The Figures or Types of Christ, Typological category 22

The Figures or Types of Christ · Typological category 22

p. 520THE GOSPEL of the JEWISH FESTIVALS.

Jan. 14, & 17. 1668.Coloſſ. 2.16, 17.

Let no man therefore judge you in Meat or in Drink, or in reſpect of an Holy day, or of the New Moon, or of the Sabbath-days, Which are a ſhadow of things to come, but the Body is of Chriſt.

Obſ. 1. THat the Jewiſh Holy days were of three ſorts, and may be referred to three Heads, Feaſts, New Moons, and Sabbaths.

2. That theſe were Shadows of things to come; but the Body or Subſtance is of Chriſt.

3. That therefore Chriſtians ſhould not ſuffer any man to condemn them for their not obſerving of theſe Days.

I ſhall handle the two firſt together in one, ſhewing under each of theſe legal Holy days what the ſubſtance and thing ſignified was, what of Chriſt was ſignified and ſhadowed forth by them.

Obſ. 1. That the Jewiſh Holy days were of three ſorts, and may be referred to three heads, viz. Feaſts, New Moons, and Sabbaths.

This Diſtribution of them doth frequently occur in the Scripture, in other places, as well as in this Text, 2 Chron. 2.4. I build an Houſe, ſaith Solomon, for the Burnt-offerings on the Sabbaths, and on the New Moons, and on the ſolemn Feaſts of the Lord our God — Ezek. 45.17. And it ſhall be the Princes part to give Burnt-offerings, &c. in the Feaſts, and in the New Moons, and in the Sabbaths, even in all the ſolemnities of the Houſe of Iſrael, that is, in their appointed or ſolemn Aſſemblies. Where Solemnities or ſolemn Aſſemblies is the general, and this Genus is diſtributed into three particulars, Feaſts, New Moons, and Sabbaths: ſo likewiſe p. 521Hoſ. 2.11, I will alſo cauſe all her mirth to ceaſe, her Feaſt-days, her New Moons, and her Sabbaths, even every holy Aſſembly of hers. The firſt word is Feaſts, foreign in Hebrew moyed, ſet times, becauſe they came at ſet times of the year. This is meant of their annual Feſtivals, which were in number five. The three principal were, the Feaſt of the Paſſover, the Feaſt of Pentecoſt, and the Feaſt of Tabernacles; which continued, the two former each of them ſeven days, the laſt for eight days together; and the firſt day and the laſt day of them were holy Convocations, wherein they were to do no ſervile work, but to be wholly vacant for the Word and Worſhip of God.

The firſt mention of them is in Exod. 23.14-17. They are more largely ſpoken to in the 23. chap. of Leviticus; and again in Deut. 16. and briefly recapitulated and ſummed up in ver. 16. Theſe were the principal: becauſe then all the males were to go up to Jeruſalem; and therefore theſe three are ſo often mentioned together.

There were alſo two more, the Feaſt of Trumpets, and the Feaſt of Expiation.

There are five general Rules obſervable concerning all theſe yearly Feaſts.

1. That they were all to be celebrated at the place the Lord their God ſhould chooſe, which was Jeruſalem, Exod. 23.14. Deut. 16.16. That which we are to learn therein is this, that there is a Church-worſhip. There are ſome Ordinances of Gods Worſhip which are not to be enjoyed but in Church-ſociety. As there is a perſonal and family-worſhip: ſo there is publick or Church-worſhip; of this kind is the Lords Supper. If this be not an Ordinance of publick Worſhip under the Goſpel, there is none: therefore to carry it to private perſons upon their death-beds, as the Papiſts doe, is unwarrantable and ſuperſtitious.

2. It is to be obſerved, that they were all in the Summer time, and not in Winter: for the Paſſover was upon the fourteenth day of the firſt month, Pentecoſt was ſeven weeks after, and the Feaſt of Tabernacles was upon the fifteenth day of the ſeventh month. Hence is that expreſſion, Acts. 27.9. Sailing is now p. 522dangerous, becauſe the Feaſt was now already paſt, that is, the Feaſt of Tabernacles.

The Inſtruction we are here to learn is this, namely, to ſee the tenderneſs of God towards his people, even as to the outward man. As he will have Mercy rather then Sacrifice: ſo he orders the matters of Sacrifice and Worſhip with tenderneſs and mercy even to the bodies of his people: yea the Spirit of God vouchſafes to dwell in their very Bodies, as well as in their Souls, and he preſerves the duſt thereof as precious reliques in the treaſures of his Providence, and will gather thoſe diſperſed atoms, and bring them forth again, and raiſe them up to everlaſting life. How great is his Goodneſs to us!

It ſhews there is a Duty incumbent upon us in reference to our Bodies; and how great a ſin it is in men to wrong and hurt their bodies, when the Lord himſelf is tender of them.

3. They were not to come empty handed, Exod. 23. Deut. 16.16, 17. true Religion is bountiful: Duties of Worſhip are to be accompanied with duties of mercy and bounty: ſo upon the Chriſtian Sabbath, there ſhould be Collections for the poor, 1 Cor. 16.2.

Hypocriſie divides theſe, it is willing to ſerve God, but in the cheapeſt way: hypocrites are all for a cheap Religion.

4. Whereas there was danger of Invaſion by their Enemies, when all the Males were abſent; the Lord ſecures them by a promiſe of ſpecial Protection. Exod. 34.24. Neither ſhall any man deſire thy Land, when thou ſhalt go up to appear before the Lord thy God, thrice in the year.

Learn here, that while we are in our Duty, God will take care of our Safety— the way of Duty is the way of Safety. When the Church of the Jews was gone from God, and had crucified the Lord of Life, this protecting Providence forſook them. For at the Paſſover it was, that the Romans took and deſtroyed Jeruſalem. This Ordinance which was at firſt, and ever after, a means of ſafety to them, the Lord now makes it a ſnare to bring them all together as it were into a pound, that the Romans might take them and cut them off. But while they abode with God in p. 523purity of Worſhip and Obedience, he abode with them in his protecting Providence.

This ſhould be a great encouragement to us in the Work and Worſhip of God, to run all hazards, and to fear no colours, but be reſolute in the diſcarge and performance of Duty. The Lord is with us in ſuch a caſe, and then who can be againſt us?

5. Theſe Feaſts (as to their end and uſe) were both commemorative of former Benefits, and alſo prefigurative of future. It may be ſaid ſo of other holy times and holy things alſo; but it holds eminently true concerning theſe three ſolemn anniverſary Feaſts.

The firſt of theſe yearly Feaſts was the Paſſover, which began upon the fifteenth day of the firſt month, anſwering chiefly to our March.

The firſt Inſtitution of it is in the 12th chap. of Exodus. There were three things which were the peculiar obſervations of this Feaſt, which do diſtinguiſh it from the reſt.

1. The killing and eating of the Paſchal Lamb (with the Ceremonies thereto belonging) which was upon the fourteenth day of the firſt month at even. Exod. 12. v. 6, &c.

2. The putting away of Leaven, and eating unleavened Bread for ſeven days, that is, from the fifteenth to the one and twentieth of that month, Exod. 12. ver. 15. Hence it hath its denomination, the Feaſt of unleavened Bread, from this Ceremony: as it is called the Feaſt of the Paſſover from the Paſchal Lamb that was eaten over night. See of this before on Lev. 7.37. upon the Meat-offering.

3. The Sheaf of firſt Fruits was waved upon the morrow after the Paſſover, that is, upon the ſixteenth day of the firſt month. But of this there will be occaſion to ſpeak further in the next Feaſt.

Theſe were the ſpecial Obſervations and appertainances belonging to this Feaſt, beſides thoſe general Rules beforementioned that do concern them all.

Now for the end and uſe of this Feaſt.

1. It was the Commemoration of their Deliverance and Redemption p. 524out of Egypt, and from the deſtroying Angel there, which was the occaſion of the firſt Inſtitution of the Paſſover. Exod. 12.26, 27. And unleavened Bread was made uſe of to this end, becauſe their departure was ſo haſty, that they had not time to leaven their Bread. Hence Deut. 16.3. unleavened Bread is called the Bread of tribulation, becauſe they did eat it when they were in great tribulation.

2. It was a preſiguration of our ſpiritual Redemption by Jeſus Chriſt, who is the true Lamb of God, Joh. 1.29. and a Lamb ſtain from the Foundation of the World, Rev. 13.8. and who was actually ſlain in the fulneſs of time, at this very ſeaſon, namely, at the Paſſover, as you find it recorded in the four Evangeliſts.

It ſhadowed forth Chriſt in five reſpects.

1. The Paſchal Lamb it ſelf held forth Jeſus Chriſt in ſundry of the perſonal qualifications ſitting him for his Office: therefore Chriſt is ſo often called a Lamb, Joh. 1.29. Rev. 5.6.

1. The Paſchal Lamb was to be a Lamb without blemiſh, Exod. 12.5. ſo Chriſt, 1 Pet. 1.19, 20. Ye are redeemed with the precious Blood of Chriſt, as of a Lamb without blemiſh and without ſpot, who verily was fore-ordained before the foundation of the world, but was manifeſt in theſe laſt times for you. There was not the leaſt ſpot of ſin on Chriſt, either in his heart, or in his life and practice; he knew no ſin, 2 Cor. 5.21.

2. The Lamb was to be a male, Exod. 12.5. which is the more excellent and perfect ſex. This excellency might ſhadow forth the perfect excellency and abſolute perfection of Chriſt: ſo Chriſt was of the male ſex, Iſai. 9.6. to us a Son is born.

3. The Lamb is a meek and patient creature: therefore Chriſt is compared to a Lamb in regard of his Meekneſs and Patience; there was no reſiſtance, there was nothing in him but ſilent ſubmiſſion to the Hand and Juſtice of his Father in his Sufferings. Iſai. 53.7. This appeared alſo in the whole courſe of his life: he had many provocations, but did put all up: he wrought no miracle to the deſtruction of men, as ſome of his Servants have done: but it appeared moſt eminently in his Sufferings.

2. The killing and dreſſing of the, Lamb, held forth the Death p. 525and Sufferings of Chriſt; of which we may note four things.

1. The Lamb was to be taken, Exod. 12.5. and ſo was Jeſus Chriſt arreſted, as it were, and ſeized upon by divine Juſtice, to which the Officers and Souldiers were but inferiour Inſtruments and Executioners.

2. It was ſlain, ver. 6. and ſo was Chriſt, though now he is alive, and lives for evermore; yet ſlain he was, Rev. 5.6. I ſaw a Lamb as it had been ſlain, and v. 13. ſlain before the foundation of the world, in regard of Gods Decree, and the efficacy of his Death, which was accepted for the Saints of old, and doth continue ſtill to be accepted for Believers, the Virtue of his Death abides ſtill.

3. The Lamb was roſted in the fire, not raw, nor ſodden, v. 9. This ſignifies the ſcorching heat and fierceneſs of the fiery Wrath of God upon Chriſt when he bare our ſins: He did not ſave us without ſuffering, nor by an eaſie way of ſuffering. Lam. 2.4. He bent his bow like an enemy, he ſtood with his right hand as an adverſary: he poured out his fury like fire. Thoſe expreſſions may be here applied to Gods dealing with Chriſt.

4. Not a bone of it was to be broken, Exod. 12.46. This is applied unto Chriſt, Joh. 19.33, 36. not a bone of him was broken. It was ſaid of the Paſchal Lamb, and it is quoted as ſpoken of Chriſt: for the Lamb was Chriſt typically, and in a ſhadow. There was an over-ruling Providence of God in it, that the performance and accompliſhment might anſwer the promiſe in the Type.

3. The time of it ſhadowed forth Chriſts Sufferings. There was a remarkable analogy in the circumſtances of time, and this in four reſpects.

1. In that the Lamb was to be a year old, not the firſt day or week, but at a fit age was the Lamb to be taken up: ſo Chriſt at a fit age, in the beſt and fitteſt time; ſo far we may ſafely apply this circumſtance from that of the Apoſtle, In due time, Rom. 5.6.

2. In that the Lamb was to be taken the tenth day: but not ſlain till the fourteenth day, Exod. 12.6. ſo Chriſt entred into his p. 526publick Miniſtry the thirtieth year of his life, which is the tenth thrice told; and ſuffered not till the four and thirtieth, Luk. 3.23. he was neer about thirty years old when baptized. And in the Goſpel of John there are four Paſſovers mentioned, at the fourth whereof he ſuffered, Dan. 9.27. in the midſt of the week. The week is ſeven prophetical days, ſeven years, the midſt whereof is three years and an half. Moreover he was born on the fifteenth day of the ſeventh month: for that was the day of the Feaſt of Tabernacles; from whence to the Paſſover, which was in the firſt month, is half a year.

3. The Lamb was to be ſlain on the fourteenth day of the firſt month, the time when they came out of Aegypt: ſo Chriſt died at the very ſame time of the year, at the Feaſt of the Paſſover: So that the time did look backward to their typical Redemption out of Aegypt, and forward to their ſpiritual Redemption by Jeſus Chriſt. It is true, it is called the preparation day, Joh. 19.31. but that is thought to be, becauſe the Jews had a corrupt cuſtome, when two great Feaſts came ſo neer together, to put off the former a day longer. But Chriſt obſerved and fulfilled the time appointed in the Inſtitution.

4. It was to be ſlain in the evening, or (as the Margin has it) between the two evenings: for every day had two evenings, namely, the evening of the day, which began at three a clock in the afternoon; and the evening of the night, which began at Sunſet, Joſh. 10.26, 27. The Lord gave them ſo large a time, becauſe they had many other Services and Sacrifices to offer. See Ainſworth in loc.

So Chriſt, Matth. 27.46, 50. he ſuffered death about the hour of three a clock, and then the evening began: for the ſixth hour of the day is that which we call twelve a clock, the ninth hour is that which we call three a clock in the afternoon; for the Jews reckoned their hours from morning to evening, and not as we do, from midday to midnight.

Thus you ſee how the time of the Paſſover ſhewed forth divers circumſtances of the time of Chriſts Sufferings.

4. The Blood of the Lamb ſhadowed forth the Blood of Chriſt. See the analogy in four things.

p. 5271. The Blood of the ſlain Lamb was not to be ſpilt upon the ground, or trodden under foot, but kept in a Baſin, as a precious thing, v. 22. What that typified, we may gather from that of the Apoſtle, Heb. 10.29. they have trodden under foot the Blood of the Covenant. This was to hold forth the preciouſneſs of the Blood of Jeſus Chriſt; it is called precious Blood, 1 Pet. 1.19. Unbelief rejects and ſpills this Blood, and makes it to be ſhed in vain.

2. It was to be ſprinkled upon the lintel and poſts of their doors with a bunch of Hyſſop, v. 22. This ſhadowed forth the ſprinkling of Chriſts Blood upon the Souls of his people, that is, the effectual application of it by the Promiſe. Iſai. 52.15. He ſhall ſprinkle many Nations, 1 Pet. 1.2. the ſprinkling of the Blood of Jeſus Chriſt.

It was to be ſprinkled with a bunch of Hyſſop. This intimates the means of the application of the Blood of Chriſt, which are the Promiſes, and Ordinances, and Faith, and the Spirit of Chriſt in them.

3. This Blood of the Paſchal Lamb it made atonement for them, that is, typically: ſo Chriſts Blood doth it really. Nothing we can do can expiate the leaſt ſin: but there is atoning virtue in this Blood; he hath expiated our ſins, and made Satisfaction for our offenſes.

4. Hence the deſtroying Angel paſſed over them, v. 23. and the Iſraelites were ſpared when the Egyptians were cut off: ſo Believers are ſaved through the Blood of Chriſt ſprinkled upon their Conſciences, when Unbelievers are cut off and periſh eternally, Heb. 12. the Blood of Chriſt ſpeaks better things then the Blood of Abel.

Thus you ſee how the Blood of the Paſchal Lamb typified the Blood of Chriſt.

5. Their eating the Lamb ſignified our ſpiritual ſeeding upon Chriſt by Faith, eſpecially in the Sacrament of the Supper. We eat Chriſt ſpiritually by Faith, and ſacramentally in the Lords Supper.

The manner of eating was very ſignificant to hold forth the manner of receiving Chriſt in the Supper, not unworthily, 1 Cor. 11. but in due order, as 1 Chron. 15.13.

p. 5281. They were to do it ſtanding, with their ſtaves in their hands, their ſhooes on their feet, and their loins girt, which was a poſture of readineſs for action and motion, which ſeems to have been a peculiar circumſtance of that firſt Paſſover; but it was very ſignificant, ſhewing how we ought to behave our ſelves in the Egypt of this world, and of a natural condition, and of Anti-chriſtian bondage, that we ſhould be upon a poſture of motion and action, beſtirring our ſelves to get out of it. Gird up the Loins of your minds, 1 Pet. 1.13. ſaith the Apoſtle, that is, be at Chriſts diſpoſe, be ready to follow his Call, to follow the Lamb whitherſoever he goeth, Rev. 14.4. Let us up and be going, for we have a great journey before us, and this is not our reſt, Mich. 2.11. here we have no continuing City, but ſeek one to come. Hebr. 13.14.

2. They were to eat it with ſowr or bitter Herbs. Chriſt himſelf was a Man of Sorrows, and muſt be fed upon with bitter and dolorous remembrance of our ſins, and of his Sufferings for them, 1 Cor. 11.28, 31. the grief we have put him to, ſhould be matter of grief to us. Repentance and godly ſorrow muſt go along with the exerciſe of Faith. And as Chriſt ſuffered before he entred into Glory: ſo all that will follow him, muſt bear the Croſs before they can wear the Crown. We cannot reign with him except we ſuffer with him.

3. They muſt eat it without Leaven, and have no Leaven for ſeven days, ver. 15. Leaven is of an infecting, ſowring, ſpreading nature. It is put for falſe Doctrine, Beware of the Leaven of the Scribes and Phariſees, Matth. 16.6, 12. and the Apoſtle interprets it as ſignifying alſo Hypocriſie, 1 Cor. 5.7, 8. Purge out the old Leaven, and let us keep the Feaſt with the unleavened Bread of Sincerity and Truth. So Chriſt interprets it to his Diſciples, Luk. 12.1. Beware ye of the Leaven of the Phariſees, which is Hypocriſie. And the Apoſtle. 1 Cor. 5.8. applies it in particular to the ſowring, ſwelling luſt of malice. Let us keep the Feaſt not with old Leaven, naither with the Leaven of Malice and Wickedneſs—

As they having eaten the Paſſover did preſently abſtain from all Leaven for ſeven days together: ſo we having once laid hold p. 529on Chriſt, and fed upon him by Faith, muſt put away the old leaven of ſin and corruption, purging our hearts as they did their houſes of it, not a day, but ſeven days, ſerving the Lord in holineſs and righteouſneſs all the days of our lives. Thus we are to keep the Feaſt under the Goſpel.

4. The whole Lamb was to be eaten, and none of it left, ver. 9.10. ſo by Faith we muſt receive whole Chriſt, and all his Benefits, Joh. 1.12. 1 Cor. 1.13. Is Chriſt divided? every Believer hath whole Chriſt to himſelf. Some are willing to feed upon Chriſt for pardon, and to eat that part of the Lamb: but to feed upon Chriſt for holineſs and mortification, this they deſire not.

5. It was to be eaten by the whole Family, ver. 3, and 4. and if the Family were too little, they were to call in others: this ſignified both the communion and enlargement of the Church.

It ſignified the ſpiritual communion of the Church, as being one Body, one ſpiritual Family, 1 Cor. 12.12, 13. the whole Church of Chriſt muſt eat and feed upon Chriſt jointly, as well as ſeverally and perſonally, and exerciſe a ſpiritual and viſible communion together. It ſignified alſo the enlargement of the Church, gathering in of others, Luk. 14.23. compel them to come in.

But no uncircumciſed perſon might eat thereof, Exod. 12.48. ſo now, none uncircumciſed in the fleſh, no unbaptized perſon, and none uncircumciſed in heart, none apparently unregenerate may be received to the Lords Supper. See Ezek. 44.7, 9. which ſpeaks of New Teſtament days in Old Teſtament phraſes.

Their ſecond Feaſt was that of Penticoſt, ſo called in the New Teſtament, Act. 2.1. from the Greek foreign, the fiftieth, becauſe it was kept fifty days after the Paſſover.

It is called the Feaſt of Weeks, becauſe they were to reckon ſeven weeks from the morrow after the Paſſover, and then they were to offer to the Lord their two Wave-loaves, Lev. 23.17. there was a threefold myſtery in this Feaſt.

1. To teſtifie their Gratitude and Thankfulneſs unto God for the Land of Canaan, and for the Harveſt of the Fruits of the earth: therefore they were to preſent the firſt Fruits thereof to him at this Feaſt. Hence it is called the Feaſt of Harveſt, Exod. p. 53023.16. and the Feaſt of Firſt Fruits, Numb. 28.26. and the Feaſt of Weeks of the firſt Fruits of the Wheat-harveſt. Exod. 34.22. As in the former the firſt Fruits of their Barley-harveſt, ſo in this the firſt Fruits of their Wheat-harveſt muſt be offered to God. This was as it were the compleating of that.

There are four Inſtructions to be learned from hence.

1. That God muſt be acknowledged in outward mercies, in the Fruits of the Earth; we muſt pay him the Rent of Thankfulneſs, as our great Landlord, and that is all the Rent that he requires. He is in giving ſo liberal, that he gives us all things richly to enjoy; but in taking ſo ſparing, that he requires but a Sheaf for the whole Harveſt: (For, Act. 14.17. it is he that giveth us Rain and fruitful ſeaſons, filling our hearts with food and gladneſs:) and would it not be ſtrange ingratitude to receive from God whole harveſts of his Benefits, and return nothing, not not ſo much as one Sheaf to him?

2. The ſecond Inſtruction is this; this Feaſt inſtructs when it is that the Soul becomes truly fruitful and thankful, to acknowledg God indeed, namely, when the Blood of Ghriſt hath been ſprinkled upon the Soul, when his Death hath been applied and not before. For they were firſt to eat the Paſſover, and ſo to begin that Feaſt; and then upon the morrow after the Paſſover they were to offer the firſt Fruits of Barley, and from thence to reckon fifty days to the Feaſt of Weeks; ſo that their firſt expreſſion of their thankfulneſs to God for the Fruits of the earth was immediately after they had killed and eaten the Paſſover.

It is that which many complain of, a carnal, dead, inſenſible, unthankful frame of heart; but you ſee here both the cauſe of it, and the cure and remedy againſt it. The Soul will come to own God, to dedicate it ſelf and all it hath unto God, when firſt ſprinkled with the Blood of Jeſus Chriſt the Lamb of God, but not till then.

3. They were to begin theſe their acknowledgments of God on the ſixteenth day of the firſt month, Lev. 16.10, 11. for then Barley was ripe in thoſe climates, at another ſeaſon then in theſe Northern Countries. Then they were to begin their acknowledgments p. 531of God, they were not to delay their thankfulneſs till they had gotten in their whole Harveſt; but they muſt bring the firſt unto God. It is a lovely thing to ſee men acquaint themſelves with God betimes, to give him the firſt ripe Fruits: and it is but equal reddere illi prima, qui nobis dedit omnia; that we ſhould render the firſt unto him who giveth all unto us.

4. As they begun betimes, ſo they were to proceed; as in their Harveſt, ſo in their Thankfulneſs: for they offered firſt but a Wave-ſheaf of Barly, Exod. 16. but now two Wave-loaves of Wheat; then but one Lamb, now ſeven Lambs, Lev. 23.18. far greater Offerings then the former. To teach us, that a Chriſtians Thankfulneſs and Fruitfulneſs ſhould be increaſing, till at laſt he be made perfect. We ſhould not ſit down in ſome imperfect beginnings, but go forward and make continual progreſs in the ways of God: as their time goes on, ſo ſhould their thankfulneſs.

The greater Gods Bleſſings are to us, the greater muſt our Thankfulneſs be to him; as he doth increaſe his Benefits, ſo ſhould we augment and increaſe our Obedience. A good Note (ſaith one writing upon this Feaſt) for all them to think of to whom God hath extended a more liberal hand then to their brethren. Many riſe up early, go to bed late, and part from their beloved ſleep; yet fare hardly, eat brown Bread (as we ſay) and drink the Water of Affliction. Is thy condition better then theirs? art thou fed with the fineſt of the Wheat inſtead of their Barly? Remember then, that to whom much is given, of him ſhall be required much, Luk. 12.48. ſeven Lambs for their one, and for their one Sheaf two Loaves.

2. A ſecond end and myſtery of this Feaſt of Pentecoſt was in reference to the giving of the Law upon Mount Sinai. That this was one part of the myſtery of this Feaſt of Pentecoſt the time it ſelf ſpeaks, with other circumſtances: For they came out of Egypt to ſerve the Lord, and to keep a Feaſt to him in the Wilderneſs. Exod 5.1, 3. And they had the Law firſt given to them at this time of the year: for it was in the third month after they came out of Egypt. Exod. 19.1, 2, 3.

p. 532Now they came out at the Paſſover, which was on the fourteenth day of the firſt month; from whence, if you reckon fifty days from the ſixteenth day of the firſt month, it will bring you to the ſixth day of the third month, in which they received the Law at Mount Sinai, the memorial whereof was celebrated by this Feaſt.

For God to give his Law and Ordinances to a people, and to reveal his Mind and make known his Will to them, it is an ineſtimable mercy to be kept always in precious remembrance, and to be celebrated with everlaſting thankfulneſs; eſpecially for them who before were tyed to the cruel Laws of Egyptian Tyrants and Taskmaſters, now to receive not only a Law of their own, but a Law from Heaven, a Law from God, was an ineffable mercy.

3. A third myſtery of Pentecoſt, was the pouring forth of the Spirit at this time, Acts 2.1, 2, 3, 4. as at this time God gave the Law under the Old Teſtament: ſo it pointed us to the time when he would give the firſt fruits of his Spirit under the New; which he poured forth upon the Apoſtles, who thereupon went forth to preach the Goſpel, and to gather that which the Prophets before had ſown, reaping fruit unto eternal life, and bring Wheat of God into his Garner.

As at this Feaſt he gave the Law by Moſes, ſo at the ſame time he gave his Spirit by Jeſus Chriſt. To teach us, that under the Goſpel we receive the Spirit of Chriſt to enable us to … fulfil the Law, and do the Will of Chriſt.

VntoUnto this Feaſt there was added another Precept, of leaving for the poor, Lev. 23.22. teaching them, that with their Sacrifices to God, they ſhould joyn love to their brethren: and that as Gods hand opened to them, ſo their hands ſhould be opened to the poor and needy. But this was a general rule in all the yearly Feaſts, not to appear before the Lord empty-handed, as was obſerved before.

3. The third of their ſolemn Feſtivals was the Feaſt of Tabernacles, which began upon the fifteenth day of the ſeventh month, the fifteenth day of September; and it laſted eight days, the firſt p. 533and laſt whereof were holy Convocations, or days ſanctified and ſet apart for publik Worſhip.

The principal Rite and Ceremony of this Feaſt (to diſtinguiſh it from the reſt) was their dwelling in Booths, from whence it hath its demomination, and is called the Feaſt of Booths, or Tabernacles, as you have the deſcription of it at large in Lev. 23.34. to the end.

There was a threefold myſtery in this Feaſt.

1. To put them in mind of their dwelling in Tents when they travelled through the Wilderneſs into the Land of Canaan; they dwelled forty years in Tents, Lev. 23.42, 43. that your Generations may know that I made the Children of Iſrael to dwell in Booths, when I brought them out of the Land of Egypt. That was one thing, to keep the memorial of that great Diſpenſation of Providence towards their Fore-fathers.

2. The ſecond myſtery was this, to inſtruct them that they were but Pilgrims and Strangers here below, Sojourners as it were in a ſtrange Land, paſſing through it to their own Country, towards their own home. I am a ſtranger with thee (ſaith David) and a Sojourner, as all my Fathers were, Pſal. 39.12.

This Ceremony was ſtrangely neglected and forgotten by them in their obſervation of this Feaſt for about a thouſand years together, till they were taught by their deportation into Babylon to keep it better, as you find in Nehem. 8.13. to the end, they went forth and fetched Olive-branches, &c. to make Booths, as it is written, &c. For ſince the days of Joſhua the ſon of Nun, unto that day, had not the Children of Iſrael done ſo: a ſtrange omiſſion. Some underſtand it only of the frame of Heart wherewith they kept it, and not of this external Rite; but it may include both. Now they made Booths; they had learnt now that they were but Sojourners indeed while they were here below, and that the Land of Canaan was not the true reſt, nor their own Country; but that they were to ſeek and look for another, that is an heavenly, Heb. 11.16. ariſe and depart, for this is not your reſt, for it is polluted. Mich. 2.10.

Here then is a ſecond myſtery of this Feaſt of Tabernacles, to p. 534put them in mind that they were but Sojourners while they were here, and were to ſeek and expect another Countrey, an everlaſting abode and fixed habitation in the Heavens.

3. This Feaſt of Tabernacles pointed them to the time when God himſelf would come to tabernacle and pitch his Tent amongſt men. Therefore the expreſſion is in Joh. 1.14. foreign and the Word was made Fleſh, and he came and did pitch his Tent amongst us, dwelled as in a Tent or Tabernacle amongſt us. Wherein he refers to this great Inſtitution and Feaſt of Tents or Tabernacles: and many other circumſtances of this Feaſt fall in ſuitably to this ſcope and great Goſpel-myſtery of it. For it cannot be imagined that this Feaſt ſhould have no relation to Jeſus Chriſt, eſpecially it being ſo great a Feaſt, greater in ſome reſpects then either of the two former, for it laſted eight days, whereas the Feaſt of the Paſſover was but ſeven; the eighth day pointing us to his Circumciſion, as the firſt to his Birth: and it had a more wonderful and myſterious courſe of Sacrifices appointed for it, then the other Feaſts had; as you may ſee, Numb. 29. from ver. 12. to the 40. there muſt be thirteen Bullocks offered the firſt day, and but twelve the ſecond day, and but eleven the third day, and ſo to the end of the Feaſt every day leſs and leſs, till upon the laſt day no more but only one; which is thought to ſhadow forth the ceſſation and evanition at laſt of all the legal Sacrifices: it intimates that all thoſe legal external Sacrifices were to ceaſe at laſt. That Covenant and that Adminiſtration of it waxing old, and growing weaker and weaker, and decaying, till it be vaniſhed quite away, as the Apoſtle ſpeaks, Heb. 8.13.

Moreover this Feaſt had two other Feaſts previous to it in the ſame month, the Feaſt of Trumpets on the firſt day of the ſeventh month, and the Feaſt of Expiation on the tenth day of it; and then follows, after ſuch preparations and introductions, this great Feaſt of Tabernacles from the fifteenth to the two and twentieth.

They had alſo a cuſtome (as the Jewiſh Writers report) of ſinging certain Songs and Hymns of Praiſe to God when they were preparing and making theſe Booths and Tabernacles, one whereof was the 118. Pſalm, ver. 25. Hoſanna ſave now I beſeech p. 535thee, O Lord, and they would ſay, necte Hoſannam, fold or prepare the Hoſanna Inſomuch that the whole Feaſt, the Booths, Tabernacles, and the Feaſt and all came in proceſs of time to be called Hoſanna's. Now this the people apply in their Acclamations and Songs of Praiſe to Jeſus Chriſt, Luk. 19. which though it was done at another time of the year; yet, as the people in thoſe Acclamations ſeem to allude to the manner and cuſtom at the Feaſt of Tabernacles: ſo they do aſcribe it to the Meſſiah, Hoſanna to the Son of David. And well they might, for the Birth of Chriſt was at the Feaſt of Tabernacles: Chriſt did then tabernacle in the fleſh. Moreover, at this Feaſt of Tabernacles was Solomons Temple dedicated, and the Ark ſolemnly introduced into it, 2, Chron. 5.2, 3, 7. which Temple was a Type of Chriſts humane nature, Joh. 2.19, 21. I know it is contrary to the common account, to place the Birth of Chriſt here, upon the fifteenth day of the ſeventh month. But conſider theſe arguments for it.

1. From this Feaſt of Tabernacles, which muſt needs point to ſome principal thing concerning the Meſſiah, as well as the two former Feaſts did. And in how many particulars it ſuits this of his coming to tabernacle in our fleſh, you have heard.

2. From the ſpace of time that our Saviour did converſe amongſt us here upon earth.

As to his private life, we find, Luk. 3.23. that he was baptized, and entred upon his Miniſtry as he began to be about thirty years old.

His publick Miniſtry was about three years and an half: for we read of four Paſſovers in the Goſpels at which he was preſent, at the laſt whereof he ſuffered.

And the Angel faith to Daniel, that in the midſt of the week the Meſſiah ſhall be cut off, Dan. 9.27. which is meant of a prophetical week containing ſeven years, the half wherreof is three years and an half.

Moreover, we read in all the Evangeliſts, that the Death of Chriſt was at the Paſſover in the firſt month.

Now if we reckon three years and an half from thence, it p. 536will carry us to the month of September for his Baptiſm: ſo as the whole ſpace and time of his converſing here below was about three and thirty years and an half: his private life about thirty years, his publick Miniſtry about three years and an half; whereas the common account, inſtead of half a year, makes but a quarter of a year between the Feaſt of his Nativity and Eaſter.

From all which it appears that the time of his Birth was indeed in the ſeventh month at the Feaſt of Tabernacles: and for the further confirmation thereof, there be ſundry paſſages and circumſtances in the ſacred Hiſtory of his Birth, by which it is evident that it could not be in the tenth month, as is commonly ſuppoſed.

1. Auguſtus his taxing all World, and ordering them to repair to their own Cities for that end, Luk. 2.1. it is not likely that the Emperor would enjoyn all his Subjects to travel in the depth of Winter to their own Cities. An obſervable Providence, and the rather for its falling out in this juncture of time. The Scepter was gone from Judah, when they were compelled by a foreign Power to neglect the Feaſt of Tabernacles, and to travel to other places inſtead of going up to Jeruſalem.

And therefore now it was full time for Shilo to appear, according to that Propheſie of old Jacob, Gen. 49.10.

2. The Shepherds were abroad watching and keeping their Flocks by night, Luke 2.8. but it is not probable they were ſo in the depth of Winter.

3. John was baptizing in Jordan at that time of the year thirty years after, Luke 3.23. but it is not likely that he would chooſe out the coldeſt part of the year for that work; though thoſe Climates were hotter in the Summer then this; yet they were alſo cold in the Winter. The Winter even in thoſe Climates was but a hard time to travel in, or to watch in Matth. 24.20. pray that your flight be not in the Winter. Yea, ſo cold that at the Paſſover they needed a Fire within doors, Joh. 18.18. and ſurely in the depth of Winter it was much colder.

Queſt. But then how aroſe this miſtake to place the Birth of Chriſt in the very midſt of Winter?

p. 537Anſw. They reaſoned from that paſſage of Zacharias offering Incenſe, Luk. 1.5-11-36. They did reaſon thus, that John Baptiſt was conceived at the end of September, and Chriſt ſix months after, which falls out about the end of March; from whence they reckon his Birth nine months after, towards the end of December.

But in this whole Argumentation there is a Concatenation of manifold miſtakes, abſurdities, and incongruities, beſides many uncertainties.

For 1. Zacharias was not the High Prieſt. For he was of Abia's Courſe. Luk. 1.5. But the High Prieſt was of no Courſe: for he was above all the Courſes. And Zacharias is called a certain Prieſt of the Courſe of Abia; a Style too low for the High Prieſt.

2. The Incenſe he offered was not the yearly Incenſe-offered on the tenth day of the ſeventh month, but the daily Incenſe.

3. The Angel did not appear to him in the Holy of holies, but in the Sanctuary: for the Altar of Incenſe ſtood in the Sanctuary.

4. If there were none of theſe manifeſt and palpable miſtakes in this argumentation; yet it is wholly bottomed upon many ſuppoſitions and preſumptions which are altogether uncertain, and without any ground in the Scripture.

As for inſtance, it ſuppoſeth firſt, that as ſoon as Zacharias came home, after the days of his Miniſtration were ended, his Wife Elizabeth conceived. And ſecondly, that this was that year on the ſeven and twentieth of our September. And thirdly, that there was ſix months, to a day, between the Conception of John the Baptiſt and the Angels ſpeaking to the Virgin Mary; When as the Holy Ghoſt ſpeaks in a greater latitude; and

As to the firſt ſaith thus, after thoſe days his Wife Elizabeth conceived, Luk. 1.24. but whether it was preſently after, or a month, or two months, or three months after, he ſaith not.

And as to the third, the Angel ſaith only, that it was on the ſixth month, ver. 26. and that it was the ſixth month of her being with Child, v. 36. but whether the beginning, or middle, or p. 538end of it he leaves wholly in the dark. Whereas this Opinion makes it to be juſt at the expiring of the ſixth, and entrance of the ſeventh month.

To which might be added, as a fourth groundleſs and uncertain preſumption, that if it were certainly known to a day what time Elizabeth conceived, yea and what day the Angel ſpake to Mary; yet the ſame uncertainty ſtill remains, how long after the Angel Gabriel's ſpeaking ſo to the Virgin Mary it was before the power of the moſt High came upon her, and ſhe conceived of the Holy Ghoſt: it might be ſome days or weeks after, for ought that can be proved to the contrary.

And laſtly (to add yet a fifth uncertain groundleſs ſuppoſal that is preſumed and proceeded upon in this vulgar computation) if all theſe forementioned particulars were preciſely declared in the Scripture; yet what aſſurance have we that the Virgin Mary went neither more nor leſs then two hundred and ſeventy days, or nine ſolar months of thirty days a month, after her Conception before the Birth of Chriſt? For though he was in all things, except ſin, made like unto us; yet it is well known, that according to the Experience of Women, and the Judgment of Phyſicians, there is a conſiderable variation and latitude in the time of Womens going with Child, it being ſometimes more, ſometimes leſs, differing (at leaſt in different perſons) not only ſundry days, but ſometimes ſome weeks, yea months.

But then the ſecond of the firſt mentioned uncertain ſuppoſals (which I caſt into this place, becauſe I would ſpeak a little more largely to it) namely, that Zacharias's Miniſtration ended that year, preciſely on the ſeven and twentieth of September, is as undemonſtrable and uncertain as any of the other.

For firſt, though there were four and twenty Courſes of Prieſts before the Captivity of Babylon; yet how will it be proved that there continued juſt the ſame number ever after through all the calamities, and concuſſions, and confuſions that the Jewiſh State and Worſhip underwent? how can it be proved that none of theſe four and twenty was utterly extinct before that day by Death, or Apoſtacy, or Excluſion, or ſome other way?

p. 539And ſecondly, if that could be proved; yet how will it ever be made out that they continued in an uninterrupted order of Succeſſion, as they were diſtributed and ranged in Davids days? 1 Chron. 24. why might not one lot, ſuppoſe that of Abijah, through ſome occurrence or other fall into the week of the lot of Hakkor, or of Jeſhua? there is no prohibition of it by God but that it might lawfully be done in ſome caſes: and though it might not; yet we find there was introduced as great and a greater variation and ſwerving from the firſt Inſtitution and Ordinance of God concerning the continuance of the High Prieſthood. For it appears in the Evangeliſt to be anniverſary, at leaſt mutable, about the time of Chriſts Death, Joh. 11.49, 51. Act. 4.6. when as by the Law of God it ought to have been during life unchangeable.

And thirdly, if both theſe were granted, or could be as firmly proved as they are ſtrenuouſly ſuppoſed; yet we are ſtill in the dark, unleſs we can certainly and demonſtratively fix the beginning of our reckoning of the Succeſſion of the Courſes of the Prieſts both to a year, and to a month, yea to a very day preciſely. But whether this Computation of the Succeſſion of the Courſes of the Prieſts muſt begin from the firſt ordaining of them in the later end of Davids Reign, or from the finiſhing and Dedication of the Temple in Solomons, or from the erecting of the Altar at the firſt return from Captivity in Cyrus his Reign, or from the re-building of the Temple in the Reign of Darius, or from the cleanſing and new Dedication of it, after its Pollution and Profanation by Antiochus, of which we read in the Maccabees, is ſtill ſubject to endleſs undeterminable Controverſie and Diſpute.

Fourthly, if we could attain convincing clearneſs in all the former; yet there will ariſe a further unreſolvable Queſtion touching the Rule of the proceedure of this Computation; namely, whether it muſt begin with the lot of Joarib, which came out firſt in Davids ordering of them, and doubtleſs at their firſt entring on the execution of their Attendance by courſes was the firſt, or whether it muſt begin where at the interruption it left p. 540off; or whether at the courſe to which it would have fallen at the reſtauration, had no ſuch interruption intervened.

Laſtly, if all theſe ſnarling intanglements were extricated unravelled and made plain; yet we are never the neerer to our buſineſs of finding out the time of Zacharias Miniſtration either as to month or year, much leſs as to the day, unleſs we could certainly make out, how many years there are from the time that we begin our reckoning at, to the year of that Miniſtration of Zacharias. But this lies involved under ſo much darkneſs and ſo many perplexities, that the moſt learned Chronologers, who have ſet themſelves with greateſt induſtry and moſt advantages to make out the year of the Birth of Chriſt, have given ſo little ſatisfaction to others, that there are almoſt as many ſeveral years fixed on for it, as there are Chronologers. Some have reckoned up forty ſeveral Opinions of learned men about it, and perhaps more might be added. Mr. Perkins placeth it about the three thouſand nine hundredth year of the World. Others ſeven and twenty years later. Yea ſeveral years between that and the four thouſandth are fixed on by ſeveral Chronologers. Others again go beyond the four thouſandth year, ſome one, others two, others forty, others fifty years; yea there are that bring it down below the five thouſandth year, and ſome below the ſix thouſandth, yea neer to the ſeven thouſandth year of the World.

Yet muſt all theſe things which are ſo altogether uncertain, and left by God in ſuch a latitude, be punctually determined, and taken for true and certain, if the grounds of this vulgar Opinion concerning Chriſts being born on the five and twentieth of December have any ſtrength in them. A conſideration this is which doth ſufficiently ſhew the non-cogency, invalidity and utter weakneſs of that reaſoning which ſome learned men uſe from the Courſes of the Prieſts to find out the time of Chriſts Nativity; a way of reaſoning it is which hath ſo little of evidence and ſtrength in it, that ſeveral learned men make uſe of it to eſtabliſh their ſeveral different Opinions in this point.

Some there are that do from hence argue for the five and twentieth of December.

p. 541Another makes uſe of the ſame way of arguing to prove that Chriſt was born on the ſixth of January.

Others take the ſame courſe of arguing to caſt the Nativity of Chriſt on the later end of September or beginning of October; and there is a very learned man who uſeth the very ſame way of reaſoning to prove the Birth of Chriſt fell on the Ides, that is, on the thirteenth of November. An ingenious and elaborate way of arguing this muſt be confeſſed to be, in the making out of the whole Contexture whereof ſeveral Authors have ſhewn a great deal of uſeful Learning.

But nevertheleſs by what hath been briefly hinted, it is apparent that there are ſo many weak parts and uncertainties throughout the frame and contexture of the argumentation, that the whole of it is rendred uncogent and unſatisfactory to one that looks for firm and ſolid footing to build his Judgment on, from ſuch ſtrength of Reaſon, and clearneſs of Evidence, as may conſtrain aſſent.

Ʋſe. See the unwarrantableneſs of the Obſervation of theſe Feſtivals amongſt Chriſtians.

The Paſſover is that we commonly call Eaſter, Pentecoſt is that we call Whitſuntide, and for the Feaſt of Tabernacles the Pope hath ordained Chriſtmas.

If theſe days were ſhadows of good things to come, and that the Body is of Chriſt, (as the Text is expreſs) then now the Subſtance is come, theſe ſhadows are ceaſed and vaniſhed away; the Subſtance being come, the ſhadow muſt needs fly away and vaniſh.

Moreover, theſe Feaſts, theſe days and times, ſince the abrogation of them, have not been attended and accompanied with the Bleſſing of God, but rather with the viſible tokens and expreſſions of his diſlike and diſpleaſure. For as there is a Bleſſing of God upon his Ordinances: ſo he is wonted to imprint his Curſe upon the Inventions of men. Eaſter was the firſt Ball of Contention that ever was amongſt Chriſtians; the Eaſtern and the Weſtern Churches contending ſharply about the time of it for above two hundred years together: ſo that Victor the Biſhop p. 542of Rome excommunicated many Churches for not obſerving Eaſter at his time. The thing in difference was, whether to keep it on the fourteenth day of the firſt month (the day on which Chriſt began his Sufferings) or on the next Lords day after, viz. the day of Chriſts Reſurrection. The Eaſtern Churches obſerved Eaſter on the fourteenth day of the firſt month according to the time of the Paſſover. The Weſtern Churches on the contrary ſaid, this was to Judaize, and it was more Chriſtian-like to celebrate the day of his Reſurrection, &c. and this Opinion carried it. For in the Council of Nice it was concluded that it ſhould be kept on the day of the Reſurrection. This was the fruit of Gods Diſpleaſure againſt the Obſervation of ſuch a time, when he had teſtified in his Word, Let no man judge you in reſpect of Holy days, &c.

And as to Chriſtmas they have greatly miſtaken in their computation of the time (as hath been ſhewed) partly through the ignorance and unskilfulneſs which God was pleaſed to leave them to, as it were to rebuke them for their Superſtition; and partly through their carnal compliance with the Pagans; which made the Biſhop of Rome take the old Saturnalia and Bacchanalia of the Pagans, and to diſguiſe them with a new Name, that thoſe Feſtivities which had been kept before in the Devils name, might now be kept in Chriſts own name to his greater diſhonour.

Beſides there is little probability that the true time of Chriſts Birth is ſtumbled upon, and many learned men confeſs there is a miſtake as to the time, and that it muſt needs be at the Feaſt of Tabernacles, and not in December.

Moreover, God uſually gives men up to more ſin then, then at other time; which is a further evidence of his Diſpleaſedneſs with the Obſervation of it.

It was Latimers complaint of old, in the days of King Henry the eighth, That Chriſt was more diſhonoured in the Twelve Days, then in all the whole Twelve Months beſides. Ye obſerve days, and months, and years, I am afraid of you, that I have laboured in vain, ſays the Apoſtle in Gal. 4.10, 11. it is a ſign the p. 543preaching of the Goſpel hath been very much in vain among the people, when they retain the Obſervation of ſuch times; the Apoſtle ſpeaks of the days and times that men have invented, not of days that God hath inſtituted to be obſerved.

It is ſaid of Jeroboam, 1 King 12.33. that he offered upon the Altar which he had made in Bethel the fifteenth day of the eighth month, the month which he had deviſed of his own heart, which he had lyed or feigned, quem mentitus eſt. The Lye of it appears in this, that they pretend to do it to the honour of Chriſt, when indeed they do it to his diſhonour: and therefore it is as a brand ſet upon him on this account, which he lyed in his own heart: ſo it is but lying, for men to keep days of their own invention; and the Lye appears in that they pretend to do it for the honour of God and of Jeſus Chriſt, whereas they unſpeakably diſhonour him thereby. It is the framing of a Lye in mens own hearts when they keep ſuch days.

Obj. But ſhould we not celebrate the memorial of our Redemption by Jeſus Chriſt? why ſhould we forget the memory of theſe things? ſhould we not remember how Jeſus Chriſt ſuffered, and hath ſent his Spirit amongſt us, and came to tabernacle in our Fleſh?

Anſw. Yes, but the Lord commands us to celebrate the memory of it once a week, and for us to put him off with once a year, is to put him off with leſs then he requires; to give him a day in a year, when he requires a day in a week, for the memorial and celebration of this thing.

Moreover, there is a way whereby people may keep the Paſſover, and Pentecoſt, and the Feaſt of Tabernacles; that is, we ſhould keep them under the Goſpel every day. As ſome ſay, every day ſhould be a Chriſtian Sabbath. But that is not true; for a Sabbath is a day ſet apart from our Callings: but ſix days ſhalt thou labour, ſaith the Commandment. But we ſhould make every day our Eaſterday, every day our Pentecoſt, &c.

Obj. But why ſhould not Chriſtians be as holy as the Jews, and therefore keep theſe Feaſts as well as they? how ſhould we keep them every day?

p. 544Anſw. We are to keep them in a ſpiritual and Goſpel way, but not legally and literally: for the Letter killeth, but the Spirit is Life. The Apoſtle exhorts, let us keep the Feaſt, 1 Cor. 5.8. Now if you would keep the Feaſts of Faſſover, Pentecoſt and Tabernacles aright, it conſiſts chiefly in three things.

1. To be much in the exerciſe of Faith, in the acting of a true and pure and lively Faith upon the Death and Sufferings of Jeſus Chriſt as the true Lamb of God. I ſay, in acting Faith, or drawing nigh with a true heart in full aſſurance of Faith; and this is the true Paſſover, and the true keeping of that Feaſt, Heb. 10.22. Let us keep the Feaſt, 1 Cor. 5.8. without the leaven of Hypocriſie, of ſeeming Faith, and ſeeming Holineſs, with the unleavened bread of ſincerity and truth. That is the right keeping of the Paſſover, when men live not upon their own Righteouſneſs, truſt not in their own Duties; but being ſenſible of their ſinful, undone, wretched eſtate, act Faith, and exerciſe their thoughts upon the Death and Reſurrection of Jeſus Chriſt: this is the right keeping of it indeed.

2. Be ye filled with the Spirit, get a great and large meaſure of Gods Spirit; this is the true Feaſt of Pentecoſt, Epheſ. 5.18. Be not drunk with Wine wherein is exceſs, (as the Holiday-keepers uſe to be through the Juſtice of God, becauſe they obſerve their own inventions,) but be ye filled with the Spirit. Do not ſit down with common Gifts, and common Graces, and common Workings, but get and labour after the ſaving work of the Spirit; and be not content, nor ſit down ſatisfied with ſome little beginnings of a ſpecial ſaving work, with ſaving Grace in truth and in ſincerity in little meaſures and degrees: but labour after a great degree and meaſure of the Spirit of Grace; after ſtrength and growth of Grace, as well as truth of Grace; be ye filled with the Spirit, &c.

3. Behold and ſee the Glory of God in the face of Jeſus Chriſt. This is the true Celebration of the Feaſt of Tabernacles. Get a real ſight of God, ſo as to behold his Glory as he is manifeſted in the fleſh, and as God dwells in our Nature, Joh. 1.14. the Word was made Fleſh, and dwelt amongſt us, came and pitched his Tabernacle p. 545among us, and we beheld his Glory. We cannot ſee God in himſelf, he dwells in Light and Glory inacceſſible: as we cannot look upon the Sun in its own Brightneſs; but we may ſee it in a pail of Water: ſo we may ſee the infinite Majeſty and Glory of God in the Fleſh of Chriſt. The Tabernacle of Jeſus Chriſt is a thing to be beheld by Men and Angels, to ſee more into the Glory of God, … get acquaintance with the myſtery of the Father and of Jeſus Chriſt, as the Apoſtle ſpeaks, Col. 2.2, 3. that ye may be knit together in love and comforted, and unto all riches of the full aſſurance of underſtanding, to the acknowledgment of the myſtery of God, and of the Father, and of Chriſt, in whom are hid all the treaſures of Wiſdom and Knowledg. But beware leſt any man ſpoil you through Philoſophy and vain deceit, after the Tradition of men, after the rudiments of the World, and not after Chriſt: ver. 8. for in him, ver. 9. dwelleth all the fulneſs of the Godhead bodily.

Labour therefore to ſee God in Jeſus Chriſt: we are not able to behold that infinite Majeſty, but only through the veil of the Fleſh of Jeſus Chriſt, as ſhining in his humane nature. And this is the myſtery of the Feaſt of Tabernacles, and the right and Goſpel way of celebrating of it. Conſider what I have ſaid, and the Lord give you underſtanding in all things.