make atonement for him concerning his sin and it shall be forgiven him Levit. 5.6 He shall bring his Trespass-Offering unto the Lord for the sin which he hath sinned c. and the Priest shall make an atonement for him concerning his sin and ver 10. He shall offer a Burnt-Offering according to the manner and the Priest shall make an atonement for him for his sin which he had sinned and it shall be forgiven him Hence it is that we find the Saints under the Old Testament were so full of confidence and holy boldness in seeking and pleading with God for pardon and forgiveness of sin As we see in the Psalms and other Scripture-Prayers what strong and eminent actings of Faith they had this way Which to expect had been a presumptuous thing if they had had no promise to ground their Faith upon But they had very plentiful assurances and promises of it in those times and that is a second Gospel-blessing revealed and assured to them as well as to us the remission of all their sins III. Everlasting life and salvation in Heaven This is not a truth revealed only by the Gospel but was well known clearly revealed and firmly believed by the Saints of old They had assurance of this that they should live with God for ever in Glory When I awake I shall be satisfied with thy likeness Psal 17.15 Thou wilt guide me with thy counsel and afterwards receive me to glory Psal 73.24 In thy presence is fulness of joy and at thy right hand there are pleasures for evermore Psalm 16.11 They looked for another Country whereof Canaan was but a Type and Shadow as the Apostle shews in this Epistle to the Hebrews cap. 11.16 They knew there was an eternal State of Happiness for the Saints as well as an eternal State of Misery for the Wicked they did believe this in those days Thus we see they had the same Gospel-blessings preached unto them of old that we have at this day and these blessings and good things are demonstrations that it was Gospel because these blessings are not promised in the Law It knows no remission or regeneration of a lost Soul no salvation of a Sinner This was the first branch of the Argument But for a more clear and full eviction of it the second part of the Argument was this 2. Because they had these blessings upon the same account and in the same way as we have them now I speak as to the principal and internal causes of them For in the outward way and manner of dispensation there was a difference but not in this For upon what account have we these precious benefits and good things of the Gospel you will find if you consider it aright that it was then as now We receive all from the meer mercy and free grace of God in Christ and this was the fountain of their supplies also If they had received pardon of Sin and Grace and Glory on the account of their own merits and works of Righteousness then it had not been Gospel But they had it in the same way we have it as to the internal cause from whence all blessings come even from the Mercy and Free Grace of God a very glorious Attribute of God and most abundantly yea continually held forth throughout the Old Testament That he is the Lord the Lord God gracious and merciful How many Prayers and Psalms and Songs of Praise unto him for that his mercy endureth for ever How sweetly how pathetically do the Prophets teach and preach it to them this all the Saints of old had recourse unto David Psal 51.1 when seeking pardon Have mercy saith he upon me O God according to thy loving kindness according to the multitude of thy mercies blot out my transgressions and Daniel 9.8 9. when he besought the Lord on behalf of the Jews O Lord to us belongeth confusion of faces c. because we have sinned against thee To the Lord our God belong mercies and forgivenesses though we have rebelled against him We do not present our supplications before thee for our righteousnesses but for thy great mercies ver 18. and for thine own sake ver 19. This then was that they had recourse unto as the Fountain of all the good whereof they stood in need and of all their supplies even the infinite mercies of God Moreover it was the mercies of God in Christ his mercies through the mediation of Jesus Christ For only through him is mercy communicated to Sinners so alone is mercy communicated Therefore Daniel there prays Dan. 9.17 Look upon thy Sanctuary that is desolate for the Lords sake that is for the Lord Jesus Christs sake Hence they did so often make mention of Abraham Isaack and Jacob as being the Types of Christ in their Prayers and especially of David For thy servant Davids sake Psal 89. not as resting in David litterally but looking beyond the shadow unto him that was the truth thereof for by David they meant Christ Christ is oft called by that name because David was so eminent a Type of him And what is it in Christ that procures all these blessings in the Gospel for us It is his Blood and Satisfaction that atones Justice his Prayers and Intercession that prevails with mercy for us and so it was of old both these had an influence into their mercies as well as ours 1. The death and blood and satisfaction of Jesus Christ This all their Sacrifices pointed at For it was impossible that the blood of Bulls and Goats should take away sins Heb. 10.4 Yet it sanctified to the purifying of the flesh How much more shall the blood of Christ c. Heb. 9.13 14. See how clearly the Prophet Isaiah preacheth this Isai 53. throughout the Chapter but look especially to ver 10. When thou shalt make his soul an offering for sin he shall see his seed he shall prolong his days and the pleasure of the Lord shall prosper in his hand This was the mystery of all the Sacrifices wherein blood was shed they were Types and Shadows of the blood of Christ 2. His Prayers and Intercessions For look as mercy is purchased by the merit of his Death so it is communicated and applied through the vertue of his Intercession Justice is satisfied by his Death and mercy intreated in his Intercession and so both those great Attributes are acknowledged and glorified in Zach. 1.12 Then the Angel of the Lord that is Jesus Christ the Angel of the Covenant that appeared he answered and said how long wilt thou not have mercy on Jerusalem and on the Cities of Judah against which thou hast had indignation these threescore and ten years And the Lord answered the Angel that talked with me with good words and with comfortable words ver 13. here the prevailing power of his Intercession is set forth And as the merit of his Blood was shadowed by the Sacrifices so the efficacy of his Intercession was shadowed forth by
women after Child-bed Levit. 12.6 They had a Meat-Offering by divine Institution 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 Trespass Offerings or to First-Fruits or Tythes or to the Paschal-Lamb though to the Feast of the Passover they were Deut. 16.1 2. And in the cleansing of the Leper the Meat-Offering seems to be annexed to the Sin-Offering Lev. 14.10 which is a peculiar Case This Rule is drawn from the authority of the Scripture negatively there being no such annecting of it unto these in that place Numb 15. where it is annexed unto Burnt-Offerings and Peace-Offerings but where it was not commanded where they were not directed to it in the Law they might not do it Vse See the fulness of spiritual Mystery and the plenty of Gospel Light and Teaching that is in the Sacrifice of the Meat-Offering To recapitulate briefly some Heads of things which have been more largely opened to you It relates both to Christ and Christians and is full of spiritual mystery as to both 1. As to Christ he is the true Meat-Offering the Food of our Souls it was to consist of fine Flower to denote his Cleanness and Purity The baking frying drying beating of it points us to his Sufferings and so doth the burning of it upon the Altar The pouring forth the Wine belonging to the Meat-Offering plainly represents the pouring out his Blood The Green Ears represents Christ as the First Fruits by whom all the rest is sanctified The Priests eating it tells us how Believers feed upon Christ by Faith as the Bread of Life The Oyl is the Spirit of Christ The Incense his Prayers and Mediation and the efficacy and acceptance thereof with God for us The Salt of the Covenant is the stability and everlasting faithfulness of God as our God in a Covenant Relation through Jesus Christ The prohibition of Leaven and Honey frees Christ from all Corruption of life and doctrine and all such deceiving comfort which afterwards like Honey turns to bitterness 2. Apply it to Christ mystical to the Saints and Members of Christ for it may be so applied the Gentiles under the Gospel are presented as an acceptable Meat-Offering to the Lord Isai 66.20 Every particular and circumstance of it is full of teaching The Fine Flower teaches us to purge our selves from the Bran of our natural Corruption We must be anointed with the Unction of the Spirit The Incense teaches us to be much in prayer and to expect acceptance with the Lord. The Salt instructs us in the safety of our Covenant-Estate and Interest in God and that our speeches and whole deportment should be savoury and seasoned with Salt The forbidding of Leaven and Honey calls upon us to purge out the Old Leaven of sinful Corruption and to take heed of the sweetness and pleasures of sin I beseech you brethren do not rest in the notional understanding of these Truths but reduce all to practice If ye know these things happy are ye if ye do them Joh. 13.17 But if you know all mysteries and have not love 1 Cor. 13.1 2. it profiteth nothing And to press you a little further you may observe that the Meat-Offering under the Gospel is larger than it was under the Law as you will find if you compare Numb 28. with Ezek. 46. For in Numb 28.5 the Meat-Offering is but the tenth part of an Ephah it is but the fourth part of an Hin of beaten oyl But in Ezek. 46.13 14 it is augmented the Meat-Offering to a sixth part of an Ephah and the third part of an Hin of oyl This speaks a greater degree of fruitfulness and more ample obedience under the Gospel then was of old under the Law That look as the Grace of God in Christ abounds towards us under the Gospel so should we abound in our Returns of thankful and fruitful obedience 1 Tim. 1.14 And the Grace of our Lord was exceeding abundant with faith and love which is in Christ Jesus Can you not go along with the Apostle in those expressions Hath not God abounded towards you in Mercy and free Grace Have you not sometimes said never such a Pattern of Mercy never the like Riches of free Grace if the Lord pardoned such sins and heal such backslidings therefore be you abundant in the work of the Lord 1 Cor. 15. ult If you know these things happy are you if you do them THE GOSPEL OF THE PEACE-OFFERING Lev. 3. July 26. August 6 9. 1668. The Peace-Offering Shelamim THe third sort of Sacrifices or Offerings under the Law is the Peace-Offering We had the Burnt-Offering in the first Chapter the Meat-Offering in the second Chapter and now follows the Peace-Offering here in the third Yola Mincha Shelamim We may open it in this Method which I hope will be plain and edifying 1. The name 2. The ends occasions and seasons of it 3. The matter of it 4. The sacred Rites and Ceremonies or ceremonious Actions about it 1. For the name it is Shelamim which we render the Peace-Offering and Zebach Shelamim the Sacrifice of the Peace-Offering from Shalom pax so called because it was a Sacrifice of Peace Offering amongst all the parties God and the Priests and the people being all partakers of it as being all agreed and therefore sociable partakers of the same thing The word may be otherwise rendred but this Interpretation is most generally received and suits well with the nature of this Sacrifice of Peace-Offerings 2. The ends occasions and seasons of the Peace-Offerings for we may put all these together First as to their ends they were of a mixt nature they were both Hilastical Eucharistical and Euctical both for atonement and for thanksgiving and for prayer they were in general for peace and reconciliation with God Some I know have questioned this which I must confess I have often wondred at and they have thought it meerly expressive of moral duties of homage and thankfulness to God c. But it was a Fire-Offering upon the Brazen Altar all the rest of which were for reconciliation and atonement and therefore why not this It is said to be a savour of rest vers 5. which signifies Gods acceptation The Actions about it speak forth this end for it was slain and burnt upon the Altar the Blood poured forth and sprinkled upon the Altar round about c. All pointing to Jesus Christ who is indeed the true Peace-Offering Ephes 2.14 He is our Peace and he hath made peace by the blood of his Cross Col. 2.20 Yet this was but the general and not the special nor the only end of them There be two particular ends mentioned in Cap. 7. 1. Peace enjoyed to testify their thankfulness 2. Peace desired and sought after each of which had their different Rites of which afterwards 1. One end was for thanksgiving by
these two lay chiefly in this that under the former Dispensation the ordinary way of preserving the Knowledg of God was only by oral Tradition But from Moses his time it was committed to Writing In both these the Church of God was under years in a state of Childhood Gal. 4.1 3. But in the former viz. the time before the Law they were little Children it was the very Infancy and first and weak beginnings of the Church This Period of the Churches Infancy may be subdivided into three particulars 1. The Dispensation they were under from Adam to Noah 2. From Noah to Abraham 3. From Abraham to Moses 1. Adams Dispensation I mean after the Fall For it is the gradual breakings forth of Gospel-light whereof the Text speaks We are to consider how the Lord then spake and how far he revealed himself in that age and state of Mankind Besides what was common to all times viz. the Works of God and the Light implanted in mans heart there were several things that were the special Discoveries and Light of that Age I shall instance in four particulars 1. The Lord having convinced them of their Sin gave them that famous Promise that the Seed of the Woman should break the Serpents Head Gen. 3.15 This was the first Beam of Gospel-Light that ever brake forth unto lost and fallen Man A comprehensive Promise which includes the whole Gospel as you have formerly heard in many particulars upon that Text Gen. 3.15 This great and precious Promise they and all the Saints for almost four thousand years did believe and live upon waiting and longing for the coming of that blessed Seed that victorious Seed that should slay the Dragon and destroy the Works of the Devil as 1 Joh. 3.8 It is thought that Eve did hope to have seen him in her days and that she her self should have been the immediate Mother of the Messiah And thence she called her first Son Cain Possession thinking she had now got the Promise in possession and performance But afterwards perceiving her mistake and disappointment she called her next Son Abel Vanity As it is a common error that we are apt to run into in the exercise of Faith upon the Promises we are apt to antedate the time of performance which is from a secret mixture and working of unbelief for he that believeth shall not make haste Isai 28.16 2. To this Promise the Lord added some outward and visible Signs and Tokens for the further help of Faith In all times ever since God made Man he hath given him some outward and sensible things to be Signs and Representations of spiritual things as being suitable to the Nature of such a Creature Man consisting both of Soul and Body Even before the Fall there were two Sacramental Trees the Tree of Life and the Tree of Knowledge of good and evil and now under the Gospel we have two Sacraments Baptism and the Lords Supper So in these first times after the Fall they had something of the like nature The signal instance hereof is the Sacrifices or the slaying of clean Beasts and offering them and other things up to God to make atonement For it is expressed that Cain and Abel did it Gen. 4.3 4. and Noah afterwards Which to have done without Order from God had been detestable and abominable Therefore there is no doubt but as they were taught by their Parents so their Parents were instructed from the Lord about it And in Noahs time we find there was a distinction of Beasts into clean and unclean Gen. 7.2 that is clean for Sacrifice For it doth not appear that any of them were used for Food before the Flood What this aimed at the Scripture is plain Heb. 9.22 Without shedding of Blood there is no Remission of Sins and Christ is said to offer up himself a Sacrifice for us Ephes 5.2 therefore they did look at Christ Before Sin there was no need of any Sacrifice for Expiation of Sin Hence among the Gentiles they had a custom of sacrificing from some slender Fame remaining among them of such an Institution for it was no part of the Light of Nature though they were ignorant of the true God the true Object to whom to present their Sacrifices Hither also some refer that passage Gen. 3.21 Vnto Adam also and to his Wife did the Lord God make Coats of Skins and clothed them This is thought to have a further Mystery included and aimed at in it For there is a spiritual Clothing often spoken of in Scripture As they were under a double Nakedness both of Soul and Body their Souls divested of Gods Image and original Righteousness and their Bodies overspread with Shame so the Lord provided a double Clothing for them He did not clothe their Bodies and leave their Souls naked but he gave them both the upper Garment of Justification and imputed Righteousness and the inner Garment of Sanctification and Grace inherent This may be considered also under another Notion as one of the Favours of Providence unto those first times of fallen Mankind that now was the Invention of many useful Arts and Sciences Here God himself vouchsafes to teach them how to make Clothes We read also in Gen. 4. of sundry other Arts and Occupations as ver 20. Jabal was the Father of such as dwell in Tents and of such as have Cattel The meaning of it is well explained in the Margent the first Inventor of Tent making and of Pastorage and keeping Cattel And his Brothers Name was Jubal he was the Father of all such as handle the Harp and Organ ver 21. the first Inventor of Musick I mean Instrumental Musick For Vocal Musick Nature it self teacheth that And ver 22. The working of Mettals by Tubal-Cain an Instructer of every Artificer in Brass and Iron whence arose the Heathenish mistakes and fables of Vulcan These were great Mercies and gave some further Discoveries of God to those who had Eyes and Hearts to see him in his Works For all lawful Arts and Sciences and all the Rules thereof are Beams of Gods Wisdom and Gifts and Operations of his Spirit Prov. 8.12 I Wisdom dwell with Prudence and find out Knowledg of witty Inventors So Bezaleel and Aholiab Exod. 31.3 I have filled him with the Spirit of God in Wisdom and Vnderstanding and in Knowledg and in all manner of Workmanship and ver 6. I have given with him Aholiab Those mean Trades and Occupations Isai 28. are the Gifts of God The Lord teacheth the Husbandman how to thresh his Corn and to beat out the Cummin 3. There was something also of Church Discipline exercised in those first Ages of the Church A signal Instance hereof we have in Gain Gen. 4.12 A Fugitive and a Vagabond shalt thou be in the earth God himself pronounceth Sentence upon him ver 16. he is sent forth loaden with the Curse of God from the Fellowship of his people This is thought to have been about the hundred and
Dispensation others for another kind As for instance A New-Testament Saint will praise God that he caused him to live in the Noon-day and under the highest Meridian of Gospel-Light when the Earth was full of the Knowledg of the Lord. Oh what should I have been if my lot had fallen under former times of Ignorance and Darkness But another in those former darker times as for instance Abraham he will admire and wonder at Gods Mercy that when Darkness was round about him yet the Lord opened his eyes to spy the Sun of Righteousness peeping up and caused him then to rejoyce to see Christs Day that his Fleece was wet when the rest of the Earth was dry his Heart drawn after God and Christ when the means were so scant and small One Believer will bless God that the Lord was known to him by his Name Jehovah Another will admire that he did enable him to believe on God Almighty Some will bless him that they have seen the Accomplishment of his Promises and Predictions and not one thing hath failed of all the Good that God hath spoken as Josh 23.14 Another under former Dispensations will admire that his Heart was wrought to embrace the Promises afar off and that the Lord made Faith to him to be the substance of things not seen Beloved the Lord makes his Goodness special and peculiar by variety of Dispensations even to Believers living in the same age and in the same place that though in general they be all alike made partakers of the same common Salvation yet such variety there is in the Lords dealings with them in regard of Circumstances that in one respect or other in regard of one circumstance or other every one hath experience of peculiar loving Kindness singular strains of Mercy that he can say with Paul never such a pattern of Mercy I have more to bless God for than any other in all the world beside It is so much more in several ages so that look as that variety of Wisdom in so many several things before noted did declare the infiniteness of Gods Wisdom so in like manner these various kinds and ways of Goodness being all laid together will yield the lustre of infinite Goodness so far as finite Creatures can contain or conceive it I say when all the particulars are computed and put together in one sum total as they shall be when that general Assembly of all the Saints and Angels shall meet together at the great Day when they shall all compare Notes as it were It will then appear that there is no channel wherein Mercy hath not run no expression of loving Kindness that hath been omitted so manifold have his Dispensations been that every Age and every Person shall be able to bring in their several and peculiar portions into the common Treasury of Gods Mercies and Praises and they shall all say and sing together that Song of Praises in Psal 40.5 Many O Lord my God are thy wonderful Works which thou hast done and thy Thoughts which are to us-ward they cannot be reckoned up in order unto thee if I would declare and speak of them they are more than can be numbred I shall conclude for the present with three words of Use both from what hath beeen said to day and in the last Discourse upon this Subject 1. We may gather some Chronological Light 2. We may see the rise of all the old Heathenish Superstitions And 3. See the Glory of the Mystery of the Gospel Vse 1. Here is some Instruction and Light may be gathered as to that Question which may easily arise in your thoughts namely how long this Old-Testament Administration lasted The Answer may be gathered from all that hath been said upon this Subject that it lasted precisely four thousand years This will appear if you compute and put those seven Old-Testament Dispensations together which were formerly spoken to The first Dispensation from Adam to Noah was sixteen hundred fifty six years The second from Noah to the Promise made to Abraham was four hundred twenty seven years The third from Abraham to the coming out of Egypt was four hundred and thirty years The fourth from the coming out of Egypt to the Dedication of the Temple was four hundred eighty seven years The fifth from the Temple to the Captivity was four hundred years The sixth namely from the Captivity to the Return was seventy years The last Old-Testament Dispensation from the Return to the Messiahs Death was four hundred and ninety years And from the Death of Christ to the Destruction of the Temple and City and Nation whereby the Lord did put all that old Dispensation to a full end was forty years All which Sums put together amounts exactly to four thousand years so long did that old Testament Dispensation last Vse 2. We may here see the rise of all the old Heathenish Superstitions They were the Corruption of Old-Testament Dispensations As Popery is nothing else but Christianity corrupted by a cursed mixture of Paganism and Judaism with it so in like manner Turcism is Vse 3. We may learn from hence to see the Glory of the Mystery yea the Riches of the Glory of the Mystery of the Gospel in that it was so long and with so great variety of Dispensation held forth to the Church of God of old Surely it was no small matter which the Lord made use of such various Providences and Dispensations to reveal for they did all tend to and aim at this Col. 1.26 The Mystery which hath been hid from Ages and from Generations ver 27. the Riches of the Glory of this Mystery Therefore learn to prize the Gospel according to this worth and this value that God hath put upon it To slight it is to slight all the Glory and glorious Dispensations of God from the beginning of the World to this day For this they did all look at A man acknowledges the Glory of the Mystery in two things 1. When he believes it for himself with application to himself in particular 2. When he walks worthy of it But to disbelieve the Promises and to disobey the Commands of it is to despise the Gospel 2 Thess 1.8 And to do so under such a clear Dispensation of it as in New Testament times certainly the deepest place in Hell will be their Portion Wo unto thee Chorazin wo unto thee Bethsaida For if the mighty Works that have been done in thee had been done in Tyre and Sidon they would have repented in dust and ashes May we not say wo unto thee O London wo unto thee O Dublin For if the Preaching that hath been in thee had been in Rome they would have been convinced they would have repented before this day Vse 4. Let me repeat a little and reinculcate these things upon you which have been delivered as Reasons but might have been handled as Uses of the Point I beseech you give unto God the Glory due unto his Name in all his
attending this Rule of understanding and of accommodating typical Scriptures both to Type and Antitype not excluding either they being really meant of both and most fully of Christ the Antitype who is the scope and centre of all the Counsels and Dispositions of God Caut. 2. That the Lord in these occasional and extraordinary Dispensations whereof we speak did aim at sundry ends and intended them to be for several uses namely to be not only Types but other ways also to be instructive and useful and herein his infinite Wisdom appears the more in causing so many ends to meet at once and indeed so it is in all the rest of his Dispensations towards his people and in the world and so in the Ordinances we have at this day they do not serve for one use only Quest But what are these ends Answ Not to insist upon the general Ends of all the Types in this sort we are now upon viz. transient and occasional Types there were three great Ends. 1. For their outward and temporal good they had by these things outward supply and deliverance so the passing through 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 beside that spiritual and sacramental use it had to adumbrate Jesus Christ 2. They were Instructions in moral Duties as indeed all Providences are the Lords giving them Water out of the Rock and Bread from Heaven were instructing Providences to depend upon God in straits and to trust in him at all times 3. The third End was the typical Adumbration of Christ and Gospel-mysteries besides all other ends and uses of them besides outward and temporal good and moral Instruction they did by the positive Intention of the Spirit of God point at Christ and lead to him For this the Text is express all these things happened unto them in Types and ver 4. that Rock was Christ Quest How may we judge what providential Dispensations had such a typical respect and use Answ This hath been formerly partly spoken to and this Rule was given that it is not safe for men to form Allegories out of their own Fancies unless it be some way hinted in the Scripture unless it be either expressed or may be gathered from thence by clear consequence as when by comparing the Scriptures a manifest analogy doth appear as clear as the Sun at noon day But for men to set their Fancies a work to extract Allegories out of every Scripture history as the Popish Interpreters use to do is not safe nor becoming a judicious Interpreter Luth. in Gen. 3. fol. 57. Luther called such Allegories Spumam Scripturae they beat the Scriptures into Froth by allegorizing all things Allegorias esse vanas speculationes tanquam spumam sacrae Scripturae And fol. 57 58. Hoc monuisse sit satis ut qui Allegoriis uti vellent iis utantur quas indicarunt Apostoli quae habent fundamentum certum in ipsa litera seu historia alioqui fiet ut aedificemus super fundamentum paleam stipulas non aurum Paraeus Protogom in Gen. in Gal. 4.24 Parce admodum Spiritus sanctus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Holy Ghost is sparing in the business of Allegories He doth not allegorize every Providence but some he doth And so these Providences were also Ordinances God was pleased to superinduce the nature of an Ordinance upon them Quest What were those typical Providences which we call occasional and extraordinary Types Answ They may be referred and distributed into 2 sorts things and actions A distribution that some have made use of in this Subject who have not well known where to place it but this I take to be the proper place of it It is indeed these occasional Types that are best distributed into things and actions 1. As to occasional typical things we may instance in seven particulars and I shall set them down before you according to the order of time wherein the Lord gave them 1. Jacobs Ladder 2. Moses his burning Bush 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 The Brazen Serpent And 7. Some have added also those healing Waters of the Pool of Bethesda These were typical things Occasional typical actions are such as their coming out of Egypt passing through the red Sea c. of which afterward We are to speak to these occasional typical things some whereof were given to particular persons as that visional Ladder to Jacob the burning Bush was shewed to Moses others of them were given to the whole people of Israel as the Pillar of Cloud and Fire and all the rest that were enumerated 1. Jacobs Ladder which he saw at Bethel This was but an occasional Type it was no permanent thing The History of it is in Gen. 28 12-16 That it had a typical respect our Saviour himself seems to insinuate Joh. 1. ult It represented Christ as the means of Intercourse between God and Man Yet it was not to speak properly a Type but rather a typical Vision being not a thing actually existent but only in a Vision of the night however because divers that have spoke upon the Types have made mention of it I shall also speak a word to it Yet even this circumstance some have thought of a typical accommodation for it thus That as Jacob saw this Ladder but in a Vision so we see Christ here but in a Glass darkly 1 Cor. 13.12 till the day-light of Glory in Heaven dawn upon us but then face to face But I shall draw the Parallel only in these five things 1. Here was some dark shadow of the Person Natures and Office of Christ thus In that this Ladder the foot of it stood upon the Earth and the top of it reached up to Heaven whereby Heaven and Earth did meet as it were So Christ in regard of his human 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 it made but one Ladder So both the Natures of Christ are but one Person 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 visional Ladder shews the way to Heaven There is no ascending to Heaven but by the spiritual Ladder Jesus Christ no Salvation but by Christ no comfortable Intercourse and Communion between God and us but only in and through him Men cannot climb to Heaven by their own Works and Merits though they should heap Mountain to Mountain of Duties one upon another yet they would fall short Neither is there Salvation in any other for there is no other Name under Heaven given amongst men whereby we must be saved Acts 4.12 3. We have in
of Brick that was which the Israelites made cannot be now determined and found out no more than what Materials the Pyramides were made of yea they must make Bricks without Straw an unreasonable piece of rigor and tyranny and their Male-Children were to be drowned a Law the most barbarous and inhumane that ever was then acted amongst men which how long it stood in force the Scripture expresseth not The Jews have a Tradition that it was ten Months but whether it were a longer or a shorter time in this blackest time and Midnight of their oppression Moses was born who afterwards delivered them But a most bloody and barbarous Law it was and which is yet worse these Egyptian Tyrants would not let them have the liberty of their Consciences to serve and worship God So is the Bondage of Sin and Satan very sore and hard Bondage The service of a Lust the bondage of a base Lust is worse then any Turkish or Egyptian Bondage to do the Devils drudgery Thou hast wearied thy self with the greatness of thy way Isa 57.10 Sinners take much pains endure much labour and hardship in the satisfying of their lusts 2. Though they did sigh under their bondage and they had none to help yet when help was offered they had no heart to receive it and close in with it but did foolishly and frowardly refuse and reject it They refused Moses Exod. 2.14 Act. 7.25 35. So Sinners in their natural bondage they will sometimes cry out and complain of their sins but yet refuse offers of Grace When the Lord comes to deliver them they hold fast deceit and refuse to return Jer. 8.4 5. 3. When they began to think of getting free Pharaoh pursues them with all his might all the Land is in an uproar whereas all was quiet before Exod. 14.5 9. And they are brought to a desperate strait the Sea before them the Mountains on each hand their Enemies behind them at Baal zephon Exod. 14. So doth Satan when the Soul begins to break loose then Beelzebub roars he lets it go on quietly till then but then pursues it with dreadful temptations Luk. 11.21 When the strong man armed keeps the house all is in peace but when a stronger then he comes to dispossess him then he rages and often drives it into desperate straits and distress of Spirit 4. Yet notwithstanding all this opposition the Lord delivers them and brings them forth with a mighty hand and with an out-stretched arm Exod. 14. So he brings forth the Soul in despite of Satan from out of its natural condition by the outstretched arm and by the almighty power of the Holy Ghost converting Grace is irresistible 3. Israels deliverance out of Egypt of old was a Type of the New Testament Churches deliverance from the Yokes of Antichrist For Egypt is expresly made a Type of Rome Rev. 11.8 To be under the yokes of men under Antichristian bondage it is worse than Egyptian bondage for that was chiefly over the bodies but this over the Souls of men this is Romes Merchandice Rev. â—8 That men must have their Consciences kept in the Pocket of a base Priest at Rome for him to oppress their Consciences and exercise dominion over their Faith what fearful slavery is this Hence also to make the Parallel yet a little clearer look as Moses and Israel sang when they came forth out of literal Egypt So in like manner when the Churches of the New Testament came forth out of Antichristian bondage they are said to sing the song of Moses and of the Lamb. Rev. 15.3 2. Another typical Dispensation of Deliverance and Mercy towards Israel of old was their Passage through the red Sea 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 praises to God in after times See Isa 63.12 13. and Hab. 3.8 9. and often in the Psalms The Sea they passed through is called the Red Sea the reason of which name is thought to be from Esau who got the Sirname of Red and whose Seat and Habitation was bordering upon this Sea The place where they passed over I find in Geographers that it was four Myles broad The means was by Moses stretching forth his Rod and the Lord sending an East Wind vers 21. The Waters stood 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 dared to have pursued them but probably in the ordinary figure that other Waters use to have but they did serve to the use of the Wall on each side the Camp to keep off the Egyptians that they could not inclose the Israelites and compass them about That this was a typical Dispensation the Apostle doth affirm here in the Context 1 Cor. 10.1 2. The Mystery of it was this it represented Baptism and that both in the outward form and the inward good of Baptism 1. Here was a manifest Representation of the outward Ordinance for here was an application of the Element of Water by Moses the Minister of God unto the whole Church of God who were six hundred thousand Men besides Women and Children These were all baptized by Moses in the Sea but how was the Water applied to them The Egyptians were drowned and overwhelmed in it but there was no contiguous application of it to the Israelites otherwise than what drops of Water might be blown upon them by the Wind that strong East-Wind but they passed through the place of that Element and so here was 〈◊〉 figure and a shadow of Baptism 2. Beside the outward form the inward good 〈…〉 was also represented and lively set forth in this 〈…〉 thus That as Israel when departing out of Egypt 〈…〉 by Pharaoh did pass safely through the Sea when thâ—…â—â—yptian Enemies were drowned in it So when the Israel of God are departing and making their escape to the spiritual Rest they see before them the swelling Waves and Billows of the Wrath of God ready to swallow them up and the Iniquities of their heels together with the Prince and Powers of Darkness pursuing them but Jesus Christ drys up these Floods and deep Waters of the Wrath of God for all his People and is as a Wall of safety to them on each hand and leads them safely through it But he causeth these Floods to overwhelm their Enemies he triumphs over them in his fury over Principalities and Powers and all implacable Adversaries he kills and buries Sins and Devils that they can no more rise up to hurt his people than a drowned Egyptian can to hurt an Israelite The Wrath of God is often compared in the Scripture to Floods and deep Waters Psal 69.1 2. God is said to be with his people when they pass through the Waters Isa 43.2 And he is said to drown their sins in the depths of the Sea Micah 7.19 And as
to be said as to the spirit and mystery of this Ordinance all that you will hear afterwards will be things belonging to the Covenant of Grace therefore let us prove that it is not a carnal Covenant that Circumcision doth relate to Argum. 1. Jesus Christ is not the Covenant of Works but Christ is the Covenant of Circumcision and therefore it is not Works but Grace He is so called in Isa 49.8 I will give thee for a Covenant to the people Now Christ was in Circumcision he was the Minister of Circumcision he is the Seed which Circumcision relates to I will be the God of thy Seed This Seed is Christ Gal. 3.16 Now to Abraham and his seed were the promises made He saith not and to seeds as of many but as of one and to thy seed which is Christ Christ is the sum and substance of the Covenant of Grace now this was the Covenant that God made with Abraham and sealed in Circumcision that he would give him a Seed which Seed is Christ 2. The Gospel is Grace and not Works The Covenant of Abraham was the Gospel and therefore it is Grace but not Works It is the Apostles expression that the Gospel was preached to Abraham Gal. 3.8 The Scripture foreseeing that God would justifie the Heathen through faith preached the Gospel before to Abraham There is no Gospel of Works for Works is Law and bad tidings if it be the Gospel it is the Covenant of Grace 3. If it was a Covenant of Works it will follow that Abraham and all the Old Testament Saints either were not saved or else were saved without Christ neither of which can be admited The truth is if it were Works it will follow they were all damned for by works shall no flesh be justified and saved If they were saved and yet by Works they were saved without Christ but without Christ there is no salvation In him in this Seed shall all the Nations of the World be blessed that is by Jesus Christ no blessing and salvation without him and therefore he and his Seed were saved by Christ for Grace was in this Covenant 4. To be a God to any man this is not carnal this is not Works but Grace It is true God was a God to Adam before he fell but to be a God to Sinners this is Grace he was a God to Adam in innocency by virtue of the Covenant of Works but he is not a God to any Sinner but in a way of free Grace Now that was the Covenant I will be a God to thee and thy seed Gen. 17.7 Abraham was a sinner and a Child of Wrath by nature as well as others yet God was his God truly For God to be a God to those that never sinned there may be merit but for God to be a God to those that have sinned this is Grace indeed Angels are saved by Works Sinners cannot be saved but by Grace That ever the Lord should condescend to engage in such a Relation as to give a Sinner interest in him and propriety in him as his God this is Grace they that do not think this is Grace they do not need Arguments but pity and prayer 5. Consider that it was the fatal error and miscarriage of the carnal Jews that they did understand Circumcision and all the rest of those ancient Types and Ceremonies they did understand them all as a Covenant of Works and herein they lost Christ and their Souls It is every where charged upon them as their sin it is that which all the Prophets and Apostles do endeavour with all their might to beat them out of those misconstructions of Circumcision and the Covenant of God in those times The Apostle proves it at large in Rom. 4. that it was Grace and not Works that Abraham was justified by Now this was the error that all the carnal Jews fell into that they took it to be a Covenant of Works as the Pharisees they had a Righteousness of their own they were all of that Spirit they took it all as Law even the Gospel and the Grace that was in the Covenant and so fell short of the blessings of it therefore if our New Testament Circumcision be practised by any as the Covenant of Works as the Jews did when the Apostle preached to them they will fall short of Heaven Now if they took it to be a Covenant of Works shall we justifie their errors and miscarriage against the whole preaching of the Gospel This is enough to shew that it is the Covenant of Grace that Circumcision doth relate to Now briefly what is this Covenant of Grace And what is the Grace of the Covenant that Circumcision doth relate to This is a very large Field There were three parts of this Grace of the Covenant that the Lord made with Abraham and his Seed 1. To be a God to him 2. To give him a Seed 3. To provide an Inheritance both for him and them And these three general Heads will comprize and take in the whole mystery of Circumcision 1. The first part of the Covenant is this that God would be a God to him and his Seed and this indeed is most comprehensive and includes all the rest I will establish my Covenant and be a God to thee and thy Children after thee Gen. 17.7 And what is it for God to be a God to be a God to a man thy God or a God to thee It is when he gives to a poor Creature a special interest and propriety in himself so that God in his alsufficiency and efficiency is ours and we are his All his Attributes and Works are ours for our good I will be thy God that is all my Attributes shall be thine and for thy good as really as they are mine for my Glory The infinite Wisdom of God shall contrive their good whose God he is the infinite Power of God shall effect it the infinite Love of God is theirs his Mercy Truth and all his Attributes are theirs As his essential Power so his working Power or his actual Power As he will be all to them so he will work all for them Now this as I said includes and infers all the rest this is the first and most general 2. That he would give him a Seed that was another part of the Covenant Gen. 17.5 6. Thou shalt be a Father of many Nations thy name shall be no more called Abram but Abraham I will make Nations of thee As God did lengthen out his name so he would lengthen out his Posterity even to length of time But now what is this Seed the Lord promised to Abraham The question is whether it be a meer natural Seed or a spiritual Seed Certainly it was not meerly a natural Seed it is true that is one thing that was the Shell and outside of it but the Kernel of this promise was a spiritual Seed There was a fourfold Seed promised to Abraham above a natural Seed and
the fat thereof which being a Godly man he neither would nor durst have done had not the Lord appointed it so likewise Noah Gen. 8.20 21. builded an Altar unto the Lord and took of every clean Beast and of every clean Fowl and offered Burnt Offerings on the Altar And the Lord smelled a sweet savour so Abraham Isaac Jacob. Gods acceptance of Noahs Sacrifice and before that of Abels is a sufficient proof and evidence of his having instituted and appointed them for Cultus non institutus non aest acceptus Worship not commanded is not accepted See likewise Exod. 10.25 and 18.12 where they were used among the Jews before the giving of the Law upon Mount Sinai But from this ancient Institution with some further help from the Jews the Heathen had a traditional dead knowledg of this Truth but as they forgat and lost the true Object to whom they should have offered up their Sacrifices so they had nothing but a dead form of Sacrifices wholly perverted from their true and right end and use therefore God by Moses restores and renews this great institution therefore the Text saith vers ult This is the Law which the Lord commanded Moses in the day that he commanded the Children of Israel to offer their Oblations unto the Lord. The Institution was so corrupted that there was need of some renewed Light and Reformation about it but being of so great Antiquity before there was any Tabernacle or Temple or Priesthood or Festivals appointed therefore I put Offerings and Sacrifices before the rest the Institution of them being much more ancient Prop. 2. In this renewed Institution and Regulation of their Offerings and Sacrifices there were sundry Adjuncts and Ceremonies some whereof were required and some severely forbidden to be added to them all which were mystical and significant It may be truly said of them which hath been falsly boasted concerning humane Ceremonies that they be neither dark nor dumb but mystical and significant and fit to stir up the dull mind of man to the remembrance of his duty towards God by some special and notable signification whereby he may be edified They had their spiritual significations by Gods intendment and appointment as indeed it is Gods prerogative to appoint mystical and significant Ceremonies in his Worship That they had so will appear in the Particulars both ex natura rei from the very nature of the thing it self and by conference of sundry other Scriptures by the Light whereof we must search and find out the Interpretation They may be interpreted and applyed many of them to the Church in a secondary way in regard of the union and communion it hath with Christ as well as unto Christ himself primarily and chiefly The Adjuncts required and annexed to them were many which will come to be spoken to when we come to the several sorts and kinds of Sacrifices only some Generals may be now mentioned deferring the explication of them to the places where their Institution is first mentioned As 1. They were all tyed and appropriated by divine Institution to the Brazen Altar at the door of the Tabernacle This was a new addition in Moses his Reformation for they had Sacrifices as hath been shewed from the first Promise of the Gospel after the entrance of Sin but there was no Tabernacle nor one only Altar appointed and instituted till Moses his time 2. Another appurtenance of all the Sacrifices was Salt Levit. 2.13 Mark 9.49 every Sacrifice is salted with Salt 3. Musick Temple Musick both Vocal and Instrumental whereof the former sort indeed was Moral but the latter Ceremonial While the Sacrifices were offering the Trumpets were sounding and other musical Instruments 4. Incense As soon as they had offered the Sacrifice and the Musick and Trumpets ceased the Priest went into the Holy Place to offer Incense and the people without prayed 5. Many ceremonious Actions partly of the Sinner that brought the Sacrifice but chiefly of the Priests and Levites in ordering and sacrificing of it and here amongst the rest the Ceremonies of Purification from legal and ceremonial Uncleanness may come to be considered such as these were the Adjuncts required The Adjuncts forbidden were in general any conformity or complyance with the Pagans in their Rites and Ceremonies Deut. 12.4 30.31.32 Ye shall not do so unto the Lord your God What thing soever I command you observe to do it thou shalt not add thereto nor diminish from it so Rev. 14.9 10. complyance with Popish Worship is forbidden under pain of Gods Wrath. Particularly two things were severely interdicted and forbidden in all their Sacrifices except some peculiar Cases of which afterwards Leaven and Honey Levit. 2.11 the mysteries of all which we shall endeavour to open to you by the help of Christ in our further progress upon this Subject Prop. 3. The occasions upon which they were to be offered were of all sorts I shall but instance in four Heads of things As Confer ser of the Burnt-Offering on Levit. 1. 1. When under guilt of sin for this was the direct intent and scope of them all they were to offer a Sacrifice for Reconciliation 2. For the obtaining of any needful Mercy and for the preventing and removing of any Judgment or Danger either impending or inflicted as 1 Sam. 7.9 10. Samuel offered a Lamb for a Burnt Offering and it found great acceptance with God when Israel was fighting against the Philistins So the Israelites Judg. 20.26 when seeking unto God by Fasting and Prayer for Success and Victory in their War against the Benjamites So David to remove the Plague 2. Sam. 24. ult The neglect whereof in great Enterprises hath sometimes caused a good Cause to miscarry as Judges 20.26 this seems to have been one of the fatal Errors in their management of it the two former times for we read not that they offered Sacrifice till their third attempt 3. To testifie their Joy and Thankfulness for Mercies received as Noah when he came out of the Ark Gen. 8.20 and Solomon when he had obtained Wisdom 1 King 3.15 4. In the instituted seasons of them for besides Vows and free Will-Offerings upon such emergencies of Providence as those before mentioned there were many Cases wherein they were instituted and required as when a Priest was to be Consecrated an unclean Person to be Purified any Festival or Holy-day to be Celebrated they had all their respective Sacrifices and Offerings appointed by the Law Thus you see the nature of these Legal Sacrifices as also the first Institution the adjuncts and occasions of them As to the several sorts and kinds of them the next Doctrine will inform you viz. Doct. 2. That the Sacrifices of Propitiation under the Law may be referred to these six kinds or sorts namely the Burnt-Offering the Meat Offering the Sin Offering the Trespass-Offering the Offering of Consecrations and the Sacrifice of the Peace-Offerings They are and may be several ways distinguished and
way of Retribution for mercies received Lev. 7.11 12. of which Psal 107.22 And let them sacrifice the Sacrifices of thanksgiving and declare his works with rejoycing Heb. 13.15 By him therefore let us offer the Sacrifice of praise to God continually acknowledging Christ in all our mercies 2. Another end of the Peace-Offerings was for the impetration or obtaining of mercies wanted either in the way of a Vow or a Freewil-Offering Lev. 7.16 Judg. 20.26 The Tribes in their Fast for obtaining victory against the Benjamites offered Peace-Offerings in the way of a Freewil-Offering Psal 56.12 Thy Vows are upon me O God I will render praises unto thee Or I will pay confessions unto thee that is he would in a way of praise offer the Peace-Offerings that he had vowed So Jonah 2.9 But I will sacrifice unto thee with the voice of thanksgiving I will pay that I have vowed Salvation is of the Lord. Gen. 28.20 21 22. The tenth of all that God should give him Jacob vowed to give to God that is as a Peace-Offering The difference between a Vow and a Freewil-Offering was only this That in the Freewil-Offering they did present the thing it self unto the Lord but in a Vow they did first promise it being it may be not in a capacity to perform it at that time As Jonah in the Whales belly and then when the deliverance was bestowed and the Prayer heard and granted they paid their Vows unto the Lord. Hence some have thus referred and compared these three sorts of Offerings hitherto described and directed in this Book That as the Burnt-Offering Cap. 1. principally figured our Reconciliation to God by the death of Jesus Christ and the Meat-Offering Cap. 2. had a special respect to our Sanctification in him before God so this Peace-Offering signified both Christs Oblation of himself whereby he became our Peace and our Salvation and likewise our Oblation of Praise Thanksgiving and Prayer unto God in the midst of our troubles temptations and spiritual conflicts which we fight by Faith in this world so that in this Sacrifice we come boldly to the Throne of Grace that we may receive Mercy and find Grace to help in time of need as Heb. 4.16 Therefore some have noted that this Sacrifice of Peace-Offering was often added under the Law to other sorts of Sacrifices Because beside the expiation of sin by the Blood of Christ there must be an effectual application of the atonement in a way of actual communion with God in a way of grace and peace through Jesus Christ Christ doth not only procure peace for us but Communicate and apply it to us Here was an actual Participation and an exercise of mutual Communion between God and the Priest and the Offerers feasting together Quest What were the times and seasons when they offered and were to offer Peace Offerings Ans They were either Occasional or more stated The Occasional times were either 1. in thanksgiving or 2. as Vows or 3. as Freewil-Offerings which were formerly spoken to The more stated times are such as these 1. At the Consecration of the Priests One of the Rams is called a Peace Offering Exod. 29.28 And at the first Consecration of Aaron and his Family Lev. 9.4 Also a Bullock and a Ram for Peace Offerings to sacrifice before the Lord. 2. At the expiration of a Nazaretical Vow Numb 6.14 One Lamb without blemish for a Peace Offering 3. At the Dedication of the Tabernacle Each of the twelve Princes of the twelve Tribes of Israel brought for a Sacrifice of Peace Offerings two Oxen five Rams five Hee Goats of the first year Numb 7.17 So at the Dedication of the Temple by Solomon 1 King 8.62 63. Solomon offered a Sacrifice of Peace-Offerings which he offered unto the Lord two and twenty thousand Oxen and a hundred and twenty thousand Sheep 4. In the Feast of First Fruits Two Lambs of the first year for a Sacrifice of Peace-Offerings Lev. 23.19 As for the Offerings at the Purification of a Leper the two Birds Lev. 14. It differs so much from the ordinary Rule of the Peace-Offerings that it cannot well be annumerated to them but it was a peculiar Sacrifice of Purification of which we shall speak hereafter So likewise the Passover Lamb. Exod. 12. though Eucharistical yet cannot well be reduced to the Peace Offerings or to any of the six ordinary kinds but was indeed a peculiar Sacrifice having other Rites than what belonged to the Peace Offering 3. The matter of the Peace Offering it was either of the Herd or of the Flock either of the bigger or of the lesser sort of Cattel either Lambs or Goats There was no Peace-Offering of Fowls as there was of Turtle Doves and young Pigeons in the Burnt-Offering The reason whereof is thought to be because this was to be divided amongst so many to God and the Priest and the Offerers but in Birds being so small this division could not so conveniently be made Moreover it must be without blemish and this was required before in the Burnt-Offering and indeed in all their Sacrifices And finally the Peace Offering it might be either Male or Female which was otherwise in the Law of the Burnt-Offering that was to be Males only Cap 1.3 This Interpreters do apply spiritually to the estate of the Church in Christ in whom there is neither Male nor Female Gal. 3.28 He that accepteth a Female in his Sacrifice doth not exclude Women from his Service they are not excluded from his Love and therefore should not count themselves freed from his Law It was a good speech of a Woman that was a Martyr Jesus Christ suffered as much for the redeeming of our Souls as he did for Men and therefore why should not we have as much courage as they to suffer for him God is no Respecter of persons 4. The Rites and Ceremonies of the Peace-Offering they were of two sorts 1. Common unto this with other Offerings 2. Peculiar to the Peace-Offerings As to the former sort there be five sacred Ceremonies required here which were mentioned before in the Burnt-Offering Cap. 1. and accordingly were there explained As 1. It must be brought to the door of the Tabernacle of the Congregation 2. The Owner must lay his hands upon it 3. It must be killed 4. The blood shed and sprinkled upon the Altar round about 5. Burning it upon the Altar all which having been explained before when we were upon the Burnt-Offering We may now proceed to the second sort viz. 2. Such Rites as are here first mentioned as having some peculiar respect to the Sacrifice of Peace-Offerings Now these may be reduced to four Heads 1. The division of it into three parts namely between God and the Priest and the people 2. The limitation of time for eating the Priests and peoples part to wit upon the same day or the next 3. The addition of Leaven 4. The prohibition of fat and blood These are the sacred Rites
Now to unfold the Mystery of the Incense The Incense that was offered upon this Golden Altar was a Type of Prayer the Prayers both of Christ and of his Saints Both the Prayers which Christ offers up for the Saints and which the Saints offer up for themselves in his Name and Mediation See Rev. 5.8 Psal 141.2 Let my Prayer be set forth before thee as Incense You may see the fulness of the analogy more at large in seven particulars 1. It was made up of many choise Ingredients Exod. 30.34 so is the Spirit of Prayer as it were a compound of many excellent Graces There must be Faith Humility Fervency c. and indeed all the Graces of Gods Spirit are drawn forth and exercised in Prayer 2. They are strictly forbidden to make another Persume of their own heads like unto it Exod. 30.37 38. so we are not to make use of any other Intercessors or Mediators but Christ only And in like manner for men to make Prayers in the way of stinted Liturgies though there be many of the same Ingredients in the Mass-book that is good expressions for the matter of them and words and notions that are found in the Scripture yet this being not the Incense that is instituted it is not it cannot be accepted 3. These Ingredients whereof the Incense was made were to be beaten very small into fine Powder Exod. 30.36 This teacheth us that Contrition of heart that ought to be in Prayer how the Soul is to be contrite and broken as it were all to pieces by humbling meditations of its own unworthiness when it appears before the Lord in Prayer These are the Prayers that God regards Psal 51.17 The Sacrifices of God are a broken Spirit a broken and a contrite heart O God thou wilt not despise Isai 57.15 I dwell in the high and holy place with him also that is of a contrite and humble Spirit to revive the Spirit of the humble and to revive the heart of the contrite ones If a man come with his heart whole and not broken this is to offer the Incense unbeaten unpounded 4. The Incense was to be set on fire and so the smoke went up before the Throne Exod. 30.7 8. This speaks that holy Fervency in Prayer There should be ardent affections inflamed by the Fire of the Holy Ghost Jam. 5 16. the effectual fervent Prayer of a righteous man availeth much We should not come with a dead cold heart before the Lord in Prayer 5. This burning of Incense was a Service performed every day morning and evening Exod. 30.7.8 This teacheth us that Prayer should be a daily work morning and evening David tells us of his praying in the morning Psal 5.3 My Voice shalt thou hear in the morning O Lord in the morning will I direct my Prayer unto thee and will look up And also in the evening Psal 141.2 The lifting up of my hands as the evening Sacrifice Yea both he and Daniel used to pray thrice a day Psal 55.17 Dan. 6.10 Anna departed not from the Temple but served God with Fastings and Prayers night and day Luk. 2.37 and we are commanded to pray continually 1 Thess 5.17 Praying always with all Prayer Ephes 6.18 that is every day in the seasons of Prayer And Paul mentions his praying day and night 1 Thess 3.10 2 Tim. 1.3 which may well be understood of evening and morning See also 1 Tim. 5.5 and Act. 26.7 6. The time of burning the Incense was when they dressed and lighted the Lamps of the Sanctuary Exod. 30.7 8. This teacheth us the conjunction of the Word and Prayer in the Church Deut. 33.10 Acts 6.4 But we will give our selves continually to Prayer and to the Ministry of the Word 7. The Smoke of the Incense ascended with a sweet and fragrant smell into the Holy of holies before the Mercy seat as Rev. 8.4 and the Smoke of the Incense which came with the Prayers of the Saints ascended up before God out of the Angels hand It went up out of the Angels hand This speaks that our Prayers come up before the Lord into his holy place even into Heaven before the Throne of Grace with acceptance through the Merits and Mediation of Jesus Christ Acts 4.10 thy Prayers are come up for a memorial before God Hence that expression 1 Kings 8. hear thou in Heaven thy dwelling place For the Holy of holies was a Type of Heaven and the Mercy-seat is that Throne of Grace where the Lord is said to dwell between the Cherubims Psal 80.1 It speaks also that God returns gracious answers to them as it is Zech. 1.13 the Lord answered the Angel that talked with me with good and comfortable words Sometimes there is a gracious terribleness in them I mean a mixture of Mercy and Terror in the Lords answers and returns of Prayer Psal 65. ver 5. by terrible things in righteousness wilt thou answer us O God of our Salvation Thus Rev. 8.5 when the Angel cast down the Censer upon the earth there were voices and thunderings and lightenings and an earthquake The Lord uttering his voice as it were from the Holy of holies in dreadful dispensations of Providence in the seven Trumpets it is from the Prayers of Saints that those dreadful Trumpets were sounded But one of the strangest instances of the Lords answering Prayer by strange and seemingly contrary Providences is that of the Turks Rev. 9. It is agreed by all Interpreters that the sixth Trumpet is the Turk But did ever any Christian pray for the coming of the Turk into Christendom No but yet they came and the Voice from the four Horns of this Golden Altar of Incense usher'd them in Rev. 9.13 The meaning is this the strange Power of God did answer the Prayers of his people this way it is the Prayers of Gods people that turns the wheel of Providence as it were and brings about all the great and mighty revolutions in the course thereof Vse 1. Of Comfort in five or six particulars This Doctrine of Christs Intercession which is the mystery of this Golden Censer and Altar of Incense is full of Comfort to poor praying Souls thou hast an High Priest which offereth up thy Prayers and they are made acceptable through his Intercession This affords Comfort let thy condition be what it will 1. If thou find thy self unskilful in making application of that part of Christs Priestly Office which consisteth in his Death yet thou maist look up to him to speak a good word for thy Soul this work is doing still though the former be done 2. In case of new sins committed after Grace received here is this Comfort that as Satan puts in new Accusations against thy Soul so Christ puts in new Answers 1 Joh. 2.1 2. if any man sin we have an Advocate c. 3. Many an one is much troubled with fears of future backslidings but Christ prays that thy Faith fail not he prays not only that we should come
Prefiguration of the Rest of the Body of Jesus Christ in the Grave that whole day which was indeed the only whole day of his resting or cessation from the actions of a bodily life For he was in the Grave only some small part of the sixth day and of the first day but he rested the whole Jewish Sabbath So then as they had other legal days and times that pointed them to other things about the Messiah so the Sabbath points to his resting in the Grave And he did not only rest in the humbling of himself under the guilt of our Sins but in his Resurrection from the dead The day of his Resurrection was the day of his entring into his state of rest from his Sufferings but on the Sabbath he rested from the actions of his bodily life therefore the seventh day Sabbath is abrogated and the Lord hath substituted the first day of the week for the Sabbath is moral And there is a ground too for the changing of the day that there should be one day in seven to attend on the Worship of God this is moral and perpetual that it should be the last day in seven this is by Gods Institution made legal and typical Christ entred into his rest of Glory into the state thereof at his Resurrection and into the place thereof when he ascended into Heaven but his resting in the grave was on the seventh day From all which you may see the morality of the Sabbath considered as in general together with the shadowy nature of the Jewish Sabbath of the seventh day having these typical respects relations annexed to it and so therein you see the grounds of the abrogation of it and of the substitution of the Christian Sabbath instead therereof And so much may serve for the typical respects and use of the Jewish Sabbath Now as for the Rites and Observations thereof 1. There were more Sacrifices that day then upon other days Numb 28.9 10. The reason was because there were more Mercies given and commemorated that day as the Creation their Deliverance out of Egypt and their Sanctification by the Spirit It shall be a sign between me and them that they might know that I Jehovah do sanctifie them Exod. 31.13 Ezek. 20.12 20. Here learn that the more Blessings God gives to any people the greater thankfulness he expects again It reacheth also that special Holiness that should be upon the Sabbath more exercise of Grace and duties of Worship to be performed upon that day then ordinarily upon any other day there should be that among us on the Christian Sabbath that should answer their double Sacrifice upon their Jewish Sabbath But in Ezek. 46.45 there is appointed for the Sabbath six Lambs for one under the Law to teach us that there should be more Holiness now under the Gospel then there was under the Law 2. They might not kindle a fire on that day Exod. 35.3 as some think to put them in mind of their absolute freedom from their Egyptian Bondage and the fiery Brick-works there or from the fire of Gods Wrath in the world to come when entred into that none of these fires should ever be kindled upon them or hurt them though others think that restraint respected only kindling a fire for the building of the Tabernacle nor is it unlikely 3. They were to abstain from building the Tabernacle that day Exod. 31.12 13 14 15 16 17. and 35.2 to teach them that the six days that is the time of this life is the only time wherein God will build the Tabernacle of his Church this life is the only day of Grace and opportunity of Salvation 4. They might not gather Manna on that day Exod. 16. In this life Christ is offered but in the Sabbath of eternity no Manna no means of Grace no offers of Christ then none could have Manna upon the Sabbath but they that had stored it up upon the week day so none can have Christ in Heaven but they that have stored him up in their hearts on earth These things shew the rigor of the Law as to Sabbath-rest but the Pharisees being deeply possest with the spirit of the Law did strain it a peg or two higher that to do a miraculous work of mercy or works of necessity was unlawful 2. They had also a Sabbatical year viz. every seventh year a Sabbath of the seventh year every seventh year was a Sabbatical year as every seventh day was a Sabbatical day Exod. 23.10 Deut. 15.9 This was celebrated by letting the Land rest from its usual culture and husbandry Levit. 25.4 5. Some alledge a political and philosophical reason for this that the Land by resting one year might be the more fruitful the other six quod caret alternâ requie durabile non est This Sabbatical year was celebrated by giving rest unto the Land from tillage and manuring the hungry ground This was a shadow of things to come this signifies something of Christ and Gospel mystery in which observe four things There was a fourfold Instruction in this Sabbatical year 1. This Sabbatical year told them plainly that both they and their Land was the Lords Lev. 25.23 For the Land is mine 2. This taught them to depend upon Providence without worldly care and trusting to the Creature for supply and support For they must not now sow nor till the Land this year for the sixth year was to bring forth the Fruit of three years both for the seventh year and for the eighth and for the ninth till the Harvest time See Lev. 25.20 21 22. and ver 6. the Sabbath of the Land shall be meat for thee The Land of its own accord that year was to produce sustenance enough both for man and beast It is not enough for us to depend on the ordinary course of means God can over-rule them and over-work them as he doth here 3. The Lord hereby teacheth them and us that great Gospel-lesson and duty of mercy and bounty to the poor Exod. 23.10 11. the Land must rest that the poor may eat and Deut. 15.1 2. Creditors must release their Debtors every seventh year Lev. 25.5 6. there is an Equity a Chancery a bountiful condescension to the necessities of the poor that men exact not their own right in all things but rather remit and abate something thereof Not but that men may take their course and use means to get it especially when persons are able and wilful but in case of poverty there should be mercy shewed in such a case 4. This Sabbatical year was a special season and time of instruction in the Law of God Deut. 31.10 11 12. the Lord would have them instructed and taught to know his Mind and the true Religion and the ways of his Worship Therefore he appointed so many times and seasons for it weekly and monthly and yearly and moreover one year in seven as you see Beside the mystery of spiritual rest by Christ of which further in
break Bread every Lords day And in the primitive times the Sacrament was the concluding Ordinance But Man did not eat of the Tree of Life for then he had been confirmed and lived for ever Gen. 3.22 therefore it is not likely that he stood in his integrity to the end of the Sabbath And as to the time of the day wherein he sinned it seems to have been about eating time at dinner about noon eating what they should not being the thing wherein they sinned And after his Fall it is said that God came and spake to them in the cool of the day Gen. 3. ver 8. This seems to have been about that time of the day which the Scripture calls the ninth hour which is after our reckoning about three a clock in the afternoon So long they were in darkness and under guilt of their Sin before the Promulgation of the Gospel to them Wherein some have observed a congruity in that Jesus Christ was under those his infinite Sufferings upon the Cross the same space of time from the sixth hour to the ninth Matth. 27.45 46. And it being thus Man in his first sin and fall did break all the Commandments at once as he brake all the rest so he sinned upon the Sabbath day This seems by all the circumstances of the Story to have been the time of his Fall But to think that he fell on Tuesday the tenth day from the Creation there is nothing in the History to evince it Others think this Fast on the day of the seventh month was appointed in remembrance of the great Sin the Idolatry of the Golden Calf Exod. 32. But we may rest in that the Text mentioneth as the occasion of this Ordinance viz. the Sin and Death of Nadab and Abihu And there is a threefold Instruction we are here to learn Obs 1. Here we are taught first That there must be holy fear and reverence in approaching to God in his Ordinances an holy fear and dread of sinning in the manner of his Worship and that it is a dangerous thing to worship God otherwise then he hath appointed Men should take heed of it that they die not as Nadab and Abihu did for this sin they incur the danger of Death both Death temporal and eternal Though God doth not usually smite men with visible Judgments but when they are first in any transgression yet there is a spiritual fire and wrath upon their spirits for it which is worse then outward Judgments Obs 2. The Lord takes hold of the saddest occasions to bring in Dispensations of the greatest good and mercy to his people Light out of Darkness Heaven out of Hell good out of evil to those that he hath set his Love upon Obs 3. When some are slain and die in and for their sins the Lord provides for the Salvation of others that they die not Now to come to the thing it self Moses is to charge Aaron that he come not into the Holy of holies at all times nor in any manner but at Gods appointed times and in such manner as he requireth This manner is here described at large It consists chiefly in three things 1. His washing himself 2. His holy Garments And 3. His propitiatory Offerings 1. That the Priest must wash before he put on his Garments and before he present his Offering is an intimation of his Purity and Cleanness Hence that expression of the Apostle Heb. 10.22 Having our hearts sprinkled from an evil Conscience and our Bodies washed with pure water This is the first thing he is to do So Christ Matth. 3.16 was baptized before he entred upon his Ministry and he was perfectly holy and pure not having the least defilement of sin upon him though he had taken on him our Nature and all the other Infirmities of it Vid. On the Priests Consecration Exod. 29. 2. As to his Attire here be two sorts of holy Garments mentioned in the Services of this day the holy Garments ver 4. and other holy and most costly Garments ver 23.24 Some call the former his White Garments and the other his Golden Garments 1. This Priestly Attire was an emblem of spiritual clothing Psal 132.9 Let thy Priests be clothed with Righteousness and let thy Saints shout for joy and ver 16. I will also clothe her Priests with Salvation Job 29.14 I put on Righteousness and it clothed me my Judgment was as a Robe and a Diadem This then speaks the Grace and Holiness that was in Jesus Christ and ought to be in Ministers such Garments Ministers should be clothed with 2. Those two sorts of Attire the White and the Golden Garments signified the different estate and condition of Jesus Christ when he performed the great work of our Redemption and made atonement for us he did it in much meanness and abasement Isai 52.14 his Visage was marred he was without external Pomp and worldly Glory in the form of a Servant made himself of no Reputation Phil. 2.7 though with Holiness and Purity and Innocency He had white Garments on though they were but plain But as there is a clothing of Grace so there is a clothing of Glory 2 Cor. 5.2 4. And after his Resurrection when he had been in Heaven and returned again and arose and appeared from the dead he did change his Raiment He wore the garments of Holiness here but when he entred into the holy place even into Heaven he did put on garments of Glory These were the holy Garments on this day of Expiation Now the third thing is the Offerings of Atonement and they were of two sorts for the Priest and for the People 1. For the Priest himself and for his own House ver 3 6. This teacheth us the insufficiency and imperfection of the legal Priesthood Heb. 5.1 2.3 we need a better High Priest and we have one Heb. 7.26 27 28. The Priest was first to make atonement for himself and for his own sins that so he might be fit as a figure of Christ the true High Priest to make atonement for the people They that lie under unpardoned guilt themselves are not fit to be Mediators and Intercessors for others The Priest had three things to do in reference to his own Sacrifice 1. He was to kill it and so to make atonement with it v. 11. This was a Type of the Death of Christ the true Sacrifice 2. He was to offer Incense in the Holy of holies v. 12. This is a Type of the Prayers and Intercessions of Jesus Christ in the virtue of his Satisfaction Here are four particulars observable 1. As the High Priest did this before he sprinkled the Blood in the Holiest of all so Christ prepared his own way into Heaven by his Prayers and Intercessions Joh. 17. 2. The Incense was beaten small to intimate the anguish and contrition and brokenness of heart wherewith Christ prayed and interceded for us those agonies of spirit in his Prayers before his Death which he offered