The Figures or Types of Christ, Typological category 12 – Notice 1
THE GOSPEL OF THE CEREMONIAL UNCLEANNESSES and CLEANSINGS.
September 13, 20. 1668.Heb. 9.13, 14.
For if the blood of Bulls and of Goats, and the aſhes of an Heifer ſprinkling the unclean, ſanctifieth to the purifying of the fleſh: How much more ſhall the blood of Chriſt, &c.
IN the diſtribution I formerly gave of the Ceremonial Law, you may remember, I did put the Legal Sacrifices and Purifications together under one Head, as partaking in the ſame general nature; both of them tending to the purging away of ſin, and of uncleanneſs; Moral uncleanneſs being taken away by Sacrifice; Ceremonial uncleanneſs by Ceremonial Purifications, whereof we are now to ſpeak as the Lord ſhall enable us, from this Text, which ſpeaks very fully and moſt divinely to this Point.
There be two things in the Text.
1. The Type, verſ. 13. For if the blood of Bulls & of Goats, &c.
2. The Antitype, verſ. 14. How much more ſhall the blood of Chriſt, &c.
Under each of which, there be three particulars which are here ſet by the Apoſtle, in a way of oppoſite correſpondency the one to the other.
1. He ſpeaks of uncleanneſs in the Type. To which anſwers dead works, as the thing figured by it.
2. He mentions Ceremonial cleanſing to the purifying of the fleſh. To which anſwers the purging of the Conſcience from dead Works, to ſerve the living God.
3. The Means of the one, anſwers to the Means of the other: The blood of Bulls and Goats, and the aſhes of an Heifer ſprinkling the unclean, which is the Means of legal cleanſing. To this anſwers the blood of Chriſt, who by the eternal Spirit, offered up himſelf without ſpot unto God, which is the Means of ſpiritual cleanſing.
Though withall the Apoſtle ſhews, that theſe two anſwer not each other in a way of equal Analogy, there being indeed a preeminent excellency of the one above the other, of the Antitype above the Type: therefore he expreſſeth it with an how much more.
If thoſe legal Purifications, attain the end of legal cleanſing for which they were appointed; how much more ſhall the blood of Chriſt cleanſe the Conſcience? It hath a greater efficacy, and is a Truth of clearer and higher Evidence.
Theſe particulars of the Analogy between the Type and the Antitype, we may caſt them into three doctrinal Propoſitions thus.
1. That they had a Ceremonial uncleanneſs under the Law, which figured the Moral uncleanneſs of dead works.
2. That they had alſo Ceremonial cleanſings or purifyings of the fleſh, which ſignified the purging our Conſciences from dead works, to ſerve the living God.
3. That the Means of Ceremonial putification by the blood of Bulls and Goats, and by the aſhes of an Heiſer ſprinkling the unclean, ſignified the blood of Chriſt, who by the eternal Spirit, offered up himſelf without ſpot unto God.
1. For the firſt, namely, that they had a Ceremonial uncleanneſs under the Law, which did figure out the Moral uncleanneſs of dead works: therefore he ſets them one againſt the other: ſo that thoſe uncleanneſſes did ſignify dead works: and what is meant by dead works, we may ſee Heb. 6.1. not laying again the foundation of Repentance from dead works.
What do we repent of? We repent of our ſins. Theſe are therefore the dead works here ſpoken of, and ſin is called a dead work, becauſe it proceeds from death, and is a part of ſpiritual death, and tends to eternal death. As good Actions tend to life, ſo ſin tends to death: ſo then Ceremonial uncleanneſs, ſignifies Moral uncleanneſs of ſin and dead works.
There were two or three ſorts of Ceremonial uncleanneſs.
1. Unclean Touchings. 2. Unclean Iſſues. 3. That unclean Diſeaſe of the Leproſy.
1. They had unclean Touchings and Taſtings: here was uncleanneſs from without.
2. They had unclean Iſſues: here was uncleanneſs from within a mans ſelf.
3. That Diſeaſe of the Leproſy, was a Diſeaſe of Ceremonial uncleanneſs: and here was both an inward and an outward uncleanneſs.
1. There was a Ceremonial uncleanneſs by eating or touching any unclean thing, Lev. 11. In that Chapter it is treated of: which Chapter, ſhews what Beaſts, what Fiſhes, what Fowls, and what creeping things might, and what might not be eaten. And it is ſaid of thoſe that might not be eaten, Whoſoever toucheth the Carcaſe of them, ſhall be unclean. Verſ. 24.
And this was a thing of ſo great weight, that the Lord uſes thoſe vehement expreſſions about it. Ye ſhall not make your ſelves abominable with any of thoſe unclean things and creeping things, &c. 43. verſe of that Chapter. For I am the Lord your God; you ſhall therefore ſanctify your ſelves. It did make the perſon abominable, who did defile himſelf with thoſe things.
We read of two kinds of uncleanneſs of Beaſts under the Law.
1. There was an Uncleanneſs of Beaſts for Sacrifice, and an Uncleanneſs of Beaſts for Food.
That diſtinction of Clean and Unclean referred to Sacrifices, that was from the firſt entrance of Sin into the World. Therefore in Noah's time, there were ſo many Clean and ſo many Unclean Beaſts with him in the Ark.
2. The uncleanneſs of the Beaſts for Meat ſeems now to be appointed by God, there having been a more general liberty in the time of Noah, and ever ſince, to eat of any wholeſom living Creature; God now laid a reſtraint upon it by Moſes.
Queſt. But why ſuch a difference? Is not every Creature of God good?
Anſw. They are good in themſelves. It is not any natural Uncleanneſs, but an inſtituted Uncleanneſs; that Uncleanneſs that is in them by virtue of the Ceremonial Law.
And the Reaſon is, The abſolute ſupream authority and dominion of God over all his Creatures.
He would have all men know, That whatſoever they eat it is by his allowance, and they muſt forbear ſo far as he reſtrains them.
And this further account may be given of it: That it did make up and ſtrengthen that Partition Wall between Jew and Gentile, which the Lord thought good to ſet up in thoſe times. The Gentiles being unconvinced of any ſuch things, and the Jews being ſtrictly trained up to it.
Queſt. What Creatures be they that were Clean? and what were Unclean?
Anſw. They be ſet down at large in Levit. 11.
And there be three Rules obſervable about the Beaſts which were Clean and which were Unclean; which might be eaten and touched and which might not; and they were known thus.
1. By the parting the Hoof.
2. By chewing the Cud.
3. By the properties and diſpoſitions of them.
1. Such as parted the Hoof were Clean. Levit. 11.3. Whatſoever parteth the Hoof, and is cloven footed among the Beaſts, that ſhall ye eat. And they that did not were Unclean.
This plainly notes a right diſtinguiſhment of things that God requires of his people.
That we ſhould walk in them with a right foot, diſtinguiſhing of things that differ. Phil. 1.9, 10. And this I pray, that your love may abound more and more in knowledge and in all judgment, that ye may approve things that are excellent. The Margin renders it thus. That you may diſcern of things that differ. For many things there are of a different nature which a Chriſtian ſhould diſtinguiſh; as the difference between the Law and the Goſpel; between our general and particular Callings; that there be not an intrenching of the one upon the other. This is one property, the parting of the Hoof.
2. The ſecond is the chewing of the Cud, which intimates Meditation, ruminating on the things of God, digeſting Spiritual Food; for the Word is compared to Food. Amos 8.12. I will ſend a Famin in the Land; not a Famin of Bread, nor a thirſt for Water, but of hearing the Words of the Lord. The Word of God is Spiritual, and it muſt be chewed and ruminated upon by deep and ſerious Meditation. Pſal. 1. Bleſſed is the Man that meditateth in Gods Law day and night. Luk. 2.19. It is ſpoken in the praiſe of Mary, that ſhe pondered on thoſe things, and laid them up in her heart. It is the miſery of Sinners and unclean Creatures; that they cannot ponder the path of Life. Prov. 5.6. Her feet go down to death, her ſteps take hold on hell, leſt thou ſhouldſt ponder the path of life.
The want of a meditating conſidering frame of heart undoes poor ſinners, they cannot conſider what they do, they are not ſerious in meditating and ruminating on the word of God.
3. There is a third difference and character between the Clean and the Unclean, and that is, in the properties of each. Some had good properties, and ſome bad. As the Swine, which wicked men are compared unto, for that fowl and dirty diſpoſition and property of wallowing in the Mire. 2 Pet. 2.22. The Dog is turned to his vomit, and the Sow that is waſhed, to her wallowing in the mire.
So that as the Dog licks up his vomit again; ſo many a poor Sinner that hath been waſhed and made clean, and hath confeſſed his ſins, and vomited up his filthineſs, he licks it up again, and returns to the ſame ſin he had vomited up by confeſſion, like the Dog and Swine.
This uncleanneſs of the Beaſts did intimate two things.
1. A diſtinction of perſons.
2. The neceſſity of forbearing Communion with ſome kind of perſons.
1. That there is a difference of perſons, clean and unclean Men, which is intimated by clean and unclean Beaſts.
It is common in Scripture to ſpeak of men under ſuch reſemblances, and eſpecially wicked men, to compare them to unclean Beaſts. We ſee it in Peters Viſion. Acts 10. He ſaw all manner of four-footed Beaſts and creeping things, &c. verſ. 15. What God hath cleanſed, call not thou common nor unclean. And ſo hereupon when Peter was meditating on this Viſion, the Spirit ſaid unto him, go down with theſe men, doubting nothing, for I have ſent thee. And he had incouragement to go and preach to the Gentiles by that Viſion.
This Sheet let down with unclean Beaſts ſignifies the Gentile people.
There is a great diſtinction in the Godly themſelves, and much more in Wicked and Ungodly Men.
Daniel repreſented the four Monarchies by four Beaſts. The Lyon of Babylon, the Bear of Perſia, the Leopard of Greece, and the Roman Monſter.
This ſpeaks thus much: That ſome perſons are clean, and ſome are unclean, godly and ungodly, clean and unclean.
2. It beſpeaks a reſtraint of Communion with wicked men.
Eating is an action of Communion, and not eating implies a reſtraint of Communion. Therefore when it is ſaid to Peter, kill and eat, the meaning is, go and communicate with the Gentiles.
Our Communion with Chriſt is ſet forth by eating and drinking; eating his fleſh, and drinking his blood, having inward Communion with him thereby.
So to eat, or not to eat of ſuch and ſuch Beaſts is to have Communion, or not to have Communion with ſuch or ſuch Perſons. Some men muſt be abſtained from as unclean, that is wicked and ungodly men, the neglect whereof God often reproves. Ezek. 44.7. He reproves them, that they had let in ſtrangers into his Sanctuary. And verſ. 23. They ſhall teach my people the difference between the Holy and Profane, and cauſe them to diſcern between the unclean and the clean. Men of unclean and corrupt Lives, are unclean as to ſpiritual Communion: but men of ſound Judgments and good Lives, are perſons fit to converſe with.
Under the Law they had unclean and clean Meats, and they contracted uncleanneſs or not, by touching or not touching.
2. The ſecond ſort of Uncleanneſs, was the unclean Iſſues.
3. There was alſo the unclean Diſeaſe of Leproſy; as in Lev. 13. and the cleanſing of it, Cap 14.
See the Advertiſement to the Reader, before the next following Text.This indeed of the Leproſy, was the worſt of all the Ceremonial uncleanneſſes, an… hath been ſpoken to, from Lev. 13. concerning the Leper, and the ſigns of a leprous Soul▪
All that we ſhall do now, is to conclude with ſome general Uſes by way of Inference from all that hath been ſaid, referring the further explication and proſecution thereof, until the next opportunity: and now for the Improvement of theſe things.
Ʋſe 1. Here is a further diſcovery of ſome of the popiſh Superſtitions: you may here obſerve both the Riſe and the evil of them.
Three things there be that are ſtill retained amongſt them, and other ſuperſtitious Chriſtians that retain ſome remnants of Baal, popiſh Superſtitions in the worſhip of God.
1. The difference of Meats: not to eat ſuch and ſuch Meats, at leaſt not at ſuch or ſuch times. They borrowed this from the Ceremonial Law: ſome things might be eaten, ſome not.
2. They have their Holy Water: and this they had from the Water of Separation ſpoken of here, the aſhes of an Heifer ſprinkling the Unclean, mentioned Numb. 19. which Water, was a Water of ſeparation made of the aſhes of an Heifer, and with this they ſprinkled the Unclean, which ſanctified 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 fooliſh and ridiculous device it is in them, being wholly without any warrant from the word of God in New Teſtament times.
3. The third is the Purification, or Churching of Women after Child birth. An apiſh Imitation of that old legal Ordinance of God, in Lev. 12. for the Purification of Women.
In the Book of Common Prayer, they have omitted ſome groſs things, but retain the Title, Churching of Women, and order the Woman to ſpeak in the Church, and ſay the 116, or 127. Pſalm, wherein too they leave the good and ſound Tranſlation which we have in our Bibles, and follow a corrupt one, wherein they make the Woman talk of giving a reward unto the Lord: and moreover they appoint abſurd broken Reſponds and toſſings of their Prayers like Tennis Balls, as is common with them alſo in other of their Offices.
The Riſe of theſe Superſtitions is, they are borrowed from thoſe things which were once Ordinances, but now are Superſtitions, becauſe the Stamp of God is taken from them.
That Command is not now in force, but is abrogated by ſending the Subſtance Jeſus Chriſt which is now come.
And as you ſee the Riſe of them: ſo alſo the aboliſhment of them under the Goſpel. For if they were Types and Shadows of ſpiritual uncleanneſs, and ſpiritual cleanſing by the blood of Chriſt (as you ſee the Apoſtle here interprets them) they muſt needs be ceaſed, now that Chriſt is come: therefore our Saviour ſaith, that which entreth into a man, cannot defile a man. Mat. 15.11, 17, 18, 19, 20. Whatſoever entreth in at the mouth goeth into the belly, and is caſt out unto the draught; but thoſe things which proceed out of the mouth, come forth from the heart, and they defile the man.
How contrary are ſuch words, to the retaining of this difference of Meats? Every Creature of God is good, if it be received with thankſgiving; for it is ſanctified by the word of God and Prayer. 1 Tim. 4.4. It is good that the heart be eſtabliſhed with Grace, and not with Meats, which have not profited them that have been occupied therein. Heb. 13.9.
A man may eat any thing that is wholeſome, if it be not upon the account, that there is ſome hurtfulneſs in it.
But theſe Popiſh Superſtitions are borrowed from Moſes, and in the practice of them, men implicitely deny that Chriſt is come, and hath cleanſed our Conſciences by his own blood, from dead works.
Ʋſe 2. See here the miſerable pollution of our hearts by nature. This was the thing intended and aimed at in a… theſe legal Uncleanneſſes.
If the water of ſeparation ſprinkling the unclean, ſanctify to the purifying of the fleſh: how much more ſhall the blood of Chriſt purge your Conſciences from dead works.
There is a ſpiritual defilement on the hearts of ſinners by nature, and this was exhibited and ſhown by theſe legal Shadows.
Take notice then what unclean Creatures you are by nature.
There is a threefold degree of ſpiritual uncleanneſs upon us, in an unregenerate eſtate.
1. There is external infection 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 ſin, his prayer is abomination to the Lord.
If carnal men touch any Ordinance, they defile it; if they come into the houſe of God, they pollute his Sanctuary. There is a fearful defilement on the Souls and Conſciences of men, in this reſpect. Every thing that a wicked man hath to do withal it defiles him, and he defiles it. To the pure, everything is pure, (ſaith the Apoſtle) but to the unclean, every thing is unclean. That is, a wicked man, every thing infects and hurts him, he receives a ſecret ſpiritual impreſſion as it were, of hurt and defilement from it: and doth alſo defile whatever he meddles with, eſpecially the perſons they converſe with.
A wicked man leaves a defilement on thoſe he converſes with, and he is defiled by them. One wicked man corrupts and infects another: we ſee it in bad Company how they infect, and are infected by one another mutually.
Therefore take heed leſt there be any Fornicator, or any profane perſon among you, any root of bitterneſs ſpringing up and ſo many be defiled Heb. 12.
2. There be unclean Iſſues, running Sores. Iſaia 1.5, 6. putrifying Sores, no ſound part.
And what is this but the out-breaking of Corruption in actual ſins. Original ſin is like a corrupt Fountain, and actual ſins are unclean, and evil, and bitter ſtreams that iſſue from it.
3. There is an unclean Leproſie in the heart of every carnal man, which Solomon ſpeaks of and deplores in 1 Kings 8. Knowing every one the plague of his own heart, or the leproſie of his own heart: The ſame word that is vſed in Levit. 13.
And hence it follows (4.) that they are unworthy and uncapable to converſe in holy things, and to draw near to God in his Ordinances. For the unclean perſon was to be ſeparated during the time of his uncleanneſs till purified and made clean again.
Ʋſe 3. See Chriſt in the Goſpel in the Law of Moſes; labor to ſee Jeſus Chriſt and the Goſpel in the Ceremonial Law.
How excellently doth the Apoſtle put them together?
The ſprinkling of the Unclean ſanctifieth to the purifying of the fleſh: The blood of Chriſt purgeth the Conſcience from dead works to ſerve the living God.
If we cannot ſee theſe divine myſteries in the Text; if we cannot ſee Goſpel-Truths in theſe legal Ceremonies, and how admirably they are adapted and fitted the one to the other; the Type to inſtruct and teach us, and inform us about the Anti-type, it is becauſe of our own darkneſs and dimſightedneſs in ſpiritual things.
Ʋſe 4. Behold alſo the pre-eminence and excellency of Chriſt above Moſes, and the Goſpel above the Law. How much more ſhall the blood of Chriſt purge your Conſciences from dead works? [How much more?] It hath a greater and an irreſiſtible efficacy, to cleanſe the Soul & Conſcience. And this is a Truth of clearer and higher evidence than the Ceremonial cleanneſs by thoſe legal waſhings and purifications, which were the means of that Ceremonial Cleanneſs.
The Apoſtle uſes the like note of pre-eminence when he compares Adam and Chriſt. Adam was a perſonal Type, as this was a real Type. Rom. 5.15,— 17. For if by one mans offence death reigned by one, much more they which receive abundance of Grace, and of the gift of Righteouſneſs ſhall reign in life by Chriſt Jeſus.
So here Gods deſign is, that in all things Chriſt might have the pre-eminence, and be preferred above Moſes.
Ʋſe 5. Labor to ſee and find in your ſelves the experience of this ſpiritual cleanſing whereof the Apoſtle ſpeaks; this cleanſing by the blood of Chriſt, and go thou thither, have recourſe to that blood for it.
Thou that haſt an unclean heart, and haſt lived it may be an unclean life (at leaſt in ſecret) though perhaps men have not ſeen it, get thy Heart, and Life, and Conſcience purified from dead works to ſerve the living God. There is healing cleanſing vertue enough in the blood of Chriſt. And would you be cleanſed indeed? you ſee the way of it. Hath the Lord diſcovered to thee thy defilement, and convinced thee of thy own uncleanneſs? then get this blood of Chriſt applied. And as the Water of Purification was ſprinkled on the Unclean under the Law; ſo get this blood of Chriſt ſprinkled on thy Soul and Conſcience by the Goſpel.
It is often called the Blood of ſprinkling. The reaſon is, becauſe that as they did apply it by ſprinkling, as a means of cleanſing, &c. ſo is the blood of Chriſt applied to the Conſcience. It is applied by the Spirit in the Promiſe. Under the Promiſe held forth, we receive it by Faith; and the Promiſe ſo received, the blood of Chriſt is brought home and ſprinkled on the Soul; and this will cleanſe thee, though thou have been never ſo unclean, there is healing purifying vertue in that blood, though thy uncleanneſs be never ſo great, and thy Conſcience never ſo defiled; yet there is cleanſing by the blood of Chriſt.
Thy Caſe is not deſperate; there is vertue enough in the blood of Chriſt. How much more will the blood of Chriſt cleanſe thy Soul, if the blood of Bulls and of Goats, and the aſhes of an Heyfer ſprinkling the unclean could cleanſe the body.
And remember this blood is offered: all that thou haſt to do is to receive it by Faith, to beg a part in Chriſt, and deſire him to make it effectual to thee.
The reaſon of all the defilement that appears in men, and that continues under the uſe of Ordinances, is becauſe they ge… not the blood of Chriſt ſprinkled on their Conſciences, they do not receive it. And two things keep them off: either there is a Spirit of ſecurity, that they never ſeek after it, neither pray, not endeavour, or mourn after it.
Or 2. There is a Spirit of diſcouragement, they never fly to Chriſt and his blood, they ſeek not to him: but ſince he is offered, do not refuſe him: thou canſt not diſpleaſe him more, then by ſo doing; but fly for refuge thither, as a poor unclean guilty Creature, venture all on the infinite cleanſing power and virtue, that is in the blood of Jeſus Chriſt.
Ʋſe 6. See the bondage and burdenſomneſs of the legal Adminiſtration, they could ſcarce be ſick, but they became unclean: they could not touch ſo many Creatures, but they were forthwith unclean; and being unclean, might not come into the Temple, or publick ſociety; and in ſome caſes were ſhut up. They had Porters to keep them that were unclean in any thing, 2 Chron. 23.19. that they ſhould not enter in at the Gates of the houſe of the Lord. Let us bleſs God that we are delivered from this Yoke of bondage.
An ADVERTISEMENT to the READER.
THe attentive Reader will quickly obſerve, that here is nothing upon that Head of Ʋncleanneſs by Iſſues which according to the Authors propoſed method ſhould have been here treated of. But there is not any thing thereon to be found amongſt his Papers, nor to be recovered by the help of any that took in writing theſe Diſcourſes from his mouth. It is therefore not improbable, that the Author did purpoſely paſs over in ſilence that Head, for reaſons to him ſatisfactory; which now can be but conjectured at.
Moreover the Reader is deſired to bear in mind, that the following Sermon on Levit. 13. concerning uncleanneſs by the Leproſy, was not preached in the Authors courſe as it fell in his way in going over the Types, but ſundry years before, on occaſion of diſpenſing the Cenſure of Excommunication in that Church, whereof the Author had the Overſight. This it was thought needful to advertiſe the Reader of, partly becauſe of the different method of this Sermon, from his other diſcourſes on the Types; and partly becauſe ſome Paſſages therein, evidently refer to the Diſpenſation of that Ordinance, on occaſion whereof it was preached: and partly to account for the date of this Sermon, which the Reader will ſee is ſome years before thoſe that go before it. The like is to be obſerved alſo concerning the foregoing Sermon on Circumciſion, which in this Book is at Pag. 218. It was preached on occaſion of the Adminiſtration of Baptiſm, as appears by a Paſſage in it, Pag. 219. And more then two years before it fell in the Authors way in his going over the Types; yea ſundry Months before he entred on this courſe and ſubject in his Miniſtry.