their neighbours wives and cover the countrey with a bastardly broode and hold in their doctrine better they should have an hundred Concubines then one married wife and in their practise adjudge married ministers to death but adulterous priests to a light penance and that bought out with a trifle or word of a friend One story is memorable out of the booke of the Acts of the Romane Bishops when the Kings visiters in England in the yeare 1538 visited the Abbyes they found in some of their styes rather then religious houses five in some ten in some twenty Sodomits and adulterers of which some kept five some seven some twenty harlots So Gregory the first enjoyning single life to the Clergy sent for fish to his ponds and had sixe thousand heads wherupon sighing he said It is better to marry then to burne Bede denyes the story although of Huldericus Bishop of August◠to pope Nicholas III. A third Law for common actions He must be very moderate in mourning for the dead Lev. 21. 2. 3. the ordinary priest must mourne onely for his mother father sonne daughter brother or his sister if a maid because she was yet in the house and family but without the family he might not lament for any no not for the prince ver 4. Quest. Might he not mourne for his wife For some thinke not because she is not named neither in that Law nor in the repetition of it Ezech. 44. 25. Answ. I thinke he might But the wife is not named because 1. she is one with himselfe 2. if for daughter and sister much more for wife which is nearer 3. the Prophet Ezechiel was charged not to mourne for his wife being a Prophet and priest Ezech. 24. 16 which seemes an exception from the ordinary manner But for the high Priest he might not mourne for any of them named neither in likelyhood for his wife nor uncover his head nor rent his clothes nor goe to any dead body nor go out of the Sanctuary for the crowne of the anoynting oyle of his God is upon his head This Law had in it both ceremony and perpetuity in substance of it In the ceremony the Priest might not mourne for the dead 1. Because mourning for the dead was counted a Legall uncleannesse ver 11. 2. The oyle of holy oyntment was upon his head being oyle of gladnesse 3. They must bee contrary to the foolish manner and fashion of the Priests and people of the Gentiles who were so passionate and excessive in their affected and sometimes forced mourning as they fell into indecent and unlimited behaviours 4. The Priest and especially the high Priest was to be a type of eternity and therefore must show no such signe of weaknesse and corruption as weeping is Hence it is that wee read not of the death of an high Priest but ever before his death another was appointed and installed So before Aaron dyed Eleazer was installed and before his death was Phinehas Numb 20. 28 Hence it is that wee read not of their raignes and times how long or short any of them lived as of the Judges and Kings which closely noteth and implyeth unto us that they were types of eternity and immortality 5. In the ceremony this Law hath a speciall ayme and respect to Jesus Christ our high Priest in whom was no blot no spot or morall pollution as that high Priest most carefully was restrained from every Legall pollution He wept indeed sundry times for the dead as for Lazarus c. because he was to abolish the Legall ceremonies and this among other It being in him sufficient that most perfectly he preserved himselfe from morall pollution In which sence he never uncovered his head that is was never so weake or inglorious by passion but that he ever maintained union with his father and abode the powerfull head of his Church Neither did he rent his garments that is his holy flesh baked as it were in the oven of afflictions extended and rent on the crosse cast aside in the grave was never rent off from his divinity but was ever from the first moment of Hypostaticall union present with it and shall be for all eternity He never goes out of the Sanctuary to mourne for the dead for the crowne and oyle of God is upon him For as in his life he being most holy was not subject to be quite subdued in the house of death so now after his resurrection he hath attained all excellency of glory and happinesse free from all misery and sorrow never to be interrupted any more by any griefe or adversary power The Crowne of God is set upon his head for ever The perpetuity and substance of this Law concernes both Ministers and people 1. To teach both the one and the other not to grow into excesse of sorrow or passion but to be examples of gravity moderatiō wel weilding of affections to be patternes of patience and holy obedience in suffering extreame adversities as well as in the actions and exercise of practick vertues 2. To give testimony of their hope and assurance of the happy resurrection of their friends for whom they must not sorrow as men without hope 3. To shew that no occasion or naturall affection no not the nearest and greatest change befalling their outward estate might distract them from their charge and duty or so disquiet the peaceable tranquillity of their minds as any part of their duty might be hindred for matter or manner And therefore in this case our Saviour confirming the perpetuall equity of this Law saith Let the dead bury their dead follow thou me And the Lord is so strict in this case Lev. 10. 6 that when Aarons sonnes were so strangely slaine before his face he must not mourne nor stir a foote out of his Ministery lest he dye and therefore the text saith Aaron held his peace ver 3. So no outward respect of duty to friends must call us from duty to God Ob. If the Priest must not weepe how could they seriously repent of their sins Answ. The Priest must not weepe for any temporal losses nor for personall losses and in naturall regards he must be impassionate but for his sinnes he might Ieremy a Prophet and Priest wisheth his head a fountaine of teares The high priest must weepe for his owne and the peoples sinnes in the day of expiation and if he weepe not he must dye So Ioel 2. 17. all the priests must howle and cry and weepe between the porch and the Altar Christ wept often and all for sinne as for Lazarus on the Crosse over Ierusalem Whence we note 1. That the proper cause of mourning is sinne He that must not shed a teare for any other cause in the world must shed teares for his sin upon pain of death Oh that they would thinke of this that glory in their sinne 2. Let us so order our affections as
behaviours as the fame of your sweet savour goes forth in the Church of God to which I doubt not but this Treatise will be the more welcome because of your worthy name prefixed It is an Orphane and the Widow desires it should be your Ward who in your love can best tender it and by your authority defend it sufficiently The God of heaven increase all heavenly graces and comforts in your noble heart abundantly and adde unto your dayes honours and blessings of all sorts till these shadowes flie away and the true Day-starre arise upon you in glory the hearty prayer of one who is and desires to be reckoned among Isleworth Iune 20. 1635. Your Wo truest friends in every good service WILLIAM IEMMAT TO THE CHRISTIAN READER I Have heard of a demurre made as though something were put forth under this Authors name which it none of his I assure thee in the word of a Minister that for the workes that have my Epistle prefixed and I heare of no other published with his name there is not one note nor notion which is not the Authors owne according to his papers And the like I affirme concerning this Treatise of Types which now I publish The use of it is manifold To open divers places of Scripture To shew the meaning of legall shadows and ceremonies To declare the faith of the Elders who received a good report To manifest our faith one with theirs one faith one Lord one Baptisme one salvation To magnifie and commend Christ to every soule that it may be saved and he honoured To discerne and bewaile the blindnesse of Gods ancient people the Iewes and pray for their returne to the truth not catching at shadowes Of whom in present I may say with detestation of their madnesse as he said against the Philosophers Nos qui non habitu c. Wee Christians whose excellencie stands not in outward things but spirituall glorie that we have found what they with all their diligence have sought and could not finde Why are we unthankâ—full Why doe we stand in our owne light if the truth of the Deitie hath in this our age attained to maturitie Let us enjoy and make use of our owne good and follow the truth in truth avaunt superstition be packing all impietie let true religion be preserved and flourish Yet withall seeing there is a promise that all Israel shall be saved let us pray for the performance and that with all earnestnesse as that converted Iew gave exhortation to his sonne So long poure forth thy prayers for the remnant of Israel till God looke from his high habitation and see and have mercy on his people for the Lords sake his Anointed that in our daies Iudah may be saved and the children of Israel may dwell safely in their owne land and spend their daies in good the Lord making his good Spirit to rest upon them William Jemmat A Table of the Contents of this Treatise I. THe Introduction containing five Propositions of the Church salvation covenaÌ„t of grace Christ the ancieÌ„t ceremonies p. 1 Five reasons for those ceremonies 2 Grace in the New Testament specially how 3 Ceremonies called shadowes for foure reasons 4 Threefold use of them to the Iews 5 Gods wisedom in appointing them three wayes ibid. II. The Treatise shewing Christ prefigured by holy persons and things 5 I. Adam a type of Christ in creation office soveraignty conjugation propagation 6 The Ministery reverend for antiquitie 8 Antiquity of the doctrine of free grace ibid. Seeke life by Christs death ibid. Get into Christ the second Adam as thou art surely of the first Motives 9 II. Noah a type for salvation righteousnesse preaching Arke repairing the world sacrifice of rest and a dove sent out of the Arke 10 Preserve integrity in the worst times 14 Sinnes which are signes of judgement approaching 15 Comfort to bee had in Christ our Noah 16 III. Melchizedek a type in Etymologie office originall excellency of person and Priesthood 17 Christ greater than Abraham 20 Comfort by Christ our Melchizedek ibid. We are blessed by our Melchizedek 21 By our Melchizedek the Church abides for ever 22 Excellencie of Christs Priesthood above the Leviticall eight waies ibid. Sin not to be accounted slight whose sacrifice is so costly 24 IV. Isaac a type in birth suffering offering escape marriage 24 A patterne of obedience in 5. things 28. Two rules 29 A type of our resurrection 31 Matter of sweet consolation 32 Look for helpe though the case bee desperate ibid. V. Joseph a type in his person actions passions advancement 33 No newes for good men to be hated for their excellencie 37 All sufferings of the godly come of God ordained and ordered 37 Comfort by Christ our Ioseph foure wayes 38 Do to Christ as Iosephs brethren to him 39 VI. Moses a type in person estate office suffering sundry actions 40 Our doctrine is of God 45 Be faithfull in doing thy office 46 Shew faith in the fruit of it contrary to foure sorts of men 47 Assurance of our resurrection 47 VII Joshua a type in saving calling miracles valour actions 48 A fearfull thing to be an enemy of the Church 51 Comfort in our salvation accomplished 52 Duties wee owe to Christ our Joshua 53 Conditions to be observed in going to heaven 53. Six 54 VIII Sampson a type in person condition actions sufferings stratagems victories 55 Iudge none by outward calamities 58 Strange meanes used by God for the Churches good 59 Our victorie stands in patience and passion 60 Fourefold comfort to Gods people ibid. In Gods cause contemne greatest perill and prepare for death approching 62 IX David a type in person vocation warres kingdome office Propheticall and Priestly 62 Enter upon no office without assistance of the Spirit A note of it 70 Christ the true King of the Church Nine wayes more excellent than David 71 How God brings his servants to honour 74 Church ever pestered with home-bred enemies 75 Comfort to the Church in 3. things 76 X. Salomon a type in person condition peace-making wisedome glory temple justice 77 Duties to Christ our Salomon two 83 Fourefold comfort in our Salomon 84 XI Jonah a type in name office death buriall resurrection 85 Repent at the Ministery of Christs servants 87. Motives 88. Vocation of the Gentiles 89 Our resurrection assured to us 89 Power and wisedome of God to bee admired 90 Terror of sin euen in Gods own children and comfort 91 XII The First-borne types as Gods peculiar fathers of the family preferred before brethren double portion 92 Every mercy is the greater engagement unto God 95 Honour Christ as the first-borne of God and how 96 Threefold comfort in the birthright 97 Forfeit not the birthright by sin 98 Resemble Christ our elder brother 99 XIII Priests types in deputation to office and execution choice consecration apparell actions 100 A cover for us in Christ for all deformities of soule and body
in thy calling and the rocke shall yeeld thee water rather then thou shalt be destitute in Gods way or worke V. In both learne to contemne the greatest and extreamest perill in Gods causes Sampson offered himselfe to death so did Christ hee went out to meet his enemies so must thou learne not to love thy life to the death Revel 12. 11. and with Paul not count thy life deare to finish thy course with joy For a man to thrust himselfe in hazard or venture his life without warrant from God or by his owne private motion is rash but God calling in standing against the enemies of the Church it is honourable In both learne to prepare for death approaching by faithfull and fervent prayer So did both these Sampsons And the issue will bee comfortable as theirs that all thy life and combat shall not give such an overthrow to thy enemies as such a death though enemies seeme never so much to prevaile CHAP. X. 9. David a type of Christ in 5. respects AS all the Kings of Israel were expresse types of Jesus Christ the head of his Kingdome and of all the people of God as they in their times were So were there two of them that were more manifest figures of him then all the rest I meane David and Solomon Of both which wee are to enquire wherein the resemblance consisteth David was so speciall a type of Christ as scarce is any thing noted of Christ but some shadow of it might be observed in David I. For his person David the son of Iesse Christ the true rod out of the stocke of Iesse Isai. 11. 1. Both of obscure and low parentage Both out of dry and despicable roots Both Kings Both Kings of Israel Both their Kingdomes raised out of humility Both men after Gods owne heart Both Davids for even this roote of Iesse was not onely commonly called by the name of the sonne of David but of the name of David himselfe Ezech. 34. 24. My servant David shall bee the Prince among them which was longafter David was dead Ieremiah 30. 9. they shall serve the Lord their God and David their King whom I will raise up unto them Hosea 3. 5. they shall seeke the Lord their God and David their King that is not the typicall King David dead long before but the Messiah the true David to whom onely prayer and spirituall worship belongs II. For his vocation and calling 1. Both called to be the head of nations Psal. 18. 43. thou hast made me the head of nations which was not literally true of David who was properly King of one little corner in Iudea but of Christ the true David whose Kingdome was from sea to sea and to the worlds end David of a shepherd of sheepe was raised to bee a shepherd of men even of Gods people So was Christ raised of God to be the chiefe shepherd of the flocke 1. Pet. 5. 4. And not of bodies as David but of soules 1. Pet. 2. 25. 2. The time when David was anointed about the thirtieth yeare of his life 2. Sam. 5. 4 and Christ was baptized at thirty yeares and invested into his Office 3. The place where David made choice of Ierusalem for his royall seate and Metropolis being anointed of God to the Kingdome of Israel So Christ being anointed the everlasting King of all the Israel of God makes choice of Ierusalem there to rule and shew his power upon the Crosse his chariot of triumph crowned with a crowne of thornes and after in his glorious resurrection ascension sending the Spirit the Gospel And as David added some of the borderers to the kingdome of Israel as himselfe saith strangers were subdued to him So the true David adds to the Church the whole body of the Gentiles and hath by the preaching of the Gospel the sword of his mouth subdued the world to himselfe 4. The gifts fitting him to this function As when David was anointed the Spirit of God came upon him 1. Sam 16. 13. and fitted him to the governement of Gods people So our true David Jesus Christ anointed with oyle above all his fellowes had the Spirit of God descending upon him in a visible shape and by that anointing filled and furnished with the Spirit and all needfull graces for the administring of his Kingdome 5. As David was preferred above all his brethren in foure speciall graces So was Jesus Christ above David himselfe 1. In wisedome and prudence 1. Sam. 16. 18. the servants of Saul observed David to bee wise in matters and the Lord was with him and Chap. 18. verse 14 15. when Saul saw that David was very wise hee was afraid of him Our true David had all treasures of wisedome and knowledge the Spirit of wisedome and understanding the Spirit of counsel rested upon him Isai. 11. 2. who is therefore called the great Counseller Isai. 9. 6. whose counsels are farre beyond Ahitophels his werâ— as the Oracles of God Christs were so And our true David gets beyond his type David in many things by his owne confession did very foolishly Our true David never did any thing but the wisedome of God shined in it with whom not onely God was but because hee was God 2 In fortitude and magnanimity without which counsell were bootlesse by which hee was able to encounter with a Lion a Beare with Goliah and all that rose up against him or his people A man fitted for peace or warre with counsell and strength Whose description in part is contained in the forecited place 1. Sam. 16. 18. strong valiant a man of warre and wise in matters A type of our true David who for fortitude is the invincible Lion of the tribe of Iudah and not a valiant man onely but the strong God Isai. 9. 6. the mighty God See Tit. 2. 13. 3. In gifts of prophecy He was able to sing divine Psalmes and hymnes to the praise of God an holy pen-man of the Scripture A type of Christ the true Prophet of his Church not a pen-man but the Authour of all the holy Scriptures David a Prophet Christ the Lord of all holy Prophets 4. In gifts of true sanctification and holinesse being a man after Gods owne heart commended for his uprightnesse in all matters save that of Vriah A type of Jesus Christ who by the devils confession was the holy One of God 1. Himselfe being sanctified beyond all measure 2. Being the sanctifier of his people the Authour meritour and applier of all sanctifying graces to his members of whom himselfe is head 3. In his type were many foule spots In him no spot nor staine Therefore the Church sings out his holinesse from topp to toe Cant. 5. 10. and concludes him wholly faire and delectable verse 16. III. David was a type of Christ in his warres First in respect of his followers secondly of his enemies thirdly of his victories 1. His followers
Christ bee detained in the grave and lie under buriall three dayes and three nights parts put for the whole as perhaps also in Ionah till the case seemed desperate in both not onely in their owne apprehensions as I have before shewed but in the disciples apprehension Luk. 24. 21. Wee thought this should have beene hee that should have delivered Israel and behold this is the third day IV. Ionah was a manifest type of Christ in his resurrection For 1. As Ionah was taken into the belly of the Whale whole and passed through the ranges and armies of teeth as sharpe as speares without breaking or crushing one bone of him or the least limb of his body So Jesus Christ passed through the strait gate of death but as one bone of him was not broken the speciall and extraordinary providence of God in both of them watching the whole businesse 2. As the Lord spake unto the fish and the fish against his will must cast up Ionah on dry ground So the belly of the earth can keepe Christ no longer then the third day no more then the belly of the Whale could keepe Ionah his blessed body must see no corruption 3. As Ionah returned from his grave with a song of praise and thankesgiving Chap. 2 So Jesus Christ returned to life from his grave with a song of triumph and victory fore-prophecied Hos. 13. 14. and accomplished 1. Cor. 15. 55. O death where is thy sting O grave where is thy victory 4. As Ionah an Hebrew goes not to preach to the Ninivites being Gentiles till after his resurrection out of the belly of the Whale So Jesus Christ an Hebrew not till after his resurrection leaves the obstinate Jewes and by his Apostles ministery and preaching turnes himselfe to the Gentiles Act. 13. 46. 5. As Ionah after this delivery went and preached the doctrine of repentance with great fruit and successe to the conversion of all Niniveh and preventing the fearefull wrath denounced to come within fourty dayes So our Lord Jesus after his resurrection and ascension sending out his Apostles to preach repentance and remission of sinnes mightily prevailed and suddenly converted many nations of the Heathen and brought them to faith and repentance For Application I. Let us acknowledge a greater then Ionah here Matth. 12. 41. Lest as the Ninivits shall rise up against the Jewes they rise also against us if wee convert not nor repent at Christs doctrine as they did at Ionahs For 1. Who are they to us They barbarous Heathens and Gentiles never instructed before wee have beene trained in the Scriptures from childhood 2. What were their meanes to ours Ionah preached but three dayes to them Christ hath preached not three dayes as he nor three yeeres as to the Iewes but aboue threescore yeares He preached one sermon Christ a thousand 3. What was their Preacher to ours 1. Ionah was a weake man Christ is God and man 2. Ionah a sinful man cast into the sea for his owne sinne Christ an innocent man cast into the sea for our sinne 3. Ionah a Prophet a servant Christ the Lord of all the holy Prophets therefore of Ionah 4. Ionah a stranger to them Christ of our owne kindred and family 5. Ionah preached unwillingly Christ preached freely and spent himselfe for us 6. Ionah preached nothing but destruction of them and their City Christ a sweet doctrine of grace salvation and the promise of a kingdome of heaven 7. Ionah came indeed out of the belly of the Whale but did no miracle for confirmation of his doctrine Christ came both from the bosome of the Father and from the heart of the earth and did innumerable signes and miracles in which wee see his glory 8. Ionah a most angry and impatient man would faine die because the Ninevits did not Christ a mirrour of patience will die least his hearers should 9. To Ionah no Prophet gave witnesse or foretold of him To Christ all the Prophets gaue witnesse Act. 10. 43. and spake before of him Shall now Nineveh repent in sackcloth and ashes by Ionahs Ministery of three dayes and shall not wee by Christs constant Ministery of threefore yeares Shall Nineveh condemne Judea for not acknowledging a greater then Ionah and shall it not condemne us not repenting whose sinne shall bee farre greater then that of the Jews who rejected Christ in his abasement and humiliation but we reject the Lord of glory now exalted II. In the type and truth the freedome of Gods favour in the calling of the Gentiles Ionah was a preacher of grace to the Gentiles and Christ was a preacher of grace not to Jews onely but the Gentiles also being given for a light to the Gentiles that he might be the salvation of Gentiles to the farthest parts of the earth For 1. God is not the God of Iews onely but of Gentiles also Rom. 3. 29. 2. Christ was the promised seed in whom all nations must be blessed Gen. 22. 18. Hence comes in our title to grace and not from any desert of ours For what is amiable in the wilde Olive It is onely Gods free calling who calls her that was not beloved to bee beloved Object If we bee grafted into Christ and received into grace all is well we are in state good enough Sol. Some are grafted into the Church by profession of mouth onely as all were not Israel that were of Israel and some planted into it by the faith of the heart The former are not altered from their wilde nature the other are renewed to the Image of Christ. Therefore let none content themselves with externall profession joyning in the word sacraments and prayer but labour for soundnesse of faith and grace by which onely wee become branches of the true Olive whereas to be hanged as a scien by a thred of profession will not keep it from withering III. In both we have a certaine Embleme and proof of our resurrection Rom. 8. 11. If the Spirit of him that raised up Ionah and Jesus be in us he shall also quicken our mortall bodies and if the head be risen the members must rise also For as God spake to the fish and the fish gave up Ionah as from the dead so shall God speake to the earth and sea and all creatures and they shall give up their dead Isa. 26. 19. he shall say to the earth give and to the sea restore my sonnes and daughters and they that are as seed under clods shall awake and sing And these dry bones shall be againe covered with sinews flesh and skin as Ezek. 37. 6. For as it was impossible for Christ to be held ever under death Acts 2. 24. as impossible is it for his members Let us comfort our selves in the approach of death to our selves or our friends and by rising before hand from the grave of our sinnes provide for a blessed and joyfull resurrection 2 King 13. 21. a dead
head Not dropped but powred signifying the abundance of gifts and graces most plentifully conferred upon Christ our head For as it was proper to the high Priest to bee anointed on the head whereas the common Priests were anointed but in their hands not on their heads So was Christ as the head anointed with oile above all his fellowes and received the spirit beyond measure signified by powring on the head 3. The communication of this oile It stayed not on Aarons head but ranne downe his beard even to the skirts of his garments signifying that the Spirit of grace distills from the head unto all the members of his mysticall body the Catholike Church First the Spirit descends and sits on Christs head then on the Apostles in likenesse of fiery tongues running downe as it were by Aarons beard and from them upon other inferiour persons beleeving their word as unto the skirts of his garment Now a threefold Application hereof I. In the anointing of the high Priest the eminency of Jesus Christ above all creatures whose very Name carrieth in it a note of principality being called the high Priest of our profession And in that this whole consecration of the high Priest in most solemne and stately manner was but a darke shadow of his solemne inauguration into his Office And by this anointing Christ is differenced from the most excellent Priests and Prophets that ever were Aaron Moses Elias Some of them had a most glorious vocation as Moses and in the entry of their callings graced with most divine and powerfull miracles but never any had the spirit sitting on his head but hee None of them by their anointing had all graces nor any grace in perfection but onely begunne and in small degree Moses a beleever wanted faith sometime as when he smote the Rocke which he should have spoken to and the meekest man in the world was sometimes to seeke of his meeknesse Aaron though the oyle was powred on his head was weake as in murmuring against Moses and in making the calfe But in our high Priest all graces and vertues were not inchoate onely but perfect In him knowledge of God was most perfect holinesse most perfect and all kinde of graces in highest degrees Grace sits in his lips not only to move the mind but to change it None of them by anointing could receive graces for others but for themselves onely but hee receives such a measure as runnes over to the sanctifying of the lowest and meanest of his members Hence 1. Ioh. 2. 27. the anointing which wee have of him dwells in you and teacheth you all things And 2. Cor. 1. 21 22. It is God that anointeth us in Christ and sealeth and giveth us the earnest of the Spirit Thus our Lord Jesus is advanced above all his oile shines brightest and swims aloft above all others II. In Aarons and Christs anointing and furnishing to their Office Ministers must labour for a greater measure of this ointment then others to runne downe from them to their skirts They must pray by the Spirit watch by the Spirit walke by the Spirit An unconverted Minister may doe another good but hee hath no promise of blessing nor doth any good to himselfe As the holy ointment was kept in the Sanctuary So Christ is the Sanctuary whence this oile comes The pipes are the word preached Sacraments prayer societies of the Saints and Gods people And such Ministers as contemptuously contemne the conduit-pipes through which this oile drops and flowes scorne to come to Sermons and joyne in holy exercises how doth their oile drie away Instead of this oyle that should fall from them a deale of pitch and slime froth and filthinesse falls on their skirts III. In the communication of this ointment unto us the skirts we learne that Christ is not for himselfe but for us And therefore 1. Examine if thou beest anointed This is to bee a Christian to bee anointed as Christ was Scornest thou this holy oile in thy selfe or others Know thou shalt one day wish the mountaines to fall on thee on whom this oile falls not 2. Hence draw strength in temptation Remember If sollicited to sinne Oh I have the anointing I am taken up and set apart to Gods use I am for God and his glory Neh. 6. 11. 3. Use meanes to attaine a farther measure and be liker Christ. Thou missest a Sermon or the Sacrament thou knowest not what drops of oile thou hast missed 4. Have a care to walke as such as are anointed smelling sweet every where in holy lives speaches prayers in all things edifying thy selfe and others Leave a sweet smell every where behinde thee Let it drop downe from us to others round about us The third thing in the high Priests consecration was sacrificing Exod. 29. 1 2. In which 1. Observe in generall that the Priests must be consecrated by offering all sorts of sacrifices for them and therefore they must take a calfe two rammes unleavened bread cakes and oile vers 1 2. 1. Because of the speciall holinesse and honour of their calling who are to come so neere unto God who will bee specially sanctified in all that come neere him 2. Because sinne in them is more hatefull then in any other and in expiating their sinnes as much is required as for the sinnes of all the Congregation 3. Because they were to offer unto God all the gifts and sacrifices of all the people of all sorts and therefore for them must be offered all sorts to sanctifie them not onely in generall but to their speciall services betweene God and his people 2. In particular The first of these sacrifices must be a sinne offering verse 10. For which they must 1. Take a calfe and offer him for the expiation of sinne verse 14. This yong calfe was a type of Christ who onely by his owne oblation expiated our sinne which otherwise made our selves and duties most hatefull 2. This calfe must be presented before the Lord and his Congregation signifying the willingnesse of Christ to offer up himselfe for the sinnes of men Iohn 19. 11. 3. Aaron and his sonnes must put their hands on the head of the calfe verse 10 not onely to confesse they were worthy to die for their own sinnes but to professe also that the death which they deserved was by the death of the Messiah the high Priest of the new Testament removed off them and transferred upon the beast And not onely the imputation of our sinnes upon Christ but also is signified that wee must lay our hand by a true faith upon Christ our head if we expect any comfort from his death and passion 4. The calfe must be killed before the Lord at the doore of the Tabernacle ver 11 signifying both the death and crucifying of Christ as also the fruit of it by the place That by his death as by a doore an entry is made for us into the Church both
the blood of this red cow he leads us to the blood of Christ saying If the blood of bulls and goats and the ashes of an heifer sprinkling them that are uncleane sanctifieth as touching the purifying of the flesh how much more shall the blood of Christ purge your conscience from dead workes wherein he not onely compareth but infinitely advanceth the truth above the type For 1. that was symbolicall and figurative this spirituall and substantiall 2. that was externall and temporary this internall and eternall 3. that onely a purifying of the flesh this of the Spirit and conscience 4. that cleansed from legall and bodily pollution this from morall called dead works 1. because they proceed from death of sinne 2. because they lead to eternall death For the explaining of this ordinance consider foure things 1. whence the Cow must be 2. the properties or qualities 3. the actions about her 4. the use and end of it I. All the congregation must bring an heifer to Moses out of the heard 1. All the congregation for not one in the congregation but needs a meanes of purging 2. This meanes must be a Cow not an Oxe or Bull. The imbecillity of the sexe noteth the great humility of our Lord Jesus who being the mighty Lion of the tribe of Judah would so abase and weaken himselfe for our sakes 3. They must take her from the heard so our cleanser must be taken from among our selves being true and perfect man taking our nature and our flesh yea our infirmities as the weak sexe importeth in all things save sinne like unto us II. The properties required in this Cow are foure 1. She must be an heifer in her youth and strength Christ offers himselfe and must be taken for a sacrifice in the flower of his strength at three and thirty yeares He offers his best gifts and dyes in his strength and so his offering was more free and acceptable And wee also should offer up our youth strength best times and gifts to Jesus Christ who offered himselfe in his best strength to death for us 2. The Cow must be red Signifying 1. the truth of Christs humane nature being of the same red earth that the first Adams body was 2. the grievousnesse of sinne which he was to undertake and the scarlet staine of it 3. the bitter and bloody passion of Christ and his cruell death The red skin of the Cow resembled the red garments of Christ all besprinkled 1. With his owne blood 2. with the blood of his conquered enemies 3. presented unto his father like the coat of Ioseph all stained with blood 3. The Cow must be without spot or blemish to signifie the purity of our Lord Iesus in whom was never any spot or staine of sinne Though he was contented to be counted a sinner yet he was no sinner And though he had sinne on himselfe he had none in himselfe as the Cow was slain for sin not being sinfull Christ was ruddy through his passion yet most white and spotlesse by his most perfect and absolute righteousnesse She must be without yoke on which never yoke came signifying 1. that Christ not necessarily but voluntarily tooke our nature that he might free us from our yoke 2. his absolute freedome from all the yoke of sinne farther then he voluntarily undertooke the burthen of it 3. that he was never subject to the yoke of humane precepts and commandement being the Law-giver to prescribe Lawes to all not to receive Lawes from any 4. that none could compell him to suffer for sinne but his whole obedience active and passive was a freewill offering hee having power to lay downe his life and to take it up againe 5. he was more free from the yoke then any red heifer could be She indeed must be free in her selfe he not onely free in himselfe but he must free all beleevers from the yoke whom the sonne sets free they are free indeed III. The actions about the Cow were five ver 5. 1. Action 1. The congregation must deliver the Cow to be slaine so was Christ delivered to be slaine by the whole body of the Iews 2. She must not be delivered to Aaron but to Eleazer his successor signifying that the death of Christ serveth all the successions and ages of the Church and must be taught by the ministers of all ages 2. Action She must be led out of the Camp and there burnt whole to ashes her skin flesh blood and dung ver 5. Signifying 1. that Christ must be led out of the gate of Ierusalem to suffer Heb. 13. and there 2. must be crucified by which he was made a whole burnt offering 3. that whole Christ is our comfort his flesh our meate his blood our drinke yea the very base dung of those contumelies cast upon him were a part of his sacrifice offered up in the fire of his passion for us to sweeten and sanctifie ours 3. Action Eleazer must take of the blood with his finger and sprinkle towards the foreside of the Tabernacle of the assembly seven times ver 4. Signifying 1. the purging of us by the blood of Christ sprinkled on the conscience 2. that Christs death profits none to whom it is not specially applyed for the Cowes blood must be not shed onely but sprinkled 3. that onely the people and congregation of God have benefit of the death and blood of Christ for it was sprinkled directly before the Tabernacle 4. the seven times sprinkling noteth 1. that that one oblation hath vertue and merit enough 2. the perfection of justification 3. the need of often application of Christs death 4. the duration of it to all ages 4. Action She must bee burnt with Cedar wood scarlet lace and hysope all which must be cast into the fire with her ver 6. signifying 1. three things in Christ. 1. the Cedar of uncorrupt life 2. the scarlet of fervent love to mankinde 3. the hysope of savoury obedience in all things to his father all which were in all his sufferings and fire of his passion sweetning it 2. they noted three things arising from Christs sufferings 1. immortality signified by the Cedar which is not subject to putrefaction 2. the scarlet the merit of his blood applyed to justification 3. the hysope of mortification healing our corruptions as hysope hath an healing quality All these three properly arise from the passion of Christ. 5. Action A cleane person must gather the ashes of the heifer and lay them without the Campe in a clean place ver 9. signifying 1. the buriall of Christ in a cleane and new tombe wherein never man lay a cleane place never used before 2. that the merit of Christs death is ever laid before God in the highest and holiest heavens 3. the Christians account of Christs merit and passion who layeth them up as his chiefe treasure in the cleane place of a pure heart and conscience an onely fit closet to keep the mystery