The Law of God Ratified by the Gospel of Christ, Chapter 4
CHAP. IV.
Rom. 3. 31.
I Conceive it is clear, that the Apostle, in the two first Chapters of this Epistle, speaketh of a threefold Law: one of which was given to mankind in general, both Gentiles and Israelites; the other two were peculiarly delivered to the people of Israel. The first of these, scil. that which was given to mankind in general, is that which is called the Law of Nature, consisting of those notions of good and evil, which were left or new written by the Lord in the minds of men and women, after that the nature of mankind was corrupted by sin; which Law, though it be now imperfect, yet in many things it sheweth the difference between good and evil, and hath power over the Conscience to inform, convince, excuse, and accuse. The other two delivered peculiarly to the people of Israel, are the Law of Ordinances of Ceremonies, and the Law moral. And the Apostle proveth that none of these Laws can justifie the strictest observers of them: all men and women being naturally corrupt, and possest with principles of opposition against the purity and perfection of the moral Law: and those that are renewed by grace, being but imperfectly conformed to the Law. As for the Law of Ceremonies: it is in its own nature no perfect rule of righteousness, but consisting of figures and shadows, and such earthly and carnal observances as had a mystical signification of spiritual and heavenly things. The Law of nature is comprehended in the moral Law, delivered in the Scriptures, first published to Israel, and then communicated together with the Gospel to the Nations of the world. So that that which is imperfectly written in the minds of men naturally, is perfectly declared by the Law written by the finger of God in Tables of stone, scil. the ten Commandments, and more fully opened in other parts of Scripture. And therefore though it was expedient for the Apostle to speak distinctly of them in the former part of his discourse, to convince both Israelites and Heathens of their unrighteousness and g…ilt; yet in this place I conceive, the Law of nature and the written Law, may well be comprehended under one, and so I take the Apostles meaning to be, that by the doctrine of free justification through the righteousness of Christ, both the Ceremonial and moral Law are established.
To begin with the former, Doct. 4.observe this point, That the Law of Ceremonies is established by the doctrine of the Gospel.Faith establisheth the Ceremonial Law. And how this is to be understood. Or thus, The doctrine of free justification through the righteousnes of Christ apprehended by faith, establisheth the Ceremonial Law.
For the right understanding of this, we may consider,
First, Sect. 1.In general, What these Ceremonial institutions were.
Secondly, Sect. 2.How they were misunderstood or abused by ignorant and carnal Israelites.
Thirdly, Sect. 3.How they are established by the Gospel, or doctrine of justification by faith.
First,1. Law of Ceremonies instituted of God, and to what end. These Ceremonial Ordinances were instituted by the Authority of God himself, as parts of his outward worship and figures of heavenly and spiritual things, to be observed untill the death of Christ. 1. They were instituted by the authority of God himself:Gen. 17: 9, 10: So Circumcision was commanded immediately by God himself, to Abraham and his posterity. So the Lord gave express directions to Moses and Aaron, Exod, 12. 1, &c. & 24, 25.concerning the Ordinance of the Passeover, and Moses being fourty days and fourty nights in the Mount, received Ceremonial Laws from the Lord to be observed by the people.
Secondly,Heb. 8. 5. They were parts of Gods outward worship. Some of them more directly and properly, as the Sacrifices which were to be offered to the Lord only; so also the sweet Incense, and divers others. Other of them, more improperly as things subservient to the worship of God: as the Altar of burnt-offerings, the Ark, the Golden Table, &c.
Thirdly, They were figures of Heavenly and spiritual things. Who serve unto the example and shadow of heavenly things, as Moses was admonished of God, when he was about to make the Tabernacle. For see (saith he) that thou make all things according to the patern shewed thee in the Mount.
Fourthly, They were to be observed until the death of Christ. Above when he said, Sacrifice and offerings and burnt-offerings, and offering for sin, thou wouldst not, neither hadst pleasure therein, which are offered by the Law. Th… said he (that is Christ,)Heb. 10. 8, 9, 10. Lo, I come to do thy will O God. He taketh away the first that he may establish the second. By the which Will we are sanctified, by the offering of the body of Iesus Christ once for all. The Ceremonies of the Law were to continue until Christ offered himself in sacrifice, and then they were to be taken away, and to give place to his all-sufficient Sacrifice: and accordingly the Lord Christ himself manifested in the flesh, and made under the Law, did in his own person observe the Ceremonies of the Law. But at his death,Mat. 27. the veile of the Temple wa… rent in twain from the top to the bottom: which I conceive signified both the abolishing of legal Ceremonies, and the opening of the way into the heavenly sanctuary by the death of Christ. Now there being great abundance and varieties of these Ceremonial institutions, I conceive they may be reduced to four heads.Instituted Ceremonies are of four sorts.
1. Sacraments.1. Sacraments.
2. Sacrifices.
3. Sacred persons and things subservient to holy uses.
4. Sacred observances.
1. Sacraments; and those ordinarily were two,
1. Circumcision, 1. Circumcision. Its use.whereby they were solemnly admitted into the Church, and visibly sealed as parties to the Covenant.
2. The passeover,2. Passeover. wherein they were admitted by faith to feed upon Christ the Lamb of God, who taketh away the sins of the world, slain in the eternal counsel of God before the foundation of the world, and to be actually Sacrificed in the fulness of time.
2. Sacrifices.2. Sacrifices, which were of four kinds. 1. Whole burntofferings. 2. Meat-offerings. 3. Sin-offerings. 4. Thank-offerings, Vid. Cap. 5▪or Peace-offerings, and among these especially the daily burnt-offering presented to the Lord morning and evening every day in the year.
3. Sacred persons and things.3. Sacred persons and things Such were the Priests and Levites, especially the Highpriest. The holy places, 1. A Tabernacle. 2. A Temple, with the several parts. Consecrated days and times; the feasts of the passover, of Pentecost, of Tabernacles, the new Moons, the weekly Sabbaths as limited to the last day of the week, &c. The utensils of the Sanctuary; the Altar of burntoffering, the golden Altar of Incense, the Loaves, the Table of shew-bread, the Ark, Mercy-seat, &c.
4. Sacred observances. 4. Sacred observances.Their divers washings and purifyings, absteining from divers creatures as unclean, with very many usages injoyned.
In the second place consider how these things were understood or abused by ignorant or carnal Israelites. Sect. 2.I conceive 1.Ceremonies misunderstood by the Iews. That many of them had little or no knowledge of the mystical signification or spiritual meaning of these types and shadows:1. Many had very little knowledge of their mystical signification. they did not see Christ in them.
2. That they rested in the outward work. 2. They rested in the outward work done.If they were outwardly Circumcised, they looked not after the Circumcision of the heart, mortification of sin, self-denyal, regeneration: having fed upon the Lamb with unlevened bread in the feast of the Passeover, they minded not the Lamb of God, nor sought after the unleavened bread of sincerity and Truth. When they offered Sacrifice they looked no farther than the beast that was slaine, not minding the perfect all-sufficient sacrifice of Christ. It seemeth they were so far from this, that when Christ according to the antient Prophesies and types, had offered up himself in Sacrifice for the sins of the world, they made his death an occasion of stumbling, and took that to be an argument that he was not the Christ, which was one of the main evidences that he was the Christ. In their legal washings, how did they rest in the purifying of the flesh, without any care to wash their hearts from wickedness? Did not they rest in the High-priest of the order of Aaron, without minding an eternal High-priest after the order of Melchisedeck? A multitude of such instances might be given.
Thirdly,3. They had more care to observe these than the moral Law. They seemed to have minded the outward observation of these ceremonial ordinances more than the keeping of the moral Law. So the Lord complaineth by the Prophet Isaiah, Isa. 1.that they rebelled against him, knew him not, forsook him, provoked him to anger, revolted from him, had hands full of blood: and yet it seemeth they were very forward in the ceremonial observances, bringing a multitude of Sacrifices, burnt offerings of Rams, fat of fed beasts, Bullocks, Lambs, He-Goats. Though these were more costly, yet they were more forward in these services than in moral duties, cleansing their hearts and hands from sin, &c. Is there not a notable evidence of this in the actings of those Iews who killed the Lord of life?Joh. 18. 28, 29, 38. They seemed to be so scrupulous in point of Ceremony,ch. 19. 4. that they would not enter into the Court or Judgement-Hall, least they should be defiled, but that they might eat the Passeover,ver. 13. and therefore Pilate the Judge was fain to come out of the Court and wait upon them to hear what they could say against him, and it seemeth being wearied with going in and out, at last he removed and sate upon a Judgement-Seat without doors: in the mean time, these wicked murtherers were so violently bent to shed innocent blood, that they defiled themselves with the guilt of a most heinous sin, straining at a Gnat, and swallowing of a Camel.
Fourthly, 4. They rested on it as Righteousness to Justification.It seemeth they relied upon these Ceremonies, or the observation of them, as a part of that righteousness whereby they hoped to be justified in the sight of God. The Lord having planted a Church at Antioch,Act. 15. 1. Certain men which came down from Iudea, taught the Brethren, Except ye be circumcised after the manner of Moses ye cannot be saved. Saith the Apostle, Gal. 5. 3, 4.I testifie again to every man that is Circumcised▪ that he is a debtor to do the whole Law. Christ is become of none effect to you. Whosoever of you are justified by the Law, ye are fallen from Grace. Doth not this intimate that they relied on the Ceremony of Circumcision, in part for justification, and under Circumcision I understand other Ceremonies of the Law.
Fifthly, I conceive it is very clear, that they thought these legal Ceremonies were to be obserfor ever unto the end of the world. 5. They thought these should be perpetuated to the …d of the world.So in the place mentioned before, they said, Except ye be Circumcised, &c. And so it seemeth they counted it blasphemy to say that the Lord Jesus should change the customes delivered by Moses.Act. 6. 13, 14.
Thirdly, Sect. 3.The Question is, How the Doctrine of the Gospel concerning free justification through the righteousness of Christ apprehended by faith,How faith doth establish the Law of Ceremonies. doth establish this Law of Ceremonies. To this I Answer, 1. Negatively.
2. Affirmatively.
1. Negatively,1. Negatively not continuing he…m. This doctrine of the Gospel doth not establish the Law of Ceremonies by confirming and continuing the observation of it, but on the contrary, take it away. So Stephen b…ing accused for saying that Jesus ChristAct. 7. 37. should change the customes delivered by Moses, told the Iews, that Moses said unto the children of Israel, A Prophet shall the Lord your God raise up unto you of your Brethren like unto me, him shall ye hear. The Lord Christ was the great Propher, by whose spirit Moses and the rest of the Prophets were inspired. And as he had directed Moses to deliver these Ceremonial ordinances to Israel, to be observed untill his manifestation in the flesh, and departure out of the world again: so now he was to be heard as one of unquestionable authority, declaring unto the Church his will and pleasure, concerning the ceasing of these observances. That passage between the Lord Christ and the woman of Samaria, is notable to this purpose: He by telling her of her sinful course, had convinced her thus far, that she made this acknowledgement, Sir I perceive thou art a Prophet, and therefore it seemeth thought that he might be able to resolve a Question of great moment,Joh. 4. 19, 20. 21. wherein she desired satisfaction, and that was this, Our Fathers worshipped in this Mountain, and ye say that in Hierusalem is the place wherein men out to worship the Father. I conceive, the occasion of this controversie between the Iews and Samaritans, was this; The Samaritans were the posterity of those Heathens whom Salmanasser King of Assyria had placed there instead of the Israelites whom he carried away Captive, and embraced a corrupt Religion mixed of Heathenisme and Judaisme. Toward the end of the Persian Monarchy, Manasses the Brother of Iaddus the High-Priest married the Daughter of Sanballat a prime man of Samaria: whereupon he was required of his Brother to lay down his office, his Marriage being condemned by the Law. Manasses acquainted Sanballat with his loss, and let him know that though he loved his Daughter, yet he would not for her sake lose so great a dignity as that of the Priesthood. Sanballat answered him, that if he would keep his Daughter for his wife, he would make him an High-priest, and with the license and consent of Darius King of Persia build a Temple upon Mount Gerizim for that purpose. But Darius being overthrown in battel soon after by Alexander of Macedon, he made this suit to him, bringing him eight thousand Souldiers to serve him in the Wars, and readily obtained his desire. So that this became a receptacle to divers fugitive or apostate Iews, who were guilty of breaking the Law by pro…aning the Sabbath, eating meats forbidden, or the like crimes. This Temple having stood about 200 years, was ruined by Hircanus, about a hundred years before Christ his coming in the flesh or more. Now as they that embrace errours and corrupt inventions of men in things pertaining to Religion and religious worship, are obstinate in cleaving to their fancies: so the Samaritans would make comparisons between their Temple which was founded without warrant from God, yea, against his word, and the Temple of Hierusalem which the Lord owned for the peculiar place of his worship. Yea, and after their Temple was laid desolate, they seemed to please themselves with the imagination of the holiness of the ground on which it once stood; and therefore saith the woman, our Fathers worshipped in this Mountain, &c. as if Mount Gerizim were still an holy Mount, though the Temple was down: and so there was great enmity between the Iews and Samaritans. But observe the Answer which the Lord Christ gave her, Jesus saith unto her, Woman beleeve me, the hour cometh when ye shall neither in this Mountain, nor yet at Hierusalem worship the Father. Ye worship ye know not what: we know what we worship; for salvation is of the Iews. But the hour cometh, and now is, when the true worshippers shall worship the Father in spirit and Truth, for the Father seeketh such to wrship him▪ God is a Spirit, and they that worship him, must worship him in spirit and in Truth. ver. 25. 26.The woman saith unto him, I know that Messias cometh, which is called Christ: when he is come he will tell us all things. Iesus saith unto her, I that speak unto thee am he. I conceive in this Answer, the Lord Christ sheweth,
1. That both the Iews and Samaritans were in an errour: for it seemeth both of them thought that the Lord had confined his most solemn worship to one certain place throughout all ages, as one party said at Mount Gerizim, the other at Hierusalem; and that the Ceremonies and Sacrifices there used should be alwaies continued: Bus the Lord Christ told the woman, that God had not limited himself to either of these places, and that the time was now at hand, when it should be as free to worship God in any other place, as in either of these.
2. He passeth sentence for the Iews against the Samaritans in this Controversie. So far as concerned the present state of things, saith he, ye (scil. ye Samaritans) worship ye know not what: We (scil. we Iews) know what we worship, for salvation is of the Iews. Ye Samaritans do ye know not what in your worshipping, ye know not God aright, ye have no warrant from his word, either for your Temple, once standing on this Mount, or for limiting the worship of God to this place, or for the way of worship; Ye blindly follow the groundless Traditions of your Fathers: But we know what we worship, we follow the directions of God himself, delivered by Moses and the Prophets, both for the place and manner of Gods worship, for salvation is of the Iews. They are the Church of God to whom God hath committed his oracles, teaching the way of Salvation, and of whom as concerning the flesh, Christ the Saviour of the world was to come.
3. He confirmeth and amplifieth the first part of his Answer, shewing that the Lord in a short time would set up a more spiritual way of worship in his Church, more sutable to his spiritual Nature, to which these carnal ordinances and Ceremonial ordinances should give place.
Secondly,2. Affirmatively. I Answer affirmatively, that the doctrine of the Gospel, 1. shewing how Ceremonies attain'd their proper end.and in particular, this Gospel-doctrine of free justification through the righteousness of Christ, doth establish the Ceremonial Law. For,
1. Then is a thing established, 1. Leading to Christ.when it attaineth its proper end. Now by the Gospel, the Law of Ceremonies attained its proper end: For,
1. The end of it was, to be a School-master to bring men to Christ. Circumcision sealed the righteousness of faith, which Circumcision it self could not give, but was to be found in Christ: it taught men to look after the Circumcision of the heart which was to be had in Christ alone, by union with him, by faith, and partaking of his spirit. The Passeover pointed out unto them Christ, the Lamb of God without spot, which taketh away the sins of the world. The Sacrifices directed them to Christ the perfect Sacrifice. The blood of the Sacrifices led them to the sprinkling of the blood of Christ, which alone was sufficient to take away sin. Now these and other Ceremonies attained their end in Christ, and in the justification of sinners through the blood, death, satisfaction, righteousness of Christ apprehended and applied by faith, according to the doctrine of the Gospel, and so this Law of Ceremonies was established, and the validity of it declared. But on the other side, they that pretend so much zeal for Circumcision and other Ceremonies of the Law, making it a part of the matter of their justification, and resting in the bare outward observance as pleasing to the Lord in it self did cross the main end of the Ceremonial Law, and propose such false ends as were impossible to be attained.
Secondly,2. Shewing that they were not empty appearances, but Types of great things. The doctrine of the Gospel, making Christ the end of the Law for righteousness, in whom wisdom, righteousness, sanctification, redemption and salvation alone is to be had, sheweth that the Ceremonial Ordinances were no empty shadowes and vain appearances, like those of the Heathen, but significant signs and Types full of deep Mysteries of exceeding great weight and importance, pointing at the person of the Lord Jesus, his office, his actings, his sufferings, and the fruits and benefits of these: whereas they that so stiffely opposed the strict observation of the Ceremonies of the Law against the doctrine of Christ delivered in the Gospel, what did they make of them but begerly elements, empty appearances without fruit, use or profit? So that the Preachers of the Gospel did honour the Ceremonial Law, though they took away the observation of them, by declaring the substance whereof they were shadowes; and the observers of the Ceremonies in the times of the Gospel did greatly disparage them.
Thirdly,3. Illustrating by them it self, and the great Mystery of Christ. The doctrine of the Gospel doth still establish the Ceremonial Law, as an illustration of the mystery of Christ in the Gospel, and sheweth that great use may still be made of them that way: for the Ceremonies were as it were visible Prophesies of Christ, and the things of Christ. And as Prophesies are dark before they are fulfilled, but clear after they are accomplished, and do much illustrate the events: so these Ceremonies were obscure resemblances of Christ; but now since what they signified is fulfilled, the comparing the Types with the Antitypes giveth much light.
The Use which I intend to make of this point is,Vse 1. to compare some of the principal Ceremonies of the old Testament, with the Mysteries of the Gospel, that so we may more clearly see how they are established by Christ, and that we may improve them for our edification. And first to begin with the Sacraments of the Ceremonial Law; and there in,
1. Circumcision. Sect. 1.The institution of this Sacrament is laid down,1. Circumcision instituted. Genesis the sevententh: saith the Lord to Abraham, This is my Covenant which ye shall keep between me and you, Gen. 17. 10, 11.and thy seed after thee: every man child among you shall be Circumcised, and ye shall Circumcise the flesh of your foreskin, and it shall be a token of the Covenant betwixt me and you. Deut. 10. 16. and what it signified.And elsewhere Moses saith to the people of Israel, Circumcise the foreskin of your heart and be no more stiffe-necked. This sheweth that the Circumcision of the flesh directed them to the inward Circumcision of the heart, the mortification of sinful lusts, inordinate affections,Rom. 2. 29▪ and all sorts of corruptions. To which agreeth that of the Apostle, Circumcision is that of the heart in the spirit, and not in the letter, whose praise is not of men but of God.Rom. 4. 11. The same Apostle saith that Abraham received the sign of Circumcision and seal of the righteousness of faith. These Scriptures compared together, shew that Circumcision did seal the Covenant of Grace between God and his people: on the one side confirming the promises of God to them, as a seal added to the blood of his Covenant, on the other side engaging them to answer the ends of the Covenant by Circumcising their hearts, mortifying their corruptions, and forsaking their sins. The sum of Gods, promises sealed by the Sacrament of Circumcision, is delivered in these words, I will establish my Covenant between me and thee, Gen. 7. 17.and thy seed after thee in their generations for an everlasting Covenant, to be a God unto thee and to thy seed after thee. I conceive this conteineth as much as all the promises of the Gospel: For what is there in all the promises concerning pardon of sin, justification, adoption, the graces of Sanctification, the comforts and joyes of the holy Ghost, Communion with God, strength against temptation, protection against the assaults of Satan and the world, hearing and answering of prayers, support under afflictions, victory over death, everlasting life and salvation, and other promises and priviledges granted to Believers in the Gospel, I say, what is there in all these which is not comprehended in this promise, I will be their God? God is all sufficient, he is all in all, and when he giveth himself he giveth all good things and blessings; and this was sealed by Circumcision: Now this promise and Covenant is fulfilled in Christ; for out of Christ, men and women are both strangers and Enemies to God, and have no interest in him. The Lord is so far from being their God, that he is their Enemy, saith the Apostle, When we were Enemies we were reconciled to God by the death of his Son. Rom. 5. 10.The best of men and women are in a state of enmity with God until they are reconciled by Christ. And that Covenant sealed by Circumcision wherein the Lord promised to be the God of Abraham and of his seed was the same for substance with that where he saith,Gen. 12. 2, 3. I will bless thee, and make thy name great, and thou shalt be a blessing, Gen. 22. 18.and I will bless them that bless thee, and curse him that curseth thee, and in thee shall all families of the earth be blessed. I conceive the promise of Christ is twice included here: when it is said, I will make thee a blessing; and again, in thee shall all the families of the earth be blessed. Abraham was made a blessing, and the Nations and families of the Earth were blessed in him,Rom. 4. 3, 11. in this regard, because Christ according to the flesh or humane nature was to issue out of his loynes; according to that, in thy seed shall all the nations of the earth be blessed, that is in Christ. So that Abraham found that in Christ which was sealed to him by Circumcision, Abraham believed God, and it was counted to him for righteousness, and he received the sign of Circumcision, a seal of the righteousness of faith which he had, yet being uncircumcised. Circumcision attained its end in Christ, and he was the substance of this shadow: in him believers are reconciled to God, and he becometh their God, and they are made his people being justified by his righteousness; and by his spirit they are circumcised in heart, their corruptions are mortified, and their body of sin destroyed, which is an evidence of their union with Christ, and justification by him: and this may move us to labour to be found in Christ, that we may be circumcised in heart, that the power of sin may be killed in us, that we may be conformed unto his death,Cor. 4. 11. our sinful lusts and affections being crucified by virtue of his death on the Cross, that so as the Apostle saith, we may be circumcised with the circumcision made without hands, in putting off the body of the sins of the flesh by the Circumcision of Christ.
2. In as much as circumcision was a seal of that Covenant whereby God gave himself to his people to be their God in Christ, and a seal of the righteousness of saith, and so of the pardon of sin and justification through the righteousness of Christ apprehended by faith, It is clear, that all the Arguments of the Anabaptists fall to the ground, which they build either upon the pretended difference of Baptisme and circumcision, or of the Covenants sealed by them, or upon the incapacitie of Infants: for it is evident that the same Covenant which is confirmed by Baptisme was also sealed by circumcision, and if Infants under the old Testament were capable of circumcision, how are they made uncapable of Baptism under the Gospel? And accordingly you may observe how the Apostle compareth baptisme and circumcision together,Col. 2. 10, 11, 12. and sheweth how the latter cometh in place of the former; for having warned believers not to hearken to those who would bring them in bondage unto Iewish Ceremonies, he telleth them, ye are compleat in hi, (scil. in Christ) a…d so need not to observe those shadows of the Law, in whom also ye are circumcised with the circumcision made without hands, in putting off the body of the sins of the flesh by the circumcision of Christ. So that they have the same circumcision in Christ wch their Fathers had under the Law, and therefore needed not the outward circumcision: But lest any should think thus, our faith under the Gospel needeth outward helps to confirm it, as well as theirs under the old Testament, he addeth these words, ver. 12, Buried with him in baptisme, wherein also ye are risen with him through the faith of the operation of God who hath raised him from the dead: as if he had said, instead of Circumcision ye have the Sacrament of baptisme, signifying the same thing, and sealing the Covenant of grace and righteousness of faith.
Secondly, Sect. 2.The other Sacrament was that of the Passeover: 2. Passeover instituted.this was instituted by the Lord while Israel was in Egypt, Ex. 12. 3, &c.and was first celebrated that same night that they came out of that house of Bondage. The sum of the ordinance was this, that every family should chuse a Lamb, a male of the first year without blemish: they were to separate it from the rest of the flock on the tenth day of the Month, setting apart four days until the fourteenth day at even: when it was to be killed, they were to take of the blood and strike it upon the two side-posts, and on the upper door-posts of the houses wherein the Lambs was to be eaten, and the same night they were commanded to eat the flesh of the Lamb roasted with fire, and with unleavened bread, and bitter herbs: but if any family were too little for a Lamb, it was to joyne with the next, and they were to eat it in hast with their loines girded, their shoes on their feet, and their staffe in their hand, as men prepared to travel. The reason that was given for it is this in effect, that the Lord that night would pass through the Land o… Egypt and smite all the first born,ver. 12, 13. both of man and beast among the Egyptians; but would spare those houses of the Israelite… when he saw the blood of the Lamb on the door-posts. This in it self was a great deliverance, but there was a far greater mystery and deliverance intended,The mystical signification of the Passeover. which was accomplished in Christ.
First then,1. Purity and perfection of Christ. The Lamb was a figure of Christ whom Iohn Baptist according to his office pointed out to the people, saying, Behold the Lamb of God which taketh away the sins of the world: Joh. 1. 29, 30.and another day, Behold the Lamb of God. 1 Cor. 5. 7.And the Apostle saith, Christ our Passeover is Sacrificed for us. 1 Pet. 1. 18, 19.And the Apostle Peter saith, Ye were not redeemed with corruptible things, as Silver and Gold, from your vain conversation received by tradition from your Fathers, but with the precious blood of Christ, as of a Lamb without blemish and without spot. As the Lamb appointed for the Passeover was to be without blemish, so Christ the Lamb of God was without all blemish or spot of sin actual or original, being conceived by the divine power of the holy Ghost in the wombe of a pure Virgin.Humane Nature of Christ. Again as the Lamb of the Passeover was taken from the rest of the flock, so Christ in regard of his humane Nature was taken from the rest of mankind, and made one person with the Son of God, that he might be all-sufficient for this great end, scil. to take away the sins of the world. The Lamb for the Passeover was set apart certain days before it was slain,Christs being set apart for this work. Christ was set apart in the eternal counsel of God, fore-ordained before the foundation of the world.ver. 20. And as the blood of the Lamb was to be put upon the door posts of the Israelites houses, that so the destroyer might pass over them, and not destroy any of them; whereas the first-born were slain in those houses that were not marked with the blood of the Paschal Lamb:Sprinkling of the blood of Christ for salvation. So the most precious blood of Christ is to be sprinkled by faith upon the souls of Believers; his blood, death, satisfaction, righteousness, is to be applied to their souls by faith unfeigned, that so the destroying curse of the Law, and wrath of God may not abide upon them, but pass over them; while others who have no interest in this Lamb of God and his most precious blood, lye open to the curse of the Law, and the wrath to come. So that we see also how this Ceremony and Sacrament of the Passeover attained its end in Christ, and is accomplished in him, and in that sense established. And in particular, this is declared in the doctrine of justification through the satisfaction and righteousness of Christ apprehended by faith: For as the houses marked with the blood of the Paschal Lamb escaped the destroyer: so those souls who by faith unfeigned, apply the blood and righteousness of Christ to themselves, are delivered from condemnation, and accepted of God as righteous. Let us labour to improv… this,
First, As the Israelites were never delivered out of Egyptian bondage until they kept the Passeover: 1. Use of the Mystical part of the Passeover.so let us assure our selves, that As it had been impossible for any men and women to get out of the slavery of sin and Satan, Keep the spiritual Passeover with actual and lively faith.unless the Lamb of God had been slain for th… Redemption: so none are actually redeemed and delivered from this woful bondage, untill they keep the Passeover in a spiritual manner, until they imbrace Christ the Lamb of God, and feed upon him by the lively actings and exercisings of faith unfeined. Many may be convinced of their misery, and sigh for hard bondage as the Israelites did in Egypt, but they cannot be made free unless they keep this Passeover. If the Son shall make you free, Joh. 8. 36.ye shall be free indeed: If ye be found in Christ, and feed upon this Lamb of God, ye shall be free indeed, not otherwise.
Secondly,Vse 2. Admire with all Thankfulness the infinite goodness of God, Admire and be thankful to God.who before the foundation of the world, provided such a precious remedy for poor sinners, even a Lamb without blemish and without spot, …eparated from the rest of the flock; one of the seed of the woman, set apart from among all the rest of the children of men, and personally united to the eternal Son of God, that so he might be a full and perfect propitiation for sin,
Thirdly,Vse 3. As Christ is a Lamb without spot, so let all that will be saved by him,Imitate Christ in his spotless life and nature. labour to be more conformed to him in holiness, purging themselves from all filthiness of flesh and spirit,1 Joh. 3. 3. for every man that hath this hope in him purifieth himself as he is pure. What is that but an unsound self-deceiving hope, which doth not stir up the soul to conform it self to Christ in purity and holiness?
Fourthly,Vse 4. Labour with all diligence for faith unfeigned, Get an unfeigned faith.whereby ye may sprinkle the most precious blood of Christ upon your Souls, applying his death, suffering, satisfaction, righteousness to your selves, that ye may escape the destroying curse of the Law, and wrath of God, that being justified by faith in the blood and righteousness of Christ, there may be no condemnation unto you. What had it profited the Israelites that the Lamb for the Passeover was slain, if they had not followed the Lord his direction, in putting the blood upon the door posts of their houses? What shall it profit any that live under the Gospel that Christ the Lamb of God is slain, and in the preaching of the word, set forth as it were crucified before their eyes, if they do not sprinkle their souls in particular with his blood, rightly applying his satisfaction and righteousness to themselves? Will not the Lord look upon them rather as Egyptians then Israelites, and deal with them accordingly?
Fifthly,Vse 5. As they did eat the Lamb at the feast of the Passeover: Keep the Passover always but especially at the Lords Supper, with love and sincerity.So let Christians endeavour every day to keep this feast unto the Lord, by feeding upon this living bread, upon the body and blood of Christ, in lively actings of faith upon him; and more especially in the use of his ordinances, his word, and the holy Supper. As they kept the Passeover with unleavened bread, so let us keep the feast, not with old leven, neither with the leven of malice and of wickedness, 1 Cor. 5. 8.but with the unleavened bread of sincerity and truth. Mat. 16. 6. 12.The Lord Christ warned his Disciples to beware of the leaven of the Pharises and of the Sadduces; Luk. 12. 1.and though at the first they mistook his meaning, yet afterward they understood it of the doctrine of the Pharises and Sadduces; so he said unto his Disciples, Beware of the Leaven of the Pharises which is Hypocrisie: So that all manner of evil outward and inward, in heart, in opinion, in conversation, may be comprehended under this Leaven; and they that will rightly feast with Christ, and feed upon him, must strive to purge out this Leaven of sin and errour, and keep the feast with the unleavened bread of sincerity and truth.
Sixthly,Vse 6. This feast of unleavened bread which was joyned with the Passover was to be kept seven days,Keep it more and more towards perfection. and seven in Scripture is noted for a number of perfection, and therefore let Christians labour to purge out more and more the old Leaven of sin and corruption, and to walk in sincerity and truth all the days of their life, even till the seventh day; that is, until they come to keep an eternal feast and Sabbath of Rest with Christ in his glorious Kingdom.
Seventhly,Vse 7. As they kept the feast with their loins girded: Be ever waiting ready for the Lord.So let your loins be girded about, and your lights burning, and ye your selves like unto men that wait for the Lord, when he will return from the Wedding, that when he cometh and knocketh, they may open unto him immediately: Luk. 22. 35, 36.Blessed are those servants whom the Lord when he cometh shall find watching. They that wear long garments need to gird them up, when they are either to walk or to work. They that would have communion with him need to call in, and gather up their straggling thoughts, their wandring minds, their loose affections, to unite the powers of their souls, to fix them upon Christ, and the things of Christ, that they may be always ready for any way or work of Christ. Wherefore gird up the loins of your mind,1 Pet. 1. 13. be sober and hope to the end, for the grace that is to be brought unto you at the revelation of Iesus Christ.
As they were to eat the Passeover with their shoes on their feet, and their staffe in their hand, as being ready for their departure out of Egypt: so let those that will rightly keep the spiritual Passeover, and feed upon Christ, be affected as strangers and sojourners, expecting daily their departure out of this world, labouring to be ready to enter into the heavenly Canaan: How should they condemn that earthly mindedness, when they are of such a temper, as if they had a continuing City here, not seriously seeking one to come?
Eighthly, Vse 8.They were to eat the Passeover with bitter herbs;Feed on the Lamb of God with godly sorrow. let those then that would indeed feed upon Christ unto eternal life, feed upon this Lamb of God with bitter herbs of Godly sorrow for sin,Zach. 10. 12. holy anger and indignation against themselves, afflicting their souls, looking upon him whom they have pierced by their sins, and mourning for him as one mourneth for his only Son, and being in bitterness for him, as one that is in bitterness for his first-born. Let them feed upon Christ by faith with self-denial (which is as it were a bitter herb to the flesh) denying themselves in their dearest lusts and carnal affections, not sparing the right hand or the right eye. Let them joyn repentance with faith, otherwise they can never keep the feast according to the mind of Christ.
Lastly, Ye may read of the Law of the Passeover and unleavened bread; Ult. Improved as a pledge of our Redemption.and presently after that the ordinance of the first-fruits. Speak unto the children of Israel, and say unto them,Lev. 23. 5. 6, &c. 10, 11. when ye be come into Land which I give unto you, and shall reap the harvest thereof, then ye shall bring a sheafe of the first fruits of your harvest unto the Priest, and he shall wave this sheafe before the Lord to be accepted for you, on the morrow after the Sabbath the Priest shall wave it. It is conceived that this Sabbath, or day of rest, was the first day of unleavened bread, scil. the fifteenth day of the first month, on whatsoever day of the week it fell, but in the year wherein Christ suffered, it fell upon the last day of the week, so that it was a double Sabbath; the paschal Sabbath and the weekly Sabbath meeting together upon the same day. Now the sheaf of first-fruits was to be waved or offered before the Lord on the morrow after the Sabbath, which was the day on which Christ rose from the dead. See how the Apostle applyeth this, Christ is risen from the dead, and become the first fruits of them that sleep. 1 Cor. 15. 20.It seemeth there was such an exact agreement and correspondence between the Type and the Antetype, the shadow and the substance, that the Lord Christ arose from the dead, the very same day that the sheafe of first fruits was to be offered; and he arose as the first fruits of them that slept, or of the dead. I conceive the meaning is, duplicate page duplicate page that as the first fruits being offered to God, did sanctifie the whole increase of the fruits of the earth that year; so Christ as the first fruits of the dead arose from death to eternal life and glory; and in himself, and his resurrection, did as it were offer up to God the dead bodies of all his members, not always to lye under the power of death and corruption, but to be raised to immortality and everlasting glory. Let us labour then to have part in the first resurrection, rising with Christ by virtue of his quickning spirit to newness of life, that this may be an earnest and sure evidence unto us of a second resurrection to everlasting life. So much for the Sacraments of the Ceremonial Law.