The figures or types of the Old Testament by which Christ and the heavenly things of the Gospel were preached and shadowed to the people of God of old : explained and improved in sundry sermons / by Mr. Samuel Mather ...

THE GOSPEL of the FEAST of TRUMPETS.

* 1.1Coloss. 2.16, 17.

Let no man therefore judge you in Meat or in Drink, or in respect of an Holy day, or of the New Moon, or of the Sabbath-days, Which are a shadow of things to come, but the Body is of Christ.

THere are three Doctrines in the words.

1. That the Jewish Holy days are of three sorts, or may be referred to three general heads; Feast days, New Moons, and Sabbaths.

2. That these their holy seasons were shadows of things to come, but the Body is of Christ.

3. Therefore no Christian should suffer any man to judg him or condemn him for not observing these Jewish times and seasons.

We are endeavouring to open the substance of these shadows, and what were those things to come, those things about Jesus Christ and the Gospel which were shadowed forth in them.

We began first with their Holy days, or their Feast days, that is, their annual Festivals, whereof we heard they had five. (1.) The Passover. (2.) Pentecost. (2.) The Feast of Tabernacles. (4.) The Feast of Trumpets. (5.) The Feast of Expiation. These three, the Passover Pentecost and the Feast of Tabernacles, were the three great Festivals which were more solemn then the rest; because then all the Males of Israel were to assemble together out of the whole Nation, and to appear before the Lord in the place that he should choose, in a general Church Assembly.

We heard something that these things pointed to. The Passo∣ver did point them to the Death and Sufferings of Jesus Christ,

as the true Paschal Lamb, who fulfilled this Type even as to the very season and holy time it self; for he suffered at the Passover. The Pentecost pointed at the time of the effusion of the Holy Ghost after his Ascension. The Feast of Tabernacles pointed them to the Birth and Nativity of Jesus Christ, when he should come to tabernacle and pitch his Tent in our Nature.

We heard indeed that this was the time of Christs Birth, and not as it is commonly computed to be in December, in the depth of Winter. It is not like the Shepherds would be watching their Flocks all night then, and that Augustus would command his Subjects to travel to their own Cities to be taxed at such a time, and that John would choose that time to baptize in.

There be two more of the Jewish Feasts to be spoken to, which were great and solemn Feasts; yet not so great as these three; because the people were not all bound to come up to Je∣rusalem to the Temple; namely, the Feast of Trumpets and the Feast of Expiation: they were both in the seventh month, as was also the Feast of Tabernacles; the Feast of Trumpets on the first day of it, the Feast of Expiation on the tenth day, and the Feast of Tabernales on the fifteenth day, and from thence to the two and twentieth day, which is therefore accounted the greatest of all their Feasts, being in the seventh month, which was also the first in their old account, the chiefest of all the months in the year, and called by some the Sabbath of months, as the seventh day is the Sabbath of days.

4. This month began with the Feast of Trumpets, which was upon the first day of the seventh month. The first Institution of it we have in Lev. 23.23, 24, 25. and the Lord spake unto Mo∣ses, saying, &c. It was celebrated as a Sabbath, they were to do no servile work therein. This Feast also had its peculiar Sa∣crifices appointed for it, as in Numb. 29. the six first verses. It was also solemnized with the blowing of Trumpets, which being the special Rite of this Festivity, it had its Name from thence. Here therefore the old legal Musick may fitly be considered, this being as it were their Feast of Musick. The Institution of these Trumpets we read in Numb. 10. the ten first verses, menti∣oned

long after as a very solemn Ordinance in Psal. 81.3, 4 The first mention we have of Musical instruments in the Worship of God, is in Exod. 15.20, 21. where we read that Miriam used Timbrels, and they praised God therewith, and they sang the Song of Moses when they were delivered from Pharaoh. And Miriam the Prophetess, the Sister of Aaron took a Timbrel in her hand, and all the Women went out after her with Timbrels and with Dances. And Miriam answered them, Sing ye to the Lord, for he hath triumphed gloriously; the Horse and his Rider hath he thrown into the Sea. Moses afterwards by order from God appointed these Trumpets to be made, and we read of a further increase of such Instruments in after times. As to the use and significati∣on of them, there be many Gospel Instructions to be considered in this legal shadow; we shall mention seven.

1. The general scope of them was to signifie and shadow forth the sound of the Gospel, the blessed sound of the Gospel, which is called the joyful sound, Psal. 89.15. the Gospel is called glad tidings, it is a joyful pleasant sound indeed. Hence the Mini∣sters of the Gospel are said to lift up their voice like a Trumpet, Isai. 58.1. the Tongue of the just is as choise Silver, Prov. 10.20. (these Trumpets were of Silver;) the faithful discharge and exe∣cution of their Office is expressed by blowing of the Trumpet, Hos. 8.1. Ezek. 33.3, 4, 5. it is said, in the day when the Jews shall be converted, in that day the great Trumpet shall be blown, and they shall come which were ready to perish, &c. Isai. 27. last. when God shall gather them one by one, ye shall be gathered one by one, ver. 12. in that day the great Trumpet shall be blown, &c that is (saith Calvin) the Silver Trumpet of the Gospel, to the convicti∣on and conversion of the Jews. God will have his Church in∣structed not by sight only, but by voice, not by the eye only, but by the ear. Even under the Law the Lord would not have his people always to look for miraculous and immediate Guidance, but they were to order themselves according to the sound of the Trumpet both in War Peace, according to the rule of the Word: so according to the rules of the Gospel, according as that Trum∣pet sounds, so are you to act. This is the first, namely, the

joyful sound of the Silver Trumpet of the Gospel.

2. The Joys and Graces of the Spirit of God is another thing intimated by this Trumpet and instrument of Musick, that spiri∣tual melody of the Joys and Graces of the Holy Ghost in the hearts of Gods people, Psal. 98.6. with Trumpets and sound of Cor∣net make a joyful noise before the Lord the King. Ephes. 5.18, 19. There is a melody and joyful voice in the Consciences of Be∣lievers, the Spirit of God both sanctifying and comforting of them, so the Apostle, Col. 3.16. Grace and Joy the fruit of Grace: so this Musick remains in the Antitype of it, the heart-strings of Believers making melody suitable to the profession of their Lips, and to the gracious and peaceable conversation of their lives, that is the true Gospel-Musick.

3. These Trumpets and other musical instruments were used in time of War, and appointed by God so to be, Numb. 10.9. the Trumpets were to sound to prepare and call them forth to the War, to encourage their Faith in it, that they should be remem∣bred before the Lord, and have success over their enemies; some∣times visible success attending this Ordinance: as in Jehosaphats time, 2 Chron. 20.21, 22. they sounded the Trumpet, praising the Beauty of Holiness, and when they began to sing praises, the Lord set ambushments against Ammon, and Moab, and Mount Seir, and then they were smitten.

4. It was the Office of the Priests to sound these Trumpets, as in Numb. 10.8. the Sons of Aaron the Priest must do it. To shew that the publick Dispensation of the Word and Gospel belongs to, and is intrusted chiefly with the Sons of Aaron, the Ministers of the Gospel, they must sound the Silver Trumpet of the Go∣spel in the ears of the world.

5. The matter they were made of, some were of Silver, and some of Horn, Numb. 10.1. and in 1 Chron. 15.28. The Cor∣net, that is an instrument of Horn: so in that 98. Psal. 6. with Trumpet and sound of Cornet make a joyful noise before the Lord the King. And Rams Horns did beat down the Walls of Jericho, Josh. 6. If God institute the Rams Horns, they shall be as pow∣erful as the Silver Trumpets. To teach us that the meanest Gifts

of any Godly Ministers if sincere are accepted, and may be bles∣sed of God for the good of Souls, for the casting down of strong holds, and for success and victory against our spiritual enemies; Rams Horns may do it as well as Silver Trumpets.

6. Their number at first was but two, Numb. 10.2. that is, for the two Sons of Aaron, Eleazar and Ithamar the Priests, Numb. 3.4. but in process of time David added many other musical in∣struments, but he did it by authority and direction from God. For so was the Commandment of the Lord by his Prophets, 2 Chron 29.25. 1 Chron. 16.42. 2 Chron. 7.6. And in Solomons time we read of one hundred and twenty Priests that did sound with Trumpets at the Dedication of the Temple, 2 Chron. 5.12. Also the Levites, which were the Singers, being arayed in white lin∣nen, having Cymbals, aad Psalteries, and Harps, and with them one hundred and twenty Priests sounding with Trumpets. And those Instruments of Musick which David made, they are called the Instruments of Musick of the Lord: for he made them according to the direction of the Seer. All which shews the enlargement of the Church and its Joy, and the improvement of the Worship of God in Gospel times: here is one hundred and twenty Trum∣pets now, whereas there was but two at first. And as the num∣ber of Priests, and Trumpets and musical instruments was much increased in Solomons time above what it was in the time of Mo∣ses: so shall the Church and their spiritual Joy in the days of the Gospel under Christ, who is the true Solomon. They are increa∣sed now, and shall be more and more in the later days, Isai. 60, and 61 chap.

7. And lastly, but why was this Feast of Musick and Trumpets upon the first day of the seventh month, why is that the ap∣pointed season for it?

Many accounts there are given by Interpreters, which do all center in this; because of the many great occurrences and dispen∣sations of God in this month, some whereof were past, and were now to be remembred, and some future, which were now to be proclaimed and prepared for. The World was created in this month, which was at first the first month in the year, until the

account was changed upon occasion and in memorial of their deli∣verance out of Egypt. This month shall be to you the beginning of months, it shall be the first month of the year to you, Exod. 12.2. intimating that it was not so before. There was approaching the Feast of Atonement upon the tenth day of this month, which is thought to relate to the Golden Calf, and the Lords pardoning that Idolatry: also the Feast of Tabernacles on the fifteenth day. The Temple of Solomon was dedicated in this month: and now also was the Birth of Christ; at this time God assumed and appeared in our nature, pitching his Tabernacle or Tent in our Flesh. All which things put together gives some account of the season of this Feast, and of the solemnity of the blowing of Trumpets on the first day of this seventh month. And so much for the fourth of these annual Festivals, namely, the Feast of Trumpets.

Now take this inference, namely, the unwarrantableness of Musical instruments in the Worship of God now under the Go∣spel. You see of old there was an Institution for it, there is not so now.* 1.2 It is a very late invention of the Church of Rome: Aquinas speaks against them as not used in the Church in his time, saying, they are legal, and prefi∣gure something of Christ; therefore are not continued under the Gospel.

Consider these three things.

1. They were a Type, that is evident; and hereby is typified the Musick and melody of the Joys and Graces of the Holy Ghost in the hearts of Gods people, and many other Gospel les∣sons and instructions were held forth by this ancient legal Ordi∣nance. And Types you know are ceased, and Shadowes are vanished now that the Substance is come: look therefore after the inward musick of a good Conscience, and the witness of the Holy Ghost there; this is the Gospel-musick.

2. If we could not find out the mystery and the direct signi∣fication of them, which hath been cleared to you; yet however these things were a legal burthen, and childish rudiments, there∣fore not becoming the mature estate of Believers under the new

Testament, though they might be a fit solace for the childish estate of the Church under the Law.

3. This Cathedral Musick introduceth into the Church of God a Rabble of Church-Officers which the Lord never ap∣pointed, and which never came into his heart, the Choristers and Singing men, &c. and that is a very great evil. It is not in the power of men, but it is the great Prerogative of Jesus Christ to appoint Officers in his Church, who hath appointed none but Pastors and Teachers, Elders and Deacons.

5. And lastly, the Feast of Expiation or Atonement, and this was on the tenth day of this seventh month, the Rules and Rites whereof are set down at large in Levit. 16. which because they are many, and very significant, and full of Gospel-mysteries: therefore I purpose (the Lord assisting) to speak to it more at large in a distinct Discourse by it self, having here only mention∣ed it in its place to which it doth belong.

Quest. Were these then all their yearly Feasts? had they no more but these five under the Law, viz. the Passover, the Feast of Pentecost, the Feast of Tabernales, the Feast of Trumpets, and the Feast of Expiation?

Answ. They had no more of Gods appointment that were per∣petual and religious Feasts. It is true, we read of some others both in Scripture and in the Jewish Writers; but either they were not perpetually recurring every year, but meerly occasional upon present emergencies of Providence; or else they were not holy and religious Feasts, but only civil and political; or else lastly they were sinful and unwarrantable: as,

1. There was Solomons Feast, that solemn Feast at the Dedi∣cation of the Temple, as in 2 Chron. 5. but this was extraordinary and occasional, and not a standing yearly Festival.

2. They had also those Fasts of the fifth and of the seventh month which are mentioned in Zech. 7.3-5. but these also were but temporary and occasional; upon occasion of the calamities of their Captivity in Babylon, the Land being laid desolate, Je∣rusalem taken, the Temple destroyed. Hence they had these Fasts only during the time of their sorrow, but they ceased and were turned into rejoycing.

3. There was the days of Purim mentioned in Esther 9.21, 22. that they kept in the month of Adar, on the fourteenth and on the fifteenth day of the month yearly: for then it was turn∣ed from sorrow to joy, and from mourning to a good day. This seems not to be a religious, but a political constitution; so our Divines conclude against the Papists, who plead this for their Popish Holidays. For there were peculiar Sacrifices appointed for all the holy Festivals, Numb chap. 28, and 29. but there was none for this: and there is nothing mentioned but civil re∣joycing, days of Feasting and Joy, and sending portions to the needy, ver. 22. Of this nature is our fifth of November. Not but that there may and ought to be upon such times holy re∣joycing in God, as upon any providential occasion: but there ought not to be a religious abstinence from the works of our Callings (as upon the Lords day, and upon occasional days of Fasting or Rejoycing) that ought not to be on any such days. Had they been religious Feasts and days wherein they were bound to abstain from the works of their Callings, after the na∣ture of religious Feasts, we then are to suppose that Mordecai, Nehemiah, &c. had instruction from God about it, else they durst not have done it, they that had such Light and Holi∣ness.

4. We read of two Feasts more appointed in the time of the Maccabees, one for the Dedication of the Altar, 1 Maccab. 4.56. so they kept the Dedication of the Altar eight days, offered Burnt-offerings with gladness, and offered sacrifices of deliverance and praise. And the other for the Purification of the Temple, 2 Maccab. 1.18. we are now purposed to keep the Purification of the Temple up∣on the five and twentieth day of the month Chesleu. Now if these had been only particular and occasional Feasts, these things God had left with the Church to appoint; but seeing the Jews say, they were yearly Feasts, they were thererefore superstitious and unwarrantable things; for they had no such extraordinary persons amongst them that could give them authority from God for such a thing.

Thus we have gone through the first word [Feast days] their Holy days or Feast days.

Their holy times we referred to three heads, their Holy days, New Moons and Sabbaths.

Now a word concerning their New Moons. Let no man judge you in respect of the New Moons.

2. New Moons.

2. The second word in the Text is New Moons, of which we read in Numb. 28.11. in the beginnings of your months ye shall offer a Burnt-offering unto the Lord, &c. and Numb. 10.10. in the be∣ginnings of your months ye shall blow with the Trumpets over your Burnt-offerings, &c.

To open this a little, that so you may understand the mind of the Holy Ghost in it; you must observe that their computation of the year was not as ours is, meerly Solar, but partly Lunar: for their month always began with the New Moon, and the days remaining to fill up their Solar year, which are eleven, they were wont to intercalate at the appointment of their High Prests and Rulers at the years end: Or (as some write) after the second or third year in an intercalatory month which they called Veader, consisting of eleven, or one and twenty, or three and thirty days. Their month still began with a New Moon, and the Lord did appoint that it should be a season religiously observed by them; you shall offer such and such Sacrifices, ye shall blow with Trum∣pets, &c.

There were four things observable in the solemnizing the New Moons: for they did solemnize this season with such religious Rites and Observations as these.

1. A holy Convocation and abstaining from the works and business of their Callings: Therefore in Amos 8.5. they are brought in as saying, when will the New Moons be gone, that we may sell Corn, &c.

2. By repairing to the Prophets for Teaching and Instruction, to inquire of God, and to hear his Word. 2 Kings 4.23.

3. With sounding or blowing of Trumpets every New Moon, as well as the New Moon, of the seventh month, Numb. 10.10.

4. With peculiar Sacrifices, yea a greater number of Sacrifices then on the Sabbath day: They had peculiar Sacrifices then to be offered on the first day of the month, Numb. 28.11.

Some add (fifthly) the keeping solemn Feasts of Love and A∣mity, 1 Sam. 20.5.6.

Now this Solemnity doubtless had some Divine mystery in it, it aimed at some good thing to come, something of Christ in the Gospel: for the Text saith expresly, they were a shadow of things to come. And the Worship of God in Gospel-times is expressed under this phrase, Isai. 66.23.— from one New Moon to another— so Ezekiel in his Vision of the Temple-worship under the Gospel speaks of it under the name of New Moons, Ezek. 46.1, 6.

But what then did it signifie? what was the meaning of all these things? Doubtless they were written for our Instruction, there was a Gospel-mystery in these legal Institutions. In these things principally lay the substance of these shadows.

1. Their acknowledgment of God in the Creature, that God must be acknowledged in the renovation of the Creatures in the course of Providence: as when the Moon begins, increases, and is renewed, then Gods Providence is acknowledged and taken notice of: he renews the course of nature and every mercy we enjoy. There is no Light to be seen at first in the Moon, but it increases till it come to the full Moon. Thus God renews eve∣ry creature and every comfort in the way of his Providence, Psal. 104.30. thou sendest forth thy Spirit, and they are created, and thou renewest the face of the earth. They must not bless God in this Solemnity for the Moon when it was at the full; then more of the Creature is seen: but when there is least of the Crea∣ture, then God must be owned even in the least of mercies.

2. The Renovation of the Church in a way of Grace, as well as the Creature in the way of Providence; we must own God in that, and depend on him for it: for the Church is compared in Scripture to the Moon, Psal. 89.37. it shall be established for ever as the Moon, and as a faithful Witness in Heaven. Cant. 6.9. Who

is this that looketh forth fair as the Moon, &c. As the Moon bor∣rows her Light from the Sun: so the Church borrows her Light from Jesus Christ, who is the Sun of Righteousness. As the Church is compared to the Moon: so Christ to the Sun; for so he is called, Mal. 4.2. but to you that fear my Name shall the Sun of Righteousness arise with healing in his Wings. The Church bor∣rows her Light from Christ the Sun of Righteousness, as the Moon doth from the Sun in the Firmament: for Christ is compared to the Sun, as well as the Church to the Moon. As the Moon bor∣rows her Light and Lustre from the Sun, and is renewed by the aspects and influences thereof: so the Church by influences from Christ, who is indeed the Sun of Righteousness, renewing the state of the Church especially under the Gospel.

And therefore all those Duties which were to be performed on the New Moons, so far as they are perpetual, ought to be more plentifully and more abundantly performed under the Go∣spel: as abstaining from servile works, from sin, the worst of ser∣vitudes, seeking instruction, and attending upon the Ordinances for that end, the sounding of the silver Trumpet of the Gospel, abounding in spiritual Sacrifices, and agreeing in love and amity, eating their Bread in singleness of heart.

3. Here seemeth to be likewise some intimation of that great mystery of the Incarnation of Jesus Christ, I mean his Concepti∣on of the Holy Ghost in the Womb of the Virgin Mary. For this aimed at Christ, as all the other Ceremonies of the Law and ho∣ly times and seasons did. And some have gone about to make it out, thus; That look as Christ fulfilled other great Types and Ceremonies of the Law in other things: so he did in this. As the Feast of Tabernacles pointed to the time of his Birth on the fifteenth day of the seventh month: so if from thence we reckon thirty eight weeks backward, it will carry us to the change of the Moon, at which time is a great conjunction or union of those two great Luminaries the Sun & the Moon. Here they think may be some dark and weak shadow of the conjunction or union of the two Natures of Christ in one person; when he became 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which he did, as in the whole state of his Humilia∣tion:

so especially when he was conceived in the Virgins womb.

4. The New Moon is put for every thing beneath Christ, Rev. 12.1. the world, which in respect of the changeableness of it, is like the Moon, the world and the glory thereof passeth away, never standing at the same stay. This should be frequently upon our hearts and thoughts.

5. They were to observe the first day of the month, not the fifth or sixth day: so also their morning Sacrifice was to be of∣fered early in the morning; and the Passover celebrated the first month in the year. To teach them, that as ever they expected the Blessing of God upon the rest of their time, they must be care∣ful to set apart the first and best of all their days and hours unto his service.

6. They were to observe the first day of every month, one as well as another, which checks that superstitious conceit, as if there were lucky and unlucky times: whereas God hath sancti∣fied every month and every time to his people: as on the con∣trary to the wicked the most lucky times prove disastrous: as a∣mong the Papists that famous year 1588. crowned with so ma∣ny Astrological Praedictions of ensuing happiness, and Victory proved quite contrary to their expectations: so that Fulke Pref. Rhem. Test. saith it,

Octogesimus Octavus mirabilis annus Clade Papistarum faustus ubique piis.

No month to a godly man is of it self evil, but let a wicked Haman cast lots from the beginning of the year to the ending, he shall find no month good.

So much for the mystery of their New Moons, the second sort of their holy times: the first was their annual Feasts, the second their New Moons, the third is their Sabbaths.

3. Sabbaths.

Let no man judge you in respect of the Sabbath. A word to that, and so we shall finish the Text at this time.

This is the third sort of holy times and seasons under the Law.

The general notion of a Sabbath is a time of Rest.

They had three sorts of Sabbaths, their weekly Sabbath, every seventh day; their yearly Sabbath, every seventh year; and their great sabbatical year, reckoning seven times seven years, which was their Jubilee every fiftieth year. In every one of which was something of a shadow of things to come, the Apostle is express, these things are a shadow of things to come.

Quest. Wherein?

Answ. 1. The Sabbath of the seventh day, their weekly Sab∣bath on the seventh day of the week; this was partly moral and perpetual, considered as a seventh part of weekly time sanctified and set apart by God from common use, for man to rest from the works of his weekly Calling, in imitation of God, and in remem∣brance of the great work of the Creation of the world.

But though the Sabbath be partly moral, and it must needs be so, seeing it is one of the Ten Commandments, otherwise there would be but nine moral Commands, and the original ground of a Sabbath is not a ceremonial Institution, nor the sin and fall of man, but a particular Calling; and therefore Adam in his innocent and sinless estate needed a Sabbath; and God sanctified this day before the fall of man, Gen. 2.1, 2, 3. but yet the Jewish Sabbath was in some respects Ceremonial, and therefore it is abrogated, and the Christian Sabbath substituted in stead thereof: and therefore the Holy Ghost here in the Text reckons the Jewish Sabbaths in the same rank with their New Moons and yearly Festivals amongst the shadows of good things to come; for it had some typical re∣spects and uses, some ceremonial Rites and Observations annexed to it. I shall instance in two things wherein it is typical.

1. For the Commemoration of their typical Redemption and Deliverance out of Egypt. Therefore though the fourth Com∣mandment, as it is recorded in Exod. chap. 20. is grounded upon the Labour of a particular Calling, and upon Gods resting from the work of Creation upon the seventh day; (which are moral grounds) yet in the fourth Commandment, as it is repeated Deut. 5. one of those moral considerations is omitted, viz. the work of

Creation; and there is a typical consideration substituted in stead thereof, viz. their Deliverance out of Egypt. Deut. 5.15.

2. As there was in the Jewish Sabbath a Commemoration of that typical Redemption out of Egypt: so secondly it was a ty∣pical Prefiguration of the Rest of the Body of Jesus Christ in the Grave that whole day, which was indeed the only whole day of his resting or cessation from the actions of a bodily life: For he was in the Grave only some small part of the sixth day, and of the first day; but he rested the whole Jewish Sabbath. So then, as they had other legal days and times that pointed them to other things about the Messiah: so the Sabbath points to his resting in the Grave, And he did not only rest in the humbling of himself under the guilt of our Sins, but in his Resurrection from the dead. The day of his Resurrection was the day of his en∣tring into his state of rest from his Sufferings; but on the Sab∣bath he rested from the actions of his bodily life: therefore the seventh day Sabbath is abrogated, and the Lord hath substituted the first day of the week; for the Sabbath is moral. And there is a ground too for the changing of the day, that there should be one day in seven to attend on the Worship of God, this is mo∣ral and perpetual: that it should be the last day in seven, this is by Gods Institution made legal and typical.

Christ entred into his rest of Glory, into the state thereof at his Resurrection; and into the place thereof when he ascended into Heaven; but his resting in the grave was on the seventh day.

From all which you may see the morality of the Sabbath con∣sidered as in general, together with the shadowy nature of the Jewish Sabbath of the seventh day, having these typical respects & relations annexed to it: and so therein you see the grounds of the abrogation of it, and of the substitution of the Christian Sab∣bath instead therereof.

And so much may serve for the typical respects and use of the Jewish Sabbath.

Now as for the Rites and Observations thereof.

1. There were more Sacrifices that day then upon other days, Numb. 28.9, 10. The reason was because there were more Mer∣cies

given and commemorated that day, as the Creation, their Deliverance out of Egypt, and their Sanctification by the Spirit: It shall be a sign between me and them, that they might know that I Jehovah do sanctifie them, Exod. 31.13. Ezek. 20.12, 20.

Here learn, that the more Blessings God gives to any people, the greater thankfulness he expects again.

It reacheth also that special Holiness that should be upon the Sabbath; more exercise of Grace, and duties of Worship to be performed upon that day then ordinarily upon any other day: there should be that among us on the Christian Sabbath that should answer their double Sacrifice upon their Jewish Sabbath. But in Ezek. 46.45. there is appointed for the Sabbath six Lambs for one under the Law; to teach us that there should be more Holiness now under the Gospel, then there was under the Law.

2. They might not kindle a fire on that day, Exod. 35.3. as some think, to put them in mind of their absolute freedom from their Egyptian Bondage and the fiery Brick-works there, or from the fire of Gods Wrath in the world to come, when entred in∣to, that none of these fires should ever be kindled upon them or hurt them; though others think that restraint respected only kindling a fire for the building of the Tabernacle nor is it un∣likely.

3. They were to abstain from building the Tabernacle that day, Exod. 31.12, 13, 14, 15, 16, 17. and 35.2. to teach them that the six days, that is, the time of this life is the only time wherein God will build the Tabernacle of his Church: this life is the only day of Grace and opportunity of Salvation.

4. They might not gather Manna on that day, Exod. 16. In this life Christ is offered, but in the Sabbath of eternity no Man∣na, no means of Grace, no offers of Christ then: none could have Manna upon the Sabbath, but they that had stored it up upon the week day: so none can have Christ in Heaven, but they that have stored him up in their hearts on earth.

These things shew the rigor of the Law as to Sabbath-rest; but the Pharisees being deeply possest with the spirit of the Law,

did strain it a peg or two higher, that to do a miraculous work of mercy, or works of necessity was unlawful.

2. They had also a Sabbatical year, viz. every seventh year, a Sabbath of the seventh year: every seventh year was a Sabbatical year, as every seventh day was a Sabbatical day. Exod. 23.10. Deut. 15.9.

This was celebrated by letting the Land rest from its usual cul∣ture and husbandry. Levit. 25.4, 5.

Some alledge a political and philosophical reason for this, that the Land by resting one year might be the more fruitful the o∣ther six; quod caret alternâ requie durabile non est.

This Sabbatical year was celebrated by giving rest unto the Land from tillage, and manuring the hungry ground.

This was a shadow of things to come, this signifies something of Christ and Gospel mystery, in which observe four things.

There was a fourfold Instruction in this Sabbatical year.

1. This Sabbatical year told them plainly that both they and their Land was the Lords, Lev. 25.23. For the Land is mine.

2. This taught them to depend upon Providence, without worldly care, and trusting to the Creature for supply and support. For they must not now sow nor till the Land this year: for the sixth year was to bring forth the Fruit of three years, both for the seventh year, and for the eighth, and for the ninth till the Harvest time. See Lev. 25.20, 21, 22. and ver. 6. the Sabbath of the Land shall be meat for thee. The Land of its own accord that year was to produce sustenance enough both for man and beast.

It is not enough for us to depend on the ordinary course of means; God can over-rule them and over-work them, as he doth here.

3. The Lord hereby teacheth them and us that great Gospel-lesson and duty of mercy and bounty to the poor, Exod. 23.10, 11. the Land must rest, that the poor may eat, and Deut. 15.1, 2. Creditors must release their Debtors every seventh year, Lev. 25.5, 6. there is an Equity, a Chancery, a bountiful condescen∣sion to the necessities of the poor, that men exact not their own right in all things; but rather remit and abate something thereof.

Not but that men may take their course, and use means to get it, especially when persons are able and wilful; but in case of pover∣ty, there should be mercy shewed in such a case.

4. This Sabbatical year was a special season and time of instru∣ction in the Law of God, Deut. 31.10, 11, 12. the Lord would have them instructed and taught to know his Mind, and the true Religion, and the ways of his Worship: Therefore he appointed so many times and seasons for it, weekly and monthly and year∣ly, and moreover one year in seven, as you see. Beside the my∣stery of spiritual rest by Christ, of which further in the next par∣ticular, viz.

3. The Jubile. There was also a third Sabbath, beside the weekly Sabbath, and the seventh year Sabbath; they had like∣wise a Sabbath of seven times seven, that is the Jubile. This was their great Sabbatical year; for they were to reckon seven times seven years, and then to observe a Sabbatical year. Lev. 25.9.

This also was a Type of Christ, as appears in three things, that were done in this year of Jubile.

1. There was Redemption and Release, every one set at liber∣ty, every bondage released, and every yoke broken.

Here is a shadow of the spiritual and true Redemption by Je∣sus Christ, who of spiritual slaves by nature makes us the Lords Freemen by Grace. Christ hath proclaimed Redemption to sin∣ners, and Deliverance to poor captive souls. Isai. 61.1.

2. There was the Trumpet of the Jubile to proclaim it. The Gospel is this great Trumpet, the proclaiming of the Jubile is alluded to, Isai. 61.1, 2— Isai. 27. ult. in that day the great Trumpet shall be blown. The great Trumpet is the Gospel, Calv. in loc.

3. Some have observed further, that the coming of Christ was at the Jubile, that Christ came at the time of the Jubile.

I know there is some difference amongst Chronologers about it; but sure it is, it fell thereabout: some placing the Jubile upon the preaching of John Baptist, who did proclaim the Lords com∣ing: but others place it as seemeth more exactly upon the very

year of Christs Death, by which we were redeemed and set free indeed.

They began the account of their Jubiles from about anno mundi 2560. for they came out of Egypt about the year 2513. they were forty years in the Wilderness, six or seven in conquering and dividing the Land of Canaan. Then began their first Sabbati∣cal year; from thence to the Death of Christ there were eight and twenty Jubiles, his Death being about the year of the world 3960.

So you see something of the Gospel-mystery of these Sabbaths of the Jews, the three sorts of Sabbaths; every week, every se∣venth year, and every fiftieth year: and thus also you see how these legal holy times and seasons were all shadows of good things to come.

Take some general Uses from the whole.

Ʋse 1. See and remember the unlawfulness and unwarrantable∣ness of the Observation of these Jewish times and seasons under the Gospel: for they were typical. Amos 5.21.

The Papists observe the Passover, which they call Easter; Pen∣tecost, commonly called Whitsuntide; and instead of the Feast of Tabernacles they keep the five and twentieth of December for the time of Christs Birth; all which we retain. And they have also added a Jubile, which because it is a profitable time to the Popes Purse, he hath ordered it to be kept every five and twenty years instead of fifty.

These are Errors of dangerous consequence, for they do impli∣citly deny that the Substance is come.

If these things were shadows of things to come, the retaining of them now, is an error of dangerous consequence: For to retain any of these dark and legal shadows is an implicit denial that Christ the substance is come. These things were more fully spo∣ken to the last time.

Ʋse 2. See and observe the burthensomness of that old legal Dispensation, as also our Christian liberty now under the Gospel. The Lord requires no day of us but the Lords day, and occasional days of Humiliation or of Thanksgiving upon emergencies of

Providence calling thereunto. Stand fast therefore in the Liberty wherewith Christ hath made you free, Gal. 5.1. and be not again in∣tangled in the yoke of bondage.

Ʋse 3. And lastly, see wat clear and plentiful evidence the Jews had concerning Jesus Christ, that he was the true Messiah; and how true this of the Apostle in the Text is, that they are a shadow of things to come.

Put all these things together, and you will see these Jewish days made up a rude draught or dark shadow of the good things that were to come under the Gospel in sundry particulars rela∣ting to the Body, which is of Christ.

As for instance, they lead to the time of his Conception by the Holy Ghost on the first day of the month.

To the time of his Birth and Nativity, being born on the first day of the Feast of Tabernacles, and circumcised the eighth.

He suffered at the time of the Passover.

He lay and rested in the Grave on the Jewish Sabbath.

He poured forth his Spirit at their Feast of Pentecost.

The Jews might have found the Body by these shadows, had they been attentive to mind the things belonging to their peace: they might have thought when they saw such a conjunction, sure∣ly this is he that comes speedily to redeem Israel. And you, though you have a conviction of the truth of the Gospel; yet get a further and fuller conviction of it from this, that Jesus Christ was so plainly shadowed forth to us by all these ancient Dispensations.

Notes

• * 1.1

  Jan. 21. 1668.
• * 1.2

  22 ae q. 91. 2. 4.