The Figures or Types of Christ, Typological category 9
THE GOSPEL OF THE SIN-OFFERING.
Lev. Cap. 4.Auguſt 13.16, 23. 1668.
The Sin-Offering. Chattaah.
THis is the fourth of thoſe ſix kinds of legal Sacrifices, which are handled and directed in the ſeven firſt Chapters of this Book.
The firſt is Yola the Burnt-Offering. Cap. 1.
The ſecond is Mincha the Meat Offering. Cap. 2.
The third is Shelamim the Peace-Offering. Cap. 3.
The fourth is Chattaah the Sin Offering, in this 4. Chapter.
The fifth is Aſham the Treſpaſs-Offering. Cap. 5.
The ſixth is Milluim, the Offering of Conſecrations.
As to this fourth namely the Sin-Offering; many of the Laws and Rites thereof are the ſame with other Sacrifices, and in particular with the Burnt-Offering, which is the firſt, and where the common Rites are firſt mentioned, and accordingly were there explained.
As for Inſtance, the mater of this, is the ſame with the former Sacrifices before explained.
The general end and uſe, is the ſame, viz. for Atonement and Expiation of ſin, which is mentioned and repeated four times over in this Chapter, verſ. 20, 26, 31, 35. And the Prieſt ſhall make an atonement for him, for the ſin that he hath committed, and it ſhall be forgiven him.
Moreover as to the ſacred Rites and Ceremonies, there be many of them which are the ſame in the Sin-Offering, with what was before ordained in the Burnt-Offering, and in the Peace-Offering: as that it muſt be brought to the door of the Tabernacle of the Congregation, the Offerer muſt lay his hand upon it; … it muſt be killed and burnt, at leaſt in part upon the Altar, thoſe parts of it which were to be ſo dealt with in the Peace-Offering. The Myſteries of all which have been formerly explained. Therefore all that remains is, that we ſpeak a word to thoſe things which are more ſpecial and peculiar to the Sin-Offering, and they are theſe.
1. The ſpecial end of it viz. for ſins of infirmity.
2. The various and fourfold appointment of the matter of it, for four ſorts of ſinners, to wit, the Prieſt, the body of the people, the civil Ruler, and any private perſon.
3. The threefold diſpoſal of the blood of it; part to be ſprinkled in or towards the Holy of Holies, part to be put upon the Horns of the Altar of Incenſe, and part to be poured forth at the bottom of the Brazen Altar of Burnt-Offerings.
4. The burning it without the Camp, with the Rites and Ceremonies thereto belonging.
5. The eating another part in ſome caſes, with the ſacred Rites thereof.
1. The ſpecial end of it, and ſo the difference between this and other Sacrifices, eſpecially the Treſpaſs-Offering which comes neareſt to it, and hath moſt affinity with it, verſ. 2.
The general end, is atonement or expiation of ſin; but the queſtion is for what kind of ſin?
I confeſs there is much difficulty as to this.
I have made ſome ſearch into divers Authors and Writers about it, and have not met with that clearneſs and full ſatisfaction that were to be deſired, and which is to be found in other things.
Therefore I ſhall but tell you my own judgment of it in a few words.
The Sin Offering may be taken either in a larger ſenſe, as including the Treſpaſs Offering; or in a ſtraiten ſenſe, as contradiſtinguiſhed to it.
Take it in the largeſt ſenſe, and ſo it extends to any ſin whatſoever that is pardonable; and thus the Sin Offering is a genus including two ſpecies, namely, the Sin Offering ſtrictly taken, and the Treſpaſs Offering.
Thus it is oppoſed only to preſumptuous ſinning, which had no Sacrifice provided for it in the Law: for ſuch perſons were to be cut off. And of this ſenſe, and this oppoſition Numb. 15. ſpeaketh clearly; ſee verſ. 27, 28, 29. compare this with verſ. 30. There is a way of ſinning for which there is no forgiveneſs.
Thus foreign and foreign are oppoſed.
Of the latter the Apoſtle ſaith, Heb. 10.26. There remaineth no more Sacrifice for ſin.
But there be other ſins which though againſt knowledg, yet are not preſumptuous to ſuch an height; but the Soul is carried aſide out of ignorance and ſurprize, and by the violence of temptation and of ſinful paſſions and duſts, through inadvertency, careleſneſs, unadviſedneſs, &c. For theſe there is a Sin Offering.
In this ſenſe, even the Treſpaſs-Offering is and may be called a Sin Offering, Cap. 7. verſ. 7. See Cap. 5. verſ. 6, 11, 12.
But take it in a more narrow ſenſe as contradiſtinguiſhed unto the Treſpaſs Offering, and here lyes the difficulty, wherein the Sin Offering (whoſe Rites and Laws are here ſet down in this 4. Chapter) wherein doth it differ from the Treſpaſs-Offering in the 5. Chapter, as to the ſpecial end and uſe of it?
Some have thought the Sin-Offering refers to ſins of Omiſſion, the Treſpaſs-Offering to ſins of Commiſſion.
But this Rule will not hold; for the Treſpaſs Offering concerneth ſins of Omiſſion, as well as the other. Cap. 5.1. If he do not utter it, when he ought to do it. Here is an omiſſion, for which a Treſpaſs-Offering is there appointed.
Some have thought that the Sin Offering was for ſins againſt the ſecond Table, and the Treſpaſs-Offering for ſins againſt the firſt.
But the Text is clear, That the Treſpaſs-Offering relates both to firſt and ſecond Table ſins, ſuch as deceit and violence to his neighbour, as well as perjury againſt God. Cap. 6.2. If a Soul ſin and commit a Treſpaſs againſt the Lord, and lye unto his neighbour, &c.
Others have ſtated it thus, That there is ignorantia facti, ignorance of the Fact in the one, and ignorantia juris, ignorance of the Rule in the other.
But this is a notion that hath no footing in the Text.
But the true difference between them conſiſts, as I conceive, in this. That the Sin-Offering was for ſins of ignorance and infirmity: but the Treſpaſs-Offering did extend even to ſins againſt knowledg.
The Reaſons for this, are partly from the propriety of the Hebrew words, and partly from ſome expreſſions in the Text.
The Hebrew word for the Sin-Offering Chattaah, from chata peccare, which properly ſignifies to miſs the Mark a man ſhoots at. Proprie eſt errare, vel aberrare à Scopo. Buxtorf.
So Judg. 20.16. the ſeven hundred choſen men of Benjamin it is ſaid, they could ſling ſtones at an hair breadth and not miſs. Velo jacte nec aberrabat and not ſin, that is, miſs of the Scope and Mark they intended and propoſed to themſelves.
Hence God is ſaid to reduce ſinners, that is, ſuch as go aſtray and miſs their way, into the way again. Pſal. 25.8. Good and upright is the Lord, therefore will he teach ſinners in the way.
In the Conjugation Pihel, it ſignifies to purge and cleanſe from ſin, by making ſatisfaction and undergoing the penalty due to it. As Exod. 29.36. and thou ſhalt cleanſe the Altar, ve chittetha yal hamisbeach— Lev. 14.52. he ſhall cleanſe the houſe, vechitte eth habajith. Gen. 31.39. Jacob ſaith to Laban, that which is torn of Beaſts I brought not unto thee, I bare the loſs of it. Anoki achattinah, ego expiabam illud. Arias Montanus, I expiated it. Poenas luebam pro eo, ſo Pagnin. Buxtorf. I ſuffered for it.
Thus you ſee the proper importance of the word here uſed and tranſlated, the Sin-Offering Chattaah.
Moreover the Text ſaith upon the Sin-Offering. That if a Soul err and miſs it thus, Biſhgagah through error or ignorance, which further clears up the true ſenſe. Pſal. 119.67. Before I was afflicted I went aſtray; it is the ſame word ani ſhogeg, ego errans.
But the word which is uſed for the Treſpaſs-Offering Aſham, though it is uſed for ſin in general, yet it ſeems to imply in a more ſpecial ſenſe ſins of an higher nature, ſuch as are committed with more deliberation, or with more conſent of will, or againſt more light, or with leſs of temptation, or more of injury unto others, ſins of a more grievous and heinous nature: for the ſame word ſignifies alſo deſolation and laying waſte. Iſai. 24.6. therefore hath the Curſe devoured the earth, and they that dwell therein are deſolate, vajeſhmu. And in the ſame ſenſe is this word uſed elſewhere, e. g. Pſal. 5.10. deſtroy them O God, deſolato eos tanquam reos, Buxtorf.
Moreover there be Inſtances given here in the Treſpaſs Offering, of groſs ſins againſt light and knowledg, conſcience-waſting, ſoul-deſolating ſins, as lying, cheating, perjury, Cap. 6.2, 3. And we may therefore render Aſham piaculum.
The iſſue then is this, That the Sin Offering relates to thoſe involuntary infirmities which are unavoidable, while there is a body of ſin and death dwelling in us, and which are conſiſtent with aſſurance and ſincerity.
But the Treſpaſs-Offering, to thoſe greater conſcience waſting and ſoul-deſolating ſins, which are inconſiſtent with aſſurance and true Communion with God, though it includes ſome leſſer ſins, yet it extends to theſe alſo.
2. The ſecond Law of the Sin-Offering is this, That there is a various matter of this Offering, for four ſorts of perſons that ſin and miſs the way, which indeed are the Analyſis of this Chapter.
1. For the anointed Prieſt a young Bullock, verſ. 3.
2. For the whole Congregation a young Bullock, verſ. 13.
3. For the Ruler a Kid of the Goats, a Male without blemiſh, verſ. 22.
4. For any particular perſon a Kid, or elſe a Lamb, a Female without blemiſh. verſ. 27. And ſo the Chapter divides it ſelf into theſe four parts.
1. The Sin Offering for the anointed Prieſt is a young Bullock, &c. verſ. 3, to 13.
There is ſome difficulty upon this. Who is meant by the anointed Prieſt? Some reſtrain it to the High Prieſt only, becauſe none but he was anointed with material Oyl.
The word in the Text is Hachohen hammaſhiach, the Prieſt that is anointed. verſ. 3.
But if this be reſtrained to the High Prieſt only, the queſtion will be, what ſhall become of the other inferior Prieſts? Is there no Sin Offering? Is there no Expiation for their ſins and ſailings? Doubtleſs there is.
But we cannot well refer them amongſt the common people of the Land, the Prieſts and people being ſo continually diſtinguiſhed every where throughout the Scripture.
Therefore it ſeems more congruous to conceive (as ſome do) that all the Prieſts are here included, and that the word anointed intends no more but dedicated, conſecrated, ſet apart unto that work and office: or that it may refer to that firſt Conſecration of them in Aaron their Fore-father. Exod. 29.7. And thou ſhalt take the anointing Oyl, and pour it upon his head and anoint him. The Law is, if he ſhall ſin le aſhamath hyam according to the ſin of the people, as our Tranſlation renders it, that is, like one of the common people. For the Prieſts were not made infallible, or impeccable by their Office; and therefore had need to offer for their own ſins, as well as for the peoples. Heb 5.2, 3.
It is not to be reſtrained only to ſuch ſins of his, as wherein he ſeduceth and draws the people aſide to ſin with him, or whereby he brings publick Judgments upon them, as ſome have rendred it, ſi delinquere fecerit populum; and others, ſi deliquerit in populi noxam. For then here were no relief for him, as to all his other failings in the diſcharge and execution of his truſt and office in the houſe of God, and in his own private and perſonal walkings.
Therefore it muſt be underſtood in the largeſt and moſt comprehenſive ſenſe, for any ſin or failing of weakneſs in any of the Prieſts. Let him bring a young Bullock for his Sin Offering.
2. For the whole Congregation a Bullock, verſ. 13. the whole body of the people collectively taken: the ſame that was appointed for the Prieſt, though with ſome difference in the Rites. There the Prieſt, but here the Elders as in the name of the people, being to lay their hands upon the Head of the Sacrifice.
3. For the Ruler a Kid, a Male, verſ. 22. Naſi, Princeps, quaſi elatus ſuper alios; from Naſa, exaltavit, tulit, that is, any Civil Ruler that is raiſed or lifted up above others.
The word is uſed, not only concerning Kings and chief Magiſtrates, as Ezek. 34.24. but concerning inferior Rulers alſo; Exod. 16.22. And all the Rulers of the Congregation came and told Moſes, &c. Numb. 16.2.
4. For any of the common people, their Sin Offering is a Kid, a Female, verſ. 27. or elſe a Lamb, a Female, verſ. 32, to the end of the Chapter.
Now from this ſecond Law of the Sin-Offering, namely, this various matter of it for ſo many ſorts of perſons that ſin: we may learn theſe Inſtructions before we proceed to the third Law.
1. That the anointed Prieſt may err. Therefore the Biſhop of Rome if he were an Officer of Chriſt, he might err and miſs his Mark: though being Antichriſt, it may be granted to him that he ſeldom errs from his Scope, it being to promote the Devils Kingdom, and to obſtruct the Kingdom, and oppreſs the Church of Chriſt.
I muſt confeſs I have wondred at this error of Popery, that the Pope cannot err: I wonder, why he may not err in Doctrine, as well as in life? Why may he not deny God in words, as well as in his works?
That he may and doth err in his life, and that his works are evil, themſelves have not the impudence to deny: therefore he may err in his Faith, as well as in his life; in his words, as well as in his works.
And if you do but look into a weekly News book, you will ever and anon find mention of the Popes Nephews, what they do, and what preferments he provides for them.
But who are theſe? It is fit you ſhould know the meaning of it.
The word Nephew, it is an Italian Phraſe of Speech for a Baſtard: and ſo indeed the Popes Nephewes, is nothing elſe but the Popes Baſtards: this is he that cannot err.
Among the Papiſts, Prieſts you know muſt not marry: and the Pope is not ſo humble as to own others of his poor Kindred.
But yet we muſt believe in this unclean Beaſt, and we muſt call him his Holineſs forſooth, whoſe Leproſy is written in his Forehead, and who declares his ſin as Sodom, and hides it not as Gomorrah. For they are not aſhamed of all their uncleanneſſes and abominations, having their Conſciences ſeared with an hot Iron; and yet this ſinful doleful Creature cannot err, when his Bones are full of the ſins of his youth, which ſhall ly down with him in the duſt.
2. The ſecond Inſtruction is this, That there are degrees of ſin, and that the ſins and errors of an anointed Prieſt, are of the worſt and greateſt guilt. This is here taught and held forth both by the Matter of the Sin-Offering, and by the Rites belonging to it.
As to the Matter, the Prieſt muſt have as great a Sacrifice for a Sin Offering, as the whole body of the people collectively conſidered. A young Bullock is the Sin-Offering for the Prieſt, and it is no more but a young Bullock for the whole Congregation.
And there is a difference as to the Rites for the ſeveral ſorts of ſinners; for the Sin-Offering for the Prieſt, and for the body of the people, was to be ſprinkled before the Vail, and upon the Altar of Incenſe.
But that for the Ruler, and for private perſons, were not ſprinkled before the Vail, nor upon the Incenſe Altar, but only upon the Altar of Burnt-Offering, verſ. 25, 30, 34. For the ſins of the Prieſt and of the whole Congregation, as being more hainous, required a more ſolemn manner of atonement; ſo our Annotators on Lev. 4.25.
It was an error of the Stoick Philoſophers of old, that peccata ſunt aequalia, all ſins are equal. It is true, ſin is a privation, but there are degrees in Privations; there be total and partial privations. As in the Twilight and dim ſightedneſs, every ſin deviates and ſwerves from the rule of Righteouſneſs. But there are degrees of rectitude and curvity; ſome crooked lines depart further off from the ſtrait line, and ſome come nearer to it: ſo it is in ſins.
The ſins of a Miniſter do receive peculiar aggravations, and are greater in many reſpects, then the ſins of other men. For them to be covetous and greedy after the world, for them to be of an unbrotherly impoſing ſpirit, that is, ambitious and contentious, it is worſe then in other men: and that eſpecially in two reſpects, which are both hinted in the Text.
1. Becauſe of their anointing or ſeparation unto Office, whereby they ſtand nearer to God than others do, being to miniſter to him in his holy things.
2. Becauſe their ſins and errors, have uſually a very pernicious influence upon the people, either to ſeduce or ſcandalize them. Many will be ready to follow their pernicious ways.
Hence ſome read and underſtand the words, verſ. 3. If he ſin, to cauſe the people to err, or to bring publick Judgments upon them.
Hence many are ſo apt to plead; ſuch a Miniſter thinks it lawful, and ſuch a one does it, and why may not I?
See 1. Sam. 2.17, 24. how the ſins of Miniſters do ſcandalize the people, cauſing them to tranſgreſs ſome of them in like manner, and others to abhor and deſpiſe the Ordinances of the Lord: and this makes Miniſters ſins great before the Lord.
But people ſhould conſider that an anointed Prieſt may ſin and err, and their Errors oftentimes do much hurt. This is a ſecond Inſtruction.
3. The whole Church may err, verſ. 13.
This is another Aſſertion of the Papiſts, That their Church cannot err: a ſtrange and wonderful Aſſertion. Did not the whole Church err, when they crucified Chriſt? And they did err fundamentally; yet the Jews were then the only true Church and people of God in the world.
Therefore it is very unſafe to pin your Faith upon the Churches Sleeve, or upon the Miniſters Sleeve either: for both Church and Miniſter may err.
It is not ſafe to be led meerly by multitude or by example. Exod. 23.2. Thou ſhalt not follow a multitude to do evil, neither ſhalt thou ſpeak in a Cauſe to decline after many to wreſt Judgment.
Yea, a true Church may in time err ſo farr, and degenerate ſo deeply, as that they may ceaſe to be a Church.
As the Church of the Jews for Inſtance. The Lord hath ſaid unto the houſe of Iſrael, as he threatned by the Prophet Hoſea, Lo-ruhamah and Lo-ammi. I will not have mercy on you; and you are not my people. Hoſ. 1.6, 9. And Cap. 2.2. Plead with your Mother, plead: for ſhe is not my Wife, neither am I her Husband.
The Church of the two Tribes alſo, are now in the ſame condition with the other ten. Zech. 11.10. And I took my Staff, even Beauty, and cut it aſunder, that I might break my Covenant which I had made with all the people. The meaning is, that he would diſcovenant and unchurch them; but yet he will at laſt reſtore them.
But would you ſee an Inſtance of a Church which God hath rejected and unchurched, and which ſhall never be reſtored any more.
Behold the Church of Rome; it was once a true Church, and the Paſtor thereof a true Miniſter, when Paul wrote his Epiſtle to the Romanes ſixteen hundred years ago: but now, ſo far declined from their firſt eſtate, and from the primitive and Scripture Pattern, That the Church of Rome is become the Whore of Babylon, and the Biſhop of Rome the Head of that Church, is Antichriſt. See Rev. 13. They are ſet forth under the notion of two wild and venemous Beaſts; the firſt Beaſt in that Chapter which hath ten Horns, &c. is the Church of Rome; the ſecond Beaſt with two Horns, is the Pope of Rome: the firſt is Babylon, and the ſecond Antichriſt.
The truth is, they have erred ſo farr, that (except the Church of the Jews, when they crucified Jeſus Chriſt) I think there was never any Church that erred ſo much, as this Church that pretends they cannot err.
4. Inſtruction. That the Elders and publick perſons act, and are to act for the people. For the Elders are to lay their hands upon the peoples Offering. Verſ. 15. That is, as their Agents and Repreſentatives.
The people are not to think themſelves meerly paſſive, in what their Elders and Rulers do: no, believe it, you are more concerned then ſo.
Their act involves the people, which gives a juſt account of Gods ſending publick Calamities upon the people, for the ſins of their Rulers: for what the Parliament do, the people do.
The method of Providence is often thus. Firſt the people they ſin, and provoke God to anger, then he leaves their Rulers to ſin for their ſakes, and then comes Wrath. For while there is a Phinehas, a Joſiah, they ſtand in the gap, and ſtave off publick Judgments it may be all their days: but when they are gone, or if they ſin too, this opens a gap for publick Judgments to break in upon the people See 2 Sam. 24.1. And again the anger of the Lord was kindled againſt Iſrael, and he moved David againſt them to ſay, go number Iſrael and Judah.
Obſerve the method; firſt God is angry with Iſrael for their ſins, then he moved David their King to ſin, and then comes the Plague.
People are very apt when things go amiſs, and the publick affairs do not proſper, they are very apt to be diſcontent with their Rulers and Magiſtrates, and to ſay, that it is their fault. But if they do amiſs, you ſhould conſider why God leaves them to it: it is often for the ſins of the people.
It would better become private perſons to reflect upon themſelves and upon their own ſins; and their own unworthineſs, then to work out in diſcontent againſt thoſe that God hath ſet over them.
3. The third Law of the Sin-Offering is, concerning the blood thereof. There is a threefold diſpoſal of it appointed by the Rule in this Chapter, verſ. 5, 6, 7.
1. The Prieſt is to dip his finger in the blood, and to ſprinkle it ſeven times before the Lord.
2. He is to put part of it upon the four Horns of the golden Altar of Incenſe.
3. He is to pour out the reſt of it at the bottom of the Brazen Altar of Burnt-Offering. Of theſe three Ceremonies, a few words.
1. The Prieſt is to dip his finger in the blood, and to ſprinkle it ſeven times before the Lord, that is, before the Vail of the Sanctuary towards the Holy of Holies. Upon the great day of Expiation, he was to ſprinkle it within the Vail; but becauſe he was not to enter into that Holy place every day, but only once a year; therefore at other times he did but ſprinkle it towards the holy place, upon or towards the Vail; ſee Lev. 16.14. But the ſignification was the ſame in both.
It teacheth us three things.
1. That there is no entrance into Heaven, but by the blood of Chriſt ſhed and poured forth, and ſprinkled and applied effectually. For the place within the Vail, the Holy of Holies was a Type of Heaven, and the Prieſt entred there not without blood, Heb. 9.11, 12, 24, 25, 26.
Heaven is a Poſſeſſion purchaſed by the blood of Chriſt, Eph. 1.14. Heb. 10.19, 20. We enter into the Holieſt by the blood of Jeſus. We had never come there, had not the blood of the Sin Offering been ſprinkled there for us.
2. There is a full and perfect cleanſing in the blood of Chriſt; for he is to ſprinkle it ſeven times.
Seven is a number of perfection; becauſe in ſeven days the Creation of the world was finiſhed, and God reſted from his works.
Hence ſeven is a myſtical number, often uſed in Myſteries throughout the Scripture, both in typical, and in prophetical places. Vid. Aynſw. in loc.
As ſeven times ſprinkling the Leper, and ſeven days for his cleanſing. Lev. 14.7, 9.
Seven days for conſecrating the Prieſts. Lev. 8.35. For purifying the unclean. Lev. 12.2. Numb. 19.19.
Seven Prieſts with ſeven Trumpets, blew ſeven days to the overthrowing of the Walls ef Jericho. Joſh. 6.
Every ſeventh day, was a Sabbaoth.
Every ſeventh year, a year of Reſt.
And ſeven times ſeven years brought the Jubilee. Lev. 25.3, 4, 8. In the Book of the Revelation, the Lamb that was ſtain, which is Jeſus Chriſt, is repreſented with ſeven Horns, to ſignify the perfection of his Power; and with ſeven Eyes, to ſhew the perfection of his Wiſdom: and the ſeven Spirits of God, the Holy Ghoſt in the perfection of all gifts and graces. Rev. 5.6.
There be alſo ſeven Candleſticks, ſeven Churches. And indeed the whole Book doth analyſe and divide it ſelf into three ſevens: ſeven Seals, ſeven Trumpets, and ſeven Vials.
The ſeven Seals, holding forth the ſtate of the Church under heatheniſh perſecution, with the iſſue thereof in the three firſt Centuries.
The ſeven Trumpets under Antichriſt, and other inteſtine troubles.
And then finally, ſeven Vials of Wrath for the ruine of Anti-chriſt and other enemies, for the Churches proſperity.
From all which, you ſee that there is ſomething of myſtery in the number of ſeven.
And in this Ceremony, it teacheth us the full and perfect cleanſing and atonement we have in the blood of Chriſt; and that our ſins need much cleanſing, much purgation. Heb. 9.13, 14. Heb. 10.14. For by one Offering, he hath perfected for ever them that are ſanctified.
3. We may learn further, that ſprinkling is ſignificative enough of the ſpiritual cleanſing and perfect virtue that is in the blood of Jeſus Chriſt. For the Prieſt was not to pour out the blood upon the Vail, nor to waſh the Vail in the blood, but only to dip his finger, and ſo to ſprinkle the Vail with it. Iſai. 52.15. 1 Pet. 1.2. Heb. 12.24.
2. Another part of the blood was to be put upon the Horns of the Golden Altar of Incenſe, verſ. 7. And again verſ. 18.
So in the Sin-Offering upon the great day of Expiation, Lev, 17.18, 19. this was uſed only in the Sin Offering of Bullocks: but in the Sin-Offering of Kids or Lambs, it was only poured and ſprinkled upon the Brazen-Altar, verſ. 25, 30, 34.
The myſtery of this Ceremony was this, That Chriſts Interceſſion is founded in his own blood and ſatisfaction. For the Incenſe Altar was a Type of Prayer: he prays in the virtue of his own blood and ſufferings, and by the merit thereof, he prevails with God for us.
And it is upon the ſame account, that our prayers alſo do prevail and find acceptance with the Lord; it is becauſe the Incenſe Altar is ſprinkled with blood. We pray in his Name, and we deſire nothing in our prayers, but what he hath deſerved and procured by his merits. See. Rev. 8.3. There was given him much Incenſe, that he ſhould offer it with the prayers of all Saints upon the Golden Altar. And 9.13. I heard a voice from the four Horns of the Golden Altar. The Golden Altar is the Altar of Incenſe: a voice is heard from thence as in anſwer to prayer.
But did ever any Chriſtian pray for the coming in of the Turks upon the Chriſtian world? No, but God anſwers the prayers of his people oftentimes, by wonderful and terrible things in Righteouſneſs, as Pſal. 65.5. The moſt dreadful Revolutions of Providence, are in anſwer to prayer: and that which makes prayer ſo powerful, is becauſe the Altar of Incenſe is ſprinkled with the blood of the Sin Offering.
3. The reſt of the blood, was to be poured forth at the bottom of the Altar of Burnt-Offering; verſ. 7, 18, 25, 30, 34.
This inſtructs us, that Chriſt was conſecrated and dedicated unto God in his own blood.
The effuſion of the blood of Chriſt, as a Sin-Offering to the Juſtice of God for us, for our Salvation, for the purchaſe of the pardon of our ſins, and the relation of that blood to the Altar of his Deity, are here taught. But this was opened before when we were upon the Burnt-Offering. Cap. 1.5.
But conſider this, as in conjunction with the former; the blood was ſprinkled both upon the holieſt of all, and upon the Altar of Incenſe, and now the reſt poured forth by the Altar of Burnt-Offering.
It teacheth us, That the blood of Chriſt hath an influence into all the concernments of our Salvation, from firſt to laſt.
Exerciſe Faith in that blood upon all occaſions, and for all the concernments of your Souls.
Would you ſee your ſins forgiven, and atonement made? See and take notice of that blood in the effuſion of it, as poured forth at the bottom of the Altar.
Would you ſee your prayers accepted and anſwered? See the blood upon the Horns of the Incenſe-Altar.
Would you ſee Heaven Gates opened, and way made for you into the Holy of Holies, an abundant entrance opened for you into Heaven? See the blood ſprinkled before the Vail.
See the blood of Jeſus Chriſt influencing all the concernments of your Souls.
4. The fourth Law of the Sin-Offering, is concerning the burning of it, verſ. 8, 9, 10, 11, 12. And again verſ. 19, 20, 21.
The inward parts of it were to be burnt upon the Altar, as in the Ordinance of the Peace-Offering.
All the reſt; the whole Bullock was to be burnt in a clean place without the Camp.
This Law is peculiar to the Sin-Offering of a Bullock, whether for the Prieſt, or for the whole Church.
But in the Sin-Offering of Goats or Sheep for the Ruler, and for any individual of the common people, this Ceremony of burning without the Camp was not required.
There is this reaſon given for burning the whole Sin Offering if it were a Bullock, and not allowing any of it to be eaten; namely, becauſe the blood of it was brought into the Tabernacle of the Congregation, to reconcile withal in the holy place. Lev. 6.30.
You may ſee the practice of this Ceremony in the Sin Offering, at the Conſecration of the Prieſts. Exod. 29.14.
And as it was burnt without the Camp in their preſent unfixed poſture: ſo when the Temple was fixed at Jeruſalem, it was burnt without the Gates of the City.
The Apoſtle explains it at large, Heb. 13.10, 11, 12, 13, 14. and educeth three great Goſpel Truths and Myſteries out of it.
1. That they which ſerve the Tabernacle, have no right to eat of our Altar under the Goſpel, verſ. 10. Our New Teſtament Altar is Chriſt.
To eat of the Altar, is to partake of the Offerings offered upon it.
They that ſerve the Tabernacle, that is, the old worldly Tabernacle, ſuch as ſerve that, that is, ſuch as adhere ſtill to legal ways and Obſervations, have no right to Chriſt the Altar, and to the Sacrifice he hath offered, and to Salvation by him.
Such as cleave to their own Righteouſneſs, and to their own Wiſdom in the things of God, they deprive themſelves of Communion with Chriſt.
2. As the Sin Offering was burnt without the Camp where they did caſt forth the Aſhes: ſo Chriſt ſuffered without the Gates of the City. They carried him out of Jeruſalem to Golgotha, to the place of dead mens Sculls. Mat. 27.33. And when they were come unto a place called Golgotha, that is to ſay, a place of a Skull, which is called Luk. 23.33. Calvary. That as it is ſaid of the Sin-Offering in the place where they pour out the Aſhes, there ſhall it be burnt, Lev. 4.12. So Chriſt ſuffered without the Gate. Heb: 13.12.
3. This Ceremony teacheth alſo the myſtery of our Communion with Chriſt, in bearing his Reproach. Heb. 13.13.
For it was becauſe ſin was upon the Offering, which carries ſhame along with it, that it was carried forth.
Malefactors were to be put to death without the Camp, ſo the Blaſphemer, Lev. 24.14. ſo the preſumptuous Profaner of the Sabbaoth, Numb. 15.35.
If you cannot be content to bear the diſgraces and reproaches of the world, to be accounted a ſimple Heretick, a Fanatick, no true Son of the Church; but a Schiſmatick againſt the Church, and a Rebel againſt the King, an enemy to Caeſar, for ſo they ſaid of Chriſt; you refuſe to go forth with him out of the Camp, bearing his reproach. The Apoſtles were accounted the very filth of the world, foreign. 1 Cor. 4.9, to 13. foreign ſuch as by ſweeping is gathered together, ſaith the marginal Note. foreign quod detergere ſignificat. Beza.
Wo unto you when all men ſhall ſpeak well of you: for ſo did their Fathers to the falſe Prophets. Luk. 6.26. To theſe add,
4. Whereas he that did perform this Miniſtration about the Sin-Offering, was to be unclean until the Even: ſo in the Sin-Offering of the yearly Feaſt of Expiation. Lev. 16.27, 28.
The ſame Law we find concerning the red Heifer, whereof they made the water of ſeparation. Numb. 18.9 And he that burneth her, ſhall waſh his Cloaths in water, and bath his Fleſh in water, and ſhall be unclean until the Even.
Hereby was ſhadowed forth, not only the imperfection of the legal Prieſthood and Miniſtrations, in that the Prieſts themſelves which prepared the Means of Sanctification for the Church, were themſelves polluted in the preparing and doing of them: ſo Ainſw. in Numb. 19.8, 9.
But it may inſtruct us alſo in a more general Truth, concerning the Iniquity of our holy Offerings, our beſt duties and ſervices.
There is ſomething of ſecret ſpiritual defilement cleaving to them, even when we are making our Peace with God; when we are atoneing, or receiving the Atonement, and acting about it. Lava lachrymas meas Domine; Lord, waſh even my tears.
5. The laſt Law of the Sin-Offering, is concerning the eating of it: of this ſee Cap. 6. verſ. 24, to the end.
This did not concern thoſe Sin Offerings, whoſe blood was brought into the holy place, and whoſe fleſh was burnt without the Camp, but only the Sin-Offerings of the Ruler and private perſons: as Lev. 6.30.
There be three Ceremonial Laws and Ordinances about this.
1. The Prieſts are to eat it in the holy place, verſ. 26.
Moſes expoſtulates with Aaron for the neglect of this, Lev. 10.19, 20. And he there hinteth at ſome part of the myſtery of it, verſ 17.
The Prieſt by eating the Sinners Offering, did typically bear the iniquity of the Sinner, and ſo aboliſh it as in a figure. It holds forth our Communion with Chriſt our Sin-Offering, as the Food of our Souls, whom by Faith we eat and feed upon. Joh. 6.56.
2. Whatſoever ſhall touch the fleſh thereof ſhall be holy. verſ. 27.
This Rite was peculiar to the Sin-Offering: and ſeeing the Sin-Offering was a Type of Chriſt who was made ſin for us: This teacheth us the holineſs that ſhould be in them, who have any thing to do with Chriſt.
God reproves the Prieſts, as Hoſ. 4.8. they eat up the ſin, or the Sin Offering, Chattaah, of my people.
The old Note is this, the Prieſts ſeek to eat the peoples Offerings, and flatter them in their ſins.
Every one of us ſhould know how to poſſeſs our Veſſels in holineſs and honour. 1 Theſſ. 4.4.
3. The Veſſel wherein it is boyled, muſt be cleanſed by rinſing with Water, or by breaking it in pieces. Verſ. 27, 28. The like Levit. 11.32, 33. and 15.12.
The earthen Veſſels were to be broken, in regard of the cheapneſs of them, the loſs would not be great: the more coſtly to be ſcoured and rinſed. The Apoſtle ſpeaks of thoſe (Heb. 9.10.) divers Waſhings and carnal Ordinances, impoſed on them till the time of Reformation.
The Phariſees in ſuch Obſervations as theſe, went beyond the Rule, (as Superſtition is apt to do:) but Chriſt ſeverely rebukes them for their high ſtrains of ſuperſtitious Devotion. Mark. 7.4, 8.
But out of Gods Inſtitution here, we may ſpell this leſſon of ſpiritual Inſtruction, namely, the ſtrange defilement and deep contagion and pollution that is in ſin, that there is ſo much ado for the cleanſing of it: and what care there ſhould be to purge and cleanſe our ſelves from it. Heb. 10.19, 22— 2 Cor. 7.1.
And to make it out a little more particularly.
If you would find out the meaning of a Type, it is a good Rule to obſerve the Scripture uſe of the ſame word, in the way of a Metaphor and alluſion.
Now we find both wicked men and good men compared to earthen Veſſels. It is a Metaphor concerning wicked men, and the breaking is the deſtroying them. Jer. 19.11. Pſal. 2.9. Jer. 48.38. God will break wicked men and unclean perſons with utter deſtruction, as Veſſels wherein is no pleaſure.
But good men alſo are called earthen Veſſels, and ſo the Type muſt be accommodated a little otherwiſe. 2 Cor. 4.7. We have this Treaſure in earthen Veſſels. And ſo the cleanſing theſe Veſſels by waſhing with water, points to the ſpiritual cleanſing, by the Spirit of Chriſt, Ezek. 36.25. and by his blood. Heb. 9.13, 14.
And breaking, ſignifies the utter aboliſhing of all ſin and uncleanneſs by death. We are not fully cleanſed till the Veſſel be broken, but then there is no more defilement in the Veſſel.
And God will make it up again in the Reſurrection, as pure and holy as if it had never been defiled with ſin at all.
Thus we have gone through the ſpecial Laws of the Sin-Offering, in theſe five Heads: for they do either concern the end, or the matter, or the blood of it, or the burning, or laſtly the eating of it.
I ſhall conclude all that hath been ſaid upon the Sin-Offering, with ſome general Inſtructions from the whole.
1. We may here learn and be inſtructed, that even ſins of Infirmity they do contract a guilt upon the Soul, yea, ſuch a guilt as needs Atonement and Expiation in the blood of Jeſus Chriſt.
There are no venial ſins, the leaſt ſin is death. You muſt bring your Sin Offering, if you expect to be forgiven. Do not ſlight ſins of Infirmity, for then they become more than meer Infirmities.
2. Here is relief unto Faith againſt thoſe uſual complaints of dayly Infirmities, which many gracious Souls do ſo much complain of, and mourn under.
Alas I can do nothing well; if I pray, my thoughts wander; when I hear the Word, I underſtand little, and remember leſs; I am eaſily overtaken and carried aſide dayly, I ſin in all I do.
But you ſee here is a Sin Offering provided.
There is not a juſt man upon earth that doth good, and ſinneth not. Eccleſ. 7.20. In many things we offend all. James. 3.2. Therefore the Lord ordained this Sin-Offering, which, as it ſerved for a legal Expiation and purging of their ſins under that Diſpenſation: ſo it did prefigure to them the blood of Jeſus Chriſt, which cleanſeth us from all our ſins.
3. Here is great encouragement to engage in the ſervice and work of God, notwithſtanding our own Infirmities and diſabilities; yet do not withdraw when called, though conſcious to thy ſelf of much unworthineſs and unfitneſs: for the Lord hath provided a Sin-Offering for us; he will accept our ſincere, though weak endeavours, and pardon our failings.
4. See and take notice what continual Obligations of love, are upon us to Jeſus Chriſt, we have ſuch continual need of him.
Behold and wonder at his love, in that he was content to be made a Sin Offering for us, and ſo procures our pardon for ſuch continual ſins and failings. He that knew no ſin, was made ſin for us, that is, he was made a Sin Offering for us 2 Cor. 5.21. Hence we have pardon; and not only pardon, but power alſo againſt ſin. Rom. 8.3. and for ſin condemned ſin in the fleſh.
[And for ſin] that is, God ſent Chriſt for a Sin Offering: as you have the ſame word ſo rendred, Heb 10.6. foreign in Sacrifices for ſin, thou hadſt no pleaſure.
Object. But my ſins are worſe then meer Infirmities of Saints, they are ſins of a groſſer nature.
Anſ. There is relief for ſuch in the Treſpaſs Offering, if they do not ſin preſumptuouſly and obſtinately. For God will wound the hairy Scalp of him that goeth on in his Treſpaſſes. Pſal. 68.21. But if you repent of it, and bring your Treſpaſs-Offering to the Lord, there is hope in Iſrael even concerning ſuch kinds of ſin alſo: of which, the Lord aſſiſting, we ſhall ſpeak the next time.