« PreviousContinue »
"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 shalt "not bow down thyfelf to them, nor ferve them; "for I the Lord thy God am a jealous God, vifit"ing the Iniquity of the Fathers upon the Chil
dren, unto the third and fourth Generation of "them that hate me, and fhewing Mercy un'o "Thousands of them that love me, and keep my "Commandments."
III. "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 fhalt thou labour, and do all thy "Work, but the feventh Day is the Sabbath of the "Lord thy God: Init thou shalt not do any Work, "thou, nor thy Son, nor thy Daughter, nor thy "Cattle, nor thy Stranger that is within thy Gotes; "for in fix Days the Lord made Heaven and Earth, "the Sea, and all that in them is, and refted the "feventh Day: Wherefore the Lord blefied the "Sabbath-Day, and hallowed it."
6 Q. Is God's refting from his Works of Creation the feventh Day, the only Reafon why the Jews were required to keep the Sabbath or Day of Reft?
A. This latter Part of the fourth Commandment, namely, The Reafon of the Sabbath, taken from the Creation, and God's refting on the feventh 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 obferve this Command of the Sabbath or holy Reft, for another Reafon, namely, because they were Slaves in Egypt, and God gave them a Releafe and Reft from their Slavery, Deut. v. 15. Though it is pof
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 fecond Table contain? A. Their Duty toward Man in the fix last Commandments, Exod. xx. 12-17. Deut. v. 22.
8 Q. What are thefe 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 fhalt not commit Adultery."
IX. "Thou shalt not bear falfe 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 Maid"Servant, nor his Ox, nor his Afs, nor any Thing that is thy Neighbour's.'
9 Q. Were thefe ten Commands given to the Jews only, or are they given to all Mankind?
A. Almoft 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 Teftament intimates this alfo. But there are feveral Expreffions in thefe Laws by which it plainly appears, they were peculiarly appropriated and fuited to the Jewish Nation in their awful Proclamation at Mount Sinai.
10 Q. Wherein does it appear fo plainly that thefe Laws, as given at Mount Sinai, have a peculiar Refpect to the Jews?
A. This is evident in the Preface, where God engages their Attention and Obedience by telling them, that he was the Lord their God, who brought
them out of the Land of Egypt. This appears alfo in the fourth Command, where the feventh Day is the appointed Sabbath for the Jews: And in Deut. v. 15. God gives this Reafon 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 that People That thy Days may be long in the Land which the Lord thy God giveth thee. Yet, as is before intimated, the Citation of them by the Apoftles in the New Teftament as Rules of our Duty, doth plainly enforce the Obfervation of them fo far on the Confciences of Chriftians:
CHA P. V.
Of the CEREMONIAL LAW of the Jews.
IQ. WHAT was the Ceremonial Law?
A. All thofe Commands which feem to have fome religious Defign in them efpecially fuch as related to their Cleanfings 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 defigned to be Emblems, Types or Fi gures of fome fpiritual Parts of Religion. There were also Part of their Ceremonies of Purification, and their Rites of religious Worfhip which have a political Afpect, and were prescribed by God as King of their Nation. But I choose to range all their purify ing Rites, and their Rules of Worship, rather under this Head of the Ceremonial or Religious Laws, because their
their Forms of Purification, do more plainly and eminently typify or represent to us how much Care the People of God fhould take to be feparated 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 fpiritual and evangelic Worfhip which should be paid to God, especially under the New Testament, as the Lord of Souls and Confciences; as well as those Bleffings of the Gospel, which are brought in by Chrift and the Holy Spirit, are reprefented hereby.
SECT. I. Of the Ceremonies of PURIFICATION. 2QWHAT were the chief Rites or Ceremonies appointed for Purification or Cleanfing among the Jews?
A. Washing with Water, Sprinkling with Water or Blood, anointing with holy Oil, fhaving the Head of Man or Woman, together with various Sorts of Sacrifices, and fome other Appointments, Heb. ix. 10, 13, 19. Lev. xv, xvi. and xiii. 33. Numb. vi.. 19. Exod. xl. 9.
3Q. What were thofe Things or Perfons among the Jews which were required to be purified?
A. All Perfons, Houfes or Buildings, Garments, or other Things which were fet apart for the Service of God; and all fuch as had been defiled by Leprofy, by touching human dead Bodies, or the Carcafes of any unclean Animal, or by other ceremonial Pollutions. See Leviticus xi, xii, xiii, xiv, and xv. Exod. xl. 9-15. Numb. viii. 6. and chap. xix. 9, &c.
4 Q. How were the Perfons or Things of the Gentiles to be purified for the Ufe of the Ifraelites?
A. The Things which could endure the Fire, were to pass through the Fire; other Things were
to be washed with Water, Numb. xxxi. 20-21. And the Maidens were to have their Heads fhaven, and their Nails pared, before an Ifraelite could take any of them for a Wife, Deut. xxi. 12.
5 Q. Were there not fome Things which could not be purified at all by any Ceremonies?
A. All the feveral Nations of Canaanites, and the Males among other Gentile Captives in War, who had refused the Offer of Peace, were judged fo unclean and polluted, that they were all to be deftroyed, Deut. vii. 1-4. Jah. vi. 21. ch. vii. 26. and x. 28, 30, 32, 40, &c. Deut. xx. 13-17. And the Houses and Garments of the Ifraelites, where the leprous Spots could not be taken away, were to be destroyed alfo, Lev. xiii. 57. and ch. xiv. 45. and those Ifraelites in whom the Leprofy prevailed, were to be fhut 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 thefe Ceremonies did purify the Perfons defiled no further, than to fet them right in their political State, as Subjects under God as their King; and to cleanse them, as Members of the Jewish vifible Church from ceremonial Defilement, Heb. ix. 13. The Blood of Bulls and of Goats, and the Afbes of an Heifer, fprinkling the Unclean, fanctifieth no further than to the purifying of the Flesh. But Heb. *. 4. It is not poffible that the Blood of Bulls and Goats fhould take away Sins; that is, as they are committed against God as the Lord of their Souls and Confciences.
7Q. How then were the Sins of the Jews.cleaned or pardoned, I mean, their real Immoralities and Impieties against God, as the Lord of Confcience?