is an Orphane 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-star arise upon you in glory the hearty prayer of one who is and desires to be reckoned among Isleworth June 29. 1635. Your Wo truest friends in every good service WILLIAM JEMMAT To the CHRISTIAN READER I Have heard of a demur made as though something were put forth under this Authors name which is none of his I assure thee in the word of a Minister that for the workes that have my Epistle prefixed and I hear of no other published with his name there is not one note nor notion which is not the Authors own according to his papers And the like I affirm 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 legal shadowes 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 soul that it may be saved and he honoured To discern and bewail the blindnesse of Gods ancient people the Jewes and pray for their return to the truth not â—atching 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. We Christians whose excellency stands not in outward things but spirituall glory that we have found what they with all their diligence have sought and could not finde Why are we unthankfull Why doe we stand in our own light if the truth of the Deitie hath in this our age attained to maturity Let us enjoy and make use of our own good and follow the truth in truth avaunt superstition be packing all impiety 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 Jew gave exhortation to his son So long pour forth thy prayers for the remnant of Israel till God look from his high habitation and see and have mercy on his people for the Lords sake his Annointed that in our dayes Judah may be saved and the children of Israel may dwell safely in their own land and spend their dayes 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 Covenant of grace Christ and the ancient Ceremonies p. 1 Five reasons for those Ceremonies 2 Grace in the new Testament specially how 3 Ceremonies called shadowes for four reasons ibid. Threefold use of them to the Jewes 4 Gods wisdome 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. Seek life by Christs death 8 Get into Christ the second Adam as thou art surely of the first Motives ibid. II. Noah a type for salvation righteousnesse preaching Ark repairing the world sacrifice of rest and a dove sent out of the Ark. 9 Preserve integrity in the worst times 13 Sinnes which are signes of judgement approaching ibid. Comfort to be had in Christ our Noah 14 III. Melchizedek a type in Etymâ—logiâ— office originall excellency of person and Priesthood 15 16 17 Christ greater than Abraham 18 Comfort by Christ our Melchizedek ibid. We are blessed by our Melchizedek 19 By our Melchizedek the Church abides for ever ibid. Excellency of Christs Priesthood above the Leviticall eight wayes 20 Sin not to be accounted slight whose sacrifice is so costly 21 IV. Isaac a type in birth suffering offering escape marriage ibid. A pattern of obedience in 5. things ib. How Christ doth meet his Church 25 Two Rules 26 A type of our resurrection 27 Matter of sweet consolation 28 Look for help though the case be desperate ibid. V. Joseph a type in his person actions â—…ssions advancement 29 No newes for good men to be hated for their excellency 32 All sufferings of the godly come of God ordained and ordered 33 Comfort by Christ our Joseph four wayes 34 Doe to Christ as Joseph's brethren to him 35 VI. Moses a type in person estate office 〈◊〉 suffering sundry actions ib. Our doctrine is of God 40 Be faithfull in doing thy office ibid. Shew faith in the fruit of it contrary to four sorts of men 41 Assurance of our resurrection ibid. VII Joshua a type in saving calling miracles valour actions 42 A fearfull thing to be an enemy of the Church 45 Comfort in our salvation accomplished ibid. Duties we owe to Christ our Joshua 46 Conditions to be observed in going to heaven Six ibid. VIII Sampson a type in person condition actions sufferings stratagems victories 48 Judge none by outward calamities 51 Strange meanes used by God for the Churches good 52 Our victory stands in patience and passion ibid. Fourfold comfort to Gods people 53 In Gods cause contemn greatest perill and prepare for death approaching 54 IX David a type in person vocation wars kingdome office Propheticall and Priestly 55 Enter upon no office without assistance of the Spirit A note of it 61 Christ the true King of the Church Nine wayes more excellent than David 62 How God brings his servants to honour 65 Church ever pestered with home-bred enemies 66 Comfort to the Church in 3. things ib. X. Salomon a type in person condition peace-making wisdome glory temple justice 68 Duties to Christ our Salomon two 73 Fourfold comfort in our Salomon 74 XI Jonah a type in name office death buriall resurrection 75 Repent at the Ministery of Christs servants 77 Motives ibid. Vocation of the Gentiles 78 Our resurrection assured to us 79 Power and wisdome of God to be admired ibid. Terror of sinne even in Gods own children and comfort 80 XII The First-born types as Gods peculiar fathers of the family preferred before brethren double portion 82 Every mercy is the greater engagement unto God 85 Honour Christ as the first-born of God and how ibid. Threefold comfort in the birthright 86 Forfeit not the birthright by sin 87 Resemble Christ our elder brother 88 XIII Priests types in deputation to office and execution choice consecration apparell actions 88 A cover for us in Christ for all deformities of soul and body 90 Qualities requisite in Ministers ib. Eminency of Christ above all creatures 93 Ministers must increase their gifts 94 Duties of private believers ibid.
body with the Actions and motions So those rites and Ceremonies resemble Christ in all his actions passions motions as after we are to hear 3. As the shaddow is but an obscure resemblance in respect of the body So the Ministery of the old Testament in rites and Ceremonies is a dark representation of the body namely Christ and his spirituall worship 4. As the body is solid firme and of continuance even when the shadow is gone So the Ceremonies as shadows are flown away but Christ the body and his true worship lasteth for ever In all which Christ and his grace are advanced as the publisher and perfecter of our salvation without any shadows whereas of the Law it is said It made nothing perfect Heb. 7. 19. III. Those Ceremonies were not given to merit remission of sinnes by them nor to appease Gods anger nor to be an acceptable worship by the worth of the work done nor to justifie the observer but to shew justification by Jesus Christ the truth and substance of them to be types of him pointing at him in whom the Father is pleased to be Allegories and resemblances of the benefits of Christ exhibited in the new Testament to be testimonies of the promise and Covenant on Gods part to be Sacraments and seales of faith on the part of the beleeving Jew exciting and confirming his faith in the Messiah IV. God would have this heap of Ceremonies 1. As bonds and sinewes of the ministery and publike meetings in which the voyce of the promised seed and the sound of wholesome and saving doctrine might be preserved in the Church and propagated to posterity 2. To be externall signes of their profession by which God would have his Church distinct from all nations of the earth 3. To be to the unbeleeving Jewes an externall discipline to bridle them and an exercise to frame them at least in externall conversation to the Policy and Common-wealth of Moses for else they must be cut off and excluded V. Gods wisedome in appointing these Ceremonies 1. Appointed a certaine observation of the line tribe whence the Messiah should come according to the promise 2. Enjoined a certaine provision for the Ministery which had no certaine part of the Land allotted to them 3. That the poore might be so provided for as that there might not be a beggar in Israel The former propositions and reasons being delivered by way of Preface we now come to shew that which our Text properly calleth for that is wherein or how Christ is the truth of those figures and the body of those shadows of the Ceremoniall Law Christ was figured in the old Testament by holy Persons and by holy Things Of the most holy and eminent Persons who were figures of Christ I will propound some instances CHAP. II. 1. Adam a type of Christ. THe first of them is the first Adam who was so lively a representation of Christ as that Christ is often called the second Adam Rom. 5. 14. Adam was a figure of him that was to come We will gather the resemblances between them into four generall heads I. In respect of Creation 1. Both of them were Sons of God the one by eternall generation the other by grace of creation 2. Both were men Adams red earth the first in his matter the second not in his matter onely but also in his bloudy passion 3. Both were Sons of one Father and both men but of no man their father neither of them having any other father but God 4. Both created in the Image of God the former Gen. 1. 27. the latter the ingraven forme of his Fathers person Heb. 1. 3. 5. Both endowed with perfect wisedome and knowledge the first Adam so wise as that he gave fit names to all Creatures according to their natures in the second Adam dwelt treasures of wisdome and knowledge Col. 2. 3. 6. Both possessed of a most happy and innocent estate in which the one had power to persever but not will the other had both power and will 7. The first Adam was made in the sixth day of the week to the Image of God the second Adam towards the sixth age of the world appearing to restore that Image which the first Adam quickly lost II. In respect of office and soveraignty 1. The first Adam was owner of Paradise the heir of the world soveraigne Lord of all Creatures to whom they came for their names the second Adam is Lord of heaven as well as earth heir of the outmost bounds of the earth Psal. 2. 8. Commander of all Creatures whom the winds and sea obey whose word the divels tremble at and he keeps his soveraignty which the first Adam lost 2. Adam was appointed to keep the Garden and dresse it Gen. 2. 15. Christ the second Adam was set apart to sanctifie and save his Church the Garden and Paradise of God Ephes. 5. 26. 3. Adam was King Priest and Prophet in his family so is Christ in the Church the family and houshold of faith Rev. 1. 5. As Adam was the first Minister of the word in the Church delivering the promise of the blessed seed with certaine rites and Ceremonies to his Children and they to their posterity So the second Adam is the chief Prophet and Doctor of his Church who alwaies prescribed the pure worship of God for matter and manner in the Churches of all ages III. In respect of Conjugation 1. Adam sleeping Eve is formed Christ dying the Church is framed Eve is taken out of Adams side while he sleeps out of the second Adams side while he was in the sleepe of death issueth the Church 2. Eve was no sooner framed but as a pure and innocent spouse she was delivered by God to Adam yet in innocency so God the Father delivered the Church as a chaste and innocent spouse to be married to the second Adam for ever to be bone of his bone and flesh of his flesh 3. Of Eve marryed to Adam he receives both a Cain and an Abel into his house so the second Adam had in his visible Church both elect and reprobates sound and hypocrits as by many parables is signified as of the field the net c. IIII. In respect of propagation 1. Both of them are rootes both have a posterity and seed Isai. 53. 10. 2. Both of them convey that they have unto their posterity Rom. 5. 12 14. As by the first Adam sinne and by sinne death came over all men so by the second Adam came righteousnesse and by righteousnesse life on all beleevers and herein especially was the first Adam a figure of him that was to come 3. As the first Adam merited death for his posterity so the second Adam life for all his Application followes I. To note the honour and antiquity of the Ministery which not the first Adam onely but the second also exercised Despise at thy perill what they so
honoured think it too base for thy self to attend for thy sonnes to intend Neither the first Adam Lord of the earth nor the second Adam Lord of Heaven and earth did so II. To note the antiquity and authority of the doctrine of free grace by the merit of the Messiah which both the first and second Adam taught neither of them ever dreamed of the doctrine of workes and humane merits What Adam learned of God in Paradise he taught to his posterity what his posterity heard of him the same they delivered and left to their children but they never heard nor taught any other way to salvation but by the promised seed so also what the Disciples heard of the second Adam that they taught to the Churches but they heard the same of him Act. 4. 12. And our doctrine being the same with theirs is not new but more ancient then any other For as this is the honour of all truth to be before error and falshood so of this truth to have precedency of all truthes It truely pleadeth antiquity therefore verity III. In that the Church comes out of Christs side being in the sleep of death as Eve out of Adams he sleeping we learn to seek our life in Christs death That death should be propagated by the sinne of the first Adam was no marvell but that life by the death of the second is an admired mystery Here is the greatest work of Gods power fetched out of his contrary of ranke poyson a soveraigne remedy by the most skilfull Physitian of hearts Let the Jewes scorn a crucified God and refuse the life offered by a dead man they know not the Scriptures nor the power of God who can and doth command light out of darknesse life out of death all things out of nothing How easily can he repaire all things out of any thing who can fetch and frame all things out of nothing He is of power to make of clay and spittle fit to put out the sight a remedy to restore sight He can as easily save a world by the death of his Sonne as multiply a world by the sleep of Adam IV. Labour to be ingrafted into the second Adam that as thou hast born the image of the earthly so thou maist bear the image of the heavenly 1 Cor. 15. 49. 1. Because the second Adam repaires whatsoever we lost in the first By the first we are enemies to God by the second we are reconciled to him By the first we all dye by the second we are all made alive 1 Cor. 15. 22. By the first we are left to Sathans power by the second we are guided by the spirit of God By the first we lost all the Creatures by the second we are restored to the holy use of all By the first a necessity of death is brought in Heb. 9. 27. it is appointed for all men once to dye and then commeth judgement but by the second we have a recovery of the blessing of immortality and life Whatsoever the first Adam brings into the world by sinne the second carries out by his righteousnesse 2. Because by Christ the truth we recover more than we lost or ever should have by the Type For so the Apostle Rom. 5. 16. the gift by the second Adam hath exceeded the offence of the first That as the first Adam by eating the forbidden fruit hath powred all evill into the souls and bodies of all men though they eat not of the forbidden tree So the second Adam by regeneration is made righteousnesse to those who had wrought no righteousnesse and powred all good things into the souls and bodies of his members The first Adam by sinne helps us into misery but the second Adam not onely helps us out of misery but advanceth us to the highest dignity to be of sons of wrath sons of God brethren of Christ members of his body heires of the kingdome of heaven By Adams sinne we are all driven out of Paradise and earthly pleasure in which we should have enjoyed an inconstant happinesse but by Christ we are brought into the heavenly Paradise our Fathers house By Adams sinne we became unjust but by Christs holinesse we are not just onely but sanctified graced confirmed glorified into whom by faith we come to be ingrafted CHAP. III. 2. Noah a type of Christ 7. wayes THe second instance is Noah a manifest type of the true Noah and that in seven respects I. Both were fore-prophesied of to be Saviours Gen. 5. 29. Lamâ—ch begat a son and called his name Noah saying This shall comfort us concerning our workes and sorrow and curse of the earth therefore he called him by a name signifying ceasing or rest So of Christ Mat. 1. 21. thou shalt call his name Jesus for he shall save his people He shall be the true Noah that shall cause Gods wrath to cease and bring the afflicted soule to true rest and tranquility II. Both are said to be just and perfect both said to walk with God and both to finde grace and favour with God 1. Noah was just in his generation So was Christ have nothing to do with that just man saith Pilates Wife Mat. 27. 19. But with difference Noahs righteousnesse was imputed being righteousnesse of faith Heb. 11. 7. Christs was inherent a righteousnesse of nature person and heart 2. Noah was a perfect and upright man Gen. 6. 9. that is not defiled with Idolatry false religion opinions or externall crimes but Christ was perfect simply and absolutely Noah but comparatively Noah was perfect but in part Christ perfectly perfect Christ Legally Noah Evangelically Noah perfect by the perfection of another Christ by his own Noah perfect because without open crime Christ being without sinne 3. Both walking with God found grace with God Noah Gen. 6. 8. Christ Luke 2. 40. 52. But Noah found grace by acceptation and imputation Christ by compleat merit and satisfaction Christ found grace by his own perfection and justice but Noah cloathed with Christs III. Both of them were Preachers of righteousnesse But Christ preached his own doctrine Noah Christs Both invited unto repentance Both called men to avoid the Judgement to come Both lived and preached in a most corrupt age when there was a generall defection both in doctrine and manners Both their Ministeries were despised and that despight of both fearfully revenged the one by water the other by fire and sword both by utter desolation as the like never heard of before IV. Both of them makers of an Ark and Masters of it But Noah of a materiall Christ of a spirituall the Church Noah to save sinners from the deluge of waters temporall Christ to save sinners from the deluge of Gods wrath eternall In the making of their Arkes they are very like 1. Both doe all about their Arkes at Gods commandement For as the Lord did not hide from Noah his decree Gen. 6. 13. So he
obedience Let the word command an angry furious natural man to forgive his neighbour that wrongs him and blesse him that curseth him and doe good for evill and recompence love for hatred Oh this is an impossible commandment and flesh and bloud cannot possibly brooke it and indeed he must be more than flesh and bloud that can heare it he must have a spirit subduing his will unto the will of God Let God speake as he did to Abraham to a man unconverted Offer me up now not thy sonne but thy sin thy dear lusts thy Usury thy Revenge Swearing Lying thy Herodias thy Dalilah thy Darling thy Pride take the knife into thy hand and with thine own hands kill it sacrifice it let out the life bloud of it Oh what grutching gainesaying rising up against the word and him by whom God commandeth Every naturall mans sinne is his Isaac his childe his best beloved his joy and laughter he cannot spare him he cannot part with him Though the Lord be in never so great haste and earnest they be not so hasty to rise up with Abraham early in the morning to offer up their sinnes a plain evidence that as yet their nature was never changed but they are in their sinnes Rule II. In dangerous and difficult or costly commandements prop up thy faith with consideration of Gods power and truth So did Abraham in this difficult commandement when he might have considered of a thousand strong hinderances he strengthened his faith by this Heb. 11. 19. he considered that God was able to raise him up even from the dead whence after a sort he received him Thus he supported his faith in that word of promise Rom. 4. 20 21. he considered not Sarahs dead body but was fully assured that God whom he beleeved who quickneth the dead verse 17. who hath promised was also able to do it These two props upheld him even the full assurance of Gods truth in promises and power in performing them In duties of apparant danger the casting an eye on Gods truth and power will bring them forward else they never come on Dan. 3. 17. Our God is able to deliver us and he will but if not c. So in the time of danger and deep distrhsse cast thy selfe on the might and truth of God who quickneth the dead who can say to the dead live and they shall live In duties chargeable if thy obedience must cost thee some part or the whole of thy estate looke on Gods power and goodnesse So the prophet to Amaziah 2 Chron. 25. 9. what shall we do for the hundreth talents The Lord is able to give thee more than this Object But I know not whether he will Sol. Faith assures it self there is never any losse in obeying God It knowes the way to keep Isaac is to give up Isaac It hath a promise whosoever forsaketh house lands c. for Christ he shall have an hundreth fold II. In both we have a nolable type of our resurrection Isaac was raised the third day as from the dead but Christ indeed raised not as Isaac for himselfe but as an head for his body and members Which assureth us 1. That we shall rise out of all petty deathes and dangers for our head is above water Though the billowes of afflictions inward and outward may rinse us and run over us yet they shall not drown us because our head is aloft They may threaten and affright us but shall not drown and destroy us we shall wade out well enough because they can never go over our head any more 2. That we shall at the last day rise from all the death of mortality and corruption in which argument the Apostle is large to prove that because Christ the head is risen the members must also rise againe For 1. Can or will a living and powerful head be always dismembred and sundered from the body 2. Because Christ rose not as a private person as Isaac did but as the first fruits of them that slept v. 20. 3. Because Christ in his resurrection is opposed to the first Adam v. 21. For as by the first Adam comes death on all so by the second Adam resurrection from the dead This is a sure prop and stay against all the miseries occurrences of this life against the bitternes of death and horror of the grave that we are assured of a better resurrection else were we of all men most miserable verse 19. III. A sweet consolation God watched every motion in both these Isaac's offering how farre Abraham should go how long to the lifting up of the knife and where he should stay and when was fit to say do the boy no hurt So he watched the executioners the crucifiers how farre they should proceed with Christ but stayed them from breaking his bones and kept him from seeing corruption So when Gods time and terme is come the affliction and afflicter shall goe no farther a voyce at length shall come and say Stay thy hand do him no hurt IV. Both were delivered but not till the third day the one when the knife was up the other being dead and hopeles at least in the account of men as appeared by the words of the disciples which were going to Emmaus Hence we learn to make this use for the strengthening of our faith Then to look for helpe and deliverance when the case is desperate and in humane sence we are gone There is life in this comfort which assureth us of life even in death as Hos. 6. 2. After two days he will revive us and in the third day he will raise us up and we shall live in his sight In all wants and extreamities let Abrahams voice to Isaac comfort thee God will provide If Isaac see Abrahams sword in the one hand and fire in the other ready to devoure him yet a little while and the sword shall be put up and the fire shall take another object So the faithfull Sonnes of Abraham seeing God the Fathers sword of justice drawn against them and the fire of his fury ready to consume them yet at length shall see by Christ the sword put up and the fire of wrath turned againe into a flame of love and grace Faith hath a cheerfull voyce God will provide Unbeleefe is full of repinings and murmurings Oh how shall I be provided for in this or that I see no meanes c. Here the difference holds which was between the ten spies and the two Numbers 13. If thou see not the meanes for thy deliverance go to the Mountaine there is a Ramme for Isaac hasten thy obedience and God which set thee on work will hasten thy deliverance CHAP. VI. 5. Ioseph a type of Christ. 4. waies I. IN regard of his person 1. Joseph was the first borne of the beloved Rahel as Christ was the first borne of the freely beloved Mary 2. Best beloved of his father Gen. 37. 3.
is the same in both and the faith of believers the same in substance onely differing in the manner of exhibition and publication A man that superficially looks over the books of Moses and sees so great an heape of ceremonies and ordinances would wonder what the Lord meant to enjoyne so many and as reason would judge so needlesse institutions to his own people of which they can make nothing by cursory scarce by considerate reading and hence whereas the Jews were so superstitiously observant of the books of Moses as that they had at their fingers ends a great number not of the precepts onely but of the letters and pricks of every book and chapter Christians unlesse it be in point of history almost reject the books of Moses not for their credit and truth but for their utility and use as not touching them But to him that readeth and considereth will appear 1. How truely our Saviour affirmeth Joh. 5. 46. that Moses wrote of him partly by promises and prophecies and partly describing him in figures and shadowes so as had the Jewes believed Moses they had also believed in him but rejecting Moses not in the generall for generally they believed him and magnified him as their greatest Prophet but in the special prophecies and promises concerning the individual person of Christ therefore they could not believe in Jesus Christ. 2. How aptly and wisely the most wise God did accommodate himselfe to this people in loading them with so many burthensome ceremoniall constitutions and yet not one of them in vaine For 1. Consider the nature of the people it was rude and dull and needed corporall and externall elements and rudiments to help them Besides it was not onely naturally superstitious and addicted to idolatry but had lived some Centuries of yeares in Egypt and was infected with Egyptian rites And further they were now to go into the land of the Canaanites and were in danger to learn their fashions Deut. 4. 16. And therefore the Lord would prescribe to their whole life both in sacred and civill things abundance of Ceremonies whereby their senses should be exercised their faith excited their obedience preserved and themselves restrained from devising on their own heads or appointing to themselves any other worship or form of service than that of the Lords owne prescribing which should find them work enough and take up their minds sufficiently 2. If we look on the many kindes of rites and ordinances and compare them with the many ends which the Loâ—d had in ordaining them we shall conclude none of them were idle or superfluous For 1. God would have the glory of Christs Kingdome shadowed and his own religion gloriously propounded and reverently received not exposed to any contempt and therefore appoints the erection and sanctification of a stately Tabernacle with all the costly vessells and holy persons garments 2. He would traine up that people in piety and stirre up in their hearts an earnest sence of sinne and hunger after mercy and this he will do by appointing so many kinds of sacrifices and rites about them 3. He would frame them to purity and sanctimony of heart and life and will help them hereto by the many lavers purifications cleansings and sanctifications of which we have heard in part 4. He would nourish naturall love among his people and for this end appointes many feasts meat and drink offerings and many solemnities to appear and rejoyce before God 5. He would have them testifie their thankfullnesse for his great bounty and acknowledge themselves homagers as was fit And therefore ordaines a number of oblations first fruits tithes vowes first-born and many moe institutions to testifie their gratitude 6. Many of Gods great works must be held in their eyes and must not be suffered to slip out of memory And for this purpose served many of those institutions As Deut. 6. 20. when thy sonne shall aske thee in time to come c. For this end the Passeover must be yearely celebrated Exod. 12. 14. and Chap. 13. 14. So also the feast of Tabernacles Lev. 23. 42 43. 7 The Lord so ordered as the Jewes could not cast their eyes any way within doors or without but some shadow or other should meet them and preach unto them either Christ or some grace by Christ or some duty unto Christ. In the fields they had first fruites first borne of cattell In their houses the lintels must have the Law written In their bodies Circumcision was a teacher on their cloathes fringes If at their tables choyce of meats If on their children the first borne a type of Christ. So for times places and the rest But that we may propound to our selves some good order and familiar method in which we must bound our discourse We must know that all the holy things in the old Testament pointing at Christ were 1. Substantiall 2. Circumstantiall Substantiall are such as concern the parts and substance of Gods worship Circumstantiall are such as concerne some inferiour things about that worship The former may be referred to two heads 1. Sacraments 2. Sacrifices The difference In Sacraments we see God giving us all good things in Jesus Christ. In Sacrifices we present all our duty to God by Jesus Christ. Now for the Sacraments of the old and new Testament in generall we must in one word know that they are outward signes seales and confirmations of Gods word and promise of grace For the Lord knowing and tendering the weaknesse of man would informe him of his good will and pleasure two waies 1. He would speake to his minde and understanding by his word and promise 2. To his outward sences by externall signes and Sacraments called by some of the Fathers visible words He is not contented by his word to declare his will but also by Sacraments to witnesse and signe that word for our more full instruction If before the fall he covenanteth by his word life upon condition of works he addeth a twofold signe to the sences of Adam the tree of life and the tree of knowledge If after the fall he give a promise of the blessed seed Gen. 3. 15. he enjoyneth to Adam outward sacrifices and signes of that his Word If to antient believers before Christ he promise deliverance from sinne death and hell on condition of faith in the Messiah to come he sealeth up this promise by two standing Sacraments Circumcision and the Passeover If to believers of the new Testament he accomplish in his Sonne all those ancient promises and now preach salvation to all that believe in the name of Christ crucified dead buried raised ascended and sitting at the right hand of his Father as Joh. 3. 16. This promise he confirmeth with two Sacraments Baptisme and the Lords Supper as speciall seales of his grace Thus is the Lord still like himselfe in all ages and provideth fully for our direction and consolation for our strength and assurance in
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 proceeded from death of sinne 2. Because they lead to eternall death For the explaining of this ordinance consider four 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 humillity of our Lord Jesus who being the mighty Lyon 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 four 1. She must be an heifer in her youth and strength Christ offers himself and must be taken for a sacrifice in the flower of his strength at three and thirty yeares He offers his best gifts and dies in his strength and so his offering was more free and acceptable And we 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 bloudy passion of Christ and his cruell death The red skin of the Cow resembled the red garments of Christ all besprinkled 1. With his own bloud 2. With the bloud of his conquered enemies 3. Presented unto his father like the coat of Joseph all stained with bloud 3. The Cow must be without spot or blemish to signifie the purity of our Lord Jesus 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 slaine for sinne not being sinful Christ was ruddy through his passion yet most white and spotlesse by his most perfect and absolute righteousnesse 4. She must be without yoke on which never yoke came Signifying 1. That Christ not necessarily but voluntarily took our nature that he might free us from our yoke 2. His absolute freedome from all the yoke of sinne farther than he voluntarily undertook the burthen of it 3. That he was never subject to the yoke of humane precepts and commandements 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 free-will offering he having power to lay down his life and to take it up againe 5. He was more free from the yoke than any red heifer could be She indeed must be free in her selfe He not onely free in himselfe but he must free all believers 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 Jewes 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 bloud and dung ver 5. Signifying 1. That Christ must be led out of the gate of Jerusalem 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 meat his bloud our drink 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 bloud with his finger and sprinkle towards the foreside of the Tabernacle of the assembly seven times vers 4. Signifying 1. The purging of us by the bloud of Christ sprinkled on the Conscience 2. That Christs death profits none to whom it is not specially applied for the Cowes bloud must be not shed onely but sprinkled 3. That onely the people and Congregation of God have benefit of the death and bloud of Christ for it was sprinkled directly before the tabernacle 4. The seven times sprinkling noteth 1. That that one oblation hath virtue 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 be burnt with Cedar wood scarlet lace and hysope all which must be cast into the fire with her vers 6. Signifying 1. Three things in Christ. 1. The Cedar of uncorrupt life 2. The scarlet of fervent love to mankind 3. The hysop 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 bloud applyed to justification 3. The hysope of mortification healing our corruptions aâ— hysope hath a healing quality All these three properly arise from the passion of Christ. 5. Action A clean person must gather the ashes of the heifer and lay them without the Camp in a clean place vers 9. Signifying 1. The buriall of Christ in a cleane and new tombe wherein never man lay a clean 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 clean place of a pure heart and conscience an onely fit closet to keep the mystery of faith in IV. The use and end of these ashes was twofold vers 9. 1. They must be kept for the Congregation Signifying that there shall never want supply of grace and merit from the death of Christ to any believer that sees his need of them 2. Of them was made a water of separation thus A clean person took of the ashes of the red Cow burnt and put pure water into a vessell and taking hysope dipped it and sprinkled it upon the tent the persons and vessels and
evidently expressed in the preparation of the Paschall Lamb wherein the Jewes were tyed to six observations I. Observation The Lamb must be severed from the flock v. 6. to signifie Jesus Christ separated by God the Father to the office of mediator and that two waies I. By Gods eternall decree he was a chosen servant of God to the most excellent service in heaven and earth Isai. 42. 1. My elect servant And thus is called a Lamb separarated from before the foundation of the world 1 Pet. 1. 20. 2. In due time actually separated from all the rest of the flock by 1. A supernaturall conception by the holy Ghost whereby he became an high Priest separated from sinners all the rest of Mankind remaining sinners 2. By a miraculous birth of a Virgin being the seed of the woman 3. By an unconceiveable union of the two natures divine and humane in one person by which he became our Immanuell God with us 4. By a solemne and heavenly inauguration into his office at the brinke of Jordan by which he was openly proclaimed the chiefe Doctor and Prophet of his Church Thus it became this Lamb of God to be actually separated from all the rest of the flock because for all the rest he was to pay a greater ransome and price than any other that could be found amongst all mankind II. Observation The Lamb thus separated must be reserved and kept alive four daies even from the tenth day of the first month till the fourteenth day of the same month vers 6. Wherein was signified the very particles of time of Christs both Ministery and passion 1. For his Ministery Christ must not be sacrificed presently so soon as he was born nor so soon as he is baptized and separated but after that separation must live about four years to preach the kingdome of God and then be offered up that his death might not be a seale to a blancke but might confirme all that holy doctrine delivered by his owne mouth and Ministery to the world 2. For his passion The time of it depended not on the will of man for his enemies sought many a time before to slay him as Herod in his infancy Matth 2. 16. the Jewes took up stones to stone him Joh. 8. 59. The Nazarites would break his neck from an hill Luk. 4. 29. And many other attempts were made against his life but his time was not then come the lamb must be reserved four daies And this very moment of time was determined and registred in Gods most certaine and unchangeable computation Act. 2. 23. being delivered by the determinate counsel and foreknowledge of God Whose wisdome so ordered that 1. As the lamb was taken in the tenth day of the first moneth so Christ came into Jerusalem about the tenth day of the same month to suffer as appeares Joh. 12. For upon the sixth day before his passion he came to Bethany vers 1. and the next day he went to Jerusalem which was the fifth day before his passion ver 12. 2. As the lamb must be slaine the fourteenth day of the first month which answereth to our March and at the full of the Moon So that no man might be deceived in our Paschall lamb he must be sacrificed at the Passeover the same day that the lamb must be slaine In the full Moon to note the fullnesse of time now come which was so long before appointed and in such a month as when light prevailes against darknesse and every thing revives and springs to signifie that Christ by his suffering chaseth away our darknesse and death and brings in light and life and a blessed spring of grace and glory III. Observation The Lamb must be slaine vers 6. signifying that Jesus Christ being as that Lamb of a year old in his vigour and strength who by reason of his age and strength might have lived longer must not onely die but by a violent death and that by Israel Noting 1. That Christ must be put to death by the Jewes 2. That the benefit aad merit of his death redounds to his Church onely The Redeemer must come unto Zion Isa. 59. 20. Objection How was he then a Lamb slaine from the beginning of the World before the Jewes were in being Sol. Two waies 1. In regard of Gods decree whereof a promulgation was made in promises and types and an acceptation as if it had been already done 2. In regard of man He was slaine onely one time as to the act but in all times as to the fruit because the perpetuall power and efficacie of Christs sacrifice was begun with the world and extended to all believers of all ages who onely diversly apprehend it IV. Observation The lamb must be slain between two evenings 1 To put them in remembrance of their deliverance in Egypt which was in the evening 2. To note that our Paschall lamb should be slain towards the evening of the world that is in the last times Heb. 9. 26. 3. that Christs sacrifice was to succeed in the same time of their evening sacrifices which were daily to be offered Exod 29. 41. and so to put an end to them Dan. 12. 4. to note the very houre as well as the day of Christs suffering on the Crosse. To understand which we must know that the Jewes distinguished their artificiall day into four parts From six to nine from nine to twelve from twelve to three from three to six This last part was counted the evening of the day and the next three houres the evening of the night In this fourth part of the day used the Paschal lamb to be slain and the rest of the time was little enough to dresse it whole for Supper even so the true Paschal lamb must be sacrificed the very same day and houre that the Mysticall lamb was For Christ at the third houre that is at three of the clock in afternoon between the evenings with a great voyce gave up the Ghost Matth 27. 50. V. Observation The lamb must be roasted with fire not raw not sod baked boyled or otherwise but all thoroughly roasted with fire vers 9. 1. Not eaten raw to signifie that we must not grossely conceive nor unpreparedly receive Christ in the Sacrament as the Capernaites did of the flesh of Christ Joh. 6. and the Papists of eating the raw flesh of Christ as it was born of a Virgine with their teeth 2. Roasted to Signifie two things 1 The manner of Christs death he was to be crucified and peirced As the lamb must be thrust through and fastened to a spit so must the lamb of God be peirced and fastened to the Crosse. As the brazen Serpent was fixed to a pole Joh. 3. 14. 2. That Jesus Christ was made fit food as that lamb for his people by enduring the fire of affliction but especially by suffering the hot burning fire of his Fathers wrath which had burnt up
In the spirituall worship of believers both in the old and new Testament 5. In the blessed Incarnation and appearance of the truth it self who rose as a glorious sun of righteousnesse but as it were at midnight when the world lay in such palpable darknesse as was thicker than the darknesse of Egypt as Manna fell in the night and was readier for them every morning than they were for it Apply this observation for thy particular comfort If thou beest an Israelite no night shall befall thee nor sleep in any night but this carefull eye of God shall watch to supply thee As in three instances 1. The godly passing through this wildernesse of this world although they be in Covenant with God as Israel was yet often are cast into the night of sin and in this night they often nod and slip into a sounder sleep of sinne sometimes than they think of but then this eye watcheth them that they sleep not in death and so fall into extream ruine For they being written on the palm of the Lords hand being as a signet upon his finger as a jewel on his heart and which is nearer as the apple of his eye he watcheth a season to waken them to raise them and erect them in faith to watchfulnesse and salvation 2. Many times the godly fall into the night of affliction and are cast into the dark of many deadly dangers which they should never by themselves be won'd out of Now while they are thus surprised with a dead and dangerous sleep the Lord watcheth to prepare some meanes of evasion which they never dream of How did the Lord watch over Jonah while he slept under hatches not dreaming of so present a danger Nay when he seemes dead and buried in the Whales belly as in a grave of silence how miraculously did the Lord watch to bring him to dry land as sound and safe as if he had been kept in a strong Castle How did the Lord watch Mordecai while he slept Hest. 6. 1. he slept but the King shall not sleep till he have advanced Mordecai How did he warth over Peter Acts 12. 7. whilst he slept so fast in the night as scarce an Angel could waken him and brought him through the sleepie watch Our experience can tell us every morning how the Lord keepes our houses our selves without fear against robbers fires dangers in the night he makes us sleep in safety and while we are helplesse naked sencelesse becomes a wall of protection round about us 3. In the night of death he gives not over his watch but watcheth the very bones of the Saints that in the morning of the resurrection they may more fully enjoy Christ the true Manna and attain a full measure and Gomer and a perfect satiety and fulnesse of this sweet bread of life Psal. 17. 15. David calls it a satisfying with Gods Image when he shall awake Sect. V. III. See in this gift Gods bountifulnesse and freenesse to his Church in three things 1. He offers Israel Manna without the asking seeking or buying it costs them nothing but gathering even so he offers us salvation by Jesus Christ while we ask not after him He is found of them that seek him not The first Adam runs away from Gods presence the second Adam runs after him to seek and recall him out of his bushes Now what desert or merit could there be in the first Adam to be followed with grace in his flying from it And if there be none in him how come we his posterity to more possibility to merit any thing but death more than he No here is no merit no buying of Manna but onely a faithfull and thankful acceptance of it 2. He raines it down in abundance his hand is not short he opened the windows of heaven and rained down Manna to eat Psal. 78. 14. For 1. It is for the honour of God to be bountiful and rich in mercies and to pour down his blessings upon his people 2. Israel needed daily abundance and store of Manna which need he is careful to supply But oh what great goodnesse hath God stored for them that love him In his Son Jesus Christ he hath rained down bread of life the greatest arme and stream that ever flowed from that Ocean A mercy covering all the tents of believers A mercy that lets the true Manna fall enough for a whole world of believers not on one Nation of Israel onely but on all the Nations of the world For he did not so then to any other Nation but now to all Nay in this Manna is a mercy not onely covering the earth but a mountain of mercy reaching to heaven 3. His hand is not weary but every morning le ts fall enough to feed and fill so many hundred thousands of mouths and bellies so the grace of God in Christ is an unweariable grace As he gave more Manna than all the Israelites were able to gatherâ— so he is more infinitely able to give than all believers are able to receive Hence we may with David stir up our selves to blesse the Lord that loadeth us with blessings daily IV. The wisdome of God in administring his mercy to his Church 1. In that he gives them Manna from heaven not from earth they cannot now expect an annuall harvest of corne from the earth but must expect every day an heavenly showre to be fed by because the Lord will not have them fix their eyes and sences on earth but know they were now to live of Gods allowance and for their whole means depend on his hand Let it teach us Christians to lift up our eyes and sences from earth and earthly desires and affect that Manna which is from heaven every day desire to be fed with some heavenly shower for the nourishment of the soul and preserving the life of grace in it Let it teach us to acknowledge the hand of our heavenly father in the gathering of the Manna and good things for our temporall life He is the Father of lights from whom descendeth every good and perfect gift The Israelite must look to heaven for every morsell of bread that he puts in his mouth shall the Christian like swine eat up the mast and never look up to the Tree from whence it falls II. In that he gives them Manna every day He might have given them an harvest of it once a year or he might have rained it once a moneth but he gives it daily To shew 1. that he had undertaken for their daily maintenance whose continuall supplies challenged the continuall dependance upon his providence 2. that they must be content with daily bread 3. that it should be a part of their calling and exercise in the wilderness where other temporall business had they none Let us hence learn 1. To acknowledge Gods wisdome if he give us earthly Manna and meanes but from hand to mouth he knows how to supply it with true