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the People, Lev. xxiii. 27, and xvi. 29, and Numb. xxix.

105 Q. What was to be done on that Day?

A. This was the Day when the High Priest, dressed in his richest Garments, was to enter into the moft Holy Place with the Blood of a peculiar Sacrifice, and sprinkle it upon the Mercy-seat before the Lord, to make Atonement for the Sins of the whole Nation, and to offer Incense on the.golden Censer. (See several more Ceremonies belonging to this Day, Lev. xvi.] Let it be observed also, that in the Year of Jubilee, on this great Day of Atonement, the Trumpet of Jubilee was to be sounded through the Land, to proclaim Liberty to all the Inhabitants, Lev. xxv. 8-10.

106 Q. What was the Feast of Tabernacles?

A. On the fifteenth Day of the seventh Month, at the End of all their Harveft, they begun this Feaft, and dwelt seven Days in Booths made of the Boughs of Trees, Deut. xvi. 13.

107 C. What was the Design of this Ceremony?

A. To keep in Memory their dwelling in Booths in the Wilderness, when they went out of the Land of Egypt, Lev. xxiii. 39-44.

108 Q. How was this Feast observed?

1. By peculiar Sacrifices every Day of the Feast, and a holy Assembly on the first Day, and on the eighth Day, Numb. xxix. 12.

109 Q. At what Hour did their Sabbaths, and all their Feafts begin and end?

A. The Jews counted their Days, and particularly their Holy-Days, from the Evening at Sunset to the next Evening, Gen. i. 5. Lev xxiii. 5, 32.

110 Q. At what Place were the Feafts to be kept ?

A. At the Place which God should choose for the Residence of the Ark and Tabernacle; which


was first at Shiloh, afterwards at Jerusalem; though" the blowing of Trumpets to proclaim the Beginning of the Year was practised in all the Cities of Ifrael. See Deut. xvi. 16. and Pool's Annotat. on Lev. xxiii. 24. 2 Kings. xxi. 4.

IIIQ.How then could allIGrael keep these Feasts?

1. At the three chief Feafts, namely, the Passover, Pentecoft, and the Feast of Tabernacles, all the Males were to appear before God in one Place with some Offering, Exod. xxiji. 14-17. Deut. xvi. 16.

112 Q. What was the Offering they were to bring unto God, when they appeared before him at these folemn Feasts ?

A. The Tithe, or tenth Part of their Corn, Wine, and Oil, and the First-horn of their Cat, tle; but they themselves were to partake in eat. ing of it, Deut. xiv. 22, 23. though the Bulk of it was to be given to the Priests and Levices. See Chap. VI. Quest. 15, 16.

113 Was it not dangerous for them to leave their ownDwellings, in Towns and Villages which , bordered on their Enemy's Country?

A. God promised them, that when they should go up to appear before him thrice in the Year, no Man fhould defire their Land, Exod. xxxiv. 23, 24. which was a ftanding Miracle during that Dispensation.

114 Q. Having heard this Account of Holy. Persons and Places, Things and Times, let us now inquire what were the holy Artions ?

A. All thore Actions may be called Holy, which were appointed to be a Part of this Ceremonial Worship; but the Actions relating to the Natural Worship of God, such as Prayer and Praise, are in themselves holy and religious.



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Sect, VI. The Use of the Jewift Ceremonies. 115 WHAT were the chief Uses of all

these ceremonial Commands? A. These three ; (1.) To distinguish the Jews from all other People, as a holy People, and God's peculiar visible Church, who eminently bore up his Name and Honour in the World, Lev. xx. 22--26.

(2.) To employ that people, who were so much given to Idolatry, in many Varieties of outward Forms and Rites of Religion, left they should be tempted to follow the Superstition and Idolatry of the Nations round about them, Deut. vi. 1, 2, 14, 17. Deut xxix. 1, 9-18.

(3.) To represent by Types, Figures and Emblems, many of the Offices of Christ, and the Glories and Blessings of his Gospel.

116 Q. How doth it appear that any of these Jewish Ceremonies are Emblems or Types of Christ and his Gospel ? A. 1. This appears from


Places in the New Testament, where Jesus Christ and the Blessings of the Gospel are called by the fame Names. So Christ is called our High Priest, Heb. iii. 1. and iv. 14. He is the Lamb that was lain, Rev. v. 6. 1 Pet. i. 19, 20. Our Pass-over, 1 Cor. v. 7. and Sacrifice to take away Sin, 'Heb. ix. 26. The Atonement or Propitiation for Sin, Rom. iii. 25. 1 John ii. 2. His Body is called the Temple, because God dwelt in it as in the Jewish Temple, John ii. 19, 21. Col. ij. 9.

2. This appears yet further from the evident and intended Resemblance which the Scripture reprefents between several of the Jewish Ceremonies, and the Things of the Gospel. The Blood of Christ obtained eternal Redemption för us, as the


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Blood of Bulls and Goats cleansed and freed the Jews from ceremonial Defilements, Heb. ix. 12, c. His Blood is called the Blood of Sprinkling, Heb. xii. 24. to sprinkle or cleanse us from a guilty Conscience, as the sprinkling of the Blood of the Jewish Sacrifices purified the People, Heb. ix. 20. and ch. x. 22. The most holy Place, where God dwelt of old on the Mercy. seat, is the Figure of the true Heaven, where God dwells on a Throne of Grace, Heb. ix. 8, 24. and iv. 16. The High Priest's Entrance with the Blood of the Sacrifice, and with the Names of the Tribes on his Breast, into the most holy Place, to appear before God there for the Jews, is a plain Figure of Christ's Entrance into Heaven with his own Blood, to appear before God for us, Heb. ix. 12, 25. The Jewish Incense was a Type or Figure of Prayer, Rev. v. 8. and viii. 3. The Jewish Sabbath or Day of Reft, as well as the Land of Canaan, was a Type of the Rest and Release of Believers from Sin and Guilt, and from an uneary Conscience, under the Gospel, and the final Rest of the Saints in Heaven, Heb iv. 3, 4, 9, 10.

This might be proved more at large by fome other. Scriptures, where the Jewish Rites in general are called Figures or Shadows of the good Things of the Gospel, Col. ii. 16, 17. Heb. viii. 5. and ix. 1-14, 23, 24

117 Q. Did the Jews themselves understand the spiritual Meaning of these Ceremonies ?

4. Perhaps a few of them, who were more enlightened, might understand the Meaning of fome of the chietest and most considerable Types ; but the Bulk of the People can hardly be supposed to have understood the spiritual Meaning of them ; at least, the Bible gives us no Intimation of it.

118. Q. How

118 Q. How could they be appointed as Types" and Figures of spiritual Things, if the People who were required to use them in their Worthip, did not understand the spiritual Meaning of them?

1. 1. The Jewish Dispensation was the Childish or Infant State of the Church of God, as it is defcribed, Gal. iv. 1, 2, 3, &c. Now, Children are sometimes employed in several Things by their wiser Parents, the chief Design and Meaning whereof they under fand not till riper Years.

2. If these Ceremonies were not understood by the ancient Jews, to whom they were given, yet they might be designed as Types and Figures of Christ, and the Blessings of the Gospel, in order to confirm the Religion of Christ and the Gospel, when it should be afterward published to the World, by seeing how happily it answers these ancient Types.

119 Q. Wherein doth this appear?

A. St Paul doth actually confirm Chriftianity this Way, especially in his Epistle to the Hebrews, by shewing how these ancient Types and Ceremonies are fulfilled in the Gospel of Christ. Note, As a Prophecy is the Foretelling of Things to

come, in Words, fo a Type is the Foretelling of something to come, in some real Emblem or Figure or Resemblance of it: Now as there are many ancient Prophecies which were not understood by the Persons to whom they were first spoken, nor by the Persons who spoke them, 1 Pet. i. 11, 12. yet. when they are fulfilled they come to be better understood, and bear Witness to the Hand of God, both in the Prophecy, and in the Accomplishment. So though Types may be obscure when they are first appointed, yet when they are accomplished or fulilled, they are better understood, and shew the Hand of God, both in appointing the Sign, and bringing to pass the Thing signified.

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