offering had: Though they did all aim at the fame general Scope, the purging away of Sin ; yet if we confider them diftin&ly. The Sin-Offering fpeaks Pardoa of Guilty the Holocauft, or the whole Burnt-Offering, the Dedication- or giving up our felves to God, to his life or Service by the Frre of his Spirit} the Peace- Offering, our Thankfulnefs in the Senfe and Affurance of Peace between God and us. The reft could not have been accept ted if the Sin-Offer ing had not gone before, and made way for them/ Hence the InftrucYion is, that ttU Sin be done arc ay, all Sacrifices and Scr* vices are abominable. Make that thy firft Work, thy great and prime requeft to God, to get Pardon of Sin. «g. A third remarkable Rite about thefe Sacrifices of Confbcratioa is this, that the Blood was to be put upon the tip of the right Ear, and upon the Thumb of the right Hand, and the great Toe of the righfc Foot of Jar on and his Sons, Verf 20. To teach and fignify that the Work of Gofpel-Sandrification doth extend to the whole Man, to all the parts and members of the Body, and to all the Powers and Faculties of the Soul : So the Apoflle implies ia that Prayer of his for the Thef- falonians, $2(5 The GofpsT of the Confecration of the Priefts. falonians, i Theff. %. 23. the very God of Peace, fanftify you wholly, andf fray that your whole Spirit, and Soul, and Body be preferved blamtkfs unto • the coming of our Lord Jefus Ckrift* There Ihould be in fpiritual Pi lefts a fan&ified Ear to abhor corrupt Communication, and to receive readi- ly holy and fpiritual Inftru&ions •, the Hand alfo (houid be fanctified for acting, and the Foot for walking in the ways of God. It may further intimate, that the external Application of a Sacra- mental Sign to fome principal Part or Parts of the Body, is fignificative enough of univerfal Cleanfing, Fid. Engl. Annot. in loc. 4. Mofes was to fill the Hand of the Priefts with fome parts of the Sacrifices, Verf 23. 24, 25. This interprets and lets you fee the reafon of that Expreflion, why Confecrationjs (in the Hebrew) called fil- ling of the Hand, Lev. 7. 37. fo Ex-fa 2%. 41. and here cap. 29. ver. 9. It is becaufe fome parts of the Sacrifices were put into his Hands at his Confecration, as a pledge or fymbolof putting fuch a Bufmefs, and in- truding fuch a Work in his Hands. No Man can or ought to under- take this or any other Trull or Office, till the Lord fill his Hand with it, and commit the Work and Bufmefs to his Truft. A Man can take unto himfelf nothings except it be given him from Heaven, John 3. 27. they are the Words of John the Baptift, and he faith of Chrift, that the Father loveth the Son, and hath given all "things into his Hand, Ver f. 35. Now the Ufe of ail thefe Rites of Confecration lies in fuch things as thefe. 1. They were an external Sign and Reprefentation of the Dignity of the Office; therefore there were fo many folemn and facred Ceremonies in fettingthem apart thereunto : And yet thefe Priefts were but (ha- dows of Jefus Chrift, our great and true High Prieft, whpfe Office is of incomparably more furpaffing Excellency and Dignity, fee 1 Cor. 3. 7,8,9, 10,11. 2. All thefe Rites of Confecration had this life to the Priefts them- felves, to be Monitors or Remembrances to them, how pure and holyti the Lord they ought to be. And the like Inftru&ion they hold out to Believers, who all are made fpiritual Priefts unto God, that they ought to be holy to the Lord. 3. From the People they befpeak Reverence and Regard to the Priefts, and that for their Works fake, they having fuch Honour and Dignity put upon them in fuch a folemn Confecration to their Office. Thus the Apoftle in the New Teftament chargeth the Theffalonians, that they fhould know them that laboured among them, that were over them in the Lord, and a4monifhed them, and to efleem them very highly in Love for their Works fake, 1 Theft 5. 1 2, 1 3. 4. We The Gofpel of the Mimftrations of the Legal Miinjlry. 527 4. We may learn alfo this from thefe facred Rices of the Confecra- tion of the Priefts, that under the New Teftament there fnould be no Gofpel- Minifters, but Ten as are called and confecr at ed by God to that Work ; fee Heb. 5. 4. Tis fet as a Brand upon that wicked Jeroboam, that he made of the bafefl of the People Priefts, even whofoever would, he con- secrated him \ but this thing became Sin to the Houfe of Jeroboam, eve* to cut it vff, and to defiroy it from off the Face of the Earth; as the Holy Ghoft expreily tells us, 1 Kings 13. 33, 34. THE Gofpel of the Miniftrations of the Legal MINISTRY. Numb.- Chap. 18. M *«• }66*> mrnir>& x and Evettwgt THere were three forts of Officers in the old Legal Miniftryl 1. The Priefts. 2. The Levites 3. The Nethinims. Of the Priefts you have heard four Things propounded. 1. The fpe- cial Rites and Qualifications of that Order of Priefthdod, a. Their Prieftly Apparrel. 3. Their Confecration. 4. Their Prieftly Miniftrations in the Houfe of God. This laft remains to be fpoken to • for which this Chapter may be the Text and Foundation of our Dif- courfe. The Chapter confifts of two parts; 1. The Work of the Priefts and Levites. 2. Their Maintenance. 1. Their Work and Office to /^r.8. The feveral Work of the Priefts and of the Levites is here exactly diftinguifhed, their feveral Offices bounded and determinated by the Soveraign Wifdom and Authority of God, fetting each their Limits, which they might not on higheft Penalties tranfgrefs and violate. The Charge of the San&uary aad the Altar, with the Things appertaining thereunto, was committed to the Priefts ; The Charge of the Tabernacle to thej^tfttt, Verf,7, i> For $28 The Gofpe! of the Mimfiratbns of the Legal Mimftry. i. For the Prieft's \ their Work was the Charge of the San&uary and the Altar, and the holy VefTels and Services thereof. Thefe they muft look to, and of thefe God would require and expect an Account at their Hands. And the Lord [aid unto Aaron, thou and thy Sons, and thy Fa- therms Houfe with thee {hall bear the Iniquity of the Santlnary, and of your Prieftkood, Verf. i. that is, the Guile and Punidiment of whatever is done amifs in. thefe Matters. The Stranger that cometh nigh /hall' be put to Death, Verf. 7. the Stranger here is not meant of other People and Nations only, as in other places \ but any other Family befide the Fa- mily of Aaron, the reft of Iftael, yea the Levites themfelves were Scran- gers in this Senfe. There are many Particulars comprifed under this general Head, of the Charge of the Altar and Sanctuary } in each of which 1 (hall but briefly (hew, how they had an Eye to Jefus Chrift the Prieft and Mini- iter of the true Sanctuary. 1. Firft then, this includes the holy VefTels, and all the hallowed Things thereof, Verf. 7. to Numb. $. 5 15. and Verf. 16. In like manner hath God committed the whole Church of God, and all the Myfteries of our Salvation to the Truft, and Care, and Charge of Je- fus Chrift \ for the Tabernacle is the Church. All the Concernments of his People, all their Graces, and Duties, and Comforts meet in him, find are cinder his fpecial Care and Truft : Therefore they are faid to be \ given to him by the Father , John $< 35. 2. The offering Sacrifice, and ordering that whole Matter is here alfo plainly included, as being part of the Charge of the Aitar •, the Prieft was to kill and drefs the Sacrifices, and fprinkle the Blood there- of, and to manage and difpofe of that whole Affair, Lev. 1. 5. and he^ that is the Prieft, (haU kill the Bullock before the Lord •, and the Priefts, the Sons of Aaron, (hall fprinkle the Blood, &c. Heb. 5. 1. Every High Prieft taken from among Men is ordained for Men in things pertaining to God% that he may offer both Gifts and Sacrifices for Sins : And the fame Apoftle applies it cxprefly to Jefus Chrift, Heb. 8. 3. For every High Prieft is crdainedto offr Gifts and Sacrifices •, wherefore it is of Necejfity, that this Many that is Chrift, have fomewhat alfo to offer, that is, himfelf, his ownbleffed Body and humane Nature. This is the Sacrifice he offer- ed. And fo he himfelf was both the Sacrifice and the Prieft ^ the Prieft in regard of both his Natures^ and the Sacrifice in regard ottos Humane Nature \ fee Heb. 10. 10, 11,12. No other can offer any expiatory Sa- crifice to make Atonement with the Lord, but only he He trod the Jftne-prefs alone in this refpeft, and of the People thefe was none with bim, as /fa. 6$. 3. 3. The The G of pel of the Mimflration of the Legal Miniftrj. 529 3. The Priefts were to light the [even [acred Lamps of the golden Can- dleftick, Exod. 27. 20, 21. Lev. 24. 2, 3. This ftiadows forth Chrift the true Light, John i.o.fhining forth and enlightening his* Church by his Spirit in the Miniftry of the Word: For the Golden Candlefticks are the Churches \ the feven Stars, or Lights in the tops of the Candle- flicks, are the Angels or Minifters of the Churches, Rev. 1. 20. yet the Miniftry considered barely in it felf doth not enlighten, bun as il- luminated by the Spirit, Rev. 4. 5. 4. The Pried was to burn fweet lncenfe upon the Golden Altar wheft he drefled the Lamps, Exod. 30. 7, 8. This is Prayer and Interceffion, and this is Chrift'sWork : He prays, and he perfumes the Prayers of bis People with the fweet lncenfe of his own Merits and Mediation : And as they are daily praying *7 fo Chrift is daily interceding for thera, Rev. 8 3, 4. 5. The Prieft was to [et the Sbew-bread upon the Golden Table be- fore the Lord every Sabbath, Lev. 24. 8. Every Sabbath [hall he[et it in order befrre the Lord continually : So doth Jefus Chrift prefent, and feE the whole number of his Elect before the Lord continually, as the Shew- bread upon the Table, where his favourable Eye and Face is always upon them. 6. The Prieft was to bk[s the People in the Name of the Lord •, and well he might: For blefTed indeed are fuch a People, who have fuch an Altar and Sanduary, and fuch a Sacrifice offered for them •, amongft whom the Lamp of God fhines •, whofe Prayers afcend and come up before him, as lncenfe upon the Golden Altar out of the Hand of the true High Prieft, the Angel of the Covenant \ and who ftand before the Face of God, and under the Eye and Care of God continually, Numb. 6. 23. and fo on to the end , And accordingly the Priefts did fo, when they had performed their other Miniftrations, Lev. 9. 22, 23. And God ratified it, For the Glory of the Lord appeared unto all the People : So 2 Cbron. 30. 27. Then the Priefts and Levites aro[e and blejfed the People ; and their Voice was heard, and their Prayer came up to his Dwelling- place, even unto Heaven. So doth Jefus Chrift blefs his People, Luke 24. 50. and that moft really and effectually, Ads 3. z6. Thefe were the Prieft- ly Miniftrations. Objecl. But now it may be demanded, wherein then differed the High Prieft from the other ordinary Priefts, thefe Miniftrations belonging to them, as well as him ? Anfw. There were three things peculiar to the High Prieft, wherein he was advanced by God above his Brethren. Yyy 1. He 530 The Go/pel of the Miniftrativn of the Legal Minijiry. i . He had a fuperiority of Spiritual Power and Jurifdidtion over all the Minifters of the Sanctuary, both the Priefts and Levites, Numb. 4. 19. alfo^r/ 27. fee Dent.ij. 12. and fo Aaron was' the Archbifhop, or Primate as it were, to overfee and order all : So is Jefus thrift in the Church of God \ he is the 'Mx**'*iwir. 1 Pet. 5. 4. And when the chief Shepherd (hall appear , ye (hall receive a Crown of Glory that fadeth not away. He only is the chief Shepherd. 2. The High Prieft was clothed with peculiar Garments of Giory and Beauty, Exod. 28.. The inferior Priefts, the Sons of Aaron had but four Prieftly Garments, Linnen-Drawers, and Coats, and Girdles, and Bonnets, Exod. 28. 40. but Aaron the High Prieft had a Breaft-plate, and an Ephod, a Robe, a broidered Coat, a Mitre, and a Girdle, with the Vrim andThnrnmim^ and precious Stones in his Breaft-plate, and on the Shoulders of his Ephod, and a Crown or Plate of Gold upon his Mitre, Exod. 28. Verf.^. and fo is Jefus Chrift fairer then the Sons ofMen, more beautiful then any other, Pfal. 45.2. 3. The third Prerogative of the High Prieft was in his glorious Miniftration upon the great Day of Atonement, when he went into the holieft of all, to make Atonement there before the Lord, Lev. 16* which none but He might do. Thus Jefus Chrift is entred not into the holy Places made with Hands, which are the Figures of the true •, but into Heaven it felf, now to appear in the Prefence of God for us, He b. 9. 24. Neither by the Blood of Goats and Calves *, but by his own Blood be entred in once into the Holy Place? having obtained eternal Redemption for w% ibid. Verf. 12. Here note, as a Corollary, the Wickednefs of the Bifhop of Rorne^ who calls hirofelf the High Prieft amongft Chriftians, as Aaron was amongft the ]ews. : His judaizing antichriftian Wickednefs. And all ether fuch Archbiftiops, and Primates, and Prelates fall under the fame Condemnation ^ who differ not [peck .but only gradu, not in Kind, but only in Degree, from the Ufurpations of that Man of Sin. I know no other High Prieft, no other Archbifhop, or chief Shepherd of our Souls under the Gofpel, but only Jefus Chrift. Some thus nnderftand that of Panl, A&. 23. 5. Jwift not that he was the High Prieft, 1 acknow- ledge not that there is an High Prieft, Fide Beza in 1 Pet. 5. 4. Againft this Primacy which the Popeufurps, confider, 1. This High Prieft in this pre-eminence above his Brethren was an exprefs Type of Jefus Chrift -, of whom it is faid, thatfo was the fit ft -bom among many Brethren? Rom. 8. 29. 2. The Ecclefiaftical pre-eminence amongft Minifters is exprefly for- bidden under the Gofpel. How often doth Chrift reprove his Difci- plcs The Go/pel of the Miniftration of the Legal Minijlry. 5 3 1 pies for it •, for ftriving who fhould becbiefeft, Mat. 18.1,2,3,4.. and Mat- 23.8,10,1 1. and Mat. 20. 25. and Luke 22. 24, 25, 16. And it is the brand fetupon Diotrephes, 3 Joh. Verfi 9. that he did */Ac*f alftw/r, that he affe&ed the Primacy. 3. Tho'the Prieft's Power was Ecclefiaftical ; yet the Pope exercifes a temporal Power % and this, not as a Commifiioner from and under the Civil Magiftrate, but diltindt from the Civil Magiftrate, and without dependance on him *, yea, indeed fuperior to him^ andfodo the infe- rior Prelates too, not only a Civil Power derived from the King, as o- ther Barons of the Realm, or Juftices of the Peace, or the like Civil Dignities ; but they make the Clergy a Fountain of Power to them felves, even of Temporal Power (wherein they intrench upon the Pre- rogative and juft Rites of the Civil Magiftrate) as well as of Ecciefiafti- cal Power, having never received any fuch Primacy of Office from Jefas Chrift, but ufurping it to themfelves -, and fo they do intrench both upon God and the King, fhewing themfelves therein to be the true and natural Children of their Father the Pope, the great Ant ichrift of Rome, But you fee how remote this is from the Spirit of the Gofpel, and that it is indeed a Judaizing, for Minifters to aiTume a Difparity and Supe- riority of Power, and Ecclefiaftical or Spiritual Jurifdi&ion over other Minifters. So much of the Priefts, and of their Prieftly Work and Mi- niftrations. 2. The fecoud fort of Temple- Officers were the Levitcs : Of whom four Things are worthy to be confidered. 1. Who they were. They were the whole Tribe of Levi., excepting only Aaron's Pofterity, who were preferred to an higher Office of Priefthood ; yet they were Levites, but all Levites were not Priefts. The Priests were Levites in regard of their Birth and Extraction out of that Tribe ; but they were not Levites in regard of their Office -, nor were the Levites Priefts. 2. The occafton of their Separation to this Office. And there are two or three occalions of it noted. ( 1.) The Lord's faffing by the firft-born of Ifrael, when he flew the firft-born of Egypt, Exod. 13.2. on which occaiion the Lord challen- ged t be firft-born to himfelf; and required they mould be fan&ified to him. But afterwards the Lord was pleafed to take the Levites from 2- mong the Children of Ifrael, inftead of all the firft-born. See Numb. 3. 11,12, 13. Therefore the Levites fhaU be mine, (faith God) becaufc all the firft-born are mine. ( 2. ) The Faith fulnefs of the Levites in a time of great Apoftacy and Temptation \ the Story whereof you have in Exocf.52.zS, 2?, and it Y y y 2 U j532 The Gofpel of the Minift ration of the Legal Miniftry. h afterwards remembred by Mofes before the Lord in hisBleffingof them, Dent. 33. 9* ( 3. ) The later Rebellion of Korab, Dathan and Ahiramy with the Lamentations, and felf-condemning complaints of the People upon that occafion. Compare cap. 17. of Numbers, the two laft Verfes, with the firft Verfes of this 1 8th Chapter. That Complaint of the People •, Be- hold we die, we pcrifh, we all perifh, is an earneft deprecation of the dan- ger ^ for they were under the Senfe of the dread and Majefty of the dreadful prefence of God in his Tabernacle, and thereupon they thus fpake. From all which we may obferve, that fuch as God calls to any Work and Office, he doth ufuaily give many vifible Intimations of it : He doth defign and prepare them to it by many fore-running Providences. 3. The Rites and manner of their Separation and Confecration to their Of- fice. This is recorded and declared at large in Numb. 8. where you will find it was, by fprinkling them with Watery by (having their Hair y by wafhing their Clothes; by offering Sacrifices for them; and laftly by the Children of Ifraels laying their Hands upon them. But 1 fhall not fpeak to thefe things, tho' it would be worth the while-, becaufe there hath been occafion to fpeak to fundry of thefe Rites in other Places formerly. 4. Their Work and Office which they were thus feparated and fet apart unto. Which was in general, to be adjoined, as fubordinate Minifters to the Priefts, in the outer Services and Miniftrations of the Temple : So here Ferf. 2. that they may be joined unto thee \ alluding to the Name of Levs\ which bears that Signification, tho' the Name was given up- on another' occafion. I fay [_onter~] becaufe they are excluded from the Miniftrations of the Sandtuary and the Altar, Ferf,$. Their Work might be diftinguifhed into Synagogue-work and Temple- work ; into temporary^ or occafional, and /landing Work. But I fhall put all together in feven Heads. 1. They were to bear the Tabernacle, and all the Holy VefTels, Numb. 4. 15. fo Chrifl fupports and bears the Church : But this Work was but temporary and occafional, while the Tabernacle was in that ambulatory Pofture; for when the flitting, moving Tabernacle was changed into a fixed Temple, then this part of their Miniftration was at an end. 2. The Levites were to affift the Priefts in offering Sacrifices, 1 Chron. 23. 28 31. 2 Chron. 29. 34. and 2 Chron. 30. 16. To burn them or the Altar, and fprinkle the Blood was peculiar to the Priefts : But the Levites might help in killing them, and other preparatory Admini- ftrations, As The GofpeJ of the Miniftration of the Legal Mimfity. 535 As to the Gofpd of this, you know the true Sacrifice is Chrift, and he is the Prieft and the Levite too^ he did all himfelf alone without any Afliftance. 3. The Levices were to teach the People in the Law of the Lord : Therefore fcattered and difperfed in their Habitations up and down among them, Deut. 33. 10. they (hall teach Ifrael thy Law Mai. 2. Verf. 7. the Friefi's Lips fhould keep Knowledge, and they fhould Jeek the Law at bis Month, for he is the Meffenger of the Lord of Hofls, 2 Chron; 1 7. 7* 8,9. JehofaphatyW Levitts to teach. It is the Magiftrate's Duty to provide for the teaching and inftruSing of his Subjects in the good Knowledge of the Lord. This Chrift doth, and this Gofpel-Minifters alfo do \ they fhould teach thePeaple, what the Lord hath taught them. 4. They were to judge of Caufes, and to determine Controverfies a- mongthe People, Dent. 17.8,9 12. thefupream judgment lying in the High Prieft, Verf. 1 1. Amaziah the Prie(l in thofe things which belong to Cod foall prefide, 2 Chron.19. 8, 10. fo there is fpiritual Judgment of Difcipline in the Church under cheGofpel, £^£44.23,24. iCor.5.12. 5. They were to fing the Songs of the Temple. That Bufinefs of the Temple- Mufick was committed to them, partly, as to the Pfalteries, Harps and Viols, tho' the Prieft s were to found the Trumpets, 1 Chrort. 15. 16, 17. 2 Chron. 5. 12, 13. That which anfwers this, is the inward melody of the Joys and Graces of God's Spirit. 6. Others of them were Treafurers, 1 Chron.26.20, 22, 24,25,27,28. There is a Treafure alfo in the Church of the New Teftament, for which the Lord hath appointed Deacons whom he hath intruded with it. 7. Others were Porters to keep and watch the Gates of the Houfe of the Lord, which they did both by Day, to keep back unclean Perfons, that they might not enter into the Temple : So we find in Jehoiadah Time, zChron.i$. 19 Ezek.21.26. and £^.44.7,8. and by Night, Pfal. 134. 1. Thefefeem to have been, as the Priejls and Singers were, divided into four and twenty Courfes, 1 Cko;*. 23.4,5,6. 2^071.8.14. So the Gates of the Gofpel-Churches fhould be kept and guarded, that Enemies and unclean Perfons may not enter in, Rev. 2r. 27. 3. The third fort of Temple-Officers were the Nethinims or Gibconites, Jolh.9. for the fervile Work of the Temple, ^^21.23,27. ^djofhua gave them that Day to be Hewers of Wood, and drawers of Water, for the Congregation, and for the j4ltar of the Lord. Hence they are called Nethi- nims, from Nathan, dedit. They were afterwards methodized by David for the Temple-ferv ice, Ezjra 8. 20. and had Lodgings near the Tem- ple, Nehem. 3. 26. tho' their Dwellings were in their own Towns and Cities, Nebem, 7* 73. the Netbenims dwelt in their Cities. Their 5 34 ' P* Gofpel of the Mimfiration of the Legal Mini/try. Their coming to thejlfraelites was to fave their own Lives, as a law- ful end \ but the means they ufed was very evil : For they came with aLy in their Mouths, as you all know the Story, Jofh. 9. And as their means was bad : So the motive was but low ^ for they were under a legal Work of fear and terror, and under guilt and guile of Spirit, as indeed Guilt is ufually accompanied with guile and deceitfulnefs of Heart. Yet out of this legal Principle, this legal Fear and terror, they came to make their Peace, I may call it in a Senfe, their Peace with God} for it was with the People of God, with the People of the true God : And God by his Providence did fo order ir, that their Lives were .preferved \ and not only fo, but they were devoted, tho in a very low and mean way, to the Service of the Tabernacle of the true and living God. Jofhua and the Princes ( as fome alledge ) might have banifhed them, being engaged by their Oath no further, but to the faving of their Lives : But they fuffered them ftill to dwell in the Land, and de- voted them as the firft Fruits of the Slaves or Servants to the Lord. Their Work was to provide and bring in Water to the Lavers and molten Sea, and to provide Wood for the Fire of the Altar of Burnt- Offering. The Time when they did this their Service, feemstohave been early in the Morning, and late at Night-, before the Morning- Sacrifice, which was at Nine a Clock ia the Morning, and after the Evening-Sacrifice, which was not till Three a Clock in the Afternoon. But by this means having fucl> Accefs into the Courts of the Temple, they came to fee and know fomething of the Worfhip of the true God. And, as David faith, Tfal. 84. 10. better bp a Door-keeper in the Houfe of Gody then to dwell in the Tents of IVickednefs •, better be but a Gibeonite to the Worfhip of the true God, then the High Prieft of Baal or Apollo. , Thefe-GifrMHiteror Netbinims were fo incorporated into the Common- wealth of Ifrael, that as they were carried away to Babylon with the reft of God's People, fo they returned with them, and accordingly are feveral times mentioned in Ezra and Nehemiab. This we may learn from the whole Hiftory of them , that it is much better for Men to feek after God, tho' they do it meerly out of legal fear and terror, as thefe poor Creatures did, then wholly tonegleft him. TheXord in the bringing home of his Elect, ufually begins with legal Works, and then by degrees carries it on further in fuch as belong to the Ele&ion of his Grace. And now you have feen the feveral kinds of thefe Tern pie- Officers. The next thing to be fpoken to,is their Maintenance. For you may ask, Quefr. The Gofpel of the MiniJI ration of the Legal Mkifiry. 593 Queft. How was aU this large and numerous Hierarchy of Temple -Officers maintained ? * Anfw. There was a large and plentiful Providon made for them, which is the fecond part of this Chapter, from Verf 8. to the end; no lefs then five and twenty Verfes are employed upon this; befide which,, if you will have a full Account of it, we mud borrow Light from other Scriptures. Their Maintenance confided chiefly in thefe Eight Particu- lars, the three firft whereof are mentioned in this Chapter. 1. All the Offerings and Sacrifices that were given to the Lord, the Lord gave part thereof to thefe bis Minifters : So here, Verf. 9, &c. Hence the Apoftle faith, Do ye not know, that they that wait at the Altar , are Partakers with the Altar, and they which minifler about holy Things^ live of the Things of the Temple, 1 Cor. 9. 13. The Meat-Offerings, Sin- Offerings, Trefpafs-Offerings, Heave-Offerings, Wave-Offerings were theirs, the right Shoulder, and the Wave-Breaft were theirs, the two Cheeks and the Maw, Dent. 18. 3. and in the Burnt- Offerings the Skin, 2. They had the firft Fruits of all Things, and that of the beft i So here in Numb. 18. Verf. 12. 13,15, 16, 17. of Corn, Oyl, Wine, of Men and Beafts ; whereof Men, the firft-born of Men, and of Beafls that were not clean for Sacrifice, were redeemed with Money, five Shekels a Head, Deut. 18. 4. and they had three forts of firft Fruits, i. Of the firft ripe Ears of Corn offered at the Paffover, which was Early ; becaufe that was firft ripe in that Country, Lev. 23. 10. Lev. 2. 14. 2. Firft Fruits of Bread at Pentecoft, and this of Wheats which was then ripe, Lev. 23. 1 5. 3- Firft Fruits of ail the other Fruits of the Earth, of which Numb. \%.\$..Deut. 18. 4. and Deut. 16. 2. 3. The Levites had the Tenths of ail the Increafe of the Land, Numb. 18. 20, &c. the Tenth of which Tenth went to the Priefts, Verf 26. 4. They had Cleab-Lands, forty eight Cities with their Suburbs, for themfelves, and their Cattel. The Inftitution whereof is in Numb. 35, the eight firft Verfes. The Performance is recorded injc/b.n. through- out the Chapter, whereof tbirteen were given to the Priefts, the reft to the Levites, fix of them were Cities of Refuge. }. They had voluntary Prefents and Contributions at the three fo- lemnFeafts, Deut. 16. 16, 17. 6. They had Toll* Money, half a Shekel at every general Mufter of the People, and the third part of a Shekel yearly. Of the former you have the Ordinance, Exod.$o. 12 — 10". it is there faid to be for the Serviceof the Tabernacle ; which fhews, that the Levites had it, tho* withal the Lord puts another refpeft alfo upon it. The ordaining of the latter you find, Nebem*io* 32. 7*Tht %$6 The Gofpet of the ftTwiftratwn of the Legal Mimftiy. 7. The ReftitutioTt-Manty for Trefpajfes and Injuries, often fell into their Hands •, which was the principal, with a fifth part fuperadded, Numb* 5.8. 8. They had a priviledge of exemption from aU publich Taxes and Af* 'fejfments, that were laid on others, granted them by Artaxerxe s, Ezra 7. 14. All which put together amounts to a very large and ample Mainte- nance. Some have obferved, that tho' the Levites were not equal in Numbers to the one and fortieth part of the People •, yet their Reve- nue and yearly Income was above four times as much, as fell to the Lot of the richeft Tribe in all the Land of Canaan ; and that the Temple, and thefe facred Officers of it, had above a third part of the Income of the whole Land. The Inftru&ion which the Apoftle teacheth us out of all this, is the Maintenance of Gofpel-Minifters. He difputes the point at large, t Cor. 9. as from Arguments of all fores, fo from th« Equity and Rea- fon of this old Temple- Ordinance. Objeft. But what necejfity is there, that Minifters fhould be maintained by others f For, can they not follow fome other honefi Catting, and yet preach too? jinfvt. For a Man to follow another Calling, and yet to be a conftant Treacher, is neither lawful nor poffible ordinarily. 1. It is not lawful, becaufeitis the Ordinance and Appointment of Jefus Chrift, that the Miniftry fhould be a particular Calling •, that is, that Minifters fhould employ their whole time upon it, 1 Tim. 4. 13, 14, 1 5. Be thou wholly in them, give thy f elf to reading, &c. To think o- therwife, argues a fecret Contempt of this Calling ; and blind nefs of Heart concerning the Nature of it. Is it fuch a fmall thing in your Eyes to preach the Gofpel ? That this muft be done as a *•*,• yov, as a Work upon the by, which is of fo great Weight and Concernment, that it requires the whole Man, and the utmoft improvement of all his Abilities, and of all his Time and Talents for the right difcharging of it. 2. As it is not lawful, fo it is not poffible ordinarily, as no Man may preach conftantly, fo no Man can preach conftantly that follows another Calling. Objeft. But they may% by the immediate Jjfiftance of the Spirit fay fome: Anfw. I anfwer, the Spirit of God doth not give any fjch immediate Affiftance in thefe Times : And therefore it is Preemption to expert it. I fay, it is not Faith, but Preemption toexpeft it: For Apofto- lical The G ofpel of the MUniftration, ! 53 7 lical Gifts are ceafed. A Minifter that is called to that Work, 3nd is diligent in Reading and Meditation, and in Prayer to God, may ex- pert Afliftance from the Spirit in this Way : For God hath proraifed it. But he cannot expeft it id the Way of immediate Revelation, be- caufe there is no fuch Promife. Now then, feeing God -hath ordained, that the Miniftry be a particular Calling -, fo th3t it is noc lawful for Men that follow their Callings, to take upon them to be conftant Preachers.} and it is not lawful for one that is a conftant Preacher to ioHow another Calling. It follows, that Minifters either mult be main- tained, or elfe they mull ftarve. Que ft. There is alio another Qneftion concerning the way and man- ner oi Maiatenance, Whether it may be in an? of thefe Ways that were ufed tinder the Law, or whether they be not all ceafed and abolijhed t Anfw. To this the Anfwer is eafy ; that feeing the Maintenance of the Priefts and Levites under the Law, was railed all manner of Ways - the Maintenance of Gcfpel-Minifters mull be in fome of thefe, or there can be no Maintenance at all. For if Minifters do receive Maintenance by the Free-will-offerings and voluntary Contributions of the People : So did the Levites under the Law. If Minifters have Houfes to dwell in provided for them, the Legal Miniftry had fo too : If Minifters have it by the Edi&of the fupream Magistrate, fo had the Levites too, Ezra 7. 24. If Minifters have their Maintenance fettled by Law,, by the con- lent of the People, as by Act of Parliament. This way was ufed under the Law likewife, Jofi. 21. 1,3. Nehem. 10.32. If Minifters under the* Gofpel receive Tythes, fo did they alfo under the Law : Only concern- ing Tythes it's obfervable, that the moft of the other Ways were nofr ufed till firft inftituted under the Law; yet Tythes were paid long be* fore, as a Due to God, and to his life, long before the Aaronical Priefthood, or Levitical Miniftry was inftituted and appointed : For Abraham paid Tythes to ' Melch\zjede\, Gen. 14. 20. and Jacob, Geo. 28. 22. refolves, of all that thou /halt give me, I will fnrely give the ttnth unto thee. Such Ways and Parts of their Maintenance, as were infeparable ap- pendants to the Types, as their parts of the Sacrifices, muft needs be ceafed, becaufe there are no fuch Sacrifices under the Gofpel. But for the other Ways of Maintenance, which were not of fuch a Nature, they may be lawful ftill, for ought I know to the contrary. Thus I have gone through the Temple-Officers both their Kinds afld tfreir A£m- tenancy Zzz And 835 A brief View and Recapitulation of all the Types, &c. And now to wind up all, I (hall but briefly Recapitulate and gather iip the Heads of things, and fo conclude. All thefe old legal Types and Shadows may be ranged into thefe fe- ven Gaffes, or -general Heads. i. Perfonal Types, fundry individual Perfons before the Law, fuch as Adam, Enoch, Noah? Melchizedek^ Abraham, Jfaac, Jacob and Jofeph. There were divers alfo under the Law, fuch as Mofes and Jofhna, Sampfon, David and Solomon? Elijah, Eli/ha and Jonah, Zembbabel and Jeohofhisah. And befides thefe individual Perfons that were Types, there were alfo typical Ranks and religious Orders of Men under the Law, fuch as their Nazarites, their Prophets, Priefts and Kings. All thefe were perfonal Types, and this is the firft Claflis. 2. Occaftonal Types, fuch Things as Jacob's Ladder, Mofes^s Burning Bufh, the Pillar or Cloud and Fire, Manna, and Water out of the Rock, the Brazen Serpent, the Pool of Bethefday. And befide fuch typical Things -, there were typical Aftions, and Dif- penfations of Providence, as their Deliverance out of Egypt , their paffing thro' the Red Sea, and thro' the Wildernefs, and thro' Jordan, and pofTeffing the Land of Canaan, and their Captivity and Deliverance out of Babylon. And there were not only fuch typical Mercies and Deliverances, bnt typical Vengeance and DeftruclHon upon Enemies, the Flood, Sodom and Gomorrah, Egypt, Jericho, Babylon, Edomr were Types of Rome and Hell. This is the fecond general Head of Types, thefe cranfient and occa- fional Types. 3. The third is, that initiating Seal of the Old Teftament, Circumci/hn • that famous Ordinance which ftood in Force about two thoufahd Years' ifluch longer then the Temple and Temple Ordinances. 4. The fourth is, the Holy Places ; as the Tabernacle and Temple, with all the Holy Veffels and Utenfils belonging to th'em, the Brazen Altar of Burnt-Offering, the molten Sea and Livers, the two Pillars of the Temple, the Golden Candleftick, the Tables of Shew-Bread, the ijolden Altar and Cenfer of Incenfe, the Ark, with all the glorious Ap- ttwiices thereof — This is the fourth Claflis of then* 5. The fifth is, the Priefthood, with all (he Legal Mtmflry, and all the Concernments thereof, the Rules of thefe Religious Orders, their holy Miniftring Garments, the Ephod, the Brea ft plate, the Urim and TJmmmirD, the Mitre, the holy Crown, their Confecration to their ir Adroiniftrations in their Office. And A brief View of all the Types opened. 539 And to the Priefts belonged ( as fubordinate to them ) the Levitts who were Porters, Singers, Treasurers, Judges. And laftly theiVo thinims. . 6. The Legal Sacrifices and Purification* : Their Burnt-Offerings, Meat- Offerings, Peace-Offerings, Sin Offerings, Trefpufs- Offerings } the Purifications of unclean Touches, unclean Meats, unclean lifues, and chiefly the Leprofy; both the Signs and Indications, and likewifc the Purifications of it, they were all Typical. 7. The feventh and lafu is, the Jervifh Fejiivals, or holy Turn* and Sea- son* : As the Palfover, Pentecoft, the Feaft of Tabernacles, the Feaft of Trumpets, the Feaft of Expiation, their New Moons, their Sab- baths, weekly every Saturday, as alfo every feventh Year, and every fiftieth Year, feven times feven, which is the Jubilee. Thefe are fome of the general Heads of things, which you have heard fpoken to, and the Gofpei-myfteries included in them, have been briefly opened and unfolded. This is the proper and genuine Method and Order of them, which to have thus rehearfed may a little help and refrefh your Memories. There are three Things more which muft needs be added and annex- ed unto all that hath been faid, each of which might have deferved a diflindt. Difcourfe by it felf. But I fball but name them, becaufe I would conclude at this time. 1 . That all this typical Difpenfation is expired and labolifijed by the cxbi* bition of Jefus Cbrtfi the Truth and Subflance and Scope of all: Thefe Sha- dows are vanifned away by the rifing of that Sun of Righteoufnefs } this is that which the great Apoftle doth exprefly affert, Col. 2. 1 4. He hath blotted out the fJ and -writing of Ordinances that wot againfi us% which was contrary to. w% and took it out of the Way^ nailed it to bis Crofs, This the jews do not believe. 2. The Gofpel- Difpenfation doth' fucceed, and is fubfiituted infiead thereof ': So the fame Apoftle, Heb. 1. 1,2. God, who at fun dry Times , and in di- vers Manners fpake in time pafi unto the Fathers by the Prophets, bath in thefe laft Days fpoken unto us by his Son. Infiead of Mofes the Servant of the Lord, we have Chrift himfelf the Son of God ; initead of the Law and the Prophets, we have the Gofpel and Evangelifts, who give us an Hiftory infiead of Prophefy : They tell us that Chrift is come , where- as the Law and the Prophets only faid, he fhali come. The Jews do not believe this neither: As they adhere to the Law, fo they rejedt the Gofpel. 3. This Gofpel- Difpenfation is far more glorious then that old Legal Dif- penfation. For is not the Subftance better then the Shadows ? The Law from 540 The typical Difpenjation is ceafed. from Mount Sion is more glorious then the Law from Mount Swat . The Spirit is better then the Letter, 2 Cor. 3.6. to Verf. 1 1. The Let- ter there is not the written Wordy and the Spirit the Enthufiafms of a deluded Fancy, Cas fome have underftood it •, ) but the Letter is the LarVy and the Spirit is the Gofpel, as the whole Context fhews. And look, is the Jews do r*ot believe the two former : So the Papifts and other fuperftitious Chriftians do not believe this third \ and there- fore they feekto add an external Legal Pomp and Splendor, which is Carnal, to the Worfhip of the Gofpel, to the Spiritual Majefty and Glory oftheGofpel, and Gofpel-Ordinances, which their carnal Eyes are not able to fee and difcern. Remember thefe three Things, and carry them along with you. The Abolition and Expiration of the Law, with all the Types thereof. The Succeffion and Subftitution oftheGofpel. And the Pre-eminence of Glory in the Gofpel above the Law. And now bleffed be God, who hath carried me thro' this Subject of the Types and Shadows of the Old Teftament •, a Subject in it felf ufe- ful and edifying, were it handled according to its worth. I muft confefs, 1 have found fome Experience of Afliftance and help from God, fince fir ft I entred upon it, much beyond my own Weak* nefs and llnworthinefs, I hope, thro' the influence of your Prayers, and thro' the Grace of Chrift fhining into a dark Heart. But I have been but brief in divers Things, which have deferveda much larger. and better Explication. If you can fay concerning any part or portion of holy Scripture, that now you underftand it fome- thing better, and that you fee a little more into it then you did before } if you have found any Refrefhtngs by what you have heard, any En- lightenings and Increafings of Gofpel-Light by it, live up thereto, and blefs the Lord, who hath taken off the. Veil from Mofess Face, and the Veil from your Hearts. F I N I S. A TABLE OF SOME Principal Matters in this Book. AAron a Type, Page 1 16 His Rod, itsMyftery, 14240$ 409 Abel a Type 115 Abraham a Tipe, 80 . His Difpenfation, 3 1 His Seed, what? 31 178 //iii-.y.tf o£,fhadow forth the Trinity,8 1 . A Typical Head, 82 179 The Higheft Example of Obedience,82 The fir ft godly Soldier, 83 /faac, fxcoby David, why mentioned in the Saints Prayers, 6 Afbitopbel, a Type of fudus, 57 icj Adam, his Difpenfation, 22 A Type, 53 64 His Marriage Typical, 6^ 124. Eve. and their Seed, the Church, 32 39$ His Sin imputed, 6« Allegoric*, not always Rgsficl*. 128 Not fafe for Man to make 'em, 55 129 When* to be made, 344. An Inftance of Popijb Allegories, 5 18 Almond-tree, 409 Alms a Duty, 80 217 276 416424 447 Altar of Chrift, what 124 2c 1 ^77 368 Bowing to it, 208 279 371 374 To be Compaffcd about, 201 373 Of Burnt-OfFerings, 364 3S8 402 -Of Incenfe, 253 400 402 428 Of the Heart, 368 Original of Altars, 36$ ~Hornsof it, 569 457 -Or* Wood, how not burned, 365 Angels t 15 131 133 408 Animals allowed for Food, 23 27 189 195 Artiverfary-Dzys, 440 441 46 3 Amicbrif}, Vide Popery. Amiochtts a Type, 57 Antitype, what Names it has in Scripture, 60 Apoftaj), 226 Apoflafies feveral, 26 29 32 36 38 40 43 Appirhicms, Vide Virions. Application of Chrift, Typed, 200 201 12S 252 289 310 318 420 454 Ark ot Noah, a Type 73 Of the Covenant, 326 406 — What was in it, 409 410 , xts feveral Removes, 327 328 If in the fecond Temple ? 42 32* Arts, their Invention, 24 Afcentions iato Heaven, 67 100 111 Afjurance fignified by Peace-OfFering, 52^ How to be Sought, 33 Atonement, the great Day of, 450 Axes and Hammers, none in Temple Work, 34-; B BAah ufe and abufe of the Word, 493 Babel, why Built, 29 Babylon a Type, 54 57 160 162 Bad/tiding dangerous, 3 27 Man's pronenefs to it, 32 Baptifm, the initiating Seal, 183381 Should be Publick, 136 Doth not make, but fuppofe Member fhip, 181 The Time of it not limited, 175 By Fire, 387 -. By Sprinkling, 320 321 526 Shewed by Circumcilion, 183 By the Pillar of Cloud, 136 — . « — By the Waters of Noab, 73 76 vi A TABLE, kc , -By the Water of the Rcd-Set, 157 Barky in Offerings, 211 212 223 535 Baih, a MeafuTe, 378 Bath-qnol, 514 Beafls clean and unclean, 23 27 19$ 283 Believers Typed or Signified, -55 *56 2M 337 339 3$7 3<$3 397 Betfj on >irowfRobe, 503 Bethefda-Pool, a Type, 150 B*N>, 493 53^ l . . 1 Blood forbidden, how and why, 2b 239 . poured and Sprinkled, the meaning, 203 201 252-255 254 289 309318 -Di unk by Tartan, 28 239 •His Death purcfafetb, his latereefiioa applies, 6 ■The Extent of his Death, 457 His two Natures fhadow'd forth, 131 134 148 201 207315 317 356 368 369443 455 Not feparated by Death, 207 £o4M, their ufetaogbt by Nature, 27 Bodies of Saints tender'd by God, 416 Booths, dwelling in them, 424 Brafs, what it figmfies- 365 Brazen Serpent a Type, 145 Breajiplate, 507 Burmng-bufb, 132 326 Burnt-Offering, 194 228 33 1 525 Burning, the Sacrifice, what, 204 c Jlf -molten, 36 439 Intended ror a Sign or Type, 53 Had a Caufal influence into aU their 15/5 160 171 be buried Affi'tcTions, 39 C tiloi God, 496 l2* S32 k' avian Holy and Typical, 31 i"So 276 322 326 Why the Fathers wou'd there. 180 indies in Churches, 393 '-.aniiefiuR Golden, 388 Captivities, 40 Cafes ot Conscience, 73 260 264 266 321 Cvbclkk, ufe and abufe of the Word, 493 Zci»% hyflbp, and Scarlet, 309 1*6 3J7 Cenfer Golden, 401 4°2 Ceremonks,w 190 197 207 208 277 308 Ceremomai-Lw, a Rich Cabinet, 61 RuifSgive place to Moral, 397 Undeannefc, 260281 311 Chambers of the Temple, 352 358 Chancels : 350 Chariot of the Cherubims, 4°3 Charity, Vide Alms. Cherubims, 56 66 4°& 410 4* * t'fowwg the Cud, what, 284 dbttrim fignifies the Romans, 116 Ckrifl the Procurer of all Blefling* under both IfftaraentSj 5 7 V6 ?34 _. — _ _ f _. _ y — j — j His two States Typed, 315 316 443 452456 His three Offices lhadow'd forth, 39$ His Pnefthood typed, 368 369. 402 His Adminiftration to pafs away, to fay fo is Blafphemy, 407 -Muft not be Divided, 421 •His Aclive and Paflive Righteoufnefs fhadow'd forth, 214 215 272 398 408 409 412 -His Birth, when, 419 426 430 • His Birth, Baptifm, Age, Death, 419 427 448 449 _ -His Circumcijion part of his Suffer- ings arithAtonement, 181 182 200 -His Perfeft Fulnefs, 117 12^ 144 152 193225 263 270277288 311 317 334412 511519 -Took our Sinlefs Infirmities, 452 495 -How oft he bled for Sinners, 200 -A Prieft in both Natures, 124 201 316 369 528 A Na^arite, how 104 120 Cbriftmas, 150 419 426 431 432 433 449 462 470 472 .And other fuch Times, the right way of Keeping 'em, 43 3 Cbronologie, or Account of Periods, 4? 340 430 448 Church, Vifible, Militant, Triumphant, 74 -Of the N. T-Typed by //>#?, 54 118 161 .. By Noah's Ark, 73 By other Things, 54118 132 171 198 357 362 390393 395 396 443 5°6 5°8 Cbrift to be found in it, 132 139 335 — Purity preffed, 75 219 232 233 27^ 285 287 288 295 297 304 324 336 337 342 343 346 3*7 357 39° 393 397 410422 533 „ A Place of Light, Safety, Glory, t$c. 75 132 135 136 150 158 343 344 412- No Salvation out of it, 75 139 . Particular, what 179 The Seat of Worfhip, 198 33° 335 ^6 38041*; «— To A TABLE, &c. —To be joined to, 179 335 336 393 —Her Officers may not make Laws, 168 — — Muft be of Chrift's appointment, 440 483 484 Rules about it, 342 May confift of a Few, 304 395 May £rr, 250 Some rend themfelres from if, 296 Her part in Excommunication, 303 May withdraw from thePaftor, 304 May appoint 0ccafional[£if\s,t5c. 441468 May not make Holy-Day*, 462 —May not make Sacraments, 53 Cburcbirg of Women, 286 Circumctjion, 31 55 170173 Was the Initiating Seal, 170 181 183 What Covenant it related to, 170 176 Whatrcfpecl it had to the Covenant,i8i Reafons of its Inftitution and Abolition, 174 I7<> How long it was in force, 538 Why upon the Eighth-day, 175 Why called the Covenant, 175 A Sign, a Seal, a Sacrament, 5$ 181 Of the N. T. is Baptifm, 183 Held forth Regeneration, 3 Chrift's Sufferings and Righteouf- nefs, 181 182 Mortification, 182 The Covenant of Grace, 170 176 • Baptifm, 183 Cities of Refuge 326 Clean and unclean Beafts, and why, 23 195 283 and unclean Place, 204 Cloatfring for Adam and Eve, 23 202 203 Spiritual, 2a2 .Decent, 517 Comfort, 70 77 79 80 108 1 17 144 209 371' 386 398 405 —How to be Sought, 33 Communion pure, Vide Church-Purity. Table, not an Altar, 201 277 371 Concealment of ones Knowledge, 259 ConfeJJim, when one is called to it, 260 Signs when \U right, 301 Confecration of Priefts, 520 OfLevites, 532 Contrition, 403 453 Convex [ion Typed, 150 15$ 157 Conviftion neceflary, 22 157 29429$ Convocations Holy, 415 424 442 Corruption of Man's Nature, 32 Vide Sin. Covenant, wfcen firft ufed between God and Man, 27 Or Promife to Aimt 22 With Koab) 27 A Type of the Covenantor Grac% 79 77 With Abraham 31 82 177 178 Of Works and Grace Typed, 57 77 81 Differenced 8 9 to 3x69 82 Of Circumcifion, 173 Covert from Rain, 360 Cou ts of the Temple, 354 Creation was in that Month which is now the Seventh, 439 Since Adam, 77 133 Crofs in Baptifm, 193 235 Of Wood, 354 368 Cruelty forbidden, 28239 Cubit., what, if two Sorts, 352 Curfe extends to the whole Creation, 72 Cyrus a Type, 116 339 D Aniel a Type, 116 David a Type, 535891 106 -Ctoof Fafting, &c. fhould be but Occafio- nal, 449 468 Doyly Feeding on Chrift, 141 Deacons, 440 533 DeadtziCed 110 112 113 Defilement by them, 122 Works, what, 282 Dealing unjuftly, 263 Decency, 517 Dedication of our feives fignifled by BurnC- Oiferings, 525 Signified by Heaving and Waving, 275*. — Of part of our Subftance a Moral Duty, 80 276 —The Feaft of, Vide Feaft. Degrees of Sin, 249 Delays in Religion dangerous, 242 260 Vide Early Obedience. Deliverances of Jfrael Typical, 154 Delivering to Satan, 296 Deluge a Type, 76 162 Deftruction ot Enemies, Typical* 161 Dew, what itiignifies, 140 Difteming things that differ, 284 Dijcipline, 24 7$ 39c 393 410 Vide Church- Purity. Difpsnfations or Difcoveries of God, fcveral 21 22 Why feveral, 43 — Before aad under the Law differene'd, 22 Dhjfiw A r AJB-L e> &c.; Vivifion of the World, 29 JDoeg a Type, 57 107 9oors of the Temple, 347 Doves, 206 Dreams, 16 2V/»fc-OfFerings 220 -Otttt'cfj and Services waftied in drift's Blood, and acceptqj only thro' Him, 317382403 404406422 456 457 « More abundant under the Gofpel, 226 443 446 Is the way of fafety, 416 Dmiling, what, 338 E E-^ ^ to be fprinkled and anointed, 320 321 529 .E^/? Obedience, 140 151 234 238 242 260 424 Earthen Veffels, 256257317 Eafi, and Worfhip towards it, 200 206 350 352354 373 Eafter, 156 431 432 44.9.462 466 Biting and Drinking ftgnifles Commuttiofl, 232240256285 Signifies Faith, 256420 Edom, a Type, 162 Egypt, and Deliverance thence, 37 54 154 156 161 163 . Deliverance thence, the greateft Difpenfation of Providence, 92 Eliakim a Type, 116 Elijah a Type, 9 109 . -Did not Eat raw Flem, no Elijkai Type, 91 in Enoch a Type, 67 Emhufiafm, 33 Epboi. 5n4 Eve a Type, 66 Evenings two to every Day, 419 Evennefs of Temper Commended, 220 Ever, L.verlafting, Perpetual ; their mesn- ing, 166 Evil not to be done that Good may come, 518 -Things bad their Types, 57-1+5 162 . Examination, a Duty, 6$ 292 293 Excommunication, what, for what, How, by whom, 2^6 . -An Excommunicate Perfon muft not beCompanied with, 303 Experience to be tried by Scripture, 33 486 lotion Fcaft, Vide Raft. Externals of Religion, not to be reft ed 13,183. 327340409456 FAmiYuY Speakings of God, 18 Faitb an Inftrument, 310 Strong under theO. T- 4 Encouragements thereto, 11 80 153 158 172 209 242 2*58 263 209 269 270 289.311 363 369 371 385 412 f j#of Adam, when, 450 Faft of Forty Days, 98 no Occafional, but not fixe, may be ap- pointed by Mag ift rates , or by Churches, 441 468 — At the Day of Expiation, 450 Fat, its meaning, forbidden, how far, and Why, 236 Fathers, their Miftake, 368 372- Fear brings Men to God at firft, 534 Feafls or Feftivals, 171 414 431 440 And Fafts, fixt and Occafional, 440 441468 — -.... ■ ...Appointed by God, by Men ,440 .441 Religious, and Civil, 44.0 -General Rules about them, 415 ■ Of the Paflbver, or unleavened Bread, 417 433 -Of Pentecoft, or Weeks, or Harveft, or Firft-Fruits, 422 434 »Of Tabernacles, 424 -Of Trumpets, 435 Of Expiation or Atonemcnt,440 450 Of the Dedication and Purification, 440 441 470 -Ot Purim, Vide Purim. Femes to the Moral and Ceremonial Laws, 168 169 Filling the Hand, what, 526 Filth of Sin taken away by Chrift's Spirit, 171 240321 380 Fire, what, 204 370 385 387 404 ■ Of Expiation and Purgation, 204 Offerings, 188 227 272 274 398 — Of the Altar, 204367 370 511 ■ Of the Lamps 392 — > Not kindled on the Sabbath,how446 Fiery Furnace, 132 Firft-born Typical, 118 Firft-Fruits, 312332417422535 Flaying the Sacrifice, what, 20 1 Floor of the Temple, 348 Foundation FoMatien of the Temple, 345 Fourf quire, 366 Fowls or Birds Offered, 205 206 F rankincenje in Offerings, 213 . On the Shewbread, 396 Freewill a dangerous Opinion, 2y4 ■ Offering, 228 Gardiner Stephen, 253 Garments of the High-Prieft, 452 499 ■^ Or Inferiour Pi lefts, $30 Popifti, 149 516 -I ftfc Clothing. Generation prefent, what is the Work of it,278 Gibeonhes 359379533 Gideon a Type, 116 Girdles, 502 506 Glafs, and Glafs- windows, and Looking-glaf- fcs, 347 377 381 Goi is our God, what, 3 177 178 His Name what, 329 Godly Men only, were Types of Chrift, 63 TABLE, &c. — — Cuffoms to be avoided, toi t?» 240 354 gods and Fables, whence, 24 26 4$ 66 71 103 331 Heave-Offerings, 223 232 274 277 332 Heaven typed, 66 i$«$ 160180328 543 357 #ei>- and Hebrew, 30 116 Hebrew Points, 42 Heifer, red, 306 £fe//, Names and Types of it, i£e He^ekiab a Type, 116 Hierarchy, 150 530 #££ Places, 336 337 365 373 Hiflory of the Church before Chrift 3 Hoiinefs, Inherent and Relative, 325 Tranfientand Permaaent, 326 A Separation for God, 325 More under Gofpel than Law, 22* 446 pouhle, or doubly Holy, 186, 223 1 233 274277 3*7 Of Places, 325 326 329 332 350 Holy Days, 414 449 460 Of Holies, or Oracle, 252 347 35; 117 Not deceived by Satan's Vifions, Sr. 18 346 6o/iand precious Stones in the Temple, Gomorrah a Type, 57 Go/pel, what, 3 Succeeds in the room of the Law, 5 39 — — Preach'd under the O. T. 278 — — Bleflings, what, 3 Its Glory, 46 49 152 ■ ■ Preferable to the Law, 8 9 10 12 82 384 539 Signified by the Trumpets, 437 448 Grace the Spring of all good under both Te- ftaments, 5 Graces, Services,^, muft be wafhed in ChrifVs Blood, 317334335 382422 Guilt removed by ChrifVs Blood, 171 208 $21 380' H HAbergeon^ 504 #4g«raType. 5781 Hair, letting it grow, what, 121 Ham's Sin, and remarkable Curfe, 29 Hand on the Sacrifice, what, 198 Head unfound, a great Evil, 295 297 Health-drinking, 221 Hmbens fa* the Neccflity of a Satisfaction, \%% 1S0 Place or Sanftuary, 351 Places, 324 ■ Water, 286 310 Homer, what Meafure it was, 13* Honey, commanded, 235 263 Forbidden, 217 21926? Hoof parting, what, 284 Horns of the Altar, 369 457 Hofannaf 426 Hours, how counted by the Jews, 4*9 45* Humbled enough, when, 50 Humiliation goes before Comfort, 89 108 Neceffary, 74 294 295 342 343 45$ Hyjfop, 309 420 I JAcobz Type, 85 His Ladder, 130 Idolatry, 30 36 278 473 fealoufie Offering, 223 feptbab a Type, 116 -His Vow, 260 fsrico a Type, 161 ferufalem, Holy, and a Type, 54 32$ Its Names or Titles, 329 indelibly convinced of Idolatry, 4* 43 Stumble at Chrift, why, 41 166 • •Not to be Converted till Antichrift's fall, 41 -Five Se&s among them, 43 ■Their Nation taken by God at a Church, 3<5 38 Jews •As a Common wealtft, 38 Typical, 118 276 Impenitent? all fcandalous Sinners are fo, 301 Imputation of Adam's Sin, and when, 65 OfChrift'sRighteoufnefs, 6$ 79 182 202 208 384 385 501 506, 519 Incenfe, 400428453 «*- A Type ot Chrift's Interceflion, 6 253 402403 453 454 5*9 A Tjfcpeof Prayer, 54 397 403 453 ——To be offered daily, 402 ■Succeeded Sacrifice, 190 Inheritance promifed to Abraham^ what, 180 InfaUbilhi of the Pope, 248 Inspiration , 17 Injiitmion is the Rule of VVorfhip, 149 15 3 189 193 196 219 235 262 275 277 306 342 266 371 451 452 477 486 JntetceJJion founded in Satisfaction, 253 402 406457 Imsrcejjbrt for one another, are not Media- tors, 406 Interpretation , a Rule for it, 232 401 Inventions of Men, 207 432 484 486 ; Vile Inftitution. Jnvefiiture into Office by Sacrifice, 273. fob a Type, 116 Jonah a Type, 58 91 113 Jordan Typical, 159 Jofepb a Type, 55 86 Jofoua a Type, 91 92 100 ■ The High Prieft, a Type, 1 1 5 Jofia a Type, 116 1/aae a Type, 83 Jfmael a Type, 57 81 Jfrael a Typt, 54 n3 506 508 Jubile9 44.84.59 Judab a Type, 116 judgment, various Senfes of it, 507 508 Judgments for the People's Sin, rather than Rulers, 40 251 Julian the Apoftate, 268 Jufiice among Men, regarded greatly by God, Ju(tification, perfeft, and alike in all Believerss 139387 Before Sanclification, 321 522 525 ■By Faith, 289 310 384 386 ■ Shadow* d forth by thcNa^arites9i22 ■ ■ — '" by theMoltcnSea,383 384 385 St JS JL, Jb, at>Datn, 4^1 Typed by the Meat-Offering, 216 222 „ .-Not a Sacrifice, 372 lot, what, 455 Lucky, and uciucky times, 444 Lyirg, 26$ M Migiftraty, when firft given, 2S Magifirates, 260 411 . To be Obeyed, 38 40 2$ 1 Should provide Preachers, 533 ■ May appoint Occafional Fatis or Thankfgivings, 468 Male Sex more Worthy, 418 Manna, 54 137 396408 511 Manners divers in which God fpake, 13 Xgafons why God fo fpake, 43 Marriage is not a Type, 58 — — Nota Sacramenr, 58 6$ — — — Mixt centered, 26 42 ■ Not to be forbidden, 12$ Mi/J, 277 323 354 372 373 474 493 Meats not to be forbidden, 28 286 287 iWe^r -Offering, 210 228 272 398 Separate and join'd with other Of- fering*, 224 Mediators of InterceCion, 406 Meditation, 284 397 Meeknefs and" Zeal fhou'd go together, 96 Meeting-Honks, 334 3^0 Mekbtfedeck, 68 77 78 79 Memberfbip preceeds baptifm, 181 Memorial, what, 214 Mercy ODiy through Chrift, 5 6 454 45 «j Rather than Sacrifice, 397 416 Seat, 407 408 411 454 Metbufelab, 25 115 Miniflers uo godly, fometimes ufed by Chrift, 73 in • - How Priefts, and how not, 171 372 493 Maintenance, 203 214232536 Typed by Priefts, 492 Are Counfellors and Supporters,232 Are Lights, 348 Their Sins are great, 249 250 — - --Retain or remit Sin, 292 303 315 —Part in Excommunication, 302 ■■■May withdraw from the People, 304 Signified by Cherubims, 411 By Oxen, 381 , EyCandlefticks, 391 — Their Dignity, HoJinefs, £afl, Qua- ligations, 397 41: 9 410 411 452 453 491496 $4 525 526 Mult not follow a: other Callings 36 n — Hav- no Jurisdiction cne over ano- ther, 150 530 In vohat Way They may expeft the Holy Spirits Afliftance, 537 Minifl>yt a Fruit of ChriftY Afcention, and alfoof his Blood, 524 Miracles wrought by Chrift, 99 1 — Were Symbolical, 314 By Mofts, 99 ■ By Jojkua, ici —By Elijah, 110 By Elijha, 112 • -Difference between thofe wrought by Chrift and by Mofes, 99 — lfCeafed? 1820 Mitre of Aaron, $14 Months Jervijk, how reckoned, 441 Moons New, 441 Morality inefficient, 208 270 334 345 35$ 385 386 399454 455 Moriab Mount, 340 Mofes a Type, 58 91 92 A Typical Mediator, 7 $4 97 98 — His Difpenfation, 8 34 92 — — It { was not a Covenant of Works, 8 93 171 ■ It was like to it, and a Type of it, 893 -Was Prophet, Prieft, King, 58 — The greateft Man in the World, 92 96 — His Sin which excluded him Canaan, 94 144 —His Body Buried, 95 100 ■Raifedand Afcended,ioo in Mount of Transfiguration, 326 Mourning for the Dead forbid, 497 Mufick its firft Invention, 24 - -Vocal, taught by Nature, 24 "Accompanied all Sacrifices, 190 Moral, Ceremonial, 190 1 -In Worlhip, 436 439 476 N NAih paring, what, 319 Name of God, what, 329 National Judgments, Vide Judgments; Worfhip, an Advantage, 36 38- Naiarites, 119 —^ — How Chrift was one, 194 120 N&ejjary J TABLE, flteeejfarj and Necefitty, 241 359 360 Nethmims, 379 533 .flfew-Moons, 441 /to-Teftament contains much Law, 8 —Explains the Old, 401 Ninevhes Repentance, 114 Noah his Difpenfation, 26 A Type, 68 71 ——His Ark the beginning of Shipping, 27 His Sacrifice a Type, 75 7 5 — -And thofe with him the Church, 395 North fide of the Altar, 199 277 Novation Error refuted, 324 &C O^ffc, to do an unlawful thing, 260 Obedience the higheft Inftance of it, 82 —Should be more under the Gofpel than Law, 226 Offerings, what, 185 -— Jewf/fc and ours differene'd, 185 — -Vide Sacrifices. Officers in the Church, who they be, and by whom appointed, 440 483 484 Of the Temple, 171 CW-Teftament, why fo called , 7 — r-Difpenfation, its Difference* from the New, 8 - — -Contains much Gofpel, 8 — =-Clofed by Malaebi, 43 One only Way of Salvation, 8 4$ 93 Open, uncovered Liver, what, 382 Cracks of the Heathen, 331 Oral, Tradition, 22 34 35 Orders or Ranks of Men Typical, 117 ——Among Papifts, 125 Ordinances Typed, 136 150370 381 396420 —Of the Gofpel, whac, 305 Ordinances muft be Sprinkled, 201 456 523 Should bePublick, 136 Not to be refted in, 183 Outer Court to be leftouc, 342 357 0xe*fignifie Minifters, 381 Cjl in Offerings, 212 321 In Cleaning, 321 ' In Confecrations, 367 522 Signified the Holy Spirit, 2(2321 370 — -Not in fome Offerings, and why, 213 PI. or Pallium, 504 Parables a double ufc of them, $ Are Argumentative, 63 Paradicez Type, 66 Partition-Wall, 174 283 357 Parts of Worlhip, 330 360 Pafcal Lamb a Type, 54 417 Was a Sacrifice, 229 273 Paffover, Vide Feafts. Patriarchs, three of 'em propagated Religicm 2000 Years, 35 .PAttt-OfFering, 226273 525 Peace of the Church made a pretence, 271 True and falfe diftinguifhed, 79 108 Penitent, if to be Excommunicated, 301 To be readmitted, 524 Pextecoft, Vide Feafts. Perjury, 265 Persecution cenfured, 82 208 239 266 Perfonal Types, 63 Pharaoh a Type, 5 7 Pillar of Cloud and Fire, 38 59 100-135 Of Brafs in the Temple, 359 388 Plate of Gold, 515 Points Hebrew, 42 Pomegranates, what, 503 Pool 0 BethefdaaType, 150 Pc/tf/7,284972125 156 162 191 204243 248 250 277 279 286 322 323 326 332 345 354 3^9 384 393 406 415 441 U9 457 493 5*° 516 518 530 Porch or Tower of the Temple, 349 350 361 353 Pourmg out the Blood, 200 254 Prayer accepted only in Cbrift, 253 403 404 457 And Thankfgiving with all Offerings, 276 Typed by the Incenfe, 253 403 Should accompany Preaching, 397 404 What is Right, 403 404 453 454 — r-Should be Morning and Evening, 404 Anfwered by "terrible Providences, 253 404 Preaching muft be every Lords-day, 396 Preferxe of God, 136 198 329 333 338 345 Preemption, 673 . Shut out by Repentance, 270 priefist and Legal Priefthood, 491 Derivation of the Word, 493 Twenty Four Courfes of them, 428429 Were Types, 57 123 171 How Gofpel Minifters are Priefts, 17 1 493 — -*How not, 171 372 493 AH Believers are fo, 397 493 5^6 How they differed from the High-Prieft, . — Did A TABLE, &c. —Did Typically bear Sin, 256 528 — < None Anointed , but the High Priefts, 247 The High Prieft aboveall the Cour- fes, 42S ' Continued during Life, 429 Qualifications and Obfervances,494 ■ Work, 527 ■ i heir Office never Vacant, 123 ■ Their Garments, Vide Garments. Promife to Adirn, 22 Prophets and Preachers before the Flood, 25 — ■ Were Types, 123 Pulpit ; 360 Purgatory, 204 472 Purifications, 170 p6 furim, 440 469- Fjramids, 155 Vails, 140 Quakers, 266 RAinbow, 27 77 A Sign of the Covenant of Grace, 27 73 77 376 Raptures and Ravifbments, 33 Rebellion Condemned, 3840 Red, what that Colour iignifies, 307 ^ei-Sea, why fo called, 157 And Paflage thro' it Typical, 157 Reformation from Popery, 162 323 Regeneration, what, 3 Repentance excludes Preemption, 270421 Signs of its not being right, 301 Whether it may ftay Excommunica- tion ? 301 Reproach of Chrift to be Born, 255 309 Refervednefs blamed, 292 Reflitution neceffary, 262 264 'Revelations extraqrdinaryJK^ if ceafed ? 20 Differenced fror^Pelufions, 18 —Of John, fomewhat Opened, 118 132 133 252 253375 Rous of the High-Prieft, 503 Rock a Type, 142 Rgme devoted to Deftru&ion, 102 162 250 251 ■All who help her, Curfed 102 162 ■ Several Types of her, 161 Rood, and Rood-loft, 354 Roof of the Temple, 348 353 SAbbath before Mofefs time, 141 445 Not to be every Day, 4V3 How Mora!, how Typical, e6 124. 4*4 400 Chriftian, 175 445 461462 More Holinefs and Duty on that Day, 446 Three Sorts of Sabbaths, 444 Sacraments not to be made by the Chuich, 5* Or Signs of Spiritual Things always given by God, 23 52 62 ^— Are Vifible Promiies, 55 -Of the O.T. Types of ours, 56 How they differed from ours. 181 — Not to be carried to the Sick, 41$ Sacrifices, 170 184 332 271 < Not from the Light of Nature, b*t inftituted, 23 189 — Muft be brought to the Temple? &M90 197213 330 331 334 ■Their Nature, ends, Gfc. 184 Holy, and moft Holy, 186 123 133 274 277 1 Small, why appointed, 205 322 Divers Distributions of them, 184 185 186 192 211 272 — Rules about them, i&$ • Their Ceffation (hadowed, 426 Sahufcd in Sacrifices, 190 203 213 Samaritans, and Samaritan-ChMuos, 16* Samfong Type, 5491 103 Samuel a Type, 116 Sanclification follows Juftifkat ion, 321 Shadow *d forth by Naiarites, 121 Specially held forth by the Meat- Offering, 217 228 Sancluary, 351 Satan, Delivering a Perfon to him, what 29$ Satisfaction Neceffary, 187 193 208 231 311 312454455 Saul a Type of tfudas, 107 Sc ajjold of Brafs, 359 Scape Goat, 315 455 457 Scarlet, 3 iQ Scripture\\xt beft Interpreter, 61 257 34* — ExceJi Oral Tradition, 34 35 Sea under th , Curfe as well as Earth, 72 Sea and La* s in the Temple, 375 388 OfGlaf* 375 383 Seed promiiU to Abraham, what, 31 178 c Stpvatim A TABLE, &c.: Separation of Godly from Wicked , 24 25 304 . Wie Church.Parity. Seraphims, 146 Serpent* , 146 .tafc a Type, 115 Jevew ; Inftances, and meaning of that Num- ber, 252 309 318 391 454 Seventh Day, Vide Sabbath. Ssvsmb Month, 436 439 Seventh Year, 447 Shadow, what, 52 169 Shaving the Head, what, 318 319 Shekel, 352 Skew-bread, 224 394 SMflA, 327 Jify/I underftood not their own Prophe- lies, 19 Signs and Wonders, 17 Outward, of Spiritual Things, always given, 23 52 62 Of a Chriftian under a low Difpcn* fation, 33 Of Grace, 69 79 97 108 270 293 319358 364387398406 Are Seals of the Covenant, 181 Sin, 147 155 208 246 257 287 291 304 322 Againft the Holy Ghoft, 266 The fame Thing may be a Sin and a Judgment, 40 Offering, 243 273 525 For wliich no Saciifice, 24$ 265 * Degrees of Sin, 249 None Venial, 257 Of Rulers and People, 40 251 « Unknown, Pardon of it muft be fought, 260 — — 1'refumptuous, of Ignorance, and a- galnft Knowledge, 245 246 Sinai Mount, Holy, 326 *n»ffers9 390 393 394 So:inians, 375 Sodom si Type, 57.83 161 163 Solomon a Type, 91 103 107 Soveraignty of God, 47 15a 151 196 263. 275 339 540 Spirit or God fignifted by Water, 142. 143 By Oil, 212 321 391 392 ~ By Fire, 370 ^91 Sprinting, what, 2co 201 252253 289 309 318 42. Is fufficieot, 253 320 321 379 526 Standards oi Weights and Meafures, 353 35s Stones on which the Law was written, 511 Sstxrfiiwn sendemned, 193 207 208 277 286 322 350 371 460471 473 5x5 Supper, Vide Lord's Supper. Surplice, 207 279 501 Sufpenfm, 299 302 Symbols or vifible Signs of God's Prefence^ 23 38 62 329 Sjvigo&tte Wor (flip, 33 p 3 5 o 479 T Abemarte, 171 326 327 338 At Gilgal, Sbiiohs Nob, Cibeon, &c. 327 -VideFeafts. Table of Shew-bread, 394 Of the Lord, not an Altar, 277 371 Tables of the Covenant, 410 5 1 1 Trmple, 39 171 326 330 338 Officers, 171 Of Zerubbabel, 41 What Things it wanted, 41 Tenth, or ether fit part to be given to God, 80 276 Thankful enough, when, 50 423 Thank fulne/s, 305 422 423 442 446 ■Taught by the Sacrifices, 277 — — Follows Forgivenefs, 422 Theft, 263 Theocracy was the Jewifli Government, 38 Three, or the third Day, Myftical, 234 Throne of Grace, 407 Thumb and Toe to be fprinHed, 320 321 525 Tims fundry in which God fpake of Old, 21 Tithes, 332 535 537 Tophet a Type, 163 Transfiguration Mount, 326 Tranfubftantiation, 510 Trees facramental, 23 66 In the Temple, 346 Trefpifs Offering, 259 273 Trinity typed forth, 8 1 . Trumpets, their Inftitution, Ufe, &\ 436 480 Vide Feafis. * Turcifm, what, 49 £J Turks let into the Cmiftian World in Anfaer to Prayer, 253 405 Twelve, 395 Two Birds, and two Goats, why, 315 455 Types a double nfe of them, 9 ' What in general, 17 52 Their Dtfciiption, 5 1 Belong to, and are inPntuted by the fecond Commandment, 53 m 4km 10 be known, 53,420 A TABLE, &c> -Not tobe made by Men, 53 «;<. 129 -Are Scales as weO as Signs, «;«> —Relate not only to Chrift's Per fort, but to his Bern-fits, and to all Gofpd Myfteries, 56 81 93 109 145 149 153 275 . -Of Evil Things as well as good, 57 145 -Their Difference from other Things of a like Nature, 58 $9 237 -Their proper and borrowed Sen fe, 59 Their feveral Sciiprure Names, 60 -Their General Diftribution, 63 -Why God fpake by them, 62 -Rules about them, 53 61 63 129 2$7 344 35^ -How they Shadow, $2 169 -None before the firft Gofpd Prcmife, $5 66 -Agree not in all Things with the Antitype, 57 -Arbitrary and Fixt, $8 237 -Partial and Total, 5758 64 -Perfocal, 63 -Their Ends, 129 -Jo retain ^m now, a denyal of the Gofpel, 150 277 287 308 371 393 431 449 -Real, 127 Occafional, 127 -Perpetual, 165. •May be accommodated feveral 237-383 458 -Their Meaning how to be found out, 480 They are Abolifhed, $39 ways, Typical Hiftories were uu? H*«iories, 128 —--Orders or Rank* of Men, 117 VAtl) upon Mofes, 93 Vail of the Temple, 2<$2 3«$x 3^6 389 Vejfels belonging to the Tabernacle and Tem- ple, 327 359 360 Viei:*jce, 264 Viftons. 14 Vnbeltef, the Evil and Danger of it, 2 xx 23 50 94 147 335 Vmlean tin the Evening, 2$6* 3x0 Might not eat of the Sacrifices, 232 233 422 Vnckitmefs, Moral, Ceremonial, 170 2^0 28i 282 311 Natural inftituted, 283 Vn'ciion, what, 247 370 Vnion with Chrift, 65 207 Before Communion, 399. Vnprofitablenefs, the Caufe ot it, z Voices , 17 514 Vow, 228 WmandThummim, $09 W XXJJUs of the Temple, 345 VV Wajkings, 3 203 318319 3804^2 522 Water , what it fignifies, 143 310 316 319 ffrfve Offering?, 223 232 274.277 ffeeR Vide Feafts. Weights and Meafures, 353 358 Wheat in Offerings, 211 Whitfttntide9 150431 449 tf-VVkd Men could not be Perfonal Types c? Chrift, 63 117 Wilderwfs, and march thro* it, 38 15S Windows of the Temple, 347 351 #V#e m Offerings, 221 222 Forbidden, 121 222 Wifdom of God its variety, 46 Without the Camp, what, 204 254255 308 Wonders and Signs, 17 IPi?>l? to be refrained, when, and when not? 441 467 Worjhip, Moral and Inftituted, 330335 350 ■ Pure, preft'd, 206 207 212 219 277 W mingy when invented, 37 Y 1 tar how computed by the Jews, 442 ZErubbabel a Type, ox 1x5 339 Zeal ftould be with Meekncfc, 96 BRRATA- E k R A T A. pAge it. 1. n. r. Fathers, p. n. I. 30, for once r.one. p.21. to p.51. in the Tanning Title, r. * SundryTimes. p.39.l4.r. i.There were. p.4^.1. 14^.7^.15.54. i.ij.r. 1 John 2. p.57.1.1?. dele Colon, p.601.3. after forma, r. a p.6f.l.i£. for did,r.doth. p.53 1.14. for 90x71. p.71.1.1. r.2. The Deluge a Type of p.7$.I.?.r. and gone. p.SiI.ig.r. turn a fide unto Hagar. So a Belie- ver that, p 84.I30.fbr this, r his. p.ioS.I.lS.r. Is his. p.iio.l.3. del ['] afrer Elijah»,r. [ ' ] after Hebrew, penult. r.manifeft. p.iri.l.i8.r. Church-State.L31.for the Eden. r.Edom. p.133. 1. 9 for ofr.partof Antichrift,p.i36. 1. 17. r. to them, p. 139. 1. 14. after them,r. to, p. 113. 1. $. d. fmftumi p. 145:. 1. 5. for Spiritually r. Seripturally, p. 146. 1. 7. for whole r. old, p. 147. 1. 5. del. fo, p. 148. 1. 4. for God r. Gold, 1. 2,7. after his r. Son, p. 1 ft. ult. r. held forth, p. ij^.I. 11. r. frowardly, p. ijo.I. 2. f. applies, p.167. 1.7. r. fixteen hundred, p. 171. 1.11.6*77,78. r. 6o,6i- p. 188. 1.30. after Sacrifice r. of, p. 193. l.n. for ( . ) r. ( , ) p. 194. Margin, for 140 r. I91.P.199.I.6. after Altar r. Ley.i. I.9. r. flay it, p. 200. I.35;. r. Mat. 26.28. p.2oi.l.27.r. Na- tnreto the, p. 206. 1.33. after werer. not, p.2i8.1.28.r.leavened,p.22o.l.4.r.away with it,p.22i. ult.for 2^2.r.2oo. p. 2 22.1. 7.r. Rite, I.12. for 4T.3. p.227.1.6,36. & 229. 1. 27.8c 230. 1. 9. 14,33, r* Rites,p.2V2.1.22.r.thy Peace-offering, 1. 27. after then r. thy Faith, p. 24?. 1. 1. r. clearnefs, I.31. r. concerneth,penult. r. have,p.247.1.n.r.anointed,p.2$?. antep. r. iti^av, p.168. 1. 18. for be, r.he,p.283.I.i8.del.i. 1.2o.r. 1, Thar, p.317.1.4. forfromr. by, p.320. 1. 22. for 1 r. 2. p.3211.8. r. where, by, p.335T.1.23. for to r. of, p.339. Marg. for 409 r. 324. l.i£.del.6. p. 342.1.9^. Mount, as did Mofes, p.3^1.1.34. foraud r. And, 1 3?. r. Temple, it, p. 352. 1. 3?. for above r. about, p. 3?5\ l.K.r. where, by, p. 356. I26.Y. 2 CbrQn.3.14. p.370.1.16. for this Ordinance r.It, p.371.1.3?. r. groffeft, p.*7$.\.i6.r. wafh in: The, p.3S6.1.n.r. This Fountain, p 41 5 . 1. 8. r.fet Times, p. 418.1.14- for Verf. r. Chap, p.425. antep. r. eight, penult r. eighth, p. 440. 1. 1 i. r. feventh, p. 443. ult. r. f/Aoj p.452. L23. for 653 r. 52 \ p.456.1.5. for 398 r.315. p.458. I.25. for 244 r. 194. 1. 26. for 285 r.226-1.3o.for 29^.300 r.237.238.1.37.for 313 r. 256. penult.for 321.322 r. 2*4.2??, P468. 1. 11, r. hac, p.480. 1.22. r. Conyentu urn, p.joo-l.io.r ufe, p.5o8.1.^6.del.you, I.38. r. you have, p.5101.27. r. Oracular, p.518.1.27. r. Heaven and Earth, p.525,1.8. for 248 r. 197. p. 530. I.37. for This-r. 1 . The, p. 534- 1. 1. del. as. From 118 to 137 in the Running Titles, for Perfonal, t. Occafional. *tfPT