sinners Hear Junius Mediatio Mosis fuit umbra quaedam mediationis Christi corpus suum in Christo obtinet Parallel l. 1. parall 89. The mediation of Moses was a certain shadow of the mediation of Christ and in Christ it hath its body or truth CHAP. IX Christs Priesthood and Aarons THe Apostle in the Epistle to the Hebrews compares these together but so that he acknowleges and proves the Preisthood of Christ to be farre more excellent then the Priesthood of Aaron and that in many particulars 1. They that are the Sons of Levi Heb. 7.5 who recieve the Office of the Priesthood have a commandement to take Tythes of the people according to the Law that is of their brethren Vers 6. but He whose descent is not reckoned from them received Tythes Vers 9. of Abraham and so Levi who received Tythes payd Tythes in Abraham for He was in the loines of Abraham Vers 10. when Melchisedech met him 2. Aaron came of Levi but He of whom these things are spoken sayes the Apostle pertains to another Tribe Vers 13. of which no man gave attendance at the Altar for its manifest that our Lord sprang out of Judah Vers 14. of which Tribe Moses spake nothing concerning the Priesthood 3. Vers 16. Those Priests were made after the Law of a carnal commandment but Christ after the power of anendlesse life Ver. 21 Psal 110.4 4. Those Priests were made without an oath but Christ with an oath by him that said unto him The Lord hath sworn c. Vers 23. 5. They were many Priests because they were not suffered to continue by reason of death but this man because He continues for ever Vers 24. hath an unchangeable Priesthood 6. they were all sinners even Aaron himself had his sins Vers 26. as the History makes it manifest But such an high Priest have we who is holy harmlesse and undefiled separate from sinners 7. Those high Priests needed to offer sacrifice first for themselves Vers 27. and then for the people it s not so with this high Priest for He was void of sin Vers 28. 8. The Law made men high Priests which have infirmity but the word of the oath which is since the Law makes the Son scil high Priest so that the other Priests were meer men infirm men but this high Priest our Lord Jesus Christ is Immanuel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God and man in one person 9. Other Priests sacrificed bruit creatures Oxen Sheep Vers 27. Goates but our high Priest offered up himself Oh excellent sacrifice Heb 9.6 Vers 7. 10. The priests namely the inferior Priests went alway into the first Tabernacle accomplishing the service of God but into the second went the high priest alone once every year not without blood which he offered for himself and for the errors of the people Vers 11. but Christ being made an high Priest of good things to come by a greater and more perfect Tabernacle not made with hands that is not of this building neither by the blood of Goates and Calves but by his own blood Vers 12. he entred in once into the holy place not into the holy places made with hands which are figures of the true but into heaven it self Vers 24. now to appear in the presence of God for us 11. Vers 25. The high priest enters into the holy Place every year with the blood of others but Christ needs not to offer himself often for then as the Apostle argues Vers 26. must He often have suffered since the foundation of the world but now once in the end of the world hath He appeared to take away sin by the sacrifice of himself And then he amplifies it by a comparison As sayes he Vers 27.28 it s appointed unto men once to dye and then comes the judgment so Christ was once offered to bear the sins of many and unto them that look for him shall He appear the second time unto salvation 12. The sacrifices Heb. 10.1 which they offred year by year continually could not make the people perfect the Apostle proves it two wayes 1. for then sayes the Apostle Vers 2. would they not have ceased to be offered As if he had sayd they would and he proves the consequence because the worshippers once purged should have had no more conscience of sin but now in those sacrifices there is a remembrance of sins every year 2. Ab impossibili for sayes he Vers 3. its impossible Vers 4. that the blood of Buls and of Goates should take away sin So inefficacious were all the Legal Sacrifices But then he addes concerning the efficacy of Christs Sacrifice by way of opposition But this man Vers 12. after he had offered one Sacrifice for sins for ever sate down on the right hand of God And then he adds this as the reason Vers 14. for by one offering he hath perfected for ever them that are sanctified Thus farre I have traced the Apostle in his Parallel now hear others St. Chrysostome takes notice of this difference between them that the Priest under the Law was Priest not King but Christ is both King and Priest as also Melchisedech was King of Salem and Priest of the most high God Among you sayes he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Apud vos regnum sacerdotium distincta sunt in Christo autem utrumque conjunctum est copulatum To. 6. serm de uno legislat speaking to the Jewes the Kingdom and the Pristhood were divided each from other but in Christ both of them are joyned together Sibrandus Lubhertus takes notice of some of these differences In sacerdotio Veteris Testamenti fiebant quotidie cruenta sacrificia in sacerdotio autem N. Testamenti non est nisi unum cruentum sacrificium idque non nisi semel oblatum est nec soepius offerri debuit In sacerdotio Vet. Test summus sacerdos quotannis semel ingrediebatur in Sanctum Sanctorum quod manufactum erat Sed summus sacerdos N. Test non in S. Sanctorum quod manufactum est sed in ipsum coelum ingressus ibi semper pro nobis apparet In sacerdotio Vet. Test summus sacerdos hostia toto genere diversa erant At in N. Test sacerdos hostia reipsa unum idem sunt Jesus Christus enim est summus sacerdos idem est ipsa hostia Ille enim seipsum obtulit Patri in remissionem omnium peccatorum Sed quid opus est verbis Ipsa scriptura dicit inter summum sacerdotem Vet. Novi Test hanc esse differentiam quod illi succeditur huic non succedatur De Papa Rom. l. 5. c. 2. p. 319. Under the Priesthood of the old Testament bloody sacrifices were every day offered but in the Priesthood of the new Testament there is but one bloody sacrifice
and that was but once offered nor ought it to be often offered In the Priesthood of the old Testament the high Priest entred once every year into the most holy place that was made with hands but the high Priest of the new Testament entred not into the holy place made with hands but into heaven it self and there He appears continually for us In the Priesthood of the old Testament the Priest was one thing and the sacrifice another thing But in the new Testament the priest and the sacrifice are indeed one and the same for Jesus Christ is the high Priest and He is the sacrifice it self for he offered himself to his Father for the remission of sins But what needs many words for the scripture it self makes this a difference between the high Priest of the old and of the new Testament that the high Priest of the old Testament had successors but Christ hath no successor As the Apostle tells us Heb. 7.23 They were many because they were not suffered to continue by reason of death but this man because he continues for ever Vers 24. hath an unchangeable Priesthood Christ and the high Priest Hear St. Austin The high Priest went alone into the Holy of Holies Summus sacerdos solus intrabat in sanctū sanctorum populus foris stabat Sicut Christus nunc in secreta coelorum intravit ut pro nobis interpellet populus autem cujus ille sacerdos est foris gemit To. 7. part 1. contr epist Par. l. 2. c. 7. while the people stood without as now Christ is entered into the secret place of Heaven to make intercession for us while the people whose Priest he is sighs without Weemse makes the high Priest a Type of Christ in five things in his person in his annoynting Christ Synag l. 1. c. 6. s 3. in his apparel in his marriage in his death 1. In his person there must be no blemish in him so neither was there in Christ. 2. In his Anointing the high priest was anointed with the holy oyl and so was Christ Psal 45. God hath anointed thee with the oyl of gladnesse c. 3. In his garments his crown signified his Kingly Office his Urim and Thummim signified his Priestly Office and his Bells his Prophetical Office 4. In his marriage It was not lawful for the high Priest to marry a widow because he had not her first love nor a divorced woman because he had not her just love nor an whore because he could not have her whole love he might onely marry a Virgin so Christ requires of his Church her first love just love and her onely love 5. In his death He that kild a man negligently fled to the City of Refuge and stayed there till the death of the high Priest and then he was free so Jesus Christ by his death frees us and sets us at liberty Dr. Gouge also makes the comparison between Christ and the high Priest in sundry particulars Exod. 30.30 Psal 133.2 Psal 45.7 1. The high Priest was annointed and this ointment ran down from his head to the skirts of his garment this was an outward sign of his Calling and Gifts Heb. 5.5 Joh. 3.34 Joh. 1.16 so Christ was annointed He was Called and had Gifts to fit him for the execution of his Offices and of his fulnesse we all receive and Grace for Grace Exod. 28. 2. The high Priest was arrayed with rich and glorious apparel which is described by Moses So Christ is arrayed with Immortallity Incorruption Purity Majesty and all manner of glory fit for his place Exod. 28.30 3. Among other things wrought by the Art of man the high Priest had in his breast plate two things Vrim and Thummim Col. 2.3 which according to the notation of the words signifie Light and Integrity And Christ the true high Priest hath in him all the treasures of wisdome and knowledge and his purity is set out by the Apostle to the ful Heb. 8.26 Exod. 28.9.10 4 The high Priest carryed before him on his breast-plate the names of the twelve Tribes of Israel And Christ hath the names of the whole Church in continual remembrance and presents them to his Father to be gratiously accepted by him 5. On the high Priests Mitre in a plate of gold was ingraven Holinesse to the Lord. Two reasons are rendred hereof one that he might bear and so take away the imperfections of their best works the other that he might make the people acceptable to the Lord In Christ were truly and properly accomplished those things which onely were typified in and by the Priest 6. There were Bels of Gold on the skirts of the high Priests Ephod which with the least motion of his body sounded So Christ by his intercession makes a continual pleasant sound in the ears of God CHAP. X. Christ and Joshua HEar St. Chrysostome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Jesus etiam ille dicitur qui post Mosem populum in terram promissionis introduxit Vides figuram respice veritatem I lle in terram re promissionis introduxit hic autem scil Christus in coelum ea quae sunt in coelis bona Ille postquam Moses mortuus est iste postquam lex per Mosem lata cessavit Ille ducis dignitate pollens iste autem Regis majestate praefulgens In Matth. hom 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ipse scil Josue populum introduxit in terram promissionis sicut Jesus in coelum non lex sicut nec Moses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non potest lex introducere sed gratia In hebr hom 27. Nec Moses nec Aaron introducunt Israel in terram promissam uterque enim moritur priusquam intrarent Israelitae sed Josue hujus rei mysterium datur intelligi Quod nec sacerdotium quod prius institutum erat cujus personam gerebat Aaron nec Lex cujus personam gerebat Moses in terram haereditatis aeternae populum Dei introducunt sed Josue in quo erat typus Christi i. e. gratia per fidem Et Aaron quidem ante defunctus est quam Israel in aliquam partem terrae promissionis intraret Mose autem vivente capta est possessa terra Amorrhaeorum sed Jordanem non est permissus transire Ex aliqua enim parte observatur Lex in fide Christiana ibi enim sunt praecepta quae hodie jubemur observare Christiani Sacerdotium autem illud sacrificia nullam partem tenent in die fidei Christianae nisi quod in umbris futurorum acta transacta sunt To. 4. quaest super Numer q. 53. He was called Jesus who after Moses did bring the people into the Land of Promise but Christ into heaven and the good things that be in heaven Joshua after Moses was dead Christ after the Law given by Moses ceased Joshua had the dignity of a Duke or Captain Christ hath the Majesty of a King
of the childrens age Onely Solomon gathered that she was the mother who had the bowels of compassion towards the infant Solomon by his understanding drew out here who was the mother of the living child but he must have some means whereby to know this But Christ Heb. 4.13 to whom the darknesse is as the light sees the secrets of the heart and all things are naked before him Here is a greater then Solomon 12. Solomons justice was shewed in punishing Joab with death and putting Abiathar from the Priesthood But Christ shall put down all his enemies and purge his Church of hirelings Matth. 21.12 Here is a greater then Solomon 13. Lastly All the earth shall be blessed in Solomon When the Jewes blessed any man they pray for him after this manner God be beneficial to thee and liberal Beneficus sit tibi Deus liberalis sicut se praestitit erga servum suum Solomonem as he shewed himself towards his servant Solomon this is fulfilled but in Type in Solomon but the truth is fulfilled in Christ Esa 65.16 he that blesses himself on the earth sayes the Prophet shall blesse himself in the God of truth CHAP. XIV Christ and Elisha HEar of this St. Basil of Seleucia who moving the question why Elisha did not restore to life the son of the woman of Shunem by prayer as St. Peter did Dorcas but applied himself to the dead body of the child Cur Elisaeus Sunamitidis filium non ad vitam erexit oratione ut Dorcedem Petrus sed puero cadaveri scipsum instratam applicavit lying upon him putting his mouth upon the childes mouth his eyes upon the childes eyes c. 2 King 4.34 returns answer first in general in the words of the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All these things happened to them for Types or as we have it Translated for examples And then explaines himself more particularly ' Elisha sayes he was a Type of Christ and the people of the Gentiles by reason of their sins was as that dead child the spiritual Elisha comes Elisaeus figura erat Christi populus autem Gentiū erat ille mortuus vi peccatorum venit spiritalis Elisaeus deprehendit o◠oculos manus pedes universe mortuus erat os quod ad laudandum Deum non potuit aperiri oculi mortui qui in Deum universi non figebantur c. Putridum erat corpus universum egebat medico praepotenti qui vel mortuos posset excitare Venit exquisitus medicus Elisaeus Christus Dominus qui invenit corpus mortuum totum se imposuit corpori toti hoc est tota Dei tatis plenitudo totum nostrum gestavit hominem oculos habuit more hominum manus pedes c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Imaginarium visum non erat sed vera res quae videbatur vita mortuum gestavit indumentum ut immortalitate sua mortem commutaret Cum autem deitas in corpus devenisset omnes artus os oculi manus pedes sanctificati sunt ad usum meliorem traducti Orat. 10. and findes them so It was dead in the mouth eyes hands feet yea it was universally dead the mouth because it could not be opened to praise God the eyes were dead because they were not fastened upon the God of the whole world the whole body was putrid and corrupt it stood in need of a powerful Physitian who might be able even to raise the dead The Lord Christ comes our spiritual Elisha an exquisite Physitian and findes the body dead and he layes his whole self upon the whole body that is the whole fulnesse of the God took upon him self the whole man having eyes hands feet c. as other men have and that which seen was not a Phantasme but was really that which it seemed to be And God being thus incarnate all the members of the body the mouth the eyes the hands and feet are sanctified and better employed then before Hear Prosper also Elisha by his servant sent his staffe which being laid on the dead body of the childe of the Shunamite might restore it to life Misit per servum suum baculum quod supra exanime corpus positum mortuum vitae restituat Misit Dominus per Mosem servum suum legem quae mortuum mundum sicut illud baculum vivificare non potuit quia si data esset lex quae posset vivificare ut dicit Apostolus omnino ex lege esset justitia Postea ipse Helisaeus descendit magnus ad parvum vivus ad mortuum descendit noster Dominus ut mortuum parvulum suscitaret Juvenilia membra contexit propheta Et Dominus Jesus seipsum exinanivit formam servi accipiens parvum se illi parvo coapravit ut efficeret illud corpus humilitatis nostrae conforme corpori gloriae suae Jacens subter se frigidum suo calore succendit similiter noster Salvator Dominus mundum sic suscitatus est mortuus dum à morte perpetua justi ficatus est impius De promiss c. Dei part 2. c. 31. So the Lord by Moses his servant sent the Law which could not give life to the dead world as not Elisha's staffe to the dead childe for if a Law were given that could give life then righteousnesse should be by the Law as the Apostle sayes Gal. 3.21 Afterwards therefore Elisha goes down a great man to a little childe a living man to a dead childe And our Lord also descended The prophet that he might recover the dead childe covered the childes body with his own And the Lord Jesus humbled himself taking to himself the form of a servant and so suited himself to our condition that he might make our vile bodies conformable to his glorious body The prophet with the heat of his body put heat into the cold body of the childe lying under him And so did our Lord and Saviour to the world And so the dead is restored to life while the ungodly are justified from everlasting death He goes on When the King of Syria besieged Elisha in Dothan with his Army he leads the Army being striken with blindnesse Coecitate percussos hostes captivos in Samariam induxit quibus reddito visu simul indulgentiam impetravit hoc in Paulo Dominus ostendit Coecatus quippe prostratusque in via Captivus Domini dum fuerat persecutor factus est praedicator Ibid. captives into Samaria for whom sight being restored to them he did withal obtain mercy 2 King 6. And this did the Lord shew in Paul for being striken with blindnesse and cast down in the way to Damascus becoming the Lords prisoner and having his sight restored to him of a persecutor becomes a Preacher Christ and Jonas Hear St. Hierome Jonas the son of Amittai for the condemnation of Israel is sent to the Gentiles because Nineveh repenting they remained in their wickednesse Jonas filius
it 1 Sam. 4.13 Where the Ark of God was 2 Sam. 6.12 a Blessing did accompany it When the Israelites presumed to go to War against the Canaanites without the Ark they were overthrown Phil. 3 7 So Gods People have Christ in high account What joy was there at his Birth Luke 2.10 How was the Church pierced at his loss Cant. 5.6 Eph. 1.3 Eph. 2.12 God blesseth his with all spiritual Blessings in Christ but they that are without Christ are without Hope 6. There are three especial Wonders expresly set down to be wrought by the Ark. 1. The dividing of Jordan till the Israelites passed over from the Wilderness to Canaan and then the returning of the Water to his course again Heb. 10.20 Josh chap. 3 and 4. So by Christ a Way is made through the Sea of this World to the Heavenly Canaan 2. The falling down of the Walls of Jericho Josh 6.12 So by Christ strong and mighty Holds are cast down 2 Cor. 10.4 Eph. 2.14 Col. 2.15 3. The falling of Dagon before the Ark 2 Sam. 5.4 6 and Judgments executed upon the Philistims So by Christ the Idols of the World fall down yea Mark 3.11 Heb. 12.29 the very Devils themselves Christ is a consuming fire to such as have him not in due account 7. After that the Ark had removed up and down from place to place a place of Rest was sought for it 2 Sam. 7.2 and found for it 1 King 8.8 Thus Christ after his many Travels and Troubles on Earth Hebr. 1.3 found a Resting-place in Heaven Christ and Aarons Rod. In Heb. 9. p. 319. Of this hear Dr. Gouge 1. Of what kinde soever the Rod were it 's certain that it was cut from a Tree very dry past sprouting and springing according to the course of Nature a dry stick as we say This typifies Christ who came from the stock of Man but as a withered branch The House of David was not known in the World when Christ sprang out of it for Herod did what he could to destroy that whole stock The meanness and poverty of Joseph and Mary was a means to keep them from the notice of Herod Christ also in his own Person was as a dry withered stick from his Birth to the thirtieth year of his age he lived in a private low and mean condition yea afterwards though he did such Works as might have made him famous yet he was exceedingly despised and at the time of his death apprehended as a Traytor arraigned scourged buffeted and many other ways most vilely handled and crucified between two Thieves dead and buried 2. This Rod is said to be Aarons Rod it 's probable that it was like to the Rods of the Heads of the other Tribes Num. 17.2 because their several Names were written upon them Thus Christ taking upon him Mans nature was as other men 3. This Rod of Aaron budded brought forth Buds bloomed Blossoms and yielded Almonds These typified the Glory of the Lord Jesus who notwithstanding his foresaid meanenesse was declared to be the promised Messiah the King of Israel 4. The kinde of fruit that was brought forth is said to be Almonds which are a sweet and pleasant fruit yea wholesome and medicinable Most sure it is that the truth is so Nothing more sweet and pleasant nothing more wholesome and medicinable then the fruit of all manner of grace that sprouteth out of Christ 5. By the foresaid fruit of Aarons rod Num. 17.5 Aaron was manifested to be chosen the high Priest of God So was Christ by his glorious works and manner of preaching by his Death Resurrection and Ascension and gifts that he gave manifested to be appointed of God our high Priest 6. Num 17.10 After the foresaid evidence of Aarons being chosen of God by his rod that rod was set before the Testimony So Christ Heb. 8.1 after the foresaid evidences of glory is set in Heaven at Gods right hand Christ and the Mercy-seat Of this Dr. Gouge thus 1. In Heb. 9. p. 322. The Mercy-seat is an especial type of Christ for he is expressely a propitiation Rom. 3.25 1 Joh. 2.2 2. It was made of pure gold Exod. 25.17 this typified the excellency purity and Eternity of Christ 3. The Mercy-seat was two cubites and an half in length and a cubit and half in breadth The measure was just the same that the Ark was of Exod. 25.10 17. It was a cover for the Ark and therefore every way fit for it of the same size This shewes that Christ is every way fit for the purpose to which he is put Ex. 25.21 4. The Mercy-seat was put upon the Ark for it was to be a cover unto it This shewes that the rigor of the Law in accusing and condemning all that have not perfectly fulfilled the same is suppressed by the mediation of Christ and the attonement which he hath made for us 1 Joh. 2.2 Well therefore is he called a propitiation for us And hereupon the Apostle saies Rom. 8.1 There is no condemnation to them that are in Christ Exod. 25.22 5. The end and use of the Mercy-seat is thus expressed by God There will I meet with thee And I will commune with thee from above the Mercy-seat So that it was a place for God to manifest his presence and to declare his will thereat This typified Christ to be the mean of Gods manifesting his presence and declaring his will to us Joh. 14.9 10 Never was there so lively a representation of Gods presence as in and by Christ Never was Gods will so fully and clearly made known Joh. 1.18 as by Christ On Exod. 25.17 c. Ainsworth also ownes the comparison between Christ and the Mercy-seat in several particulars Rom. 3.25 1. This is saies he applyed by the Apostle unto Christ who is called Gods propitiatory through faith in his blood to declare Gods justice for the remission of sins that are past and so another Apostle saies 1 Joh. 2.2 He is the propitiation for our sins So this Mercy-seat on which God did sit between the two Cherubims was a figure of Christ by whom our transgressions of the Law are forgiven and covered 2. Speaking of the Cherubims he addes These may diversly be applyed unto Christ whose mediation was signified by the Mercy-seat 2 King 6.17 Psal 68.18 Heb. 1.6 14 and to the ministers of God both the Angels in Heaven Gods fiery Chariots whose service he often uses for his Honour and to attend upon Christ and upon his Church into whose mysteries they desire to look 1 Pet. 1.12 and his Ministers also on earth Ezek. 28.14 Rev. 4.6 8 Ezek. 1.5 6 10. for Kings are called by the name of Cherubs And the four living creatures with eyes and wings which were Cherubims as appears by comparison with that of the Prophet Ezekiel are of them that are redeemed