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
the Ministery which not the first Adam onely but the second also exercised Dispise at thy perill what they so honoured thinke it too base for thy selfe 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 hee 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 truths It truely pleadeth antiquity therefore verity III. In that the Church comes out of Christs side being in the sleepe of death as Eve out of Adams hee sleeping wee learne to seeke our life in Christs death That death should be propagated by the sinne of the first Adam was no marvaile 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 scorne 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 â—e repayre 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 Son as multiply a world by the sleepe of Adam IV. Labour to bee ingrafted into the second Adam that as thou hast borne the image of the earthly so thou maist beare the image of the heavenly 1. Cor. 15. 49. 1. Because the second Adam repayres whatsoever we lost in the first By the first wee are enemies to God by the second wee are reconciled to him By the first wee all dye by the second wee are all made alive 1. Cor. 15. 22. By the first we are left to Sathans power by the second wee 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 theÌ„ all By the first a necessity of death is brought in Heb. 9. 27. it is appoynted for all men once to dye and then commeth judgement but by the second wee have a recovery of the blessing of immortality and life Whatsoever the first Adam brings into the world by sinne the second carryes out by his righteousnesse 2. Because by Christ the truth wee recover more then we lost or ever should have had 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 soules and bodies of all men though they eate 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 soules 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 sonnes 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 an earthly pleasure in which wee should have enjoyed an inconstant happinesse but by Christ we are brought into the heavenly Paradise our Fathers house By Adams sinne we become 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. waies 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. Lamech 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 Iesus 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 tranquillity II. Both are said to be just and perfect both said to walke with God and both to find 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 owne 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 owne perfection and justice but Noah cloathed with Christs III. Both of them were Preachers of righteousnesse But Christ preached his owne 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 fearefully 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 Arke 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.
1. For the kinde in that he was Mediator God and man in unity of person and the onely redeemer of his Church In this regard Rom. 8. 29. he is called the first borne among many brethren Which phrase noteth quality not equality with him some similitude but no parity betweene him and beleevers He holds his birth-right as the Sonne of God by nature and wee by grace made the sonnes of God he disdaines not to call us brethren 2. For undertaking his office 1. In his incarnation he was the first borne of his Mother Mat. 1. 25. till she had brought forth her first borne Son not in respect of any that his mother had after him but because she had none before 2. For the strange maner He was the first borne of a virgine and so never had brother 3. He was the first borne without sinne 3. For accomplishing his office in his resurrection He is called the first begotten or first borne of the dead two wayes 1. In respect of his father who first begot him from the dead Whence his resurrection is called a begetting Act. 13. 33. thou art my sonne this day have I begotten thee the Apostle applying it to the resurrection of Christ. And had not the Father thus begotten his sonne from the dead we had never been raised from death 2. In regard of himselfe whose priviledge it was to raise up himselfe from the dead by his owne power Rom. 1. 4. As himselfe said I have power to take up my life againe And being risen he was the first that ascended in body and soule into heaven Thus consider Christ as God as Mediator as incarnate as raised and ascended he is the Lords first born and the birthright belongs to no other II. The first borne of Israel was the second and next to the father of the family yea after the father instead of the father So is Christ to his family the Church he performes all offices of a carefull and tender father and takes on him not the affection onely of a father but even 1. the name of a father Isa. 9. 6. Father of eternity 2 the office of a father 1. He supplies the meanes of spirituall life as they of naturall 2. Hee nurtures and teacheth his Church 3. Hee provides for the present and bestowes the inheritance of eternall life III. The first born had the preheminence among the brethren and were chiefe in office and authority rulers in the house after their fathers and Priests in the family before the Leviticall order was established Gen. 27. 29. when Isaac blessed Iacob for Esau supposing him the first borne one part of it was Be Lord over thy brethren and let all thy mothers children honour thee So all the sheaves must bowe to Iosephs And Gen. 49. 8. when Iacob blesseth Iudah this is added as his right Thy fathers sonnes shall bowe downe unto thee Here in they were speciall types of Christ who in all things must have the preheminence as first in time in order in precedency first in the excellency and dignity of his person Of whom comming into the world was said Let all the Angels of God worship him And for glory and authority he sits on his fathers throne the onely King of kings who hath a name above all names Phil. 2. 9. And Heb. 2. 9. we see Iesus crowned with glory and honour the head of the mysticall body the Prince and head of all his brethren And besides he is the high Priest of our profession by offering up himselfe a sacrifice for us Thus Christ is first in order in glory in Priesthood IV. The first borne had a double portion in goods Deut. 21 17. Signifying 1. The plenitude of the spirit grace in Christ who was anointed with oyle of gladnesse above all his fellowes 2. The preheminence of Christ in his glorious inheritance advanced in glory and majesty incomprehensible by all creatures I. Out of the occasion of the Law of the first borne learne that the more God doth for any man the more he ought to conceive himselfe to be the Lords and the more right and interest the Lord challengeth in him For therefore the first borne were his by a speciall right because he had not onely delivered them out of Aegypt as others but from the speciall plague of Aegypts first borne Speciall mercies call for speciall service More mercies are more bonds of obedience And new mercies are so many new cords to draw and fasten us to God and duty Is it not reason that the more it pleaseth the Lord to become ours the more we should become his Ought not great benefits become great binders And should not great love bee a great loadstone of love Should not strong cords of Gods love draw us strongly to love our God Examine the encrease of Gods mercies on thee in all kindes and whether they have had this fruit to make thee more dutifull Hath God multiplied blessing on thy head that thou shouldest blesse thy selfe in wickednesse Hath God continued mercy that thou shouldest continue sinne Art thou the Lords by Creation providence redemption stored with all personall kindnesses pertaining to life and godlinesse to continue a slave to sinne and Satan Remember good Iosephs conclusion Gen. 39. 8 9. My master hath dealt thus and thus with me advanced me from nothing to this estate committed all to my trust kept nothing from me but thee How then can I doe this great wickednesse and sinne against God 2. If Christ be the true first borne of whom all they are but types we must give him the honor of his birth-right The whole Church and all the sonnes of that mother must honour him all the sheaves of the brethren must vaile and bowe to his sheave Let not the basenesse of his birth the humility of his life the ignominy of his death the shame of his crosse the poverty of his professors the weaknesse and frailty of his followers draw our eyes aside from him as the Jews at this day but acknowledge him the first borne esteeming him as doth the Church the chiefe of ten thousand and with the Apostle esteeme to know nothing but Christ and him crucified Quest. How shall we honour Christ as the first born Sol. 1. If we honour him with the same honor that is due to the Father Iohn 5. 23. 2. Advance his estate above our owne or other mens confesse and professe his name though with losse and disfavour 3. Depend upon him and make him our chiefe refuge for all the family depended on the first borne for protection so doe members on the head 4. Greeve to offend him by sin How pitifully can men and women grieve for the death of their first borne So much more should we that our sins have pierced Gods first borne Zach. 12. 10. III. Here is a ground of much consolation 1. In that Christ being the truth of the first borne from him the birthright is
our owne misery by sinne both in the cause and in the effects of it The former by bringing us to the contemplation of the foulenesse of our natures and uncleannesse even in our birth and originall For howsoever men little esteeme or bewaile this uncleannesse of nature and originall sinne yet the Apostle better acquainted with the nature of it calls it The sinne and the sinning sinne and the sinne which dwelleth in us and compasseth us about Rom. 7. 17. Neither can a man ever be truely humbled and prepared for Christ nor can expect a good estate in him whose daily corrupt issues from an overflowing fountaine make him not seeme marvelous filthy and uncleane in his owne eyes 1. What is the reason that so many do Pharisaically pride themselves if not in the goodnesse of their persons yet in some blinde hopes and presumptions that they be not so bad as they are or as some others be but because they never saw themselves in this glasse which onely lets a man see himselfe a masse of sinne a lump of uncleâ—nnesse and that no good thing is in his nature which in no part is free from the running issues of that festred and inbred sinne 2. Why do many doat upon their owne works and sightly actions either to Popish confidence in them as meritorious or at least with many Protestants to rest in the civility and morality of them without farther pursuit of the power of religion but that they see not that so evill trees cannot send forth any good fruit nor so bitter fountaines any sweet water which could they but discerne they would be weary of the best of their righteousnesse and cast it away with Paul as dung and conclude that when Aloes and wormewood yeeld a sweet taste then might their fruits be sweet and tastefull to God and themselves 3. Why do so many thousands contest against grace stand upon their honesty good neighbourhood hospitality charity they thanke God they are no blasphemers no drunkards adulterers murderers they wash the outside come to Church heare sermons are outwardly cleane and formall no man can challenge them no nor they themselves but because they never saw the infection of their soules nor the inordinacy of their inner man which is a fountaine ever overflowing all the bankes most dangerous most secret hardest to find out and hardest to cure and this deceives thousands in their reckonings 4. Why is the righteousnesse of faith in the blood of Christ so much undervalued and men so hardly driven out of themselves to seeke righteousnesse by him But because they see not their owne uncleannesse and therein their hatefull estate before God untill Christ the high Priest have made atonement for them For as that man who being sick to death feeles not his sicknesse nor discerns the depth and dangers of it seekes not greatly after the Physitian he applyes either no means or some idle and impertinent things to small purpose so he that sees not the misery of his disease of sinne sees not the need of Christ neglects the right meanes and contentedly deludes himselfe running any whither but to the right remedy It is fit and fruitful to looke a little neerer this disease of nature that we may not onely make conscience of the foulenesse of nature but be thrust out of our selves to the meanes of our cleansing Considering 1. That this uncleane issue which the legall issues poynt us unto is a sinne against the whole Law of God in all branches of it whereas other sinnes are against one of the Tables and one of the Commandements 2. This poyson of nature is the same in all men that all may be humbled who are borne children of the devill enemies to righteousnesse all of us being in our very birth sonnes of death for in Adam all are dead And as an image of rotten wood must needs be rotten so wee hewne out of so rotten a stocke Who is it that is not a Leper from the wombe Let any man thrust his hand into his bosome as Moses did Exod. 4. 6. and he shall pull it out againe leprous and as white as snow Every man hath cause to cry with the Leper I am vncleane I am uncleane The spawne of a Serpent are Serpents and what are wee but the spawne the seed of Adam 3. This Issue is a generall disorder of the whole man and of all parts Neither is bodily leprosie more generall and universally spread over all the members then sinne in the soule which is seated in all the members so as from the crowne of the head to the sole of the foot there is nothing sound but a generall ataxy or disorder in want of all goodnesse in all parts and pronenesse to all evill 4. Miserable are the effects of this close uncleannesse As 1. In this Image of sinne no ugly toad can bee so hatefull to us as wee unto God 2. The whole man lies subject under the curse and wrath of God Rom. 5. 18 the fault came on all to condemnation 3. Nothing can proceed from us but what is foule and damnable What can a Serpent cast out but poyson Whatsoever our owne strength or will can bring forth is tainted with this leprosie for freewill remaineth onely to evill 4. Nothing without us that we can touch but we taint till we be cleansed noted in the infection of houses vessels garments Both earthly things all the creatures all our comforts actions to the unpure all is so Yea divine actions the word Sacraments prayer almes all polluted by us and to us so long as we be unconverted and in our uncleane nature 5. An unregenerate man can converse with no man but as a Leper he infects him by example provocation corrupt opinions frothy speeches fruitlesse behaviour And if they that poyson mens bodies are worthy extreame punishment and every man detests them how much more severe wrath of God are they liable unto that do nothing but poyson mens soules 6. No Leper was so worthily cast out of the campe as all of us by nature are worthily cast out of the society of Saints in earth and in heaven yea from the presence fellowship of God and Jesus Christ and that for ever Sinne properly shuts out of heaven no uncleane thing comes there nothing more hateful to God nothing but that hated by him 7. All this misery we our selves can neither discerne nor remedy It makes us pure in our owne eyes though we be not washed Prov. 30. 12. We lye wallowing in our filthinesse and delight in it as the swine in the myre and never are cured till we get out of our selves to the high Priest in whom onely it is perfectly to cleanse and cure us Now seeing in this glasse our owne disease and need of cure let us returne to the meanes of our cure in these three severall sorts of uncleannesse and in the legall be led to the cure of morall uncleannesse Thus of the
beasts for sacrifice to offer to the Lord. Plainly signifying that Christ was to bee an Israelite and within the fold of Gods owne people for he was to be of the seed of Abraham and salvation was of the Jewes Ioh. 4. 22. Yea and the Lords owne Law requires that the King should bee taken from among his brethren Deut. 17. 15 and much more the King of the Church being King of all Kings Sect. VII II. Iesus Christ was as evidently expressed in the preparation of the Paschall Lamb wherin the Iews were tyed to sixe observations I. Observation The Lambe must be severed from the flocke ver 6 to signify Iesus Christ seperated by God the Father to the office of Mediator and that two waies 1. by Gods eternall decree hee was a chosen servant of God to the most excellent service in heaven and earth Isa. 42. 1 My elect servant And thus is called a lambe seperated from before the foundation of the world 1. Pet. 1. 20. 2. In due time actually seperated from all the rest of the flocke by 1. a supernaturall conception by the holy Ghost whereby he became an high Priest seperated from sinners all the rest of mankinde remaining sinners 2. by a miraculous birth of a Virgin being the seed of the woman 3. by an unconceivable 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 â—ordaine by which he was openly proclaimed the chiefe Doctor and Prophet of his Church Thus it became this lambe of God to be actually seperated from all the rest of the flock because for all the rest he was to pay a greater ransome and price then any other that could be found amongst all mankinde II. Observation The lambe thus seperated must be reserved and kept alive foure daies even from the tenth day of the first month till the fourteenth day of the same month ver 6 Wherein was signified the very particles of time of Christs both Ministery and passion 1. for his Ministery Christ must not bee sacrificed presently so soone as he is borne nor so soone as he is baptised and seperated but after that seperation must live about foure yeares to preach the kingdome of God and then be offered up that his death might not be as 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 Mat. 2. 16. the Jewes tooke up stones to stone him Ioh. 8. 59 the Nazarites would breake his necke from an hill Luk. 4. 29. And many other attempts were made against his life but his time was not then come the lambe must be reserved foure 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 counsell and foreknowledge of God Whose wisdome so ordered that 1. as the lambe was taken in the tenth day of the first month so Christ came into Ierusalem about the tenth day of the same month to suffer as appeares Ioh. 12. For upon the sixth day before his passion he came to Bethany ver 1. and the next day he went to Ierusalem which was the fifth day before his passion ver 12. 2. as the lambe must be slaine the fourteenth day of the first month which answereth to our March and at the full of the Moone So that no man might be deceived in our Paschall lambe he must be sacrificed at the Passeover the same day that the lambe must be slaine In the full Moone to note the fulnesse of time now come which was so long before appointed and in such a month as when light prevailes against darkenesse and every thing revives and springs to signifie that Christ by his suffering chaseth away our darkenesse and death and brings in light and life and a blessed spring of grace and glory III. Observation The Lambe must be slaine ver 6 signifying that Jesus Christ being as that Lambe of a yeare old in his vigour and strength who by reason of his age and strength might have lived longer must not onely dye but by a violent death and that by Israell Noting 1. that Christ must be put to death by the Jews 2. that the benefit and merit of his death redounds to his Church onely The Redeemer must come unto Zion Isa. 59. 20. Object How was hee then a lambe slaine from the beginning of the World before the Iewes were in beeing 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 beene 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 efficacy of Christs sacrifice was begunne with the world and extended to all beleevers of all ages who onely diversly apprehend it IV. Observ. The lamb must be slain between two evenings 1. to put them in remembrance of their deliverance in Aegypt which was in the evening 2. to note that our Paschall lambe should be slaine 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 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 foure parts From sixe to nine from nine to twelve from twelve to three from three to sixe 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 Paschall lamb to be slaine and the rest of and all their heaviest burthens 3. All that sprinkling of blood in their houses so long as they despise the blood of Jesus Christ shall never get them protection from the revenging Angel We must pray that God would please at length to remove their vaile from their hearts that they may submit themselves to the righteousnesse of God Rom. 10. 3 that so all Israel may bee saved by acknowledging the deliverer out of Zion of whom was prophecied Isai. 59. 20 That he shall turne away the ungodlinesse from Iacob Sect. III. III. The Paschall lamb directly aimed at Christ our true Passeover in respect of the blood and actions about it which were three 1. The blood of the lamb must be saved in a basen verse 22. It must not bee shed upon the ground to
is the scope of the Apostle in describing Melchizedeks Priesthood so largely For the Leviticall Priests were homagers to this yea to the shadow of it in Melchizedek while they were in Abrahams loynes 1. They were men onely of men Christ the Sonne of God true God and man 2. They were sinfull men and must offer first for themselves and then for others Heb. 5. 3. But Christ was sinlesse he needed not offer for his owne sinnes Heb. 7. 26. 27. 3. For their office they were but ministers of holy things and of salvation propounded in them Christ because of this order was author of salvation to all that obey him Heb. 5. 9. 10. 4. They were many and all ministers of a temporary covenant but he is but one who hath obtained a more excellent office in that he is Mediator of a better testament established upon better promises Heb. 8. 6. For the promises of the covenant of grace are more excellent then those of the Legall covenant 5. They offered often and the repetition of sacrifices argued their invalidity and imperfection but he offered but once and needed not do it daily Heb. 7. 27. which argued the perfection Heb. 9. 28. 6. They offered the blood of beasts which could not expiate sinne nor wash the conscience of the sinner farther then purifying the flesh but he not with blood of bulls and goats but with his owne blood entred once into the holy place having obtained an eternall redemption Heb. 9. 12. and this blood purgeth the conscience from dead works verse 14. 7. They served in an earthly fading Sanctuary made with hands and entred into an holy place which perished and fayled according to that elementary and temporary worship but he is minister of the true Sanctuary and Tabernacle which the Lord pitcht and not man Heb. 8. 2. this tabernacle is his owne blessed body in which he performed all his service called chap. 9. 11. a great and more perfect Tabernacle not made with hands and vers 24. is now entred not into holy places made with hands but into the very Heaven to appeare in the sight of God for us 8. They all ceased dyed one succeeded another as mutable was their whole service which also ceased and deceased and gave place to the truth of it when the fulnesse of time came but this true Melchizedek being without beginning or end of daies hath an eternall Priesthood Heb. 7. 24. and therefore neither hath nor needeth any successor in earth Whence every repetition of his sacrifice bloodily or unbloodily in the Masse is an high and hatefull blasphemy a denyall of Christs person to be above the person of Melchizedek and of his sacrifice to be above Aarons or that it was offered by the eternall spirit of his Deity VI. The excellency of the person shewes the greatnesse of the Sacrifice the greatnesse of the sacrifice the greatnesse of the sinne Melchizedek because he was but likened to the Sonne of God Heb. 7. 3. could not offer a Sacrifice to take away sinne he must be the Sonne of God indeed and God himselfe that must doe that The least sinne which wee account so light could never be expiated but by the blood of him that is God as well as man All created strength cannot stand under the burthen of the least sinne Therefore in the worthinesse of this person see the unworthinesse of thy sinne to hate and abhorre it and thy selfe in dust and ashes for it An haynous and execrable offence were that which nothing could take away but the death of the Prince CHAP. V. 4. Isaac a type of Christ. I. IN his birth Isaac the sone of Abraham the father of the faithfull a promised seed long before he was borne in whom all the nations of the earth should be blessed Yea so strange was his birth as that he was not to be borne by the strength of nature but of Sarahs dead womb when it was not with her as with other women insomuch as when the Angell foretold it to her she thought it impossible Gen. 18. 12. So Christ the sonne of Abraham commonly so called The onely Sonne of God by nature who is the father of all the faithfull who are taught to say Our father c. The onely true promised seed long before prophecied of and expected of beleevers before his manifestation about foure thousand yeares Borne and incarnate not by the strength of nature but by the power of the holy Ghost after an unconceivable manner so as when the Angell told his mother Mary of his miraculous manner of birth she thought it impossible and said How can this be Luk. 1. 34. And in him onely the whole spirituall seed of Abraham all Gods people of Jewes and Gentiles were blessed Psa. 72. 17. the Nations shall blesse him and be blessed in him Which Prophecy cannot be understood of Salomon for scarce his owne nation was blessed in him who by his sinne lost tenne tribes of twelve from his owne sonne and verse 5. they shall feare him so long as the Sunne and Moone endure from one generation to another vers 11. all Kings shall worship him and serve him and vers 17. his name shall be for ever all these are true in Christ onely Thus as Isaac was founder of a mighty state so Christ of all the Church of God in all nations onely blessed in him As Isaac was his fathers heire So Christ heire of all things Isaac hath goods onely II. In his suffering 1. Isaac was circumcised the eighth day so was Christ. Luk. 2. 2. Isaac in his infancy was persecuted by Ishmael Gal. 4. 29 So Christ by Herod Mat. 2. 3. Isaac carryed the wood of the burnt offering upon his shoulders even to mount Moriah Gen. 22. 6 So Christ carryed the Crosse on which he was to be nayled even to Golgotha 4. Isaac was led away as a Lamb to the slaughter So Christ was led away Ioh 19. 16. to death 5. Isaac without reply submitted himself to his father even to the death suffered himselfe to be bound on the wood and yeelds himselfe a burnt offering unto the Lord Even so Christ without reply was obedient unto his father unto the death and was content to be bound not as Isaac for himselfe alone but for us and them and laid downe his life a whole burt offering and a ransome for many Ioh. 16. 28. Thus were both Lamb-like sufferers both beare their Crosse both without reply led away both bound and fastened on the wood both willingly obedient to the death III. In his offering 1. Both sonnes onely sons innocent beloved of their fathers Abraham did al at Gods Commandement and lifted up his hand So Christ by the determinate counsell of God was delivered by wicked hands Abraham offers his Sonne freely God more freely offers his sonne out of his bosome 2. Abraham by Gods commission riseth early in the morning to sacrifice his sonne and Isaac riseth as early to obey his
prayer prayses duty endeavour Be encouraged Ioseph will accept small and meane gifts from brethren although he need them not Gen. 43. 15. Our Ioseph despiseth not a graine of grace not smoaking flax CHAP. VII 6. Moses a type of Christ 4. waies MOses was a type of Christ. Deut. 18. 18. A Prophet will I raise up like unto thee Here is a similitude a likenesse no parity no equality This is the difference Christ is worthy of more glory then Moses Heb. 3. 3. For Moses was meere man Christ God as well as man Christ the builder of Gods house Moses but a stone in it Christ a sonne in the house Moses but a servant Christ the Lord of his owne house being the Church Moses a servant in his Lords house Now let us see wherein the similitude is I. In his person and estate 1. Moses was of meane parents and birth So was Christ of a poore decayed and dryed stocke and borne of a poore Virgin who at her purification brought a payre of Doves a gift appointed for poore persons Luk. 2. 24. Whereas rich folkes must bring a Lamb of a yeare old Lev. 12. 6. 2. Moses was no sooner borne but he was exposed to the cruelty of King Pharaoh and sought out to death So Christ in his infancy was sought by Herod to bee slaine But both by Gods extraordinary and especiall providence saved and delivered that both might bee saviours and deliverers the one by her whose sonne he was reputed the other by him whose sonne he was reputed 3. Moses was a shepheard he kept the sheepe of Iethro his father in law Exod. 3. and while Moses was in that private estate wee read of little concerning his life expressed till he was fourty yeares old So Christ was a shepheard sent to seeke and save the lost sheepe of his Fathers fold of whose private life wee read as little as of Moses till he was thirty yeares old 4. Moses was of a most meeke and sweet disposition above al men living yet full of zeale and indignation against sin as at the erecting of the calfe Exod. 32 So Christ a patterne of meekenesse Learne of me for I am meeke but most zealous and earnest at the abuse of the Temple Mar. 11. II. In his office and function 1. Both appointed by God Moses sent and raysed to deliver Israel out of Pharaohs bondage Christ sent to deliver all the Israell of God from the Pharaoh of hell and all his oppression of sinne curse damnation the most heavy taskes and burthens Moses was appoynted to lead Israell towards Canaan So Christ to lead the Church the Israell of God into heaven And whereas Moses was to lead them but into the sight of Canaan and the borders Our Moses leads us into the heavenly Canaan and gives us possession 2. Both were furnished by God to their office 1. Moses was learned in all the learning of Aegypt Christ was learned to admiration His enemies asked whence hath he all this great learning Ioh. 7. 15. And Never man spake like this man Ioh. 7. 46. And at twelve yeares old he sate among the Doctors conferring with them Luk. 2. 46. 2. Moses was furnished with many mighty miracles in Aegypt in the red sea and in the wildernesse for the confirming of his calling all types of the miracles of Christ by sea and land in townes and deserts to manifest his glory Ioh. 2. 11. But with difference Christ wrought by his owne power Moses by Christ. 3. Both joyfully executed their office whether we consider the matter or the manner 1. For the matter 1. Moses brings glad tidings to the Israelites of their deliverance out of Aegypt and that from God Exod. 29. 30. Christ brings from God the glad tidings of eternall salvation and deliverance from the spirituall Aegypt and bondage under Pharaoh of hell to all the elect of God 2. Moses received from God and delivered to his people the Law and was a Mediator betweene God and his people Gal. 3. 19. the Law was delivered in the hand of a Mediator that is Moses as Acts 7. 38. Now Moses was Mediator of the Old Testament not a mediator of redemption but of receiving the law and delivering it to the people standing betweene God and them as his mouth to them and theirs to him But Christ our true Moses 1. not onely receives the Law but fulfils it 2. When Moses had broken the tables to shew how wee in our naturne had broken the Law our true Moses repaires it againe 3. He writes the Law not in tables of stone but in the tables of the hearts of beleevers Iohn 1. 17. the Law was given by Moses but grace by Christ. Moses could not pearce the heart nor supply grace to keep the Law 4. He is Mediator of a new Covenant and surety of a better testament Heb. 7. 22. and 9. 15. 3. Moses gives Israel an excellent patterne of the Tabernacle and all the utensils to the very least pinns about it But our Moses delivers a perfect doctrin from heaven and certaine and perpetual rules for the worship of God to his Church and the wel ordering of it even in the smallest things And as nothing was left which must not be framed to the patterne seene in the mount So hath not Christ left the worship of God in whole or part in great or small matters to the liberty of men for then he should have beene lesse faithfull then Moses 4. Moses instituted the Passeover and sacrifices from God offers the blood of beasts sprinkles the houses of the Israelites with the blood of the Lambe Exod. 12. by which they were saved from a temporall death and the revenging Angell But Christ the true Moses instituted the supper of the Lord sacrificeth himselfe offers his owne blood being the Paschall Lambe who purgeth and saveth from death eternall And as that house onely was exempted which was sprinkled with the blood of the Lamb So in the Church salvation is assured onely where the blood of Christ is sprinkled and apprehended by faith 5. Moses prayeth for Israel with his hands stretched out till the evening and while he prayeth Israel overcommeth Amalek Exod. 17. At Moses prayer Gods wrath is turned away Numb 14. Christ stretcheth out his hands for the elect upon the Crosse and made intercession for them in earth and now continues so to doe in heaven whereby we are both enabled to conquer our spirituall enemies as also Gods wrath is appeased and grace and favour returned Heb. 8. Thus both for the matter faithfully discharged their office in these five things 2. For the manner containing the difference it is in Heb. 3. 5. 6. Moses was faithfull in all the house of God as a servant but Christ as the sonne Moses in his masters house Christ in his owne house Moses by delegate authority Christ by proper power Moses as a servant foretells his masters comming Christ declared the Lord
interest in the death of Christ as also that Christ did not onely deliver himselfe to death for us as this Ram but also giveth himselfe to feed us to eternall life Iohn 6. 55. My flesh is meate indeed 3. It must be heaved up before the Lord aud shaken too and fro every way ver 26. Signifying 1. The lifting up and heaving of Christ upon the Crosse. 2. The heaving up of our hearts in thankfulnesse to God for so great benefits 3. That the merits of Christ our true sacrifice and benefits of his death should by the preaching and publication of the Gospell be spred abroad into all corners of the world as that sacrifice was shaken every way East West North and South 4. This sacrifice must alwayes be offered up with cakes of unleavened bread tempred with oyle ver 23. Signifying 1. the most perfect purity of Christs life and doctrine without all leaven of sinne 2. That Priest and people must in service to God lay aside all leaven of maliciousnesse 3. The oyle notes the soft and loving kindnesse of God and Iesus Christ chearing and suppling the conscience by the sweet meditation of it as also how joyfully and gladly we ought to serve the Lord and with cheerefulnesse present before him all the parts of his worship Note hence as the eare hands and feete of the high Priest must be touched with blood before he attempt any part of his office so our care must be that all our parts all our actions and affections bee touched and purged with the blood of Christ. So David Psal. 51. 2. Wash me throughly Reason 2. Because sinne hath defiled the whole man all his parts all his actions all within him all without him 2. This foulenesse sticks so fast as it is no easie matter to bee cleansed Nothing in the world can fetch out this soile but the blood of Christ. Not all the water in the sea nor all the holy water in the Sea of Rome can wash away one sinne 3. All thou doest or performest depends upon the merit of this blood and dignity of this person and passion for acceptance The knowledge of thy duty must be sprinkled with this blood for that is signified by the eare The undertaking of duty by the hand The progresse and perseverance in it by the foot All must bee presented in him and by him and finde grace and acceptance If I wash thee not thou hast no part in me Qu. How may I know that the blood of Christ hath touched and purged me Ans. 1. It is not enough that Christs blood be shed but it must also be sprinkled If thou contentest not thy selfe that Christ hath died for all but seest how necessary it is to apply it to thy self 2 If thou hast an hand to lay hold on Christs blood and besprinkle thy selfe with it A man washeth his face with his hand This hand is faith which takes up the blood of Christ and applyes it to ones selfe as did Paul who dyed for me 3. If it wash the whole man within and without which no other blood could do The blood of sacrifices under the Law could not sanctifie the conscience but onely the outside Heb. 9. 9. but this can and must purge the conscience from dead workes ver 14. And under conscience is contained the whole innerman purged by the merit of his satisfying blood and by his spirit renewing our nature And for the outward man 1. If thy right eare bee touched thou hast the hearing eare rightly to heare the word of God Thou hearest to learne for to hearken is better then the fat of Rammes 2. If thy right hand be touched that thou art an active Christian not an hearer onely of the word but a doer and unto knowledge of the doctrine of faith joynest obedience of faith thou keepest the faith working as knowing that obedience is better then sacrifice thou darest not doe what seemes good to thy selfe or is right in thy owne eyes but what is rightly ruled by Gods word for that is the right hand touched 3. If thy right foot be touched that thou walkest in the right way with a right foot not making crooked pathes to thy feet but ordering thy conversation aright And all this with right ends and affections the feet of the soule laying aside all sinister ends and intentions in all thy obedience and directing all to the honour of the true Aaron and high Priest Jesus Christ. 4. If thou findest the effects of Christs blood sprinckled 1. Pacification of conscience for this blood speakes better things then Abels for us and in us for us to God by intercession in us by perswasion that the Lord looking on the blood of Christ rests wholly on it as a full satisfaction for all our sinnes for this is the end of shedding remission of sinnes Mat. 26. 28 therefore of sprinkling 2. Daily sanctification through this sprinckling 1 Pet. 1. 2. For out of the side of Christ issues water as wel as blood the one redeeming from condemnation the other froÌ„ vaine conversation the one purgeth froÌ„ the death of works the other from dead works themselves The sprinkling of this blood admits not security or idlenesse and carelesnesse nor suffers a man to sinne against this blood by impenitency unbeleefe despising of grace horrible swearing and foule lusts But makes the Christian truely noble as one now descended of the blood of Christ scorning the base and foule courses he formerly affected Find these markes and comfort thy selfe thou art sprinkled with Christs blood Thy whole course is sanctified all thy hearing all thy obedience be it never so weake in it selfe bee thy unworthinesse never so great it shall bee no barre to thine acceptance with God for every thing sprinkled with this precious blood is sweetned and accepted Sect. III. III. The third thing in the deputation of the Priest to his office is his apparrell appointed by God and called holy garments glorious and beautifull farre differing from all other mens And they signified 1. The function to be glorious and excellent 2. The fitnesse of their persons to that office 3. The glory of the true high Priest Jesus Christ of whom Aaron was but a figure For all the glistering shew of these Priestly garments set forth the more the Angelicall brightnesse of all the vertues which should shine in Jesus Christ. The Priestly garments appointed by God were tenne in number of which â—oure belonged to the inferiour Priests Exod. 28. 40. 42. 1. A linnen garment Which signified the white garment of CHRISTS righteousnesse and innocency which they were to appeare in before the Lord if they would be acceptable in their persons or duties Noting to us by the way that every godly Minister weares a white linnen garment not woven and made by men but by God not without him but within him not a shadow or ceremony but the substance and truth to which all
to see any challenge it but the high Priest our Lord Jesus And hence for ever detest the wicked and abominable Masse with those sacrilegious Priests who usurpe these garments of Iesus Christ and tell us they offer propitiatory sacrifices for the sinnes of the quick and dead The theeves that spoiled Christ of his garments and divided them among themselves did him no such despite as these theeves doe who rob him and disrobe him of all his glory II. Every Christian is made a priest unto God by participation Rev. 5. 10. But not legall and externall for they were dated by the priesthood of Christ but Evangelicall improper and spirituall Neither to offer reall and externall sensible sacrifices which all had end by Christs onely sacrifice upon the Crosse but spirituall sacrifices such as Calves of the lips Heb. 13. 15. The sacrifice of a broken heart Psal. 51. 17. Of almes with which God is well pleased Heb. 13. 16. Of mortification Rom. 12. 1. and of good works and duties of all sorts Of prayer Psal. 141. 2. Now before any of these sacrifices can finde acceptance we must all put on holy and spirituall garments Never was any priest or performance pleasing without his garments the use of which was to cover and adorne Quest. What garments must we put on Answ. Iacob before he could get his fathers blessing must put on his elder brothers garment Gen. 27. 15. so must we put on the Lord Iesus Christ. Rom. 13. 14. Quest. How Answ. Put on whole Christ as the Priest all his garments 1. By making him our owne we must weare our owne garments Speciall faith unites to Christ and marieth us to him that he is ours and we his 2. Cover thy selfe with the sacrifice of his death Adam having sinned covered his nakednesse with skins of dead beasts signifying that all his sinfull posterity must cover themselves with the sacrifice of Christ dead the righteousnesse and perfection of which is the linnen Ephod in which thou being wrapped must offer up thy sacrifice 3. Array thy selfe with his vertues to adorne and decke thee This is the broidered coat which thou must weare of manifold vertues and graces which as jewels and ornaments must shine in thy life as the many glistering stones did in the breastplate So the Apostle Ephes. 4. 24. Put on the new man created after God in righteousnesse and holinesse 4. Put on Christ by Christian profession Our apparell is seene and makes us knowne to others Servants make themselves knowne by their cloth they weare whose they are The Priest must put on the Plate on his forehead and we are commanded to cary the name of God and the Lambe in our foreheads Rev. 14. 1. that men may never see our faces but therein reade the holinesse and innocency of our conversation 5. Put on the girdle Have thy loines girded Luke 12. 35. Stand in a readinesse 1. To all duties of Christianity 2. To all acceptable sacrifices of faith repentance prayer praises obedience 3. To offer up our selves by life or death to the glory and praise of God We had need bee thus begitt that we may stand to the confession and profession of the truth not knowing when or what tryalls will come besides that the world nor pleasure nor lusts seldome finde us unprepared And can he be a good subject who is alwayes unprepared for his Princes service but ever ready to serve his enemy III. From the being arrayed with these garments the poore members of the Church have a ground of much comfort in respect 1. of their head so arrayed 2. of themselves and in respect of themselves considering those garments 1. in the generall 2. in the particulars First in respect of our high Priest Jesus Christ thus gloriously arrayed 1. In the Ephod we see his mighty power who caries his Church upon his shoulders of power and protection Alas I where should wee lie if our Lord did not lift us up and beare us up But now we never need to discourage our selves by casting what shall become of the Church or religion if such and such projects prevaile for so long as we are on Christs shoulders we are safe 2. In the Pectorall behold the ardent and surpassing love of Jesus Christ to his Church For as he caries us on his shoulders by his power so he caries our names on his heart by his love This our true high Priest cannot forget his Saints when he seemes to turne his backe on them but still hath their names before his eye And this is the happinesse of the Church in which she may well rest her selfe that according to her prayer Cant. 8. 6. Christ setteth her as a seale on his heart and as a signet on his arme How is it possible to forget that which is sealed on the heart How can the eye look off the signet on the arme For a signet because it is most precious is most carefully kept and being upon the arm of Christ what arme can pull us off from him Object Oh that I might know my happinesse to bee set on Christs heart Sol. If thou wouldst be set as a signet on the Lords arme become the Lords servant and be faithfull in this service See Hag. 2. 23. O Zerubbabel my servant I will set thee as a signet 3. In his Miter wee see our high Priest crowned with honour and glory above all men and Angels And all the Church must say as Psal. 132. 18. On him let his Crowne flourish And if the dignity of the head be the honour of the members and the power of the head the safety of the members then from hence we have no small consolation 4. In his Plate wee see holinesse ingraven on his forehead that all our senses and thoughts must be fixed in the forehead of our onely high Priest from whom all holinesse floweth to his Church Oh what matter of joy is it to see that we in our selves so foule every way in our nature in our course shut out of heaven where no unclean thing commeth have in him a fountaine of holinesse set open for us For he is made to us of God wisdome sanctification c. Secondly in respect of themselves by meanes of Jesus Christ the members of the Church thus arrayed enjoy sure and stable consolation For 1. In generall they all afford us this comfort that through Christ our high Priest we are beautifull and glorious yea our beauty is made perfect through his beauty Psal. 45. 9. The Queen stands in most royall and costly garments Never had Solomons Queen in all her royalty such sweet perfumed and precious garmēts as hath the spouse of our true Solomon For 1. Those were provided by Solomon Kings daughters in thy precious garments but these provided by Christ out of his wardrobe and will not endure any other garment or ornament brought or procured elsewhere 2. Those were materiall gold silver and precious
my selfe Sol. 1. Therefore as the woman having the bloody issue thrust in daily to touch the hemme of Christs garment Marc. 5. that his blood may heale thy bloody issues 2. As seeing need of daily mercy to true watch joyne prayer as Hezekiah The good Lord be mercifull to him that is sanctified although not according to the purification of the Sanctuary And the Lord heard him So will he thee where he findes a true endeavour after cleannesse Sect. VIII Now followes the oblation for the uncleannesse of leprosie The cleansing of the Leper is in Lev. 14. where we read of two sorts of oblations prescribed 1. For the cleansing of him that hee might come into the tent 2. After his cleansing and comming into the tent hee must offer three Lambes one for a trespasse offering one for a sinne offering another for a burnt offering with a number of ceremonies about the Lambes all leading to Christ. But in this place we are onely to speake of the former concerning his cleansing Lev. 14. from ver 2. to 8. Where 1. The Leper to be cleansed must bee brought to the Priest For he onely must discerne and pronounce of it whether it be cured or uncleane signifying that the sinner that desires to be cleansed must hasten to Jesus Christ the onely high Priest of the new Testament who onely is able to cleanse and heale our leprosie of sinne and herein is farre beyond all those types The Priest could discern of bodily leprosie and pronounce them cleane if they were so but hee could not make them cleane if they were not But Iesus Christ can properly forgive sinne the soules leprosie being the healing God and onely Physitian of soules 2. The Priest must goe out of the campe unto him to consider him to signifie how Iesus Christ findes us when he first comes unto us namely such as having the most loathsome leprosie running upon us have no right to the communion of Saints nor to any of the priviledges of Gods people but outcasts and aliens from God from the faith and from the common wealth of Israel Ephes. 2. 12. 3. The Priest must first see him healed and then proceed to the exact cleansing ver 3. signifying a twofold action of Iesus Christ in the curing of the leprosie of sin For 1. he must heale the sinner by the grace of justification and sound conversion but this is not all for there remains a great deal to do before we can be fouÌ„dly cleansed And therefore 2. he must bestow on us his Spirit to worke in us a daily growth and proceeding in sanctification before we can be pronounced cleane 4. The Priest must prepare 1. two little live birds of the clean kinde ver 4. 1. two birds to note the twofold nature of Iesus Christ his deity and humanity 2. two little birds to note the humility and meane esteeme of our Lord and Saviour Christ. 3. two cleane birds to note the unspotted and surpassing purity of both his natures 4. two live birds one to die and the other to live to note that Christ had one nature to dye in another not subject to death As also the twofold estate of our Lord Iesus his suffering and dying estate and his glorious and exalted estate 2. he must prepare Cedar wood scarlet and â—ysope noting as we have heard the excellent graces that Christ brings to his oblation both in regard of himselfe his Church and his father And signifying that Christ and his graces are inseperable And teacheth that no man can thinke to bee cleansed by the blood of Christ that is carelesse to receive his graces which thou must as eagerly desire as himselfe 5. The use of these materialls of cleansing concerne 1. the dying bird 2. the living bird 3. the party to bee cleansed First concerning the dying birde 1. One of the birds must be slaine pointing at the death of Christ without which is no purging or cleansing of sinne Heb 9. 22. But one bird onely dyed so Christ was put to death concerning the flesh 1 Pet. 3. 18. 2. It must bee slaine over running water that the blood might fall into the water The blood falling into the water signified 1. that a fountaine of grace by the death of Christ is opened both for justification and sanctification For water and blood here meet shadowing the streames of water and blood issuing from the side of Christ in his passion 1 Iohn 5. 6. 2. The bird slaine over running water signified the innocency of the death of Christ for though he must dye yet his blood is in pure streames as running water is 3. That this water must be running water not standing signifying that there is a continuall cocke and conduit of grace overflowing from this fountaine ever running and issuing from Christ to the refreshing of thirsty and weary soules beleeving in his name 4. By the falling of the blood into running water might also be signified that the death of Christ should run into the Ministery of the Gospell as the waters from under the Sanctuary every way As Christ spake of Maries fact preparing him to his death so much more of his death it selfe what he hath done and suffered shall bee every where preached to the worlds end 3. This water must be in an earthen vessell Not onely to signifie that Christ must sweat and powre forth in his death water and blood according to his humane nature which for the time of his abasement was a fraile and brittle vessell subject to infirmities and contempt and in all things like unto ours onely sinne excepted but also that this blessed treasury of the Church should bee retained and held in earthen vessells that is the faithfull ministers of Christ how contemptible soever they are in the world yet these shall cary and disperse these blessed mysteries unto men as 2 Cor. 4. 7. Secondly concerning the live Sparrow The generall signification of it was Christ now alive raised from the dead who can dye no more but ever liveth and sitteth at the right hand of God and that by the power of his divinity And 1. This Sparrow must be used also to the cleansing of the Leper For neither the humanity of Christ without his deity nor his deity without his humanity can cleanse or justifie the sinner Neither the life of Christ without his death nor his death without his life can availe us to righteousnesse Acts 20. 28. God shed his blood to purchase the Church to himself 2. The Priest must dip the live bird and the Cedar and scarlet lace and hysope in the blood of the Sparrow slaine and pure water ver 6. signifying 1. That the deity of Christ which is impassible in it selfe can yeeld us no comfort alone had it not been joyned to an humanity subject to passion which is plainly meant by dipping the live bird in the blood of the slaine For therefore the sonne of God must take our nature to better our nature
a Minister of the Circumcision was also to receive Circumcision himselfe which was shadowed in all their Circumcisions 2. in their shedding of blood by Circumcision was represented to their eyes the shedding of Christs blood not onely in the first fruits of his bloodshed in his Circumcision which was a part of his humiliation and a parcell of the price payed for our sins but also the full powring out of all his blood in sacrifice upon the Crosse wherein the Circumcision of Christ was fully accomplished 3. was shadowed their duty also that having shed the first fruits of their blood in Circumcision in obedience to God they should be ready to shed all their blood for him whom they expected to shed all his blood for them 3. A distinguishing signe of the Jewes from all other people who were without God without Christ and they onely a chosen seed in that blessed seed in whom all their prerogatives were conferred and established 4. A demonstrative signe 1. of the naturall sinne and disease of man and therefore it was placed in the generative part to admonish Abraham and his posterity of their uncleannesse for things cleane need no Circumcision nor ablution Abraham and his seed must be led out of themselves 2. to demonstrate the cure and remedy by the Messiah to come cleansing our natures two waies 1. by bearing upon himselfe the imputation of our impurities 2. by healing them in us partly by his merit and bloody death bestowing a perfect righteousnesse upon us partly by his Spirit daily sanctifying and circumcising our hearts thus hath this Sacrament preached Christ unto us Now the observations to make it usefull I. Take notice of our owne estate to humble us both in state of nature and in state of grace I. In our nature wee are all sprung out of a corrupted seed which although we would forget yet the Lord in this Sacrament tooke care that his people should carry upon their bodies the signe of sinne and death seazing upon their whole nature In place of which comes our Baptisme presently after our birth shewing that a man in his very first frame is filthily polluted and goeth astray even from the wombe Psa. 58. 3. Whence also it is called Originall sinne 1. because it hath beene from the beginning of the world 2. because it is the originall and beginner of all sinne in us it is the first of all our sinnes 3. from our beginning even from our conception Psa. 51. I was conceived in iniquity and we from it called the children of wrath that is laid under wrath even from our childhood Eph. 2. 3. 2. After grace received see the weakenesse of our faith Abraham the father of the faithfull needeth this pledge and seale to support his weake and shaking faith Who can say my faith is strong enough which is ever imperfect in the best who know but in part and beleeve but in part Why else did the Lord appoynt the use of Sacraments to the strongest beleevers and that all their life long but to put them in minde of the weakenesse of their faith which needeth such continuall props and supports Neither is it marvell that men are so heavy to the reverent receiving of the Sacrament because they see no want no neede no benefit of faith they feele not the weakenesse of faith which would breed desire of strength and drive them to the diligent use of the meanes II. If Christ be the truth of circumcision then every Christian in the new Testament must be circumcised as necessarily as the Jewes in the old And though the ceremony and act of circumcision bee worne out yet the truth of circumcisiō as neerely belongs to us now adayes as of old it did unto them In whom wee are circumcised through the circumcision of Christ speaking of the Gentiles converted unto Christ. In which words the Apostle plainely distinguisheth between Jewish circumcision and Christian between legall circumcision and Evangelical between Moses his circumcision and Christs Here 1. What this Evangelicall circumcision is 2. the difference from Legall 3. the marks and notes of it 4. the motives This Christian Circumcision is described Col. 2. 11. to bee a putting off the sinfull body of the flesh that is in plaine termes the mortification of the body of sinnes that are in the flesh For the truth and kernell of Circumcision never stood in the cutting off a peece of skinne that was but the shell of it but in cutting off the lusts of the heart and life and parting from corruptions of nature which rebell against the Spirit And this wee have in Christ alone being as farre beyond the Circumcision of the old Testament as the truth useth to excell the type as far as Christ is beyond Moses or heaven above earth This renovation of minde was 1. signified by that Ceremony 2. promised by every Circumcised person The difference betweene this Evangelicall and that Legall Circumcision is 1. In the efficient That was appoynted by God to bee made with hands but this is a wonderfull worke without hands done by the finger of God himselfe The mortification of sinne is so honourable a worke as the hand of man and Angells cannot do it 2. In the subject That was wrought upon the seed of Abraham according to the flesh this onely upon Abrahams seed according to the faith upon beleevers and members of Christ. That upon the Jew without this upon the Jew within That upon Ismael as well as Isaac here no Ismaelite is circumcised That was Circumcision of the naturally borne and males onely of Jews onely this is of the supernaturally borne againe male or female Jew or Gentile for in Christ all are one 3. In the proper seat That was ceremoniall in the flesh this morall in the heart In that a naturall part was wounded in this the very corruption of nature That dealt with flesh in substance this with the body of flesh in quality 4. In the end In that every man was circumcised in himselfe and his blood shed to fulfill the rite of the Law in this all beleevers men and women are in Christs blood once circumcised to fulfil the rigour of the Law 5. In the effect By that the person was received into the society of Gods people according to externall profession by this the sinner is received into inward and eternall fellowship with God and into communion with Gods people 6. In the latitude or extent In that the Priest circumcised in one part of the body in this Christ our high Priest circumciseth the whole man In that one beloved part was cast away with griefe and sorrow in this the whole corruption of nature and all beloved sinnes with no lesse griefe and sorrow of heart for them 7. In the durance and continuance That was temporary but till the comming of Christ who razed the type and raised the truth but this is to continue for ever
take heed of prophaning this precious blood take heed of sinning against it Consider of that sore punishment which he is worthy of that treads under foot the sonne of God and counteth the blood of the Testament unholy Heb. 10. 29 He cannot expresse the greatnesse of the punishment in words but leaves it to all mens mindes to consider of Quest. How may a man prophane this blood Answ. 1. By undervaluing it as Papists who thinke it insufficient to ratifie the Covenant unto them without other additions and supplies from themselves and others yea ascribe as much to the blood of Thomas Becket and other traytors as to this blood 2. To be ashamed of Christ and his sufferings The Jewes must strike the lintells of their doores with the blood of the Paschall Lambe that all might see they were Israelites signifying that we must openly professe Christ and not be ashamed of his death and ignominy which is the life of the world at which notwithstanding the greatest part of the world stumbleth at this day To shame at the profession of Christ is to contemne his blood 3. To contemne it in the meanes in which the Lord would hold it before our eyes To reject or neglect the preaching of the word wherein Christ is crucified before our eyes as he was to the Galatians chap. 3. 1. To neglect and despise the Sacrament in which his blood is after a sort powred out to the mind and sences Or unpreparedly to receive the Sacrament and in the unworthinesse of a guilty conscience is to make ones selfe guilty of the blood of Christ as Pilate Iudas and the soldiers were 4. To despise and wrong the godly descended of the blood of CHRIST redeemed with the blood of CHRIST To hate the Church of God and abuse the members of Christ is to crucifie againe the sonne of God and despise the price of our purchase In that ye do it to one of these little ones ye did it to me Thou canst not draw blood of the Saints but thou sinnest against the blood of Christ. 5. To prophane it in gracelesse swearing as those branded bell-hounds that sweare commonly by wounds or blood as if this precious blood were to be engaged on every base occasion Well they carry wounds in their consciences and powre out the life blood of their soules Sect. IV. IV. In eating the Paschall Lambe Jesus Christ was typified To this eating many conditions are required concerning 1. time 2. place 3. persons 4. manner 5. measure The time It must be eaten at the same time and in one evening must all Israell eat the Passeover 1. In the evening to signifie our estate of darkenesse and misery by sinne and death till Christ came and when Christ came to be our ransome 2. In one and the same evening to note the holy agreement and consent of the whole Church in the faith of Christs death and passion to which well agrees the constitution of our Church ordaining the supper succeeding it in the same time so all superstition and formality be avoided The place 1. Every particular Lambe must be eaten in one house to signifie the unity of the Church of God the house of the living God and the spirituall conjunction and agreement of all the faithfull in one bread and one body 1 Cor. 10. 17. 2. If one house sufficed not to eate up one Lambe they might call in their neighbours to a competent number which might bee about a dozen as in our Saviours family to signifie 1. that the Gentiles in time by the voice of the Gospell should be called in to the participation of Christ the lambe of God and to the fruition and feeding of the same lambe with the Israelites 2. no number is assigned because the Lord onely knowes who are his 3. because there were many lambes to bee slaine they must be eaten in many houses so as no man must abstaine from the Passeover in paine of death signifying the speciall application of the same Christ to severall persons families and the Church is no salvation 3. In the night of errors heresies afflictions and persecutions for the truth when God revengeth the worlds contempt of his grace if we would bee safe wee must keepe our selves within the Church not departing from the particular house or Church in which we are to joyne to Idolatry or errors least Gods revenge overtake us as the waters overwhelmed all that were without the Arke II. The manner prescribed to all Passeovers ensuing stood in three observations 1. They must eate it with unleavened bread signifying that if we would feed on Christ our Passeover wee must purge out all old leaven and become a new lumpe 1 Cor. 5. 7. This old leaven is the fusty swelling and spreading corruption of our owne wicked nature the leaven of sinne false doctrine heresie corruption of manners sowre and tart affections that will not stand with the receiving of Christ and his benefits All this we must purge out and study for sincerity and truth in judgement in affection in action 2. They must eate the Passeover with sower herbs as sawce signifying 1. true repentance and godly sorrow of heart to bee inseperable with the true apprehender of Jesus Christ 2. that Christ and his Crosse are inseperable and that afflictions as sowre herbs are the most whole some sawce of Christianity Sowre indeed and unpleasing to the flesh but profitable 1. to prepare and provoke the appetite with more cheerefulnesse and ardency to all godly duties of prayer hearing Sacraments mercy patience hope c. Rom. 5. 3 4. 2. to whet and provoke to the practise of all Christian duties of mercy and love 3. to excite the desire to bee fully fed with that sweet tree of life and that blessed Mannah in which is no sowrenesse in the kingdome of glory Rev. 2. 17. 3. They must alwaies in eating repeate and conferre of their deliverance out of Aegypt and in memory of that benefit provoke their thankfulnesse of God ver 26. 27. adding as it were to the Sacrament a word of instruction signifying 1. that we should alwaies remember the death and passion of Christ with due thankefullnesse for so great a deliverance by it if they must still speake of their temporall deliverance much more we of so great and eternall deliverance by it from the spirituall servitude of sinne death the divell and damnation 2. it shadowed herein its successor in the new Testament for the Sacrament of the Supper was therefore instituted to keepe in remembrance the death of Iesus Christ. 1 Cor. 11. 26. As often as ye shall eate this bread and drinke this cup ye shew the Lords death till he come 3. to be a rule for all Sacraments wherein it is necessary that the word be ioyned to the Element I meane the word of Institution and if it may be conveniently of exhortation that the seale may goe with the Charter as
cleansed from sinne What is to be done before this cure And what afterward Luke 17. Vse of legall ceremonies Fitnesse to the Jews nature Ends of ordaining them Substantiall things pointing at Christ. Sacraments and Sacrifices Differences What Sacraments are in generall Word and Sacraments goe together Sacraments ordinary and extraordinary Antitypes Definition of Circumcision expounded in parts 1. Mandaâ—o 2. Promisso Circumcision a figure of Christ Rom. 4. 11. How a seale of righteousnesse As every Sacrament is likewise Three things foreshewed Rom. 15. 8. Demonstrates wound cure How Christ cures us Vse 1. Be humbled for naturall corruption And for imperfections of grace Vse 2. Be circumcised spiritually Col. 2. 11. What the Evangelicall circumcision is Difference from legall circumcision Nascentium Renascentium Qui signum destruxit veritatem induxit Notes of inward and spirituall circumcision Speciall parts to be circumcised True mortification is painfull Motives to get the spirituall Circumcision 1. Sam. 17. Paschall Lamb a type in the choice Christ a Lamb. Denominatione Qualificatione Adumbratione Choice Christum fuisse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 amici pariter inimici testati sunt Perfection of Christ. His excellency Christus in medio aetatis flore immolatus cuius conditionis rationem vid. Iun. in Exod. 12. Paschall Lamb a type in the preparation Where 6. Observations Christ two waies set apart to bee a Mediator The time of his Ministery and passion ordered Quia Dominus decima die eiusdeÌ„ mensis hoe est ante quinque dies paschae in Civitatem in qua pateretuâ— erat ingressurus Anselm in Math. 21. Christ must die a violent death How from the beginning of the world Semel actu semper sructu The time of Christs death noted Iewes division of the day into 4. parts Paschall Lamb a type in effusion of blood Actions The preciousnesse of Christs blood Blood of Christ sprinkled or applied Faith resembled by hyssope how Hyssopus fides est Augan 4. Num. 33. Herba humilis Radicibus â—aerens in petra Purgans sanans Praecaeteris recipiendo aspergendo liquori valde apta Vse 1. Christs blood to be highly prized How Precious things procured by it On earth In heaven Vse 2. Profane not the blood of Christ. How that may be done Tu per Thomae sanguinem quem pro te impendit c. Mat. 25. 40. Paschal Lamb a type in the eating 5. Conditions Time Place Manner common to all Passeovers Vt accedat verbii ad elementum Measure of eating it Fides est una Copulativa Paschall lamb a type of Christ in the benefits Vse 1. Danger of the soule and how it is to be avoyded Vse 2. Directions for receiving the holy Communion Matt. 22. 13. Similitude of purging out leaven and sin Entire purging of the soule Eccles. 5. 1. Esay 19. 18. Sursum cordâ— Whole Christ must be received Notes 1 Popish abuses taxed And how we may receive whole Christ. Cloud and fire types ground What Cloud it was 4. constant miracles to Israel in the wildernesse How it differed from other clouds Nubes Iehovae What was the use of it Numb 14. 14. How it was a type of Christ. Mat. 17. 5. Vse 1. Comfort by Christ as our guide Vse 2. Confidence and security by Christ. Vse 3. Notes of them that receive comfort by this Pillar And how this comfort is to be esteemed Vse 4. Mercy and justice met in this type Matt. 17. 5 6. Vse 5. Follow Christ as a guide And how Red sea a type of Christ. Miracles in the miraculous dividing of it Psal. 106. 9. How signified Christ. In three conclusions Segmenâ—a Benefits sealed up by baptisme Vse 1. Obserue the power of God Vse 2. The way to heaven filled with difficulties And why Vse 3. Many comforts by this great work of God Vse 4. Duty of them that will enioy these comforts Manna a type of Christ. Matters of resemblance Sixe qualities of Manna Dominus Iesus ipse conviva convivium ipse comedens qui comeditur Ieron Ep. ad Hedibiam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quantity of Manna figuratiâ—e in 4. things Three things in the Iews gathering Hab. 2. 4. Non suscipit magis minus Their use of it Why Manna putrified if reserved Matt. 44. Christ infinitely better then Manna Vse in respect of God Gods patience and love to be noted And how it should work in us Gods watchfulnesse and care over his Church to be noted Comfort thereby Instances 1. Gods bounty toward his Church to be noted Gods wisdome in ministring to his Church to be noted Manna why given daily Why not on the Sabbath day Measure thy desires in naturall things How to know Gods measure Vse in respect of our selves Man of himselfe senselesse of the things of Iesus Christ. Reason 1. Application Eph. 5. 8. Our duties in respect of this Manna Hunger and thirst for Christ. Motives Take paines for him Motives Observe times and places to meet with Christ. Apply and feed on Christ. And how this may be Be never weary of this Manna Ioh. 5. 35. Motives Prize and magnify this Manna Water out of the Rock a type The fact it selfe The thing ours as well as theirs reasons Propter miraculosum effectum propter futuri signum Aquin. Non per substantiam sed per significantiam The Rock a type in three respects In nature fiue resemblances In respect of the waters issuing forth Three things In the manner of obtaining it 5. resemblances How the Rock followed the Iewes 1 Cor. 10. 7. Petra consequeÌ„te eos 1 sequente vel satisfaciente eorum voluntati Aquin. Veritatem sequeÌ„tem significante Aquin. Vses in respect of God Christ ever present with his Church Our dutie by vertue thereof An almighty power in Christ for his Church Our dutie Gods mercy to his people admirable Vses in respect of our selves See the fountaine of grace opened Farre better then that in the wildernesse 7. waies Doe as Israel at the Rock Thirst for Christ. Conditions Continue â—â—ll this thirst Rules Have recourse to Christ. Motives Quench thy thirst and be satisfied Three motives Rom. 14. 17. Means to get water out of this rock Hindrances Helpes The brazen serpent a type of christ The disease of Israel at this time The occasion of it Which leadeth to Gods justice And the equity of it And teacheth not to be weary of manna The kind of it Why serpents The devill so termed why Why fiery serpents Why fiery serpents Why stinging serpents Temptations called fiery darts why The mortall effect of it Observations The remedy of that disease God appoints the meanes of health to soule and body A brazen serpent not golden five reasons Ipsum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gloriae Dei Serpents forme notes Christ how 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 End and use of it what to us Application of the remedy The saving effect By Christ farre more excellent Observation 1. God helps his people by weak unlikely and contrary meanes And why he doth so 1. VerbuÌ„ Iussionis 2. VerbuÌ„ Promissionis Examples Vsefull to us in these times Grounds for faith in these troubles of the Churches 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kingdome of Antichrist how fit for destruction Observation 1. The eye of faith must shut the eye of reason Without which 4. things cannot be obtained 1. The true knowledge of divine things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Faith as in six particulars Matt. 27. 46. 3. Obedience which God will accept 4. Heaven and the glory thereof Vse 1. Beleeve the word absolutely Vse 2. Pray for eye-salve and what it is Vse 3. Captivate thy owne reason wisdome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Motives Ridiculous instance of Popish obedience to Sâ—periouâ—s Mans reason the mother of heâ—esies Instance in the Papists Proved in parts And in the whole Natural reason an enemie to the power of godlinesse Instances 1. Observation 3. What is to bee done to bee cured spiritually Wee must see our selves stung and wounded As with deadly poyson in 4. thiâ—gs Come for couÌ„sell to spirituall physitians Confesse special sinnes Go wholly out of thy selfe and all creatures I. Lambert Looke onely unto Christ. Two waies 1. Ratione Ligni 2. Ratione Regm gratiae gloriae How this looking cures us By faith Act. 16. 31. And how by faith Marks of one cured by looking to Christ. Foure qualities of the eye that looks to him Motives to look up to our Serpent Rom. 4. 11. Gal. 6. 10. Heb. 12. 2. Vse of comfort in 5. particulars