The Figures or Types of Christ, Typological category 6

The Figures or Types of Christ · Typological category 6

p. 244THE GOSPEL OF THE BURNT-OFFERING.

June 21, and 28. 1668.Levit. Cap. 1.

Of the Burnt-Offering. Yola.

THe firſt ſort of propitiatory Sacrifices under the Law, is the Burnt Offering; this is ſet down firſt in that enumeration of them, Lev. 7.37. and taught firſt in this Book, as being the chief and of moſt common and continual uſe.

I ſhall ſpeak to it ſomewhat the more largely, becauſe it will give Light unto the other ſorts of Sacrifices that follow, wherein we may be more brief.

The Inſtitution of it being recorded in this place, I know not how to ſpeak to it better than in the way of an Expoſition upon this Chapter, borrowing alſo ſome further Light out of other Scriptures, and out of other Chapters of this Book, and particularly p. 245the 6th. where ſome things are further explained.

It is called the Burnt-Offering, or the whole Burnt-Offering, becauſe it was to be wholly burned and conſumed in the fire, except only the Skin. In Hebrew foreign from the Root foreign aſcendit, becauſe being wholly burnt, it aſcended and went up to Heaven in ſmoak and vapour; in Greek foreign & foreign.

The ſpecial occaſions upon which it was to be offered, were many and various;Confer on Lev. 7.37, 38. of the general occaſions of Sacrifices.Lev 7:37Lev 7:38 they may be referred to three Heads.

1. Such as were providential, as upon all emergent occaſions, when they had Guilt, or Judgments to be removed or prevented, or Mercies to be beſtowed and acknowledged.

Of theſe, ſee Lev. 22.18.

2. Such incidental occaſions wherein they were required by the Law, as at the Conſecration of Prieſts, Exod. 29.18. And of the Levites; Numb. 8.12. At the Purification of unclean perſons, and upon ſeveral other occaſions.

3. At their ſtated Feſtivals and appointed Seaſons, which were both dayly, weekly, monthly, and anniverſary, of which hereafter. Amongſt the reſt, there was a conſtant Burnt-Offering every day, or rather two Burnt-Offerings, the one in the morning, and the other at evening, Exod. 29.38, 42. Numb. 28.3, 4. called the Juge ſacrificium. foreign whereof Daniel ſpeaks, how it was profanely interrupted by Antiochus, Dan. 8.11, 12.

The end of it (as of the reſt) was atonement, reconciliation and remiſſion of ſin; Verſ. 9. a Savour of Reſt, or a ſweet Savour. For as a ſweet ſmell refreſheth and quieteth the Senſes: ſo Chriſts Oblation appeaſeth Gods Spirit, Ainſw. in loc. Hence is that Phraſe, Ezra 6.9, 10. Sacrifices of Reſt, or of ſweet Savours to the God of Heaven; ſo Epheſ. 5.2. Chriſt gave himſelf for us, an Offering, and a Sacrifice to God for a ſweet ſmelling Savour.

The Laws and Ordinances of the Burnt-Offering were either concerning the matter of it, or the actions to be performed about it; which being different, according to the different matter p. 246of it, will come in under the ſeveral ſorts of matter whereof the Sacrifice was to conſiſt, which was in general clean Creatures.

This Rule was to be obſerved in all the Sacrifices; and it was very ancient; for we read of this diſtinction of Beaſts into clean and unclean, even in Noahs time, Gen. 7.2. and Gen. 8.20.

There were two ſorts of cleanneſſes of the irrational Creatures, clean for Sacrifice, and clean for Food.

Of the cleanneſs for Food, we read in Lev. 11. which ſeems to have been then firſt appointed; for to the Sons of Noah there is no ſuch reſtriction given, but a large and general Commiſſion to eat any wholeſome Fleſh. Gen. 9.3. Every moving thing that liveth, ſhall be Meat for you.

But the cleanneſs and uncleanneſs for Sacrifice, ſeems to have been from the very firſt Inſtitution of Sacrifices.

The Rule whereof in general is this, that there were no wild Beaſts or Fowls, no ravenous carnivorous Beaſts or Birds of prey allowed in Sacrifices, but ſuch as were of the milder ſort. The reaſon whereof, is thought to be partly from their Properties, being more harmleſs and innocent, more uſeful and profitable, and ſerviceable Creatures to mans uſe, and ſo fitteſt to ſignifie the like things in Chriſt, and in his people: and partly becauſe of mans peculiar poſſeſſion and propriety in them, being more fully in his power and poſſeſſion, than the wild Beaſts of the Field. Or if no reaſon for it could be aſſigned, we muſt acquieſce in the ſupreme Authority of God, ſo ordaining and appointing: as why not a Hen, as well as a young Pidgeon.

How abominable it was to tranſgreſs in the matter of their Sacrifices, you may ſee by thoſe expreſſions in Iſai. 66.3. He that killeth an Ox, is as if he ſlew a man: he that ſacrificeth a Lamb, as if he cut off a Dogs neck: he that offereth an Oblation, as if he offered Swines blood. In all which, the Lord expreſſeth the greateſt deteſtation by thoſe Reſemblances and Compariſons.

But in this the Heathen greatly corrupted themſelves; for as they forgat and loſt the true Object of Worſhip, offering their Sacrifices to Devils, and not unto God, 1 Cor. 10.20. So they p. 247ſacrificed all ſorts of Creatures, without any difference of clean or unclean, even Swine, wherein the Jews alſo did corrupt themſelves, at leaſt ſo far as to the eating of it, as appears out of Iſai. 65.4. yea, they proceeded ſo far as to Sacrifice men; their Sons and Daughters (an horrible thing) which the Lord commanded not, and which never came into his heart. Jer. 7.31. For as it was not poſſible that the blood of Bulls and Goats ſhould take away ſin: ſo neither could the blood of man do it, but only of that man who is God alſo, Act. 20.28.

The matter of the Burnt-Offering which was approved and appointed of God, was of three ſorts: Of the Herd, that is, the bigger ſort of Cattel; and of the Flocks, that is, the leſſer ſort of Cattel, and of the Fowls: and ſo this Chapter divides it ſelf into theſe three parts.

1. The Burnt-Offering of the Herd, to verſ. 10.

2. The Burnt-Offering of the Flock, verſ. 10. to verſ. 14.

3. The Burnt-Offering of Fowls, verſ. 14. to the end.

1. The Burnt-Offering of the Herd; we may here conſider the matter of it, and the Actions to be performed about it.

1. The matter of the Offering is a Bullock, a Male without blemiſh, verſ. 3. ſee this Law repeated and confirmed, Lev. 22.20, to 24. ſee Mal. 1.7, 8, 14. And being ſo vehemently inſiſted on, we may well think it is not without ſome ſpecial myſtery: the Beſt and moſt Perfect, is fitteſt for ſo great a God.

Moreover this did alſo figure and repreſent Jeſus Chriſt his perfection in himſelf, and ours in him. He was a Male, and without ſpot or blemiſh. 1 Pet. 1.19. a Sacrifice of abſolute purity, and perfection.

And the like expreſſions are uſed concerning Chriſt myſtical, in Epheſ. 5.27. without ſpot or wrinkle, or any ſuch thing, holy, and without blemiſh: we ſhall be ſo perfectly at that day. And in this life (in ſome degree) there is a perfection of ſincerity here; there is a blameleſs ſpotleſs Converſation.

As the Burnt-Offerings of old: ſo ſhould we and all our Sacrifices and Offerings to the Lord be. We ſhould ſerve him with the beſt we have, the beſt of our time and ſtrength, the vigor p. 248of our ſpirits, the utmoſt improvement of all our abilities in his Service, and to his Glory: we ſhould ſacrifice all to him.

2. The actions to be performed about it: for the Lord was pleaſed to ordain and appoint ſundry myſtical and ſignificant Rites and Ceremonies, to be uſed about the Burnt-Offering, which were full of Teaching, and ſpiritual Myſtery.

For what hath been vainly and falſly boaſted and arrogated to religious Ceremonies of mens deviſing, it is moſt true concerning theſe divine Ceremonies: That they be neither dark nor dumb, but myſtical and ſignificant, and fit to ſtir up the dull mind of man to the remembrance of his Duty toward God, by ſome ſpecial and notable ſignification, whereby he may be edified.

I ſhall enumerate them with ſome ſhort hints of Inſtruction from them, in nine Particulars, as they lie before us in the Text, which mentions at leaſt nine ceremonial Actions about the Burnt-Offering.

1. The Offerer was to bring it to the door of the Tabernacle of the Congregation, before the Lord.

2. Lay his hand upon it.

3. The Prieſt muſt kill it.

4. He muſt pour out the Blood and ſprinkle it round about.

5. Flay and cut it in pieces.

6. The Pieces to be ſalted.

7. The Leggs and Inwards waſhed.

8. All muſt be laid upon the Altar and burnt with Fire. And,

9. The Aſhes carried out of the Camp into a clean place.

1. The Offerer was to bring it to the door of the Tabernacle of the Congregation, before the face of the Lord. verſ. 3. Great weight is laid upon this, Lev. 17.1, 2, 3, 4, 5, 6, 7, 8, and 9.

We may learn three or four things out of this.

1. Here was a voluntary act of the Offerer: for the Prieſt was not to go to him to fetch it, but the man himſelf is to bring it verſ. 3. of his own voluntary will: ſo Chriſt dyed willingly, and offered up himſelf a Sacrifice and a whole Burnt-Offering unto God for us, Epheſ. 5.2. Joh. 10.18. I lay down my life of my ſelf: ſo ſhould we in all our Services be a willing people; we ſhould come p. 249before the Lord with willing minds, when we preſent our Corbans, our Gifts, Services and Oblations to him: God loves a cheerful Giver, 2 Cor. 9.7.

2. This leads us by the hand, and points every way to Jeſus Chriſt as the cauſe of our acceptance with the Lord: in that they were to bring it to the door of the Tabernacle of the Congregation, to be offered upon the Altar which ſtood there.

For Chriſt is both the Door and the Tabernacle, and the Altar, and the Prieſt: He is the door of the Sheep. Joh. 10.7. And he is the true Tabernacle and the Sanctuary which the Lord hath pitched, and not man. Heb. 8.2. A greater and more perfect Tabernacle not made with hands. Heb. 9.11. And he is the Altar. Heb. 13.10. which ſanctifies the Gift, and makes it accepted; Mat. 23.19. And Chriſt is the Prieſt alſo, that preſents and offers up our Sacrifices to the Lord: He is often called a Prieſt, and our great High Prieſt.

This therefore teacheth us, That all our acceſs unto, and acceptation with the Lord, is only in and through Jeſus Chriſt: it is through him alone that our Services and Sacrifices are accepted: there is no acceptance out of Chriſt. For he that neglected this, was to be cut off. Lev. 17.8, 9.

3. They are to bring it hither before the face of the Lord, or the preſence of the Lord: this refers to the holieſt of all, where God dwelt, and where his preſence did appear.

So the meaning is, that we are to ſee God in all our Services, and to eye the preſence of God, and that he is to be ſeen there, and there only, even in and by the Lord Jeſus Chriſt. Luk. 1.75. that we might ſerve him before him— 2 Cor. 4.6. the Light of the Knowledg of the Glory of God, in the face of Jeſus Chriſt.

4. The Tabernacle was a Type of the Church, which is often called the Tabernacle and Temple and Houſe of God. We are to worſhip God in his Church, in the Aſſemblies of his people. Heb. 10.25. and 12.22, 23. So much for the firſt ceremonial Action about the Burnt-Offering.

2. The Sinner that brought the Sacrifice, was to lay his hand upon the head of it. verſ. 4. this was not required in the Sacrifice p. 250of Fowls, but only of Beaſts, ſee the like Exod. 29.10

There is ſome controverſy here, whether he was to lay on his right hand or his left hand, or both; but ſeeing it is in the ſingular Number, and ſeeing it is expreſly commanded that the Prieſt ſhould lay on both his hands, Lev. 16.21. that is, both for his own ſins and the peoples: therefore it is thought by ſome not improbably, that when any of the people offered, he laid on but one hand.

But whether the right, or the left? We may ſuppoſe that whatſoever was not limited by God, was left at liberty. This Ceremony relates to the confeſſion of ſin, and the tranſlation of the guilt of it upon the Sacrifice: the Offerer in this Ceremony disburthening himſelf of ſin, and putting over his own Guilt upon the Sacrifice; ſo it is explained Lev. 16.21. He ſhall lay on his hands, and confeſs over him the Iniquities of the Children of Iſrael.

So Chriſt hath born our ſins, and carried our ſorrows. Iſa. 53.4, 5.

And we are to confeſs our ſins over him by Faith in Chriſt; and through the blood of his Sacrifice, it ſhall be forgiven us, 1 Joh. 1.7, 9.

3. The Sacrifice muſt be killed and ſlain, and that upon the north ſide of the Altar. verſ. 5. and verſ. 11.

It is queſtioned here, who did this; whether he that brought the Offering, or the Prieſt? But doubtleſs it was the Prieſt; for it is ſaid of him that kills the Offering, that he ſhall ſtay it. verſ. 5, 6. but that was the Prieſts work.

And to the killing of the Sacrifice of Beaſts, anſwers the wringing off the head of ſacrificed Fowls. But this is expreſly affirmed to be the Prieſts work, verſ. 15.

Only this we find, that the Levites were added to the Prieſts to aſſiſt them, and help them in the whole work of their Miniſtry, Numb. 8.19. and we find it often recorded that they did ſo, 2 Chron. 29.34. Therefore in verſ. 22. of that Chap. where the Killers and the Prieſts are diſtinguiſhed, it is not to be underſtood concerning the people, as if they had killed the Offerings, but rather the Levites: ſee likewiſe 1 Chron. 23.28, 31. and 2 Chron. 35.10, 11.

p. 251So much for the literal explication of this Ceremony: now for the myſtery and meaning of it.

What might be noted from hence, concerning actions and adminiſtrations properly and peculiarly miniſterial, we ſhall obſerve when we come to that place, to the legal Prieſthood and Miniſtry.

But it is plain and obvious, that it holds forth the death of Chriſt, the Meſſiah was ſlain and cut off, Dan. 9.26. His Soul was made an Offering for ſin. Iſa. 53.10.

As to that Circumſtance of killing it on the north ſide of the Altar. verſ. 11. the ſame Rule is given concerning the Sin-Offering, Lev. 6.25. and the Treſpaſs Offering, Lev. 7.1, 2.

There be various applications of this.

Some think there is no further myſtery in it, but that the Tabernacle door and the Altar were ſo ſituate and placed, that on the north ſide there was more ſpace for ſuch Acts as required moſt room, as the killing and dreſſing of the Sacrifices did: ſo our own Annotators.

But others conceive this Law was not without ſomething of myſtery in it: ſome note how their greateſt Troubles and Sufferings were from the North; Jeremiah ſees a Seething Pot, and the face thereof was towards the North. Jer. 1.13. and then verſ. 14. Out of the North an Evil ſhall break forth upon all the Inhabitants of the Land. Therefore ſome conceive, that to reſtrain the Evils and Judgments of God, the Offerings were ſlain on the north ſide of the Altar: alſo that the ſituation of the Temple was on the north ſide of the City: Pſal. 48.2. Mount Sion on the ſides of the North.

Moreover here is no regard had to the Sun, and to the Eaſt, but thither the Aſhes were carried forth, as verſ. 16. Whereas the Heathen were accuſtomed to Sacrifice, and to direct their Worſhip towards the Eaſt, and towards the Sun, which they made an Idol of. In oppoſition to which Idolatry, (as ſome conceive) the Lord appointed his people to ſacrifice towards the North.

And laſtly, the Goſpel hath prevailed more in the northern Hemiſphere of the World, (which alſo is more inhabited) than in the Southern.

p. 252Ezekiel in his Viſion of the holy City, doth firſt deſcribe the north Gates of the holy City reſtored: which ſome think is not without ſomething of myſtery, Ezek. 48.1, 16, 30. Tydings out of the North. Dan. 11. that is (ſay ſome) the Reformation in theſe northern Countries, the Tydings whereof is evil News to Antichriſt, and the continual progreſs of that Work, hath been a continual trouble to him theſe hundred and fifty years.

But I think we may acquieſce in what was firſt mentioned: Aynſworth hath this Note on Lev. 6.25. hereby was figured that Chriſt our Sin-Offering, ſhould be killed by the Prieſts in Jeruſalem and Mount Sion, which was on the ſides of the North: Pſal. 48.2. Crucified on Mount Calvary, which was on the North-Weſt ſide of Jeruſalem: as by the Jews Tradition, the morning Sacrifice was killed at the North Weſt Horn of the Altar.

4. The blood muſt be poured forth at the foot of the Altar, and ſprinkled upon it round about. The former indeed is not expreſſed in this Chapter, but it is neceſſarily implyed, and you find it expreſſed Cap. 8.15. for we muſt borrow Light from other Scriptures; poured forth, Lev. 8.15. ſprinkled in this Chapter verſ. 5. it was poured forth.

And almoſt all things in the Law were purged by blood: Heb. 9.22. and without ſhedding of blood there is no Remiſſion. This was a great myſtery; a Type of the blood of Chriſt; it leads us to the effuſion and application of the blood of Chriſt. Firſt the effuſion of it to the ſatisfaction of divine Juſtice; Iſai. 53.12. He hath poured out his Soul unto death. Mat. 26.28. my blood which is ſhed for many, for the remiſſion of ſins. Jeſus Chriſt did often bleed for us in the day of his Humiliation, under the guilt of our ſins.

As at his Circumciſion, then were the firſt drops of that pure and precious blood ſhed, that Sin-Expiating, that Soul-Saving blood: and in his Agony in the Garden, he did ſweat clodded blood: and when he was ſcourged, then he bled again for us: and when Crowned with Thornes, and in his Death and Crucifixion. And finally when they pierced his Side with the Spear, when that ſacred Blood and Water iſſued forth, which John ſaw p. 253and bare record of. Joh. 19.34, 35. One of the Souldiers with a Spear pierced his Side, and forthwith there came out Blood and Water, and he that ſaw it bare record, and his record is true, and he knoweth that he ſaith true, that ye might believe.

Thus was the blood of the Sacrifice poured forth.

And it was alſo ſprinkled: ſo is Chriſts blood, and therefore it is called Heb. 12.24. the blood of ſprinkling.

Sprinkling is a Ceremony very ſignificant of ſpiritual things; but where was this blood ſprinkled?

The Text ſaith, It was ſprinkled upon the Altar round about. From this expreſſion, we may note the miſtake of ſuch as think the ſetting of the Communion-Table cloſe to the Wall like a Dreſſer or Side-Table, is to ſet it Altar-wiſe.

For it is moſt clear and certain, that their Altars were ever ſo ſituate, as that they might be compaſſed round about.

This expreſſion doth occur no leſs than twelve times in this book; of ſprinkling upon the Altar round about. ſo Pſal. 26.6. ſo will I compaſs thine Altar.

As to that conceit no other account can be given of it, but the profound ignorance of Papiſts and Prelates.

Now the Altar was a Type of the Deity of Chriſt, as being that which ſupported and ſanctified the Sacrifice: Mat. 23.19. It is the Altar that ſanctifies the Gift. It was the Deity of Chriſt that gave that infinite value and virtue to his Sufferings: therefore look as the Altar was a Type of the divine nature of Jeſus Chriſt, and the blood was his Sufferings in the humane nature: ſo the pouring forth and ſprinkling this humane blood upon the divine Altar, may lead our thoughts to conſider the conjunction of the humane nature to the divine, and the influence of that Conjunction into all the Sufferings of the humane nature.

Were not the Blood at the bottom of the Altar, and ſprinkled round about upon the Altar, it could have no merit, no value nor efficacy, it could have no Soul-Redeeming virtue and efficacy and acceptation with the Lord.

But it is the blood of God. Act. 20.28. and therefore infinitely valuable and meritorious, the Offering being ſanctified by the Altar of his Deity.

p. 254It was ſprinkled alſo upon the Book.

The Scripture and Ordinances muſt be ſprinkled with the blood of Chriſt, if ever they be made effectual to us for our good.

And upon the people, Heb. 9.19, 20, 21.

This ſhews the application of it to our Souls and Conſciences, 1 Pet. 1.2. Iſai. 52.15.

5. The fifth ceremonial Action about the Burnt-Offering was this, the Prieſt is to flay it and cut it into its pieces. verſ. 6. The Skin muſt be taken off, and the Body of the Sacrifice muſt be cut aſunder, yet not meerly chopt in pieces and mangled, but according to the ſeveral joynts and pieces of the Body: for God will have order in the things of his Worſhip. The Skin was the Prieſts Portion, ſee Cap. 7.8.

As to the myſtery of this, I would not make too curious an application of it: but there be four things we may obſerve and learn out of it.

1. It related in general to the Sufferings of Chriſt, for great Sufferings are ſet forth by ſuch expreſſions: Micah 3. 2, 3. Who hate the good and love the evil, who pluck off their Skin from off them, and their Fleſh from off their Bones: who alſo eat the Fleſh of my people, and flay their Skin from off them, &c. Pſal. 22.15, 16.

2. Something we may note here as to ſpiritual cloathing: Skins were firſt uſed for Apparrel, God clothed Adam with Skins. Gen. 3.21.

And much of our Clothing at this day, is either the Skins of Beaſts, or the Hair and Wooll taken from thoſe Skins: as the Sacrifice being dead and ſlain, did leave a Skin for clothing to the Prieſt by whoſe hand he died: ſo Jeſus Chriſt our true Sacrifice, who was led as a Sheep to the ſlaughter for our ſins, yet being dead, leaves a Garment of Righteouſneſs to cloth Believers with: therefore we are ſaid to put on Chriſt as a Garment.

Rom. 13.14. Put ye on the Lord Jeſus Chriſt. foreign.

Jacob got the Bleſſing, having his hand and his neck covered with Goat-Skins, and being clothed in the Garments of his Elder Brother.

So Believers are bleſſed of God, being clothed with the Righteouſneſs of Jeſus Chriſt.

p. 2553. Whereas the Sacrifice in this Action was laid open, and the inward parts of it diſcovered to open view: ſo is Jeſus Chriſt fully and openly diſcovered in the preaching of the Goſpel; Gal. 3.1. before whoſe eyes Jeſus Chriſt hath been evidently ſet forth, crucified among you, like a Sacrifice that is flayed and cut aſunder.

Moreover God ſees the inward part of every Service, of every Sacrifice we preſent unto him.

The Sacrifice was foreign & foreign flayed and cut up; Heb. 4.12, 13. ſo all things are foreign & foreign before him with whom we have to do.

The Sword of the Spirit which is the Word of God ſearcheth the heart, as the ſacrificeing Knife did the bowels of the Beaſt: there is no Skin, no cloke of Hypocriſy that can hide thee from the Lord.

4. The Skin of the Sacrifice went to the Prieſt: it was part of his Maintenance; ſee Cap. 7. 8. and the Prieſt that offereth any mans Burnt Offering, even the Prieſt ſhall have to himſelf, the Skin of the Burnt Offering, which he hath offered. As before the Law the Sacrificer had the Skin, he enjoyed the benefit of that, either to cloth him, as Adam and Eve, Gen. 3.21. the Lord God made them Coats of Skins, and clothed them. Or to buy cloathing with, or what elſe he needed. And under the Law there was hardly any Sacrifice, of which the Prieſt had not his part.

It teacheth us that they that ſerve at the Altar, ſhould live of the Altar. 1 Cor. 9.13, 14. from whence the Apoſtle argues to the care that ſhould be taken for the maintainance of Miniſters under the Goſpel.

So much for the fifth Ceremony about the Burnt-Offering, namely, the flaying it and cuting it in pieces.

6. The Pieces were to be ſalted. This indeed is not expreſſed in Cap: 1. but you will find it in other places: for as I ſaid at firſt, we muſt borrow Light from other Scriptures: Lev. 2.13. Every Oblation of thy Meat-Offering ſhalt thou ſeaſon with Salt, neither ſhalt thou ſuffer the Salt of the Covenant of thy God to be lacking. Ezek. 43.24. the Prieſts ſhall caſt Salt upon them.

The Rule is general to all Sacrifices, as well Burnt, as Meat-Offerings: p. 256Mark 9.49. every Sacrifice ſhall be ſalted with Salt.

I find by conference with other Scriptures, a twofold Myſtery hinted and aimed at in this.

1. Salt doth preſerve things, and keep them from putrifaction: this therefore ſignifies and ſhadows forth the Perpetuity of the Covenant of Grace. Hence is that emphatical expreſſion in the Text, Lev. 2.13. the Salt of the Covenant of thy God. So Salt is uſed Numb. 18.19. It is a Covenant of Salt for ever before the Lord unto thee, and to thy Seed with thee: that is, ſaith the Margin, ſure, ſtable and incorruptible. So 2 Chron. 13.5. Ought ye not to know, that the Lord God of Iſrael gave the Kingdom over Iſrael to David for ever, even to him and to his Sons by a Covenant of Salt? that is, Perpetual, becauſe the thing that is ſalted is preſerved from Corruption, ſaith the Geneva Note upon the place.

2. Salt makes things ſavoury and wholeſome, which without Salt would ſtink and putrify: Col. 4.6. let your Speech be ſeaſoned with Salt. That is, contrary to that corrupt Communication Epheſ. 4.29. wiſe and ſavoury and gracious Speech, Mark. 9.49, 50. when there is no Salt, no Savour in a mans words, his Speech ſtinks and is corrupt: the Sacrifice is unſalted, and ſo it ſtinks.

7. The Leggs and Inwards muſt be waſhed, Verſ. 12. the Feet and the Inwards are the fowleſt part of a Beaſt: waſhing away the filth, ſignifies ſpiritual waſhing and cleanſing.

So the bodies of Believers are ſaid to be waſhed with pure Water, and their hearts ſprinkled from an evil Conſcience. Heb. 10.22. they are made clean both within and without, and their filthineſs waſht away through Jeſus Chriſt.

8. The ſeveral parts of the Offering muſt be laid upon the Altar and burnt with Fire, till it be conſumed and burnt to aſhes. Seeing the Fire which once fell from Heaven, Lev. 9.24. was to be continually kept and preſerved upon the Altar, Lev. 6.12. and the uſe of all other Fire forbidden in Sacrifices, Lev. 10.1. putting of Fire upon the Altar in this place, can ſignifie nothing but kindling of it, Deodat. in Lev. 1.7. See Lev. 6.9. the Fire burnt all night. The Wrath of God is the Fire, and Sin the Wood or Fuel that feeds it.

p. 257This is the Fire of the Juſtice and Wrath of God from Heaven, which ſeized upon Chriſt; and every part of him (as all the parts of the Offering) was burnt; his Head crowned with Thornes, his Side pierced with the Spear, his Hands and Feet with Nails, his whole body did ſweat drops of Blood, yea his Soul was heavy unto the Death, yea burnt to Aſhes as it were, brought to the utmoſt extremity of miſery: his Saints alſo endure the fiery tryal, 1 Pet. 4.12.

Though theirs is not a fire of Expiation, as Chriſts was, Heb. 12.10. but only a fire of Purgation which they paſs through in this Life, to prepare and fit them for Heaven: but after this Life, there is no Purgatory as the Papiſts dream.

9. The Aſhes muſt be carried out of the Camp into a clean place. Lev. 6.10, 11.

The contrary is ſaid of the Rubbiſh of a leprous houſe, that the duſt and ſtones thereof, ſhould be poured forth into an unclean place. Lev. 14.40, 41. For they came from a polluted houſe.

But theſe from the Lords holy dwelling place, and were the Reliques of an holy thing which the Lord here manifeſts that he hath a ſpecial regard of.

This Ceremony is applied by the Apoſtle to Chriſt, Heb. 13.11, 12, 13. Look as the Aſhes of the Sacrifice being burnt, ſignified the dead Body of Chriſt: ſo the carrying of the Aſhes out of the Camp, ſignified how his crucified Body ſhould not be buried within the City, but carried into a clean place, into a new Sepulchre where never any man lay before. Joh. 19.41.

So the dead Bodies of all his Saints, when they are ſpent and conſumed to Aſhes, they are regarded and preſerved in the duſt by God, as ſacred Reliques; and he will raiſe them up again unto eternal Life.

So much for the Burnt Offering of the Herd, and the Ceremonies appertaining to it.

There were alſo ſome other Actions about it, as that in Pſal. 118.27. of binding the Sacrifice with Cords, even unto the Horns of the Altar. But this, as it is not mentioned in this Chapter; ſo it ſeems rather to be an Action of natural neceſſity unto ſuch a p. 258work, as the ſlaying of a Beaſt, then to have any ſpecial myſtery in it. Therefore let this ſuffice for the Burnt-Offering of the greater ſort of Cattel.

Now the other two ſorts that follow, are the Burnt-Offering of the Flock, that is leſſer Cattel, Sheep or Goats. verſ. 10. And of Fowls, viz. Turtle Doves, and young Pigeons. verſ. 14.

Queſt. Why the Lord appointed theſe leſſer Sacrifices?

Anſ. He did it, that ſo none might be able to plead excuſe to be exempted from his ſervice: for you know men are very apt to make excuſes.

If the Lord had only appointed Oxen and Sheep, ſome might have pretended Poverty, and have ſaid, we would offer Sacrifice but we are not able. Therefore theſe leſſer Sacrifices were ordained, that ſo both Rich and Poor might ſerve the Lord: ſo that here is no room left for any excuſe. If they cannot bring an Ox, the Lord will accept a couple of Turtle Doves, or young Pigeons: the Lord accepteth theſe ſmaller Sacrifices from the Poor, as well as greater from the Richer ſort of people. See Verſ. 17. it is of a ſweet ſavour to the Lord.

This Offering was brought by the Parents of Jeſus Chriſt, Luke 2.24.

As to the building of the Tabernacle, he that could not offer Gold or Silk or Purple, might bring Goats hair. Exod. 35.5, 6. Therefore let not poor people be diſcouraged; alas, I have no Eſtate, I have no Parts nor Learning, it may be ſo: but God accepts of mean ſervices, where there is but mean ability. For if there be firſt a willing mind, it is accepted according to that a man hath, and not according to that he hath not. 2 Cor. 8.12.

I might add, that the Burthen is much eaſier under the Goſpel: God doth not put us upon ſuch coſtly ſervice, ſuch a chargeable Religion as theirs was under the Law, eſpecially in theſe latter days. There is not a Servant in a Family, but may be able to buy a Bible, and ſo to read the Word of God.

Now for the Particulars; they were of two ſorts, leſſer Cattel, and Fowls.

Concerning the Offering of the leſſer ſort of Cattel, there is p. 259nothing peculiar in the Rites and Ceremonies thereof, ſave only that of killing it at the north ſide of the Altar, which belongs indeed to other Sacrifices alſo; and was therefore ſpoken to before, upon the Burnt-Offering of the bigger ſort of Cattel.

The third and laſt part of the Chapter is, concerning the Burnt-Offering of Birds or Fowls, verſ. 14, to the end.

We are to note here what Birds they were, and what were the ceremonial Actions about them.

The Birds were not Ravens and Vultures and ſuch like; but Doves and Pigeons and Sparrows, at leaſt in that peculiar caſe of the Leproſy, Lev. 14.

The Dove is often commended in the Scripture, for innocency and harmleſneſs; Mat. 10.16. Be ye wiſe as Serpents, and harmleſs as Doves. The Spirit appeared as a Dove. Mat. 3.16. So are the Saints; Pſal. 74.19. deliver not the Soul of thy Turtle Dove— and often in the Song of Solomon, my Love, my Dove— all the practical application I ſhall make of it, ſhall be this; Believers themſelves are living Sacrifices unto God: but if thy Sacrifice be accepted, thou muſt be a Dove, not a Bird of prey, but harmleſs as Doves.

The ceremonious Actions about them, aim at the ſame general ſcope with the ceremonious Actions about the Burnt-Offering of Cattel, whereof we ſpoke before, and divers of them are the ſame.

There be only three differing Ceremonies in the Burnt Offering of Fowls, whereof we are now to ſpeak.

1. That the Prieſt ſhall wring off his head, verſ. 15. which the old Geneva Note explains thus—

The Hebrew word ſignifies to pinch off with the Nail, foreign ungue ſecuit. It occureth only here, and in Lev. 5.8. where the ſame Rule is given concerning the Treſpaſs-Offering.

The Rule concerning the Burnt-Offering of Cattel, is only to kill them; that is, with the ſacrificing Knife to cut the Throat, and ſo let out the life and blood of the Beaſt, and then cut off the head, and cut all the parts aſunder, as verſ. 5, 8.

The reaſon of this difference in the outward Ceremony, ſeems p. 260to be from the different matter of the Sacrifice: both aiming at the ſame general ſcope, viz. to ſhadow forth the Sufferings of Jeſus Chriſt, and the violence done to him for and by our ſins. For as the blood of the Turtle Dove was wrung out with violence: ſo was the blood of Jeſus Chriſt, when he made his Soul an Offering for ſin.

Some note further, that the Head was not to be quite wrung off, as the parts were not to be divided aſunder; of which by and by.

2. The Prieſt was to pluck away his Crop, with his Feathers, and caſt it beſide the Altar, on the eaſt part by the place of the Aſhes. verſ. 16.

Why to the Eaſt? they had a place on the eaſt ſide of the Court, to which they carried forth the Aſhes.

Becauſe this was the furtheſt off from the Holy of Holies: for the Temple ſtood directly Weſt, as you may ſee Ezek. 8.16. which the Lord did in oppoſition to the common Idolatry of thoſe times, which were wont to worſhip towards the Eaſt. There was therefore a place eaſtward from the Tabernacle where they threw the filth of the Sacrifices, as in reverence of the Divine Majeſty, as far as might be from the Ark of the Teſtimony.

We muſt abandon whatſoever is unclean, when we come into Gods preſence; all filthineſs muſt be removed far away out of his ſight. As we come to an holy God in an holy duty; ſo we ſhould come in an holy manner, and with holy hearts: I will waſh mine hands in innocency, and ſo will I compaſs thine Altar, O Lord. Pſal. 26.6.

3. He ſhall cleave it with the wings, but ſhall not divide aſunder. verſ. 17— cleave it, that is, long ways: ſo as there was a Wing on each ſide. This Ceremony of not dividing the Fowls, was very ancient: for Abraham uſed it, Gen. 15.10.

And in reference to the ſame Scope, it was, that the Head and Body were not quite diſjoyned, but only the Neck pinched with the Prieſts Nail.

Now what is there in Chriſt the Anti-type, that may anſwer this? Not a bone was broken. Joh. 19.33, 36.

p. 261Moreover the divine and humane nature were never totally ſeparated, notwithſtanding all his Sufferings, though his Soul was ſeparated from his Body; yet neither Soul nor Body was ſeparated from the Son of God, but incomprehenſibly and ineffably united, when in the Grave, and in the duſt of Death.

His Deity as the Head or principal Part, was not divided from his humane nature: nor was he who is the Head of his Church, divided from his myſtical Body by all his Sufferings; but remains indiſſolubly and everlaſtingly united to them.

So much for the explication of the Burnt-Offering, whether of the Herd, or Flock, or Fowls, with the Ceremonies appertaining to them: now for the uſe of all.

Ʋſe 1. See here the difference between Gods Ceremonies, and mens; between religious Ceremonies of divine Inſtitution, and of humane Invention.

Divine Ceremonies are full of Light, full of Spirit, full of Goſpel Marrow and Myſtery.

But humane Ceremonies in the Worſhip of God, are full of Darkneſs and Vanity, thick Darkneſs, there is no Light, no ſignification in them: as men cannot bleſs their own Ceremonies, and make them effectual for ſpiritual ends: ſo they cannot ſo much as make them ſuitable and ſignificant; they are commonly ſo fooliſh, ſo impertinent and ridiculous, that it is hardly ſit to name them in a Pulpit, leſt they provoke laughter.

As for inſtance; for I will give you an inſtance or two, becauſe there is an holy ſcorn, and an holy laughter.

A man muſt wear a white Garment in a ridiculous manner like a Shift on the top of his Cloths, to ſignifie Purity and Holineſs: a man muſt bow down like a fool to a thing made of Wood or Stone, call it a Crucifix, or an Altar, or what you pleaſe; to ſignifie I know not what, unleſs it be that they are Imps of Antichriſt, and in heart members of his pretended Monarchy that do ſuch things.

But I hope you ſee, that it is not thus with Gods Ceremonies. If the Lord open our eyes, we may ſee wondrous things out of his Law. Pſal. 119.18.

p. 262I ſuppoſe the things that have been ſpoken, may not have the ſame Light and Evidence with all that have heard me this day, as I hope through grace they have with ſome: but yet I hope there is Light enough even to the weakeſt, to ſee and to diſcern a difference between Gods Wiſdom and mans folly; between divine Ceremonies in Religion, and ſuch as are meerly humane.

Humane Inventions are teaching Signs; but they are Teachers of lyes. Hab. 2.18.

But Gods Inſtitutions teach Goſpel Truths.

Not to mention all the other evils of them: our Conſciences are the Throne of God. But will they needs reign in our Conſciences, and ſo ſit down in the Throne of God, and pluck the Scepter (as it were) out of Chriſts hand, and the Crown from his Head? He will ſpeak to them in his Wrath for this, and vex them in his ſore diſpleaſure; he will break them with his Rod of Iron, and daſh them in pieces like a Potters Veſſel.

Ʋſe 2. See the fierceneſs of the Wrath of God againſt ſin, and it may be a word of awakening to ſecure ſinners.

It is nothing but death and blood and ſlaughter, that will appeaſe offended Juſtice; God muſt and will have a Sacrifice, and the Sacrifice muſt be ſlain and burnt with fire. Our God is a conſuming Fire. Heb. 12. ult.

If thou haſt not a Burnt-Offering to preſent him with, to be ſlain and ſacrificed for thee, thou muſt periſh.

It is not enough to ſee the power and bondage of ſin, but thou muſt ſee thy ſelf under Guilt; and that there is a neceſſity of a Sacrifice to expiate thy ſins, and make atonement if ever thou art ſaved.

You need Chriſt for your Juſtification to be your Righteouſneſs, as well as to be your Sanctification.

If there be no ſenſe of this, if you go on reſiſting and deſpiſing ſuch Convictions, if you live ſo, and dye ſo; thou art the man, the woman againſt whom the Lord hath Indignation for ever, and thy ſin will not be purged with Sacrifice nor Offering for ever, as the Lord ſaid of Elie's Sons, 1 Sam. 3.14.

Ʋſe 3. Direction under the guilt of ſin what to do, and what p. 263courſe to take, to make atonement and reconciliation between God and thee: go and bring your Sacrifice to the Prieſt, and by him unto God. Jeſus Chriſt is both the Sacrifice and the Prieſt, and the Altar; he is all in all: go with him into the preſence of God, and preſent him to the Lord by Faith: and this Sacrifice that he hath offered ſhall be accepted for thee, to make atonement for thee, for thy ſin whatever it be, and it ſhall be forgiven thee.

Ʋſe 4. Unſpeakable conſolation unto them who have took this courſe, and have fled for Refuge thither; here is peace and comfort under the guilt of ſin, of what kind ſoever.

Two things may quiet any mans Conſcience, under the greateſt Guilt.

1. Is there not a ſufficient Sacrifice? Is there not ſatisfaction and atonement in the blood of Chriſt? Is not this a ſufficient Sacrifice?

2. Is it not thine? This I know unbelief is apt to ſtagger at. But therefore do but lay thy hand upon the head of the Sacrifice, confeſs thy ſins over the head of thy Burnt-Offering, lay thy Burthens upon him by Faith, and he is thine, and all that he hath done and ſuffered was for thee, and ſhall be as effectual for thy good, as available and effectual with the Lord for thee, as if thou thy ſelf hadſt ſuffered, yea infinitely more. See verſ. 4. He ſhall put his hand upon the head of the Burnt Offering, and it ſhall be accepted for him, to make atonement for him.

The Apoſtle ſaith, we have received the atonement. Rom. 5.11. and he inſiſts upon this notion of receiving Verſ. 17. receive abundance of Grace, and the gift of Righteouſneſs.

Now this is done by Faith; and what is the effect of this? Therefore we joy in God. verſ. 11. and 17. We reign in life through one Jeſus Chriſt. It puts the Soul into a triumphing frame.