1

being, as the first Commandment, and Difqualifications from being of this Body, (which (Ten Commandments,) though Terms of the Covenant, or Purification for each Perfon, when difperfed, or of this Congregation in general, Divines will call moral Precepts) and for, or from their meeting about the Tabernacle or Temple; fo for, or from receiving Benefit by the Sacrifices, Expiations, Atonement, and Bleffings, of which hereafter; But they had no Access into the wp as a Church, it was the Way into the Sanctum Sanctorum, and neither was then laid open; they were but expectant, so had no Accefs directly to the wp, nor through it into the pp, but by the Types of him who was to be the wp, and was to enter into the

קדש קדשים

The Apostle fays, Acts vii. 37, 38. This is that Mofes which faid, a Prophet fhall the Lord your God raise up- This is he that was in the Church in the Wilderness, with the Angel which Spake to him. I have fhewed what is meant by Angel fpeaking on Mount Sinai, &c. Indeed Oil, &c. the Types of the Influence of Christ and of the Holy Ghost which were to expel the Poison of the Serpent, were exhibited; but Oil, &c. was not to be poured upon any Perfon or Thing but the Types of Chrift; except upon the Leper, which was a standing Miracle to fhew the intended Power of that it fignified, which was to cure every one who comes to the Chief Prieft to be cured of that

foul Diftemper, Pride, &c.* which the Poison of the Serpent hath produced, or infufed into the Frame of his Soul, which made him noxious, infectious, &c. and fo unfit to be received into the Congregation or receive any Benefit common to them. The Blood of Chrift had not then been shed, nor had his Body been rebuilt and afcended; fo the Effufion of the Holy Ghoft, which was to fanctify the Tabernacles of Believers, and make them fit for the mystical Tabernacle or Body of Chrift; the Church, the Habitation of that Species of Prefence was not then purchased; besides, the Pasfover, and the Sacrifices of private Perfons, on the Head of which each was to lay his Hand, confefs, and lay his Sin; washing of their Bodies, Clothes, Fafting and Feafting at publick Affemblies, the People were to lay their Hands on the Head of the High Prieft, and he was to lay his Hands upon the Head of the Sacrifice, Scape-Goat, &c. and confefs the Sins of the People, and make Atonement for them, bless them, &c. What the People did beyond, às above, was all voluntary. The very Actions of thanking and praifing Jehovah, Morning and Evening, as appears by David's Words,

* This explains the Reafon of the Command to the Leper, Matth. viii. 4. Go thy Way, fhew thy felf to the Prieft, and offer the Gift that Mofes commanded for a Teftimony unto them; for a Teftimony that he [Christ] was the true Priest who infufed the real Oil, who cured with a Word Speaking.

1 Par. xxii. 30. was appointed to be performed by the Levites. To confider, believe, pray for, and expect the Success of what was couched under these typical Actions, was the Bufinefs of the People.

Thus far what Chriftianity was from the Aleim and their Types, but occafionally from Men to the Aleim. The next is to fhew what the Jews as a People at and after the Renewal were commanded to do on their Part.

After their Apoftafy in the Affair of the Calf, as cutting off the Berith Purifier for them, they gave their Confent or acknowledged the true Aleim, and accepted of the Conditions, and were not to reject them, nor difqualify themfelves, in the ten 7 Articles, (which we by Ufage have called the Commandments,) negatively or pofitively in the firft Three; that they were to have no other for Aleim, or for joint Aleim; nor fuffer any Footsteps of them to remain among themselves; nor of those which belonged to the Nations, to remain in their Land; nor to pay any Services to any fuch; nor apply the Names or Attributes of their Aleim to any vain Thing. The next Two were but renewed pofitively, the Fourth the Sabbath; and the Fifth, that included in, and due for the Benefits of Marriage, in educating Children. The last Five to prohibit them from invading the Life, Property, or defiring the Property of others, to preferve Society. thefe Laws though they were not moral after

G 3

But

this,

this, yet the Judgments were against CovenantBreakers, Idolaters, Murderers, Adulterers, &c. They are of another Sort; they are for the Beft of the People, which I am to enquire

after.

The Mofaick Law was properly or peculiarly what was exhibited in the Cherubim and flaming Sword, firft explained by the Oracle, and by him [Mofes] renewed in Writing. The Judgments in this Law were what was decreed againft Chrift, the Surety for the Sins of Men; the Sword was turned from Man, and the Execution was emblematically performed by the Prieft upon the Creatures and Types of him, and finally upon him: But as his Sufferings and Death were voluntary, they are seldom in the New Testament called Judgments, but a Sacrifice, an Offering, or &c. So he faid, Luke xxii. 37. The Things concerning me have an End. At last, John xix. 30. It is finished. So Luke xiii. 32. The third Day I shall be perfected. The typical Part by the People, was qualifying themfelves, putting away all Things offenfive, avoiding Pollutions, washing their Bodies and Clothes; those who were once purified by Water, and the Blood of the Berith under the Law, were to avoid polluting themfelves, by touching Things unclean, by committing any Act which was prohibited by the Terms of Purification and if they erred in any Point, (except having other Aleim, for which there appears no Method of Atonement, except that general Par

;

don

don after the Affair of the Calf) they were to be repurified by Water, by Sacrifice, by Blood, as particularly directed; but the real Purification was not to be reiterated. Humbling themfelves in fafting; at other Times exalted themfelves in feafting; flaying and eating the Passover; meeting at the feveral Solemnities, laying their Hands on the Prieft, &c. Eccl. xii. 13. Fear the Aleim, and keep his Commandments, was the Duty of Man. This has been strongly confined to what they call the Ten Commandments, and what they make the Moral Law; but I hope for the future they will include thefe. No moral Action, or other Act of the People was required, except as above and below, nor was any Part of the Covenant : Men were not to fave themselves, but Jehovah Aleim was to fave them, not for any Merit in Man; as he faved the Children of Ifrael in Egypt, in War, &c. not by any Strength in them, but for his own fake. They were only to do nothing that should hinder the Aleim from faving them. The Aleim fave Men to justify themselves to all intelligent Beings; that their Refolution in creating this System, and Man, was founded upon the Determination of infinite Wisdom; and fo that, whatever the most of Men should do, the Methods they took would be for their Honour, particularly for the Honour of that Person who is called the Glory. The Bounds of Virtue in the Actions of the Jews, nay even of the Chriftians were not prescribed or G 4 limited,