The Figures or Types of Christ, Typological category 23

The Figures or Types of Christ · Typological category 23

p. 546THE GOSPEL of the FEAST of TRUMPETS.

Jan. 21. 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.

THere are three Doctrines in the words.

1. That the Jewiſh Holy days are of three ſorts, or may be referred to three general heads; Feaſt days, New Moons, and Sabbaths.

2. That theſe their holy ſeaſons were ſhadows of things to come, but the Body is of Chriſt.

3. Therefore no Chriſtian ſhould ſuffer any man to judg him or condemn him for not obſerving theſe Jewiſh times and ſeaſons.

We are endeavouring to open the ſubſtance of theſe ſhadows, and what were thoſe things to come, thoſe things about Jeſus Chriſt and the Goſpel which were ſhadowed forth in them.

We began firſt with their Holy days, or their Feaſt days, that is, their annual Feſtivals, whereof we heard they had five. (1.) The Paſſover. (2.) Pentecoſt. (2.) The Feaſt of Tabernacles. (4.) The Feaſt of Trumpets. (5.) The Feaſt of Expiation. Theſe three, the Paſſover Pentecoſt and the Feaſt of Tabernacles, were the three great Feſtivals which were more ſolemn then the reſt; becauſe then all the Males of Iſrael were to aſſemble together out of the whole Nation, and to appear before the Lord in the place that he ſhould chooſe, in a general Church Aſſembly.

We heard ſomething that theſe things pointed to. The Paſſover did point them to the Death and Sufferings of Jeſus Chriſt, p. 547as the true Paſchal Lamb, who fulfilled this Type even as to the very ſeaſon and holy time it ſelf; for he ſuffered at the Paſſover. The Pentecoſt pointed at the time of the effuſion of the Holy Ghoſt after his Aſcenſion. The Feaſt of Tabernacles pointed them to the Birth and Nativity of Jeſus Chriſt, when he ſhould come to tabernacle and pitch his Tent in our Nature.

We heard indeed that this was the time of Chriſts Birth, and not as it is commonly computed to be in December, in the depth of Winter. It is not like the Shepherds would be watching their Flocks all night then, and that Auguſtus would command his Subjects to travel to their own Cities to be taxed at ſuch a time, and that John would chooſe that time to baptize in.

There be two more of the Jewiſh Feaſts to be ſpoken to, which were great and ſolemn Feaſts; yet not ſo great as theſe three; becauſe the people were not all bound to come up to Jeruſalem to the Temple; namely, the Feaſt of Trumpets and the Feaſt of Expiation: they were both in the ſeventh month, as was alſo the Feaſt of Tabernacles; the Feaſt of Trumpets on the firſt day of it, the Feaſt of Expiation on the tenth day, and the Feaſt of Tabernales on the fifteenth day, and from thence to the two and twentieth day, which is therefore accounted the greateſt of all their Feaſts, being in the ſeventh month, which was alſo the firſt in their old account, the chiefeſt of all the months in the year, and called by ſome the Sabbath of months, as the ſeventh day is the Sabbath of days.

4. This month began with the Feaſt of Trumpets, which was upon the firſt day of the ſeventh month. The firſt Inſtitution of it we have in Lev. 23.23, 24, 25. and the Lord ſpake unto Moſes, ſaying, &c. It was celebrated as a Sabbath, they were to do no ſervile work therein. This Feaſt alſo had its peculiar Sacrifices appointed for it, as in Numb. 29. the ſix firſt verſes. It was alſo ſolemnized with the blowing of Trumpets, which being the ſpecial Rite of this Feſtivity, it had its Name from thence. Here therefore the old legal Muſick may fitly be conſidered, this being as it were their Feaſt of Muſick. The Inſtitution of theſe Trumpets we read in Numb. 10. the ten firſt verſes, mentioned p. 548long after as a very ſolemn Ordinance in Pſal. 81.3, 4 The firſt mention we have of Muſical inſtruments in the Worſhip of God, is in Exod. 15.20, 21. where we read that Miriam uſed Timbrels, and they praiſed God therewith, and they ſang the Song of Moſes when they were delivered from Pharaoh. And Miriam the Propheteſs, the Siſter of Aaron took a Timbrel in her hand, and all the Women went out after her with Timbrels and with Dances. And Miriam anſwered them, Sing ye to the Lord, for he hath triumphed gloriouſly; the Horſe and his Rider hath he thrown into the Sea. Moſes afterwards by order from God appointed theſe Trumpets to be made, and we read of a further increaſe of ſuch Inſtruments in after times. As to the uſe and ſignification of them, there be many Goſpel Inſtructions to be conſidered in this legal ſhadow; we ſhall mention ſeven.

1. The general ſcope of them was to ſignifie and ſhadow forth the ſound of the Goſpel, the bleſſed ſound of the Goſpel, which is called the joyful ſound, Pſal. 89.15. the Goſpel is called glad tidings, it is a joyful pleaſant ſound indeed. Hence the Miniſters of the Goſpel are ſaid to lift up their voice like a Trumpet, Iſai. 58.1. the Tongue of the juſt is as choiſe Silver, Prov. 10.20. (theſe Trumpets were of Silver;) the faithful diſcharge and execution of their Office is expreſſed by blowing of the Trumpet, Hoſ. 8.1. Ezek. 33.3, 4, 5. it is ſaid, in the day when the Jews ſhall be converted, in that day the great Trumpet ſhall be blown, and they ſhall come which were ready to periſh, &c. Iſai. 27. laſt. when God ſhall gather them one by one, ye ſhall be gathered one by one, ver. 12. in that day the great Trumpet ſhall be blown, &c that is (ſaith Calvin) the Silver Trumpet of the Goſpel, to the conviction and converſion of the Jews. God will have his Church inſtructed not by ſight only, but by voice, not by the eye only, but by the ear. Even under the Law the Lord would not have his people always to look for miraculous and immediate Guidance, but they were to order themſelves according to the ſound of the Trumpet both in War Peace, according to the rule of the Word: ſo according to the rules of the Goſpel, according as that Trumpet ſounds, ſo are you to act. This is the firſt, namely, the p. 549joyful ſound of the Silver Trumpet of the Goſpel.

2. The Joys and Graces of the Spirit of God is another thing intimated by this Trumpet and inſtrument of Muſick, that ſpiritual melody of the Joys and Graces of the Holy Ghoſt in the hearts of Gods people, Pſal. 98.6. with Trumpets and ſound of Cornet make a joyful noiſe before the Lord the King. Epheſ. 5.18, 19. There is a melody and joyful voice in the Conſciences of Believers, the Spirit of God both ſanctifying and comforting of them, ſo the Apoſtle, Col. 3.16. Grace and Joy the fruit of Grace: ſo this Muſick remains in the Antitype of it, the heart-ſtrings of Believers making melody ſuitable to the profeſſion of their Lips, and to the gracious and peaceable converſation of their lives, that is the true Goſpel-Muſick.

3. Theſe Trumpets and other muſical inſtruments were uſed in time of War, and appointed by God ſo to be, Numb. 10.9. the Trumpets were to ſound to prepare and call them forth to the War, to encourage their Faith in it, that they ſhould be remembred before the Lord, and have ſucceſs over their enemies; ſometimes viſible ſucceſs attending this Ordinance: as in Jehoſaphats time, 2 Chron. 20.21, 22. they ſounded the Trumpet, praiſing the Beauty of Holineſs, and when they began to ſing praiſes, the Lord ſet ambuſhments againſt Ammon, and Moab, and Mount Seir, and then they were ſmitten.

4. It was the Office of the Prieſts to ſound theſe Trumpets, as in Numb. 10.8. the Sons of Aaron the Prieſt muſt do it. To ſhew that the publick Diſpenſation of the Word and Goſpel belongs to, and is intruſted chiefly with the Sons of Aaron, the Miniſters of the Goſpel, they muſt ſound the Silver Trumpet of the Goſpel in the ears of the world.

5. The matter they were made of, ſome were of Silver, and ſome of Horn, Numb. 10.1. and in 1 Chron. 15.28. The Cornet, that is an inſtrument of Horn: ſo in that 98. Pſal. 6. with Trumpet and ſound of Cornet make a joyful noiſe before the Lord the King. And Rams Horns did beat down the Walls of Jericho, Joſh. 6. If God inſtitute the Rams Horns, they ſhall be as powerful as the Silver Trumpets. To teach us that the meaneſt Gifts p. 550of any Godly Miniſters if ſincere are accepted, and may be bleſſed of God for the good of Souls, for the caſting down of ſtrong holds, and for ſucceſs and victory againſt our ſpiritual enemies; Rams Horns may do it as well as Silver Trumpets.

6. Their number at firſt was but two, Numb. 10.2. that is, for the two Sons of Aaron, Eleazar and Ithamar the Prieſts, Numb. 3.4. but in proceſs of time David added many other muſical inſtruments, but he did it by authority and direction from God. For ſo was the Commandment of the Lord by his Prophets, 2 Chron 29.25. 1 Chron. 16.42. 2 Chron. 7.6. And in Solomons time we read of one hundred and twenty Prieſts that did ſound with Trumpets at the Dedication of the Temple, 2 Chron. 5.12. Alſo the Levites, which were the Singers, being arayed in white linnen, having Cymbals, aad Pſalteries, and Harps, and with them one hundred and twenty Prieſts ſounding with Trumpets. And thoſe Inſtruments of Muſick which David made, they are called the Inſtruments of Muſick of the Lord: for he made them according to the direction of the Seer. All which ſhews the enlargement of the Church and its Joy, and the improvement of the Worſhip of God in Goſpel times: here is one hundred and twenty Trumpets now, whereas there was but two at firſt. And as the number of Prieſts, and Trumpets and muſical inſtruments was much increaſed in Solomons time above what it was in the time of Moſes: ſo ſhall the Church and their ſpiritual Joy in the days of the Goſpel under Chriſt, who is the true Solomon. They are increaſed now, and ſhall be more and more in the later days, Iſai. 60, and 61 chap.

7. And laſtly, but why was this Feaſt of Muſick and Trumpets upon the firſt day of the ſeventh month, why is that the appointed ſeaſon for it?

Many accounts there are given by Interpreters, which do all center in this; becauſe of the many great occurrences and diſpenſations of God in this month, ſome whereof were paſt, and were now to be remembred, and ſome future, which were now to be proclaimed and prepared for. The World was created in this month, which was at firſt the firſt month in the year, until the p. 551account was changed upon occaſion and in memorial of their deliverance out of Egypt. This month ſhall be to you the beginning of months, it ſhall be the firſt month of the year to you, Exod. 12.2. intimating that it was not ſo before. There was approaching the Feaſt of Atonement upon the tenth day of this month, which is thought to relate to the Golden Calf, and the Lords pardoning that Idolatry: alſo the Feaſt of Tabernacles on the fifteenth day. The Temple of Solomon was dedicated in this month: and now alſo was the Birth of Chriſt; at this time God aſſumed and appeared in our nature, pitching his Tabernacle or Tent in our Fleſh. All which things put together gives ſome account of the ſeaſon of this Feaſt, and of the ſolemnity of the blowing of Trumpets on the firſt day of this ſeventh month. And ſo much for the fourth of theſe annual Feſtivals, namely, the Feaſt of Trumpets.

Now take this inference, namely, the unwarrantableneſs of Muſical inſtruments in the Worſhip of God now under the Goſpel. You ſee of old there was an Inſtitution for it, there is not ſo now.22 ae q. 91. 2. 4. It is a very late invention of the Church of Rome: Aquinas ſpeaks againſt them as not uſed in the Church in his time, ſaying, they are legal, and prefigure ſomething of Chriſt; therefore are not continued under the Goſpel.

Conſider theſe three things.

1. They were a Type, that is evident; and hereby is typified the Muſick and melody of the Joys and Graces of the Holy Ghoſt in the hearts of Gods people, and many other Goſpel leſſons and inſtructions were held forth by this ancient legal Ordinance. And Types you know are ceaſed, and Shadowes are vaniſhed now that the Subſtance is come: look therefore after the inward muſick of a good Conſcience, and the witneſs of the Holy Ghoſt there; this is the Goſpel-muſick.

2. If we could not find out the myſtery and the direct ſignification of them, which hath been cleared to you; yet however theſe things were a legal burthen, and childiſh rudiments, therefore not becoming the mature eſtate of Believers under the new p. 552Teſtament, though they might be a fit ſolace for the childiſh eſtate of the Church under the Law.

3. This Cathedral Muſick introduceth into the Church of God a Rabble of Church-Officers which the Lord never appointed, and which never came into his heart, the Choriſters and Singing men, &c. and that is a very great evil. It is not in the power of men, but it is the great Prerogative of Jeſus Chriſt to appoint Officers in his Church, who hath appointed none but Paſtors and Teachers, Elders and Deacons.

5. And laſtly, the Feaſt of Expiation or Atonement, and this was on the tenth day of this ſeventh month, the Rules and Rites whereof are ſet down at large in Levit. 16. which becauſe they are many, and very ſignificant, and full of Goſpel-myſteries: therefore I purpoſe (the Lord aſſiſting) to ſpeak to it more at large in a diſtinct Diſcourſe by it ſelf, having here only mentioned it in its place to which it doth belong.

Queſt. Were theſe then all their yearly Feaſts? had they no more but theſe five under the Law, viz. the Paſſover, the Feaſt of Pentecoſt, the Feaſt of Tabernales, the Feaſt of Trumpets, and the Feaſt of Expiation?

Anſw. They had no more of Gods appointment that were perpetual and religious Feaſts. It is true, we read of ſome others both in Scripture and in the Jewiſh Writers; but either they were not perpetually recurring every year, but meerly occaſional upon preſent emergencies of Providence; or elſe they were not holy and religious Feaſts, but only civil and political; or elſe laſtly they were ſinful and unwarrantable: as,

1. There was Solomons Feaſt, that ſolemn Feaſt at the Dedication of the Temple, as in 2 Chron. 5. but this was extraordinary and occaſional, and not a ſtanding yearly Feſtival.

2. They had alſo thoſe Faſts of the fifth and of the ſeventh month which are mentioned in Zech. 7.3-5. but theſe alſo were but temporary and occaſional; upon occaſion of the calamities of their Captivity in Babylon, the Land being laid deſolate, Jeruſalem taken, the Temple deſtroyed. Hence they had theſe Faſts only during the time of their ſorrow, but they ceaſed and were turned into rejoycing.

p. 5533. There was the days of Purim mentioned in Eſther 9.21, 22. that they kept in the month of Adar, on the fourteenth and on the fifteenth day of the month yearly: for then it was turned from ſorrow to joy, and from mourning to a good day. This ſeems not to be a religious, but a political conſtitution; ſo our Divines conclude againſt the Papiſts, who plead this for their Popiſh Holidays. For there were peculiar Sacrifices appointed for all the holy Feſtivals, Numb chap. 28, and 29. but there was none for this: and there is nothing mentioned but civil rejoycing, days of Feaſting and Joy, and ſending portions to the needy, ver. 22. Of this nature is our fifth of November. Not but that there may and ought to be upon ſuch times holy rejoycing in God, as upon any providential occaſion: but there ought not to be a religious abſtinence from the works of our Callings (as upon the Lords day, and upon occaſional days of Faſting or Rejoycing) that ought not to be on any ſuch days. Had they been religious Feaſts and days wherein they were bound to abſtain from the works of their Callings, after the nature of religious Feaſts, we then are to ſuppoſe that Mordecai, Nehemiah, &c. had inſtruction from God about it, elſe they durſt not have done it, they that had ſuch Light and Holineſs.

4. We read of two Feaſts more appointed in the time of the Maccabees, one for the Dedication of the Altar, 1 Maccab. 4.56. ſo they kept the Dedication of the Altar eight days, offered Burnt-offerings with gladneſs, and offered ſacrifices of deliverance and praiſe. And the other for the Purification of the Temple, 2 Maccab. 1.18. we are now purpoſed to keep the Purification of the Temple upon the five and twentieth day of the month Cheſleu. Now if theſe had been only particular and occaſional Feaſts, theſe things God had left with the Church to appoint; but ſeeing the Jews ſay, they were yearly Feaſts, they were thererefore ſuperſtitious and unwarrantable things; for they had no ſuch extraordinary perſons amongſt them that could give them authority from God for ſuch a thing.

p. 554Thus we have gone through the firſt word [Feaſt days] their Holy days or Feaſt days.

Their holy times we referred to three heads, their Holy days, New Moons and Sabbaths.

Now a word concerning their New Moons. Let no man judge you in reſpect of the New Moons.

2. New Moons.

2. The ſecond word in the Text is New Moons, of which we read in Numb. 28.11. in the beginnings of your months ye ſhall offer a Burnt-offering unto the Lord, &c. and Numb. 10.10. in the beginnings of your months ye ſhall blow with the Trumpets over your Burnt-offerings, &c.

To open this a little, that ſo you may underſtand the mind of the Holy Ghoſt in it; you muſt obſerve that their computation of the year was not as ours is, meerly Solar, but partly Lunar: for their month always began with the New Moon, and the days remaining to fill up their Solar year, which are eleven, they were wont to intercalate at the appointment of their High Preſts and Rulers at the years end: Or (as ſome write) after the ſecond or third year in an intercalatory month which they called Veader, conſiſting of eleven, or one and twenty, or three and thirty days. Their month ſtill began with a New Moon, and the Lord did appoint that it ſhould be a ſeaſon religiouſly obſerved by them; you ſhall offer ſuch and ſuch Sacrifices, ye ſhall blow with Trumpets, &c.

There were four things obſervable in the ſolemnizing the New Moons: for they did ſolemnize this ſeaſon with ſuch religious Rites and Obſervations as theſe.

1. A holy Convocation and abſtaining from the works and buſineſs of their Callings: Therefore in Amos 8.5. they are brought in as ſaying, when will the New Moons be gone, that we may ſell Corn, &c.

2. By repairing to the Prophets for Teaching and Inſtruction, to inquire of God, and to hear his Word. 2 Kings 4.23.

p. 5553. With ſounding or blowing of Trumpets every New Moon, as well as the New Moon, of the ſeventh month, Numb. 10.10.

4. With peculiar Sacrifices, yea a greater number of Sacrifices then on the Sabbath day: They had peculiar Sacrifices then to be offered on the firſt day of the month, Numb. 28.11.

Some add (fifthly) the keeping ſolemn Feaſts of Love and Amity, 1 Sam. 20.5.6.

Now this Solemnity doubtleſs had ſome Divine myſtery in it, it aimed at ſome good thing to come, ſomething of Chriſt in the Goſpel: for the Text ſaith expreſly, they were a ſhadow of things to come. And the Worſhip of God in Goſpel-times is expreſſed under this phraſe, Iſai. 66.23.— from one New Moon to another— ſo Ezekiel in his Viſion of the Temple-worſhip under the Goſpel ſpeaks of it under the name of New Moons, Ezek. 46.1, 6.

But what then did it ſignifie? what was the meaning of all theſe things? Doubtleſs they were written for our Inſtruction, there was a Goſpel-myſtery in theſe legal Inſtitutions. In theſe things principally lay the ſubſtance of theſe ſhadows.

1. Their acknowledgment of God in the Creature, that God muſt be acknowledged in the renovation of the Creatures in the courſe of Providence: as when the Moon begins, increaſes, and is renewed, then Gods Providence is acknowledged and taken notice of: he renews the courſe of nature and every mercy we enjoy. There is no Light to be ſeen at firſt in the Moon, but it increaſes till it come to the full Moon. Thus God renews every creature and every comfort in the way of his Providence, Pſal. 104.30. thou ſendeſt forth thy Spirit, and they are created, and thou reneweſt the face of the earth. They muſt not bleſs God in this Solemnity for the Moon when it was at the full; then more of the Creature is ſeen: but when there is leaſt of the Creature, then God muſt be owned even in the leaſt of mercies.

2. The Renovation of the Church in a way of Grace, as well as the Creature in the way of Providence; we muſt own God in that, and depend on him for it: for the Church is compared in Scripture to the Moon, Pſal. 89.37. it ſhall be eſtabliſhed for ever as the Moon, and as a faithful Witneſs in Heaven. Cant. 6.9. Who p. 556is this that looketh forth fair as the Moon, &c. As the Moon borrows her Light from the Sun: ſo the Church borrows her Light from Jeſus Chriſt, who is the Sun of Righteouſneſs. As the Church is compared to the Moon: ſo Chriſt to the Sun; for ſo he is called, Mal. 4.2. but to you that fear my Name ſhall the Sun of Righteouſneſs ariſe with healing in his Wings. The Church borrows her Light from Chriſt the Sun of Righteouſneſs, as the Moon doth from the Sun in the Firmament: for Chriſt is compared to the Sun, as well as the Church to the Moon. As the Moon borrows her Light and Luſtre from the Sun, and is renewed by the aſpects and influences thereof: ſo the Church by influences from Chriſt, who is indeed the Sun of Righteouſneſs, renewing the ſtate of the Church eſpecially under the Goſpel.

And therefore all thoſe Duties which were to be performed on the New Moons, ſo far as they are perpetual, ought to be more plentifully and more abundantly performed under the Goſpel: as abſtaining from ſervile works, from ſin, the worſt of ſervitudes, ſeeking inſtruction, and attending upon the Ordinances for that end, the ſounding of the ſilver Trumpet of the Goſpel, abounding in ſpiritual Sacrifices, and agreeing in love and amity, eating their Bread in ſingleneſs of heart.

3. Here ſeemeth to be likewiſe ſome intimation of that great myſtery of the Incarnation of Jeſus Chriſt, I mean his Conception of the Holy Ghoſt in the Womb of the Virgin Mary. For this aimed at Chriſt, as all the other Ceremonies of the Law and holy times and ſeaſons did. And ſome have gone about to make it out, thus; That look as Chriſt fulfilled other great Types and Ceremonies of the Law in other things: ſo he did in this. As the Feaſt of Tabernacles pointed to the time of his Birth on the fifteenth day of the ſeventh month: ſo if from thence we reckon thirty eight weeks backward, it will carry us to the change of the Moon, at which time is a great conjunction or union of thoſe two great Luminaries the Sun & the Moon. Here they think may be ſome dark and weak ſhadow of the conjunction or union of the two Natures of Chriſt in one perſon; when he became foreign, which he did, as in the whole ſtate of his Humiliation: p. 557ſo eſpecially when he was conceived in the Virgins womb.

4. The New Moon is put for every thing beneath Chriſt, Rev. 12.1. the world, which in reſpect of the changeableneſs of it, is like the Moon, the world and the glory thereof paſſeth away, never ſtanding at the ſame ſtay. This ſhould be frequently upon our hearts and thoughts.

5. They were to obſerve the firſt day of the month, not the fifth or ſixth day: ſo alſo their morning Sacrifice was to be offered early in the morning; and the Paſſover celebrated the firſt month in the year. To teach them, that as ever they expected the Bleſſing of God upon the reſt of their time, they muſt be careful to ſet apart the firſt and beſt of all their days and hours unto his ſervice.

6. They were to obſerve the firſt day of every month, one as well as another, which checks that ſuperſtitious conceit, as if there were lucky and unlucky times: whereas God hath ſanctified every month and every time to his people: as on the contrary to the wicked the moſt lucky times prove diſaſtrous: as among the Papiſts that famous year 1588. crowned with ſo many Aſtrological Praedictions of enſuing happineſs, and Victory proved quite contrary to their expectations: ſo that Fulke Pref. Rhem. Teſt. ſaith it,

Octogeſimus Octavus mirabilis annus

Clade Papiſtarum fauſtus ubique piis.

No month to a godly man is of it ſelf evil, but let a wicked Haman caſt lots from the beginning of the year to the ending, he ſhall find no month good.

So much for the myſtery of their New Moons, the ſecond ſort of their holy times: the firſt was their annual Feaſts, the ſecond their New Moons, the third is their Sabbaths.

3. Sabbaths.

Let no man judge you in reſpect of the Sabbath. A word to that, and ſo we ſhall finiſh the Text at this time.

p. 558This is the third ſort of holy times and ſeaſons under the Law.

The general notion of a Sabbath is a time of Reſt.

They had three ſorts of Sabbaths, their weekly Sabbath, every ſeventh day; their yearly Sabbath, every ſeventh year; and their great ſabbatical year, reckoning ſeven times ſeven years, which was their Jubilee every fiftieth year. In every one of which was ſomething of a ſhadow of things to come, the Apoſtle is expreſs, theſe things are a ſhadow of things to come.

Queſt. Wherein?

Anſw. 1. The Sabbath of the ſeventh day, their weekly Sabbath on the ſeventh day of the week; this was partly moral and perpetual, conſidered as a ſeventh part of weekly time ſanctified and ſet apart by God from common uſe, for man to reſt from the works of his weekly Calling, in imitation of God, and in remembrance of the great work of the Creation of the world.

But though the Sabbath be partly moral, and it muſt needs be ſo, ſeeing it is one of the Ten Commandments, otherwiſe there would be but nine moral Commands, and the original ground of a Sabbath is not a ceremonial Inſtitution, nor the ſin and fall of man, but a particular Calling; and therefore Adam in his innocent and ſinleſs eſtate needed a Sabbath; and God ſanctified this day before the fall of man, Gen. 2.1, 2, 3. but yet the Jewiſh Sabbath was in ſome reſpects Ceremonial, and therefore it is abrogated, and the Chriſtian Sabbath ſubſtituted in ſtead thereof: and therefore the Holy Ghoſt here in the Text reckons the Jewiſh Sabbaths in the ſame rank with their New Moons and yearly Feſtivals amongſt the ſhadows of good things to come; for it had ſome typical reſpects and uſes, ſome ceremonial Rites and Obſervations annexed to it. I ſhall inſtance in two things wherein it is typical.

1. For the Commemoration of their typical Redemption and Deliverance out of Egypt. Therefore though the fourth Commandment, as it is recorded in Exod. chap. 20. is grounded upon the Labour of a particular Calling, and upon Gods reſting from the work of Creation upon the ſeventh day; (which are moral grounds) yet in the fourth Commandment, as it is repeated Deut. 5. one of thoſe moral conſiderations is omitted, viz. the work of p. 559Creation; and there is a typical conſideration ſubſtituted in ſtead thereof, viz. their Deliverance out of Egypt. Deut. 5.15.

2. As there was in the Jewiſh Sabbath a Commemoration of that typical Redemption out of Egypt: ſo ſecondly it was a typical 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 p. 560given 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, p. 561did 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. p. 562Not 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 the next particular, viz.

3. The Jubile. There was alſo a third Sabbath, beſide the weekly Sabbath, and the ſeventh year Sabbath; they had likewiſe a Sabbath of ſeven times ſeven, that is the Jubile. This was their great Sabbatical year; for they were to reckon ſeven times ſeven years, and then to obſerve a Sabbatical year. Lev. 25.9.

This alſo was a Type of Chriſt, as appears in three things, that were done in this year of Jubile.

1. There was Redemption and Releaſe, every one ſet at liberty, every bondage releaſed, and every yoke broken.

Here is a ſhadow of the ſpiritual and true Redemption by Jeſus Chriſt, who of ſpiritual ſlaves by nature makes us the Lords Freemen by Grace. Chriſt hath proclaimed Redemption to ſinners, and Deliverance to poor captive ſouls. Iſai. 61.1.

2. There was the Trumpet of the Jubile to proclaim it. The Goſpel is this great Trumpet, the proclaiming of the Jubile is alluded to, Iſai. 61.1, 2— Iſai. 27. ult. in that day the great Trumpet ſhall be blown. The great Trumpet is the Goſpel, Calv. in loc.

3. Some have obſerved further, that the coming of Chriſt was at the Jubile, that Chriſt came at the time of the Jubile.

I know there is ſome difference amongſt Chronologers about it; but ſure it is, it fell thereabout: ſome placing the Jubile upon the preaching of John Baptiſt, who did proclaim the Lords coming: but others place it as ſeemeth more exactly upon the very p. 563year of Chriſts Death, by which we were redeemed and ſet free indeed.

They began the account of their Jubiles from about anno mundi 2560. for they came out of Egypt about the year 2513. they were forty years in the Wilderneſs, ſix or ſeven in conquering and dividing the Land of Canaan. Then began their firſt Sabbatical year; from thence to the Death of Chriſt there were eight and twenty Jubiles, his Death being about the year of the world 3960.

So you ſee ſomething of the Goſpel-myſtery of theſe Sabbaths of the Jews, the three ſorts of Sabbaths; every week, every ſeventh year, and every fiftieth year: and thus alſo you ſee how theſe legal holy times and ſeaſons were all ſhadows of good things to come.

Take ſome general Uſes from the whole.

Ʋſe 1. See and remember the unlawfulneſs and unwarrantableneſs of the Obſervation of theſe Jewiſh times and ſeaſons under the Goſpel: for they were typical. Amos 5.21.

The Papiſts obſerve the Paſſover, which they call Eaſter; Pentecoſt, commonly called Whitſuntide; and inſtead of the Feaſt of Tabernacles they keep the five and twentieth of December for the time of Chriſts Birth; all which we retain. And they have alſo added a Jubile, which becauſe it is a profitable time to the Popes Purſe, he hath ordered it to be kept every five and twenty years inſtead of fifty.

Theſe are Errors of dangerous conſequence, for they do implicitly deny that the Subſtance is come.

If theſe things were ſhadows of things to come, the retaining of them now, is an error of dangerous conſequence: For to retain any of theſe dark and legal ſhadows is an implicit denial that Chriſt the ſubſtance is come. Theſe things were more fully ſpoken to the laſt time.

Ʋſe 2. See and obſerve the burthenſomneſs of that old legal Diſpenſation, as alſo our Chriſtian liberty now under the Goſpel. The Lord requires no day of us but the Lords day, and occaſional days of Humiliation or of Thankſgiving upon emergencies of p. 564Providence calling thereunto. Stand faſt therefore in the Liberty wherewith Chriſt hath made you free, Gal. 5.1. and be not again intangled in the yoke of bondage.

Ʋſe 3. And laſtly, ſee wat clear and plentiful evidence the Jews had concerning Jeſus Chriſt, that he was the true Meſſiah; and how true this of the Apoſtle in the Text is, that they are a ſhadow of things to come.

Put all theſe things together, and you will ſee theſe Jewiſh days made up a rude draught or dark ſhadow of the good things that were to come under the Goſpel in ſundry particulars relating to the Body, which is of Chriſt.

As for inſtance, they lead to the time of his Conception by the Holy Ghoſt on the firſt day of the month.

To the time of his Birth and Nativity, being born on the firſt day of the Feaſt of Tabernacles, and circumciſed the eighth.

He ſuffered at the time of the Paſſover.

He lay and reſted in the Grave on the Jewiſh Sabbath.

He poured forth his Spirit at their Feaſt of Pentecoſt.

The Jews might have found the Body by theſe ſhadows, had they been attentive to mind the things belonging to their peace: they might have thought when they ſaw ſuch a conjunction, ſurely this is he that comes ſpeedily to redeem Iſrael. And you, though you have a conviction of the truth of the Goſpel; yet get a further and fuller conviction of it from this, that Jeſus Chriſt was ſo plainly ſhadowed forth to us by all theſe ancient Diſpenſations.