Page images
PDF
EPUB

SERM. the indigent as done unto himself. Our III. fenfe of those ineftimable benefits which

we receive by his nativity, is moft properly exprefs'd by lifting up our fouls in rapturous devotions, and ftretching forth our hands to relieve the wants and neceffities of the poor. Let the rich then upon this occafion be mindful of the poor, and (as 'tis faid of the Jews after the return from captivity) whilft they eat the fat, and drink the fweet themfelves, let them likewife take care to fend portions to them for whom nothing is prepared*. Let not the remembrance of a Saviour's nativity to redeem us from damnation, be lefs efteem'd by us than their temporal deliverance from captivity at Babylon. Let there be no cries of widows or orphans heard among us, to disturb the joy of this facred folemnity. But as the mercy we commemorate is matter of joy to all people in its own nature, so let them that have ability, in fact promote it in their several ftations, by making the Widow's heart to fing for joy: that in the end they may receive this welcome invitation : Come ye blefed of my Father, inherit the kingdom prepared for you from the foundation of the world: for I was an hungred, and ye gave me meat: and inasmuch as ye did it unto one of the least of these my brethren, ye did it unto me to Jefus Chrift our Lord, to whom, &c.

* Neh. viii. 10.

SER

SERMON IV.

The Brazen Serpent a TYPE of
CHRIST.

JOHN iii. 14, 15.

And as Mofes lifted up the ferpent in the wilderness: even so muft the Son of man be lifted up: That whofoever believeth in him fhould not perish, but have eternal life.

T

SERM.

HESE words are part of our Lord's IV. discourse with Nicodemus, from whofe ignorance of the nature and method of fpiritual regeneration, the Saviour of mankind took occafion to explain the myftery of our redemption, and the neceffity of faith in Chrift, in order to receive the benefit and privileges of it. For the apter illuftration of which matter to a Master of Ifrael, he mentions a remarkable occurrence in the time of Mofes, which figur

ed

[ocr errors]

SERM. ed out our falvation by the death of Christ, IV. and has thereby taught us to apply that which occurred under the old difpenfation, beyond the naked import of the letter, as matter of our fpiritual comfort and inftruc

tion.

From hence then it will be proper to do three things, viz.

I. To observe something in general concerning the mystical or allegorical fenfe of fcripture, whereby the literal tranfactions which are there recorded, are many times understood to have a farther refpect to matters of much greater moment and importance. Then II. To give the hiftory of that Fact which is mention'd by our blessed Saviour in the Text, concerning Mofes lifting up the ferpent in the wildernefs. And,

III. To state the fpiritual application of it to our eternal falvation by Chrift's death, according to his own interpretation of it: Even fo must the Son of man be lifted up, that whofoever believeth in him, should not perish, but have eternal life.

I. FIRST therefore I would begin with obferving fomething in general concerning the mystical or allegorical fense of scripture, whereby the literal tranfactions which are

there

there recorded, are many times understood SER M. to have a farther refpect to matters of much IV. greater moment and importance.

It is very evident from Philo and many of the Jewish expofitors, that it was usual in that nation to explain the fcriptures of the old teftament, beyond the naked import of the letter, as containing a myftical and figurative meaning, and opening the way to more fublime knowledge. And tho' their expofitions do not always agree with thofe of the chriftian church, and are sometimes indeed chargeable with trifling and impertinence, yet it cannot be denied they give a signal testimony to that method of interpreting which Chrift and his Apoftles have in many inftances fet before us in the new teftament, and confequently give a great advantage to the cause of Christianity against themselves. For whilft they allow the mystical or allegorical interpretation to be reasonable, and the queftion is only whether they or we be right in the affignment of it, the controverfy is reduced by this means to a fhorter iffue, and we trust we have fufficient evidence to clear it beyond all exception *.

Now to any one who compares the old and new teftament with heed and attention, and observes how the paffages of the one

* Vid. Lud. Capel. Exerc, ad loc. Zachar. in fine diatribæ de Ebræor. literis.

are

SERM. are alledg'd and argued from in the other, IV. it will easily appear that there are three dif

ferent kinds of types by which the benefits of the christian dispensation are underftood to have been forefhewn or figured out, which for the fake of greater exactnefs may be distinguished by the names of natural, hiftorical, and ceremonial types.

The ceremonial or legal Types were those Rites and Ceremonies which were inftituted and received into the Jewish Discipline under the Mofaic Law, as preparatory to the Gospel Revelation, and prefigurative of the mighty Privileges defign'd to be conferr'd under it. Thus the Tabernacle itself with all its utenfils, and the whole apparatus of its ritual worship, its Altar, its Priests, its facrifices and purgations, are declared to be only fhadows of good things to come, whereas the body of Christ, the substance referr'd to by those shadows is to be fought for in the chriftian Inftitution. Their unaptness of themselves for any fpiritual efficacy, is a ftrong argument that they who used them were not to rest in the letter of such ritual obfervances, but whilst they could fanctify only to the purifying of flesh, had only an outward and fymbolical effect, ought to direct their view to the mystery concealed under them, which by an inward efficacy, might purge their very confciences from dead works to

6

ferve

1

« PreviousContinue »