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“ Image, or any Likeness of any Thing that is in “ Heaven above, or that is in the Earth beneath, or " that is in the Water under the Earth: Thou shals " not bow down thyself to them, nor serve them; " for I the Lord thy God am a jealous God, vititsing the Iniquity of the Fathers upon the Chil. dren, unto the third and fourth Generation of "! them that hate me, and the wing Mercy uno " Thousands of them that love me, and keep my

Commandments."

Ill. “ Thou shalt not take the Name of the Lord thy God in vain; for the Lord will not hold « him guiltless that taketh his Name in vain."

IV. « Remember the Sabbath-Day to keep it "- holy. Six Days thalt thou labour, and do all thy ". Work, but the seventh Day is the Sabbath of the “ Lord thy God: Init thou Malt not do any Work, " thou, nor thy Son, nor thy Daughter, nor thy " Cattle, nor thy Stranger that is within thy Gotes; 6 for in fix Days the Lord made Heaven and Earth, " the Sea, and all that in them is, and refted the “ seventh Day: Wherefore the Lord blefied the “ Sabbath-Day, and hallowed it."

6 Q. Is God's resting froin his Works of Creation the fevenih Day, the only Reason why the Jews were required to keep the Sabbath or Day of Rest?

A. This latter Part of the fourth Commandment, namely, The Reason of the Sabbath, taken from the Creation, and God's refling on the seventh Day, is entirely omitted in the Rehearsal of the ten Commands in the fifth of Deuteronomy : And inftead of it the Jews are required to observe this Command of the Sabbath or holy Rest, for another Rearon, namely, because they were Slaves in Egypt, and God gave them a Release and Rest from their Slavery, Deut. v. 15. Though it is pof- ;

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fible both Reasons of this Command might be pronounced from Mount Sinai, and only that mentioned in Exodus be wri: on the Tables of Stone.

7 Q. What did the second Table contain?

A. Their Duty toward Man in the fix last Commandments, Exod. xx. 12-17. Deut. v. 22.

8 Q. What are these fix laft Commandments ?

A. V. “Honour thy Father and thy Mother, " that thy Days may be long upon the Land « which the Lord thy God giveth thee."

VI. “ Thou shalt not kill."
VII. « Thou shalt not commit Adultery."
VUI “ Thou shalt not steal.”

IX.“ Thou shalt not bear false Witness against "thy Neighbour."

x. “ Thou shalt not covet thy Neighbour's “ House; thou shalt not covet thy Neighbour's « Wife, nor his Man-Servant, nor his Mai « Servant, nor his Ox, nor his Als, nor any “ Thing that is thy Neighbour's.'

9Q. Were these ten Commands given to the Jews only, or are they given to all Mankind?

A. Almost every Thing contained in these Commands is taught by the Light of Nature, and obliges all Mankind; the Honour that is done them in the New Testament intimates this alfo. But there are several Expressions in these Laws by which it plainly appears, they were peculiarly appropriated and suited to the Jewifh Nation in their awful Proclamation at Mount Sinai.

10 Q: Wherein does it appear so plainly that these Laws, as given at Mount Sinai, have a peculiar Respect to the Jews ?

A. This is evidens in the Preface, where God engages their Attention and Obedience by telling them, that he was the Lord their God, who brought

them.

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thain out of the Land of Egypt. This appears also in the fourth Command, where the seventh Day is the appointed Sabbath for the Jews: And in Dtut. v. 15. God gives this Reason for the Sabbath, that He brought them out of Egypt with a mighty Hand. It is yet further manifeft in the fifth Commandmert, where the Promise of long Life in the Land, literally refers to the Land of Canaan, which God gave to thae People: That thy Days may be long in the Land which the Lord thy God giveth shee . Yet, as is before intimated, the Citation of them by the Apoftles in the New Testament as Rules of our Duty, doth plainly enforce the Observation of them lo far on the Consciences of Christians:

C'H A P. Vi Of the CEREMONIAL LAW of the fews": il. WHAT was the Ceremonial Law?

A. All those Commands which feem to have some religious Design in them especially fuch as related to their Cleansings from any Defilement, and their peculiar Forms of Worship. Note, I have hinted before, that several of the Political

Laws which were given to the Jews by God as their King, have something ceremonial in them; and they were designed to be Emblems, Types or Fi. gures of fome spiritual Parts of Religion. There were also part of their Ceremonies of Purification, and their Rites of religious Worship which have a political Aspect, and were prescribed by God as King of their Nation. But I choose to range all their purifying Rites, and their Rules of Worship, rather under this Head of the Ceremonialor Religious Laws, becauso

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their forms of Purification, do more plainly and eminently typify or represent to us how much Care the People of God should take to be separated and purified from every Sin, and from the Communion of Sinners: And the Jewish Rites of Worship represent to us, by way of Type or Emblem, that spiritual and evangelic Worship which should be paid to God, especially under the New Testament, as the Lord of Souls and Consciences; as well as those Blessings of the Gospel, which are brought in by Christ and the Holy Spirit, are represented hereby.

Sect. I. Of the Ceremonies of PURIFICATION. 2QWHAT were the chief Rites or Cere

monies appointed for Purification or Cleanfing among the Jews ?

A. Washing with Water, Sprinkling with Water or Blood, anointing with holy Oil,

Ihaving the Head of Man or Woman, together with various Sorts of Sacrifices, and some other Appointments, Heb. ix. 10, 13, 19. Lev. xv, xvi. and xiii. 33. Numb. vi. 19. Exod. xl. 9.

3Q. What were those Things or Persons among the Jews which were required to be purified ?

Ā. All Perfons, Houses or Buildings, Garments, or other Things which were set apart for the Service of God; and all such as had been defiled by Leprosy, by touching human dead Bodies, or the Carcases of any unclean Animal, or by other ceremonial Pollutions. See Leviticus xi, xii, xiii, tiv, and xv. Exod. xl. g 15. Numb. viii. 6. and.chap. xix. 9, &c.

4 Q How were the Persons or Things of the Gentiles to be purified for the Use of the lfraelites ?

A. The Things which could endure the Fire, were to pafs through the Fire; oiber Things were

to

to be washed with Water, Numb. xxxi. 20-21. And the Maidens were to have their Heads (haven, and their Nails pared, before an Israelite could take any of them for a Wife, Deut. xxi. 12.

5 Q. Were there not some things which could not be purified at all by any Ceremonies ?

A. All the several Nations of Canaanites, and the Males among other Gentile Captives in War, who had refused the Offer of Peace, were judged so unclean and polluted, that they were all to be destroyed, Deut. vii, 1–4. Jap. vi. 21. ch. vii. 26. and x. 28, 30, 32, 40, &c. Deut. xx. 13-17. And the Houses and Garments of the Israelites, where the leprous Spots could not be taken away, were to be destroyed also, Lev. xiii. 57. and ch. xiv. 45. and those Israelites in whom the Leprosy prevailed, were to be shut out of the Camp as unclean, Lev. xiii. 45, 46.

6 Q. Were there any Crimes of real Immorality or Impiety which could be taken away by any of these outward Ceremonies of Purification?

A. The mere outward Performance of any of these Ceremonies did purify the Persons defiled no further, than to set them right in their political State, as Subjects under God as their King; and to cleanse them, as Members of the Jewish visible Church from ceremonial Defilement, Heb. ix. 13. The Blood of Bulls and of Goats, and the Apes of an Heifer, sprinkling the Unclean, sanctifieth no further than to the purifying of the Flesh. But Heb. X. 4. It is not possible that the Blood of Bulls and Goats should take away Sins ; that is, as they are committed against God as the Lord of their Souls and Consciences.

7 Q. How then were the Sins of the Jews.cleaned or pardoned, I mean, their real Immoralities and Impieties against God, as the Lord of Conscience ?

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