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 two posts and lift them away with the barres and layd them on his shoulders and departed ch 16. 3 So when satan and sinners had buried Christ laid a stone on him sealed it and watched him thinking they had him sure enough never to molest them more he like another mighty Sampson rose in his might carried away the gates and barres of death from himselfe and all his members All the bonds of death and sinne with which he was bound in our stead he shooke off as Sampson did the seven greene cords and broke their power as towe is broken when it feeleth fire 5. Sampson never had helpe from any other in slaying the Lyon the enemies but with his owne hand without any other second or weapon So Christ in the wildernesse alone in the garden at prayer alone before Pilate alone all the disciples fled on the Crosse alone No other must tread the winepresse none must share in the honor nor conquest with him I. Not to judge of the piety or impiety of Gods children by their calamities Sampson hath many enemies many conflicts many dangers by the Lyon the Philistims the Azzhites and his owne wife his life painfull his death violent Jesus Christ himselfe beset with enemies on all sides as the sunne with moats never free from conflicts with the Lyon the devill with his owne Jewes with Pharao Saduces Herodians his person despised his miracles traduced his life painfull his death shamefull and accursed Yet may we not judge either of them forsaken of God who still assisted them with his owne strength and was strongest in them when they seemed weakest Neither may we mis-judge the generation of Gods children in their conflicts with Satan with temptation with sinners or with the terrours of their owne hearts If they shall cry out My God why hast thou for saken me wait a while and Gods strength shall doe great things in their weakenesse II. God can and usually doth use strange weake and unexpected meanes to overthrow his enemies and the enemies of his Church his strength is most seene in weake things his wiâ—dome working by the most foolish When a thousand enemies set upon Sampson at once without any weapon or meanes of defence he can use a jawbone to kill a thousand of them when they thinke him farre enough from any weapon and if Sampson wants a better and readier meanes against Gods enemies hee can by two hundred Foxes a most unexpected meanes burne up their graine and fields at harvest time Our Lord by the foolishnesse of preaching can and doth overcome his enemies nay God can and doth by contrary meanes wrack his foes Sampson shall marry a wife among the Philistims to bee an occasion of warre and revenge and this came of God whereas marriages among Princes ordinarily are made to compose and make up differences not to make them Our Lord Jesus overcomes sinne death hell grave by suffering by death by descending into hell by lying in the grave most unlikely or contrary meanes Let Gods enemies feare revenge by every thing even where no feare is An enemy of God and his Church is never safe seeme he never so secure An army of frogges shall drive Pharaoh out of his bedchamber in the middest of his greatnesse a fly shall choake Pope Adrian if other meanes be wanting and proud Herod shall be eaten up not by an army of men but of lice III. The greatest victory against the enemies of the Church is by passion and patience submitting our selves meekely unto God in obedience walking in our callings and doing the worke of God Thus did these two mighty Sampsons most overcome their enemies when they seemed most overcome by them Our warre saith Isidore is contrary to the striving of the Olympicks There hee gets the garland which striketh and overcommeth heere he which is strooke and suffereth There he which being strooke striketh againe heere he which offereth his cheeke to the striker And thus he concludeth Our victory consisteth not in revenging but in suffering Oh let the children of the Church lay aside worldly weapons clamour reviling revenging speeches or actions and betake themselves to the weapons of the Church prayers teares patience weapons mighty under God The power of a Christian is patience who must overcome evill with goodnesse IV. In that Christ is the true Sampson heere is much consolation and many comforts to the Israel of God 1. Comfort As Sampson revenged the wrong offered him in his wife So will Christ Mat. 25. In that yee did it to one of these little ones yee did it to mee And though Sampsons wife may be taken from him and given to another Christs cannot Ioh. 10. 28. none shall pluck them out of my hand 2. Comfort A mightier deliverer is heere then Sampson for Israel For 1. Though Sampson was strong to overcome a Lyon our Sampson is stronger to overcome the Devill not in himselfe onely but for us in us and by us 2. Sampson was strong but might abuse his strength as hee did in whoring and wantonnesse which in prison he repented But Jesus Christ used all his strength for God against sinne and his enemies 3. Sampson abusing it might lose his strength for it was not the parting with his haire but his sinne grieving the Spirit that weakned him but Christ could not lose his strength because hee could not lose his obedience 4. Sampson was so strong as the Philistines thought it bootlesse to assay him with power but by policy and indirect meanes they conquer him but our Sampson cannot bee conquered neither by power nor by policy for hee is stronger then all and in him are treasures of wisedome 5. Sampson overthrew the enemies but that was his owne overthrow but Christ not so his conquest was to his most glorious exaltation 6. Sampson as a type onely began the deliverance of the Church but hindred by death could not perfect it Our Sampson perfected the deliverance and salvation of the whole Church and did more after death then in his life or death and will most fully perfect it for all his members in the resurrection 3. Comfort The glory of Gods children appeares not yet but shall when hee shall appeare 1. Ioh. 3. 2. Sampsons strength for a time lurked in the prison the glory of Christs Deity lay hid a while in the grave but both most powerfully brake forth So shall the glory of the despised Saints Psalm 37. 6. 4 Comfort Wee shall never doubt of meanes to comfort and supply us in want The same God that supplied Sampson a Jawbone against his enemies supplied him out of the same Jawbone a well of water to drinke when hee was ready to faint Trust thy selfe with God in thy wants reserve to him all meanes instruments and wayes of bringing thee helpe If thou see no apparant or great meanes of thy comfort and supply hee can use weake and unexpected meanes onely walke
in thy calling and the rocke shall yeeld thee water rather then thou shalt be destitute in Gods way or worke V. In both learne to contemne the greatest and extreamest perill in Gods causes Sampson offered himselfe to death so did Christ hee went out to meet his enemies so must thou learne not to love thy life to the death Revel 12. 11. and with Paul not count thy life deare to finish thy course with joy For a man to thrust himselfe in hazard or venture his life without warrant from God or by his owne private motion is rash but God calling in standing against the enemies of the Church it is honourable In both learne to prepare for death approaching by faithfull and fervent prayer So did both these Sampsons And the issue will bee comfortable as theirs that all thy life and combat shall not give such an overthrow to thy enemies as such a death though enemies seeme never so much to prevaile CHAP. X. 9. David a type of Christ in 5. respects AS all the Kings of Israel were expresse types of Jesus Christ the head of his Kingdome and of all the people of God as they in their times were So were there two of them that were more manifest figures of him then all the rest I meane David and Solomon Of both which wee are to enquire wherein the resemblance consisteth David was so speciall a type of Christ as scarce is any thing noted of Christ but some shadow of it might be observed in David I. For his person David the son of Iesse Christ the true rod out of the stocke of Iesse Isai. 11. 1. Both of obscure and low parentage Both out of dry and despicable roots Both Kings Both Kings of Israel Both their Kingdomes raised out of humility Both men after Gods owne heart Both Davids for even this roote of Iesse was not onely commonly called by the name of the sonne of David but of the name of David himselfe Ezech. 34. 24. My servant David shall bee the Prince among them which was longafter David was dead Ieremiah 30. 9. they shall serve the Lord their God and David their King whom I will raise up unto them Hosea 3. 5. they shall seeke the Lord their God and David their King that is not the typicall King David dead long before but the Messiah the true David to whom onely prayer and spirituall worship belongs II. For his vocation and calling 1. Both called to be the head of nations Psal. 18. 43. thou hast made me the head of nations which was not literally true of David who was properly King of one little corner in Iudea but of Christ the true David whose Kingdome was from sea to sea and to the worlds end David of a shepherd of sheepe was raised to bee a shepherd of men even of Gods people So was Christ raised of God to be the chiefe shepherd of the flocke 1. Pet. 5. 4. And not of bodies as David but of soules 1. Pet. 2. 25. 2. The time when David was anointed about the thirtieth yeare of his life 2. Sam. 5. 4 and Christ was baptized at thirty yeares and invested into his Office 3. The place where David made choice of Ierusalem for his royall seate and Metropolis being anointed of God to the Kingdome of Israel So Christ being anointed the everlasting King of all the Israel of God makes choice of Ierusalem there to rule and shew his power upon the Crosse his chariot of triumph crowned with a crowne of thornes and after in his glorious resurrection ascension sending the Spirit the Gospel And as David added some of the borderers to the kingdome of Israel as himselfe saith strangers were subdued to him So the true David adds to the Church the whole body of the Gentiles and hath by the preaching of the Gospel the sword of his mouth subdued the world to himselfe 4. The gifts fitting him to this function As when David was anointed the Spirit of God came upon him 1. Sam 16. 13. and fitted him to the governement of Gods people So our true David Jesus Christ anointed with oyle above all his fellowes had the Spirit of God descending upon him in a visible shape and by that anointing filled and furnished with the Spirit and all needfull graces for the administring of his Kingdome 5. As David was preferred above all his brethren in foure speciall graces So was Jesus Christ above David himselfe 1. In wisedome and prudence 1. Sam. 16. 18. the servants of Saul observed David to bee wise in matters and the Lord was with him and Chap. 18. verse 14 15. when Saul saw that David was very wise hee was afraid of him Our true David had all treasures of wisedome and knowledge the Spirit of wisedome and understanding the Spirit of counsel rested upon him Isai. 11. 2. who is therefore called the great Counseller Isai. 9. 6. whose counsels are farre beyond Ahitophels his werâ— as the Oracles of God Christs were so And our true David gets beyond his type David in many things by his owne confession did very foolishly Our true David never did any thing but the wisedome of God shined in it with whom not onely God was but because hee was God 2 In fortitude and magnanimity without which counsell were bootlesse by which hee was able to encounter with a Lion a Beare with Goliah and all that rose up against him or his people A man fitted for peace or warre with counsell and strength Whose description in part is contained in the forecited place 1. Sam. 16. 18. strong valiant a man of warre and wise in matters A type of our true David who for fortitude is the invincible Lion of the tribe of Iudah and not a valiant man onely but the strong God Isai. 9. 6. the mighty God See Tit. 2. 13. 3. In gifts of prophecy He was able to sing divine Psalmes and hymnes to the praise of God an holy pen-man of the Scripture A type of Christ the true Prophet of his Church not a pen-man but the Authour of all the holy Scriptures David a Prophet Christ the Lord of all holy Prophets 4. In gifts of true sanctification and holinesse being a man after Gods owne heart commended for his uprightnesse in all matters save that of Vriah A type of Jesus Christ who by the devils confession was the holy One of God 1. Himselfe being sanctified beyond all measure 2. Being the sanctifier of his people the Authour meritour and applier of all sanctifying graces to his members of whom himselfe is head 3. In his type were many foule spots In him no spot nor staine Therefore the Church sings out his holinesse from topp to toe Cant. 5. 10. and concludes him wholly faire and delectable verse 16. III. David was a type of Christ in his warres First in respect of his followers secondly of his enemies thirdly of his victories 1. His followers
Aegyptian to drowne an Israelite I. To note the mighty power of God who can still and over-master the mighty raging of the sea which we see here in that its water dry land sands and shoare observe the providence of God and serve for his peoples safety Israel saw the mighty power of God herein Exo. 14. 31. Let us also behold the glory of God herein and feare before him as they did Let not us be more senselesse than the senselesse creatures but heare his voice runne out of our owne nature to observe his voice sounding in the Scriptures and Ministery of the Gospell II. To see and consider the state of the Church and people of God Canaan whither they goe is a fine and fertile country but the way is asperous and dangerous They are still as it were in the bottome of the sea enemies implacable at their heeles in infinite numbers seas of waters dreadfull to behold on both hands yea rising over their heads as mountaines threatning to fall over them and after a deepe sea a terrible wildernesse takes them in which is no meanes for meat drinke nor cloath A man would thinke no man could deale so with his children and yet Gods wisedome sees this the fittest way to Canaan He sees how 1. Every small content glewes us to our Aegypt 2. What sluggs we are in the way farther then we are chased out 3. How little we care for dependance on himselfe when we are full of naturall comforts 4. That Canaan is so rich a land as is worthy all our labour and suffering Apply this note to awake thee out of thy ease and carnall slumber If thy way be so easie and pleasing to flesh sure it leads not to Canaan suspect it The Israelites going into Aegypt had no enemies nor troubles meeting them but going into Canaan they had nothing else Strait is the way that leads to life and all the way to heaven is strowed with crosses Apply it also to secure thee in thy troubles Art thou in a deepe danger or sorrow like the bottome of the sea It is no worse with thee then with the rest of the people of God No affliction overtakes thee but the same hath befalne the Saints in the world Hold on to Canaan and all is safe Canaan is worth all Happy thou if thou canst get to Canaan though thy passage be through the bottome of the sea III. To observe what a many comforts this great worke of God will load us withall that are willing to carry them away For I. The Lord in strange and unwonted dangers can worke new and unwonted remedies for his children As we heard before that fire shall not burne them so here the sea at his word of restraint shall not drowne them He can make a wall of water more strong for them than a wall of Adamant yea himselfe according to their need will be to them either a wall of fire or water II. What danger can prevaile against the Church if all these dangers on all hands above them below them afore them behind them at once cannot sinke them No All the gates of hell cannot prevaile against it Every maine affliction is like a maine Red sea which threatens to swallow us up but it shall in the issue onely preserve the Church What we have most cause to feare the Lord maketh most helpfull and soveraigne The very raging sea rather then they shall perish shall open her lappe as a tender mother to receive them from the rage of Pharaoh and his pursuing army Nay the land of Goshen shall not be halfe so bountifull to them as these waters which gave them freedome victory and the spoiles and riches remaining upon the dead bodies of their enemies III. How unweariably the Lord sets himselfe to overcome all difficulties for his servants What had it beene to have passed the oppressors of Aegypt and to have beene swallowed up of the sea Therefore hee makes a new way where never any way lay before in the bottome of the sea Afterwards he makes a dry and barren wildernesse comfortable to them dryes up Jordan as strangely for their passage gives them a daily harvest of Mannah from heaven breaks a rock to give them water and happily in time finisheth their long and tedious journey Even so the godly going out of Aegypt departing from the kingdome of the devill and hastning out of the world towards heaven come presently into a deepe sea not pursued onely by the fury of tyrants and enemies but every where threatned with dangers wants and death it selfe yet the Lord breakes for them one toyle after another and happily guides them through a deepe sea of miseries and never leaves them till they recover the shoare and arrive safely at the haven of salvation where their songs shall be louder then their cryes were and a mighty deliverance shall swallow up all their danger IV. Here is comfort against the feare of enemies 1. Spirituall enemies For here we have both a confirmation and resemblance of the eternall delivery of the Church from the tyranny of the hellish Pharaoh which in spight of him is led through a sea of tribulation every where ready to overwhelme it into the promised rest of everlasting life Againe wee see here our sinnes also cast into and drowned in the bottome of the Red sea Mic. 7. 19. These are the strongest and fiercest enemies that pursued us to death but these our furious sinnes as so many Aegyptians are drowned in the sea of Christs blood and extinct in the waters of Baptisme Aug Psal. 113. 2. Temporall enemies How can the Aegyptians hope to stand before Israell to whom the waters give way so strangely The enemy shall find the same sea a wall and a well a safety and a death Let enemies looke here as the heathen did and let their hearts saint as theirs to see God make the sea a wall a lane yea a lappe for his people Let them behold the ordinary worke of God who commonly joynes the salvation of his Church with the destruction of the enemies So for Mordecaies advancement and the Churches deliverance Haman must be hanged and his posterity destroyed as in a ballance if one scoale goe up downe goes the other IV. The godly to partake of these comforts must learne 1. To labour for increase of faith for by faith they passed through the Red sea Heb. 11. 29. So must thou get faith for thy vessell to passe thee through Faith in tryall is a great victory in the bottome of the sea in deepest afflictions it is most glorious It is nothing to beleeve in prosperity but in desperation to beleeve in the bottome of the sea to stand still yea in the bottome of hel to hope for heaven there is faith 2. To joyne to Gods people Let not the Aegyptian thinke the way is made for him Except thou goest out with Israell as Exod. 12. 38. the sea will know thee for an
CHRIST REVEALED OR THE OLD TESTAMENT EXPLAINED A Treatise of the Types and Shadowes of our SAVIOVR contained throughout the whole SCRIPTVRE All opened and made usefull for the benefit of Gods Church By THOMAS TAILOR D. D. late Preacher at ALDERMANBVRY Perfected by himselfe before his death HIERON ad PAVLIN In promptu est Leviticus liber in quo singula sacrificia imo singulae penê syllabae vestis Aaron totus ordo Leviticus spirant coelestia sacramenta LONDON Printed by M. F. for R. Dawlman and L. Fawne at the signe of the Brazen serpent in Pauls Churchyard M DC XXXV TO THE RIGHT WORSHIPFVLL Sir MILES FLEETEWOOD Knight Receiver Generall of his Maties Court of Wards and Liveries All welfare in Christ IESVS Noble Sir IT is a truth able to endure the most fiery times trialls None but Christ none but Christ. Ignatius expresseth as much drawing neare to his Martyrdome Let come upon me fire crosse meetings of wilde beasts cuttings tearings breakings of bones rendings of members dissolutions of the whole body and all torments of the devill 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only that I may gain Iesus Christ. Thus he intreating the Romans not to intercede for him and hinder his â—uffering for the Gospell And thus the servants of God in these last times when Romanists have thrust them into flames and other calamities Christ is all and in all said the Apostle Look to the Church he supplies all defects of his people heales all their infirmities puts on all comfortable relations and procures all saving benefits In the golden chaine of our salvation which reacheth from eternitie to eternitie we shal observe that Christ is the owke or closure that tyeth every linke together as in these lines He is the foundation of our election Ephes 1. 4. He is the price of our redemption 1 Pet. 1. 18 19. He is the cause efficient of our regeneration Eph. 2. 10. He is the author of our justification Ier. 33. 16. He is the beginner and perfecter of our sanctification Heb. 12. 2. Iohn 15. 4 5. He is the matter of our consolation spirituall and temporal c. 16. 37. Rom. 5. 1. He is the sweetner and sanctifier of all our troubles Rom. 8. 37. c. He is the assurance pledge of our resurrectioÌ„ 1 Cor. 15. 20. He is the procurer producer of our glorificatioÌ„ Iohn 17. 22. Rev. 21. 23. All of theÌ„ good grounds of coÌ„fort set forth the happines of Gods people All of them disgrace merit the worthinesse of the creatures Men and Angels All of them magnifie Gods love and wisedome call unto thankfulnesse and would make us content with little All invite labour to make sure of a portion in Christ without whom all is as nothing And finally all command those that are in Christ to be all unto him do all for him give all suffer all speake live die rejoyce in all through him and with him expect all in his heavenly kingdome Looke to the Word wherein all these things are revealed Christ is evidently the matter and summe of the Gospell and the Apostle affirmes the like concerning the Law Christ is the end of the Law for righteousnesse to every one that beleeveth First by similitude saith Austin when a man is come to the end of a way he can go no farther so when a Christian is come to Christ he hath no farther excellencie to seek or go unto in Christ there is enough and enough to reconcile him to God and bring him to heaven Secondly for perfection saith Cyril When a thing is finished it is said to come to an end as namely in weaving a garment so Christ hath finished perfected and fulfilled the Law he came not to destroy but establish it so that in him we have a perfect righteousnes to present God withall even as the Law required Gal. 2. 16. 21. Thirdly he is finis intentionis the Law bids us look to Christ in whom only we can live both the Morall Law in the holy precepts of it impossible in this our weaknesse therefore have recourse to Christ Rom. 8. 3 4. together with the curses and threats of it whereby it is a sharpe Schoolemaster leading to Christ Gal. 3. 24. As also the Ceremoniall Law all whose shadowes figure out Christ and his benefits Heb. 10. 1. Now is Christ come saith Tertullian who is the end of the Law opening all the dark matters of it anciently covered under the mists of Types and Sacraments An excellent master an heavenly teacher a setler of truth to the uttermost Austin calls Moses his ceremonies prenunciative or foretelling Observations and saith We are not now constrained to observe things used in the Prophets time Non quia illa damnata sed quia in melius mutata sunt not for any evill in them but because they are changed for the better What they foretold and how they are changed for the better this Treatise in part discovereth and I purpose not now to discourse These glorious times of the Gospel shew evidently how much the truth excelleth the shadow the vertue common to the ancient beleevers as well as unto us Christ Iesus yesterday and to day and the same for ever but as the manifestation is more cleare so the grace is more plentifull and comfortable The same Testator made both Testaments and these differ not really but accidentally the Old infolding the New with some darknesse and the New unfolding the Old with joyous perspicuitie This glorious dispensation of grace as it stands by the good pleasure of God so also by his manifold wisedome who in severall approches of his mercy and goodnesse drawes still nearer to his Church and yet reserves the greatest for his Kingdome of glory Even now in this marvellous light of the Gospell we have our divine ceremonies and sacraments see him afarre off know but in part darkly as in a glasse and receive our best contentment by the acts of faith while the Word and Spirit make us know the things freely given us of God in Christ Iesus But time shall bee when to say nothing of the estate of the Church after the ruine of Antichrist and calling of the Iewes we shall in heaven see him whom we beleeved face to face clearly perfectly immediately without Sacraments or Types in the fullest vision nearest union and absolutest fruition Never till then shall we comprehend wholly what is the marrow of that text I am the Way the Truth and the Life To your Worship I commend this Treatise of that illuminate Doctor excellent sometime in following and opening an Allegory and now more excellent in enjoying the Truth it selfe of whom while here a Preacher you shewed your selfe a joyfull Hearer as of other faithfull Pastors at this day with obedience of the truth religious care of your family integrity in your office love of good men both in the Ministery and private estate and all Christian
caused So Christ was the cause of those Ceremonies and more excellent then they 2. As the shadow representeth the shape of the body with the actions and motions So those rites and Ceremonies resemble Christ in all his actions passions motions as after we are to heare 3. As the shadow is but an obscure resemblance in respect of the body So the Ministery of the old Testament in rites and Ceremonies is a darke 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 shadowes are flowen 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 shadowes whereas of the Law it is sad 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 bee an acceptable worship by the worth of the worke done nor to justifie the observer but to shew justification by Iesus Christ the truth and substance of them to bee types of him pointing at him in whom the Father is pleased to bee Allegories and resemblances of the benefits of Christ exhibited in the new Testament to bee testimonies of the promise and Covenant on Gods part to be Sacraments and seales of faith on the part of the beleeving Iew exciting and confirming his faith in the Messiah IV. God would have this heape of Ceremonies 1. As bonds and sinewes of the ministery and publike meetings in which the voice of the promised seed and the sound of wholsome and saving doctrine might bee preserued 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 Commonwealth 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 and 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 wee 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 shadowes 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 wil 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 Wee will gather the resemblances betweene them into foure 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 redde earth the first in his matter the second not in his matter only but also in his bloody 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 wisdome 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 weeke 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 heire of the world soveraigne Lord of all the Creatures to whom they came for their names the second Adam is Lord of heaven as well as earth heire of the outmost bounds of the earth Psal. 2. 8. Commander of all Creatures whom the windes and seas obey whose word the divels tremble at and he keepes his soveraignty which the first Adam lost 2. Adam was appoynted to keepe 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 Eph. 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 Ceremonies to his children and they to their posterity So the second Adam is the chiefe 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 sleepes 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 innocent spouse to be married to the second Adam for ever to be bone of his hone 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 hath in his visible Church both elect and reprobates sound and hypocrites 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 Isa. 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 all 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 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.
seeing he was before all worlds eternally begotten of his Father And whereas Melchizedek onely had no beginning or end of life expressed Christ is onely truely without beginning neither shall have any end for hee is the beginning and the ending And although his humanity had genealogie beginning and ending of life yet as he was the word hee had none And although as the Sonne he was from the father yet as God hee was from none but as the word was of himselfe Here also is a difference Melchizedek was without genealogy according to Scripture Christ according to nature IV. In the excellency of his 1. Person 2. Priesthood 1. For excellency of Person 1. Melchizedek was greater then Abraham for he blessed Abraham and the greater blesseth the lesser Heb. 7. 7. signifying Christ the fountaine and originall of all blessing in heavenly and earthly things Ephes. 1. 3. 2. Melchizedek refreshed Abraham and his Army returning weary from the battell and journey with bread and wine Here Abraham was a receiver Melchizedek a giver a manifest type of Iesus Christ refreshing and comforting all his followers and members of his militant Church in their journey and wearinesse with his word and Sacraments Matthew 11. 28. I will refresh you 3. Melchizedek was man onely and sinfull Christ God and man without sinne Melchizedek as the sonne of God Christ indeed the Sonne of God 2. For the excellency of his Sacrifice or his Priesthood which was greater then Aarons For 1. Levi and Aaron paid tythes in Abrahams loines to Melchizedek Heb. 7. 9. and the inferiour payes tythes to the Superiour Such is the Priesthood of Christ after the order of Melchizedek not of Aaron 2. In regard of the entrance Melchizedek was not anointed with materiall oile as Aaron nor received his Priesthood from any other but onely so declared by the mouth of God So Christ succeeded none received his Priesthood from none but anointed by the Spirit of God Luke 4. 18. and made a Priest by the Oath of God Psal. 110. 4. The Lord sware and will not repent thou art a Priest for ever after the order of Melchizedek 3. In regard of the continuance of his Priesthood For as hee receives it from none so hee passeth it not to any other nor any can succeed him but hee endureth ever having an everlasting Priesthood Heb. 7. 24. The Leviticall Priesthood ended particularly in the death of every high Priest and universally and finally in the death of our high Priest But Christ is eternall who died but rose againe figured in Melchizedek I. If Christ bee the true Melchizedek then must he needs bee greater then Abraham though the Jewes vainely gainesay it Ioh. 8. 53. To him all our tythes and offerings our sacrifice of praises are due as tythes and offerings due from Abraham to Melchizedek Hee is blessed and Prince onely the King of kings and Lord of lords unto him be honour and power everlasting 1. Tim. 6. 15 16. So the foure and twenty Elders Revel 11. 15 17. And Angels Beasts Elders and all creatures Revel 5. 11 12 13. II. For the comfort of the Church that Christ is the true Melchizedek both a Priest and a King 1. As he is a Priest wee are assured of a perfect reconciliation by his all-sufficient Sacrifice 2. Of sound instruction for the Priest must teach the Law his lips must present knowledge Ioh. 4. 25. When the Messiah is come hee will tell us all things Wee detest the blasphemy therefore that tells us that he hath left an imperfect doctrine that must bee eeked with traditions 3. Of his blessed intercession which is meritorious and acceptable Samuel out of his love to the people 1. Sam. 12. 23. saith thus God forbid that I should sinne and cease to pray for you but I will teach you the good way Christs love to the Church is no lesse therefore he will both teach and pray 4. Of powerfull protection and safety For he is not our Priest onely but our King not our Doctor onely but our defendor not a Priest onely to pray but a King to obtaine for us and bestow on us what he prayes for What if he had never so much power in teaching if he were impotent in defending But he is King of peace in himselfe and unto us We haue a powerfull aduocate in heaven They never tasted the sweetnesse of this doctrine that seeke after any other Mediator III. Hence is the happinesse of the Church As Melchizedek blessed Abraham So Christ our Melchizedek hath blessed all the faithfull posterity of Abraham Eph. 1. 3. with all spirituall blessings in Christ Iesus But with difference Melchizedek onely pronounced blessing Gen. 14. 19. blessed art thou of God possessor of heaven and earth But our Melchizedek meriteth and bestoweth blessings of higher kind also then could Melchizedek For 1. Christ blesseth by meriting blessing through his most perfect sacrifice pacifying his Fathers wrath Melchizedek offered no such sacrifice to no such effect his was accepted by mercy not for merit not for his owne sacrifice but for Christs 2. By actuall procuring the blessing of remission of sinnes and righteousnesse restored a more effectual blessing then Melchidek could procure His sacrifices could onely signifie these in the Messiahs not actually apply them 3. By gathering calling ruling and preserving in spirituall life his whole Church as members of his owne body and by the donation of his spirit none of which blessings Melchizedek could give 4. By bestowing eternall life on beleevers here in the first fruits heereafter in the harvest whereof Melchizedek must be a receiver from him the fountaine not a giver 5. By publishing and pronouncing on beleevers all this blessing in the preaching of the Gospell and sealing it to the hearts of the elect by the daily effectuall voyce of his spirit by the word which Melchizedek could not doe Therefore a greater then Melchizedek is here and a greater blessing then Abraham received from him Let the world curse wicked ones rage and revile against the Church and members yet as Isaac said of Iacob Gen. 27. 33. I have blessed him and therefore he shall be blessed the same will Christ not say onely but accomplish to them IIII. Hence is the stability and perpetuity of the Church and members That Christ is the true Melchizedek that is an eternall Priest the Church must be eternall For a Priest cannot be without a Church nor an eternall Priest without an eternall Church but of Christ it is said thou art a Priest for ever Therefore Tyrants shall not wast it time shall not outlast it death shall not hinder the being and happinesse of it no more then it could the eternity of the Priest himselfe who rose gloriously from the dead so shall the members How happy a thing is it to be of this houshold V. The excellency of Christs Priesthood above the Leviticall This
present Moses in types and shadows Christ in body and truth Moses to one nation the Jews Christ taught all nations the true worship Moses doctrine accuseth woundeth Iohn 5. 45. Christs doctrine justifieth healeth c. III. In his passion and suffering 1. Moses being to deliver the Law fasted forty dayes and forty nights in the Mountaine alone Christ being to preach the Gospell fasted so long in the wildernesse alone 2. Moses comming armed with authority for the Hebrews good was rejected both in his person and doctrine and message The Hebrew could say who made thee a iudge Exod. 2. 14. And Pharaoh will not hearken Exod. 7. 4. Nay Pharaoh raged and oppressed the more Our true Moses comming to save the Jews sped no better for thus they protested aginst him Wee have no King but Caesar Ioh. 19. 15. And we will not have this man to raigne over us Yea his gracious words and potent works were still contemned and envyed by the wicked Scribes and Pharisees as at this day by all the wicked in the world and there is no stilling of the rage of the Devill and his instruments where Christ is truely preached 3. Moses refused to be called the sonne of Pharaohs daughter and left the Court of Pharaoh to be partaker of the afflictiōs of Gods people Heb. 11. Christ descended from the glory of Heaven to save his elect and to suffer with them and for them as Moses could not doe Yea he tooke on him our infirmities and sorrowes and on earth refused his right to be a King when they would have made him because his Kingdome was not of this world 4. Both were willing to dye at Gods commandement both went up into a mount to dye Moses on mount Abarim Christ on Golgotha Both carefull to supply their absence to their people Moses by appoynting Ioshua his successor Christ by sending his spirit to lead his people into all truth IV. In sundry particular actions 1. Moses lift up the Serpent in the wildernesse So was Christ lift up Ioh. 3. 14. 2. Moses obtained flesh in the wildernesse to feede many thousands So Christ in the desert fed many thousands with a few loaves and fishes 3. Moses marryed an Aethiopisse a stranger blacke Christ marrieth the Gentiles strangers and in the Encomium of his Church it is said I am black but comely Cant. 1. 4. 4. Moses sweetened the bitter waters of Marah by the tree cast in Exod. 15. 25. Christ sweetens our afflictions by the wood of his Crosse Heb. 2. 10. 5. Moses was called a God Aarons God for directing him in things of God Exod. 4. 16. and Pharaohs God Exod 7. 1. for executing on him as God Gods judgements But Christ is indeed God most wise in counsell most potent in revenge 6. Moses delivered Israel thorow the Red-sea by his Rod Exod. 14 So Christ his Church from death by his Crosse through the red-sea of his blood 7. Never was God so clearly seene by the eye of flesh as to Moses who talked face to face But never did creature see his face but Christ Ioh. 1. 18. 8. As Moses was transfigured on an hill Sinai and so glorious as Israel could not behold his face So was Christ on mount Thabor so as his disciples were amazed and wist not what they said 9. As Christ after death rose most gloriously So Moses body after his death was most gloriously raised in which hee was talking with Christ on the Mount in his transfiguration Matth. 17. 2. 10. Moses face was covered with a vaile Our Moses with the vaile of his flesh hid the glory of his Deity and put on vilenesse instead of majesty that men might behold him and see and heare him and beleeve I. The doctrine of religion which wee teach is of God 1. Wee teach no other then what Moses taught nor no other then what Jesus Christ taught the one being faithfull as a servant the other as the sonne in the house For as there were not two Churches of the old and new Testament So is there but one faith one doctrine in substance onely differing in manner of delivery 2. This doctrine was perfectly fully and faithfully delivered to the Church seeing both were so faithfull If there be a doctrine of traditions unwritten if a doctrine of merits of purgatory of intercession of Saints then was Christ unfaithfull and did not reveale the whole will of his Father Paul a servant revealed the whole will of God Acts 20. 27. Was the Sonne lesse faithfull 3. This doctrine is fully and sufficiently confirmed by many and mighty miracles both in Moses the servant and in Christ the Sonne and being no new doctrine it needs no new miracles It is too idle to call for other miracles when they cannot proove that wee bring any other doctrine If wee should bring in strange and lying doctrines never knowen to Moses or Christ as they doe wee would cast about for lying wonders and pretend fabulous miracles to prove them as they doe II. Whatsoever office or function God sets thee in bee faithfull so was Moses the servant so was Christ the Sonne Hast thou an high place in Gods house as Moses be faithfull see 1. Tim. 1. 12. Art thou but a doore-keeper in Gods house bee faithfull in faithfull performing of whatsoever God reveales to bee his will Hast thou received any talent lay it out to thy Lords advantage else canst thou not bee faithfull Let thy care and study be to bee found not onely faultlesse but faithfull in all things according to thy Christian profession that faithfulnesse may bee thy praise and crowne in Magistracy Ministery private life in the whole practise of religion and also thy comfort living and dying when the Lord shall witnesse unto thee as to Moses in his life time Numb 12. 7 8. and dead Deut. 34. 5 10. Moses the servant of the Lord died and there arose no such Prophet III. Labour to expresse the fruit of faith Heb. 11. 26. to preferre the state of Gods people above all earthly profits and prerogatives account the despised condition of the Saints above the admired happinesse of wicked men Moses would joyne himselfe to them when hee might have beene in the height of honour Christ would not be in heaven without them but endured more affliction then Moses could to enjoy them Hence observe foure sorts of people that are not of Christs nor of Moses minde 1. Politicians who take the honour and profit of the Gospel but will none of the afflictions of Christ. 2. Proud persons who will not looke so low as on afflicted Christians 3. Temporizer◠that looke a squint on them if any suffer for well-doing 4. Scorners that despise the society and exercises of Gods people as too base company and courses for them Let all such know 1. That Christ in heaven scornes them not nor withdraws himselfe from them yea heaven would not please him without them 2. That the
the Moone the Popes ridiculous claime and yet they be sonnes of God heires of heaven brethren of Christ and of the royallest blood that ever was 3. When they ride in progresse they shew their state pompe and worldly glory Great Alexander gets upon his Bucephalus Pompey triumphs upon an Elephant Anthony rides upon Lyons Aurelianus upon Harts and bucks Christ had his kingdome beene of this world could have imitated them But while he was in the world to shew that his kingdome had no similitude nor correspondency with the pomps of earthly kingdomes in his progresse hee gets on an asse and instead of a saddle of state he had poore mens clothes spread under him But when he shall shew his glory he shall ride upon the Clouds as on an horse with such attendants and majesty as all the Potentates on earth were never capable of nor shal be able to behold 6. In amplitude and absolutenesse They will be free Monarchs and commanders their will and every word of theirs must be a Law But never was any kingdome absolutely Monarchicall but Christs al earthly Kings ever held in fee of him By me Kings raigne Never any other included all kingdomes of the world in it and under it but this Never any to whom all Princes were subiect but this Never was there any of them which shall not be broken to peeces by this little stone if it stand in opposition against him Dan. 2. 45. 7. In dispensing justice 1. They must judge by evidence and proofe by the sight of their eyes and hearing of their eares but he shall not doe so Isa. 11. 3. For he shall try and discerne the reynes and secrets of all hearts and shall judge things as they be not as they seeme David judged according to the hearing of his eare rashly against Mephibosheth Christ shall not doe so 2. They can pronounce their subjects just and innocent but he can make them innocent and just communicating his owne righteousnesse to them which no Prince can doe 1. Cor. 1. 30. He is made to us righteousnesse 8. In meanes of upholding and maintaining 1. They must winne holds as David Sions for t and enlarge themselves by force of armes dint of sword multitude of souldiers But Christ sends but twelve unarmed poore men who wonne and subdued the whole world with the word onely in their mouths such a word as was the greatest enemy to the world and corrupt fashions of it This is the weapon mighty under God to cast downe holds 2. They if they want men money munition must despaire of attaining or retaining their rights But Christs kingdome being neither set up nor held up by military power shall be upheld by the invisible and secret power of the spirit If all worldly power be against it never despaire it thrives best in opposition 9. In things to be attained In them the best things are honour pleasure externall prosperity and this for a time But Christs Kingdome stands not in meat or drink but in righteousnesse peace of conscience joy in the holy Ghost in grace here and glory hereafter The wealth of Christs subject is to be rich in grace rich in good works his honour to be of the stock and linage of Christ his pleasure a patient and painfull expectation of the pleasures at Gods right hand And these being eternall the kingdome of Christ must needs be eternal now this being the glory of the kingdom of Christ we have need of faith to discerne it and a great measure of humility before wee can resolve to become subjects of it The theefe on the Crosse asking Christ to remember him in his Kingdome Augustine askes him What Royalty doest thou see Seest thou any other crowne then that of thornes any other Scepter then Iron nayles any other purple then blood any other Throne then a wooden Crosse any other gard then executioners Was there now so great faith in Israel Let our faith touch the top of this Scepter let us submit our selves to his word for the present and cast our eye beyond the present upon his second comming when wee shall see him ride upon a white horse not upon garments but upon the Clouds in power and great glory entring not Jerusalem but the stage of the whole world to render unto every man even Kings according as they have done in the flesh good or evill III. David was called and annoynted to bee King but betweene that and the installing or enjoying of his Kingdome he had many troubles doubts and feares that made him stagger and say I shall surely one day fall by the hand of Saul So was the true David Jesus Christ annoynted with the fulnesse of the Spirit and called to be King of his Church but before his installation into his Kingdome many afflictions persecutions feares yea death it selfe overtooke him for our sakes Isa. 53. Wherein he said My God why hast thou forsaken me So must it be with us who must be content to suffer before we can raigne to be crowned first with thornes as Christ was and stand with Christ on Mount Golgotha before we come to Mount Olivet see Acts 14. 22. It is so ordained by God that we should make our way through a straite to state through thornes to Roses through troubles to rest through stormes to the haven through vertue to glory through conquest to triumph through warre to peace through the Crosse to heaven And this processe God the father strictly observed with his beloved son as was necessary Luk. 24. 26. Phil. 2. 8 9 he was humbled therefore God exalted him And this is the Lords honour to honour his servants raised from the dunghill that they may know the way to glory lyes by humility IV. It was ever the lot of the Church to have in it secret and inbred enemies as David and Christ had even such as eat bread at his table and dipped in the dish and these have alwaies prooved more mischievous then open and forraigne enemies The Church ever had hypocrites and false brethren Satans spyes who professing the same Christ and religion eating bread at the same table of the Lord and making shew of friendship in the communion of Saints joyning in the hearing of the word and prayer yet watch the haunts of Gods servants to spy their weakenesse and where they lye open to advantage Every one sees they advantage not themselves but by all meanes undermine the Gospell and professors so as the silly dove of Christ can find no rest for the soale of her foot And never was the Church so wounded as in the house of her friends Cant. 1. 5. The sonnes of my mother were angry against me This being the estate of the Church to be hunted as the silly hare from one Mush to another and no where safe it must make us 1. more wary 2. desire our rest 3. love that promise Come with me from Lebanon
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
that our principall mourning may be for our sinnes and binde up our affections for outward and naturall losses and crosses so as wee may have them loosed in spirituall This law tells us that sorow for our onely sonne or brother or the deare wife that lieth in our bosome ought to be no sorow in comparison of sorow for sinne Which 1. separates from God 2. makes Christ absent and stand aloofe 3. grieves the Spirit and makes him heavy towards us 4. seperates soule from body yea without repentance soule and body from heaven and happinesse Let us who have beene excessive in worldly sorow turne the streame against our sinnes and in all crosses set our heavinesse rather upon some sinne in our selves which might cause the crosse then on the crosse it selfe Sect. VII Now it followeth that we shew how the Priests figured Christ in their ministeriall actions Of these kinde of actions some were common to inferiour Priests some proper to the high Priest I. Common actions were six 1. The Priest must kill the sacrifices and none but he signifying Jesus Christ his voluntary action in laying downe his life for beleevers none could take away his life from him And hee was to be aswell the Priest as the sacrifice Iohn 10. 18. I have power to lay downe my life 2. The priests offred the blood of the sacrifices to God and sprinkled it on the Altar for they were ordained for men in things of God to offer gifts and sacrifices for sinnes No man might offer his owne sacrifice but hee must bring it to the Priest there was no comming to God but by the priest Figuring out Iesus Christ who offers up himselfe a sacrifice for the sinnes of the world upon the Altar of his Deity which gives both vertue and merit unto it No other can offer to God bloody or unbloody sacrifice upon this Altar but himselfe Iohn 17. 19. I sanctifie my selfe for them even as the Altar sanctifieth the gift 3. The Priests prepared the body of the sacrifice Lev. 1. 6. flayed it divided it into severall parts washed the intrailes put fire unto the burnt offering consumed the fat cast the filth and dung into the place of ashes Signifying that Christ himselfe alone did the whole worke of redemption He suffered the heate of Gods wrath and justice he puts away all our filth and covers it in his owne ashes he burnes up our fat that is the senselessenesse of our sin and all that savoureth of the flesh by the fire of his Spirit and inwardly purgeth and wholly washeth us in the fountaine of his owne blood 4. The Priest must teach the people His lippes must preserve knowledge and the people must depend on his mouth signifying the action of this great teacher of the Church who brought to us from the bosome of his father the whole counsell of God concerning the redemption of mankinde which could never have entred into the heart of man but by the teaching of this great Prophet Deut. 18. 15. He hath the learned tongue and Grace is poured into his lippes Hee therefore having the words of eternall life we must depend on him and heare him 5. The Priest must pray for the people and blesse them A forme of blessing is prescribed for Aaron and his sonnes laying their hands on the children of Israel signifying the strong prayers and intercessions of Iesus Christ for his Church who was heard in all things as himselfe witnesseth Iohn 11. 42. Father I knowâ— thou hearest me alwaies And accomplished not only in his holy intercession upon earth and now in heaven but manifestly in that blessing of his disciples by laying his hands upon them which was his last action upon earth Luke 24. 50. 6. The Priests were to preserve the Oyle for lights and the incense and for the daily meat offering and the anointing oyle And the oversight of the whole Tabernacle and all in the Sanctuary and all the instruments belonged to their care for the safety in moving carying standing c. signifying Iesus Christ the preserver of all grace in his Church He onely watcheth for the safety of his Church for the upholding of his holy ministery and all holy constitutions which else would quickly be broken up He plants the Ministery and he removes it at his pleasure He hath the seven stars in his right hand Hee is the great Archbishop of soules to the whole Church and no other in this kinde but hee So much of common actions ministeriall II. Actions more peculiar to the high priest were 1. daily 2. weekely 3. yearely 4. continually I. Hee must daily 1. dresse the holy lamps and lights morning and evening before the Lord Lev. 24. 2 3. to preserve the lights from going out Shadowing Christ the true light by whom the light of true doctrine must ever shine in the Church and never goe out by which the true beleevers shall bee delivered from darkenesse and death This was formerly figured by Goshen there was light when three dayes darknesse was over all Aegypt And this was figured by the pillar of fire that never failed till they came to Canaan 2. he must daily burne incense before the Lord upon the Altar of sweet perfume signifying Christ our high Priest daily offering up 1. our duties and services done by his appointment and which through him smell as a sweete incense acceptable to God 2. our prayers called odours of the Saints and a sweet incense And as no incense pleased God but that which was offered upon that golden Altar so no duty or prayer of ours is farther accepted then offered up by him and from him whose golden purity gives merit and worth unto them And as the incense must be offered up by the high Priest morning and evening so the continuall vertue of Christs merit ascendeth daily before God and perfumeth all the Sanctuary neither is there any other way to the father but by him II. He must weekly make the shewbread and set it before the Lord continually Exod. 25. 30. And more expresly Levit. 24. 5 6. Every Sabbath he must set on the table twelve loaves according to the twelve tribes and take the old away to the maintaining of his family for which use they might well suffice every loafe weighing about seven or eight pounds Here was a figure of Christ the true bread of life who sets himselfe in the preaching of the Gospell and administration of the Sacraments before the face of God that is in the assemblies gathered together every Sabbath the most sufficient food and refreshing of the Church to continue it in life strength and good estate from Sabbath to Sabbath till that eternall Sabbath come III. He must yearely once and that in the day of expiation goe into the Holy of Holies Exod. 30. 10. and Lev. 16. 2. and 34. to make an attonement for himselfe for all his
must not bee privately performed and figured our entrance by Christ the doore 3. One must bee made a sinne offering the other a burnt offering The sacrifices were types of that onely sacrifice of the Sonne of God our Redeemer performed upon the Altar of his Crosse for the expiating the sinnes and foule issues of the whole world In them both 1. what they were 2. what were the ceremonies about them 1. The sinne offering was a sacrifice in which the whole beast or bird was not consumed with fire as the burnt offering was but slaine for the expiation of sinne The use of which was to figure and seale up to the Jews the expiation of their sinnes in Christ. Now Christ is made manifest for the doing away of sinne by the slaine sacrifice of himselfe and see verse 28. The burnt offering was a sacrifice in which the whole beast or bird was consumed with fire offered up therein to God for a savour of rest namely to appease and pacifie Gods wrath for some sin or sinnes committed Which signified that Christ was to bee a whole burnt offering and to bee wholly consumed in soule and body with the fire of his Fathers wrath that hee might bee a sweet smelling savour for us Hee gave himselfe for us a sacrifice and oblation for a sweet smelling savour Neither did the beleeving Jews thinke that God was appeased by any vertue in the burnt offering but through the eternall sacrifice of Christ shadowed therein 2. What were the ceremonies about these fowles for they all pointed at Christ. 1. For the sinne offering of fowles the ceremonies are appointed Levit. 5. 8 9. and they bee three 1. Rite The Priest must wring the necke of the Dove asunder but not plucke it cleane off and the same rite in the burnt offering The necke must bee pincht with the naile of the Priest to let out the blood but the head must not bee pluckt off from the body Signifying 1. That although Christ was to die yet his divinity and humanity should not bee severed 2. That the death of this innocent Dove should not interrupt his head-ship of the Church Hee was to bee pinched to death but his head should not bee severed from his body and members which is his Church 3. That Christ should die indeed but no bone of him must be broken Ioh. 19. 36. shadowed also in the Passeover 2. Rite The Priest must sprinkle the blood of the sinne offering upon the side of the Altar vers 9. and the like in the burnt offering Chap. 1. 15 signifying that all the vertue and merit of Christs blood for the purging of sinne was drawen from the Altar of his Deity He must be God that must purchase the Church with his blood and 2. Cor. 5. 19. God was in Christ. 3. Rite All the rest of the blood must be powred out at the foot of the Altar signifying not onely the powring out of the blood of Jesus Christ our true sinne offering upon the Altar of the Crosse without which shedding of blood can bee no remission of sinnes but also the blood powred at the foot of the Altar that is those clots and drops of blood plentifully flowing from him in his agony before his passion Luke 22. 44. as hee was going up to the Crosse. 2. For the Dove appointed for the burnt offering besides the former rites some other are appointed 1. The Priest must plucke out the maw with his feathers and cast them besides the Altar on the East side in the place of the ashes For these were things uncleane and signified that Christ should bring no uncleane thing to his suffering but present a most spotlesse and holy oblation to the Lord for else had it not beene of sweet smell 2. The Priest must divide and cleave the bird with his wings but not asunder signifying Christ who seemed by his death to bee burnt extinct and perished for so he was in the esteeme of his owne disciples as they were going to Emmaus but yet hee was not quite sundred but rose againe by his owne power and ever liveth sittting at his Fathers right hand to make requests for us Yea his owne words might seeme to imply a sundring when he saith Why hast thou forsaken mee but that the ingemination of his former words my God my God doth strongly prove the contrary 3. This bird must bee throughly consumed to ashes to make it a sweet savour to the Lord Levit. 1. 17 signifying that never was any thing so gratefull and acceptable to the Lord as the whole burnt sacrifice of his Sonne in which hee smelled a savour of eternall rest To which the Psalmist alludeth Let him smell a savour of all thy oblations and turne thy burnt offerings into ashes 4. When all these rites were observed the party that was uncleane shall bee cleane Levit. 12. 8. and Chap. 15. 13 28 signifying that a party justified by Christs blood and exercising true repentance and the study of holinesse and new life is brought in againe into the right and fellowship of God and his people whatsoever his uncleannesse formerly hath beene And thus hath the legall cleansing of this person brought us to the Evangelicall in Jesus Christ. I. Sundry grounds of consolation to the Church and people of God 1 As Christ seemed cleane divided and sundred from his Father and from his Church but was not so his members often seeme quite sundred from God and all comfort but are not 2. Cor. 4. 8. and Chap. 6. 9. A godly man may bee in such a straight as David was when thus he brake forth to Ionathan As the Lord liveth and as thy soule liveth there is but one step betweene me and death and yet when hee can see no passage God makes a passage forth Hence may a Christian with Paul challenge all perills and dangers and contemne them as too weake to separate us from Christ Rom. 8. 39. yea in all things wee are not onely conquerours but more then conquerours So was Christ in death and from under the grave more then a conquerour Let a Christian be slaine it hinders him not from being a conquerour and what ever hee may lose he loseth not the love of God who loveth him to the end whom hee once loveth and therefore onely the sound Christian is in a sure estate If sorrow be for a night joy will returne in the morning after darkenesse as sure to see light As Jesus Christ keepes his headship and death cannot sever him quite so the members may bee pinched yet not quite off but abide members still 2. As the speciall providence of God watched his owne sonne that though hee was in wicked hands that wanted no will yet they were kept from breaking one bone of him soe doth the same prouidence watch over his members that howsoever the wicked of the world pinch and presse them yet the promise is made to them He keepes all their
true inward Circumcision Phil. 3. 3. The Motives are 1. All outward service and Ceremony without this is rejected as preaching hearing praying fasting weeping All thy service and labour is lost if by the Spirit of God thy mind bee not renewed and faith and conversion wrought in thy heart For as the Jews being circumcised were challenged to bee uncircumcised though they had the foreskinne of the flesh cut off and had the circumcision made with hands and were so farre unworthy of Abrahamsâ—eede â—eede as that they are called Witches children seed of the whore Isai. 57. 3. and Act. 7. 51 So art thou not circumcised which art onely outwardly Rom. 2. 28. A Jew without or outward is as good a worshipper as thou 2. If we cannot say truely that now not the Jews but we are the circumcision Col. 2. 11. our persons are no better before God then an uncircumcised person in the law Therefore if thou art not thus circumcised thou art 1. an exceeding hatefull person So David of Goliah by way of reproch and contempt This uncircumcised Philistine 2. thou hast no part in the promised Messiah no more then he 3. no portion in Canaan not a foot in heaven all thy portion is in earth 4. no member of the true Church but without the Communion of Saints 5. as he was in state of death and judgement Deut. 30. 6. Ier. 4. 4 14 so thou shalt bee condemned as surely for want of a sanctified and circumcised heart as he for contemning circumcision of his flesh Col. 2. 13. Yee were dead in the uncircumcision of the flesh without the life of God in grace without hope of the life of glory CHAP. XIX The Passeover a type THe second ordinary Sacrament of the Jews lively representing Jesus Christ was the Passeover instituted Exod. 12. to be a lively type of Christ. 1. Cor. 5. 7. Christ our Passeover is sacrificed for us The name of this Sacrament hath in it the occasion for it was by God therefore instituted in memoriall of their great deliverance in Aegypt when the destroying Angel who slew all the first borne in Aegypt in one night passed over all the Israelites houses whose doores and posts were striked with the blood of the Paschall Lamb slaine and eaten in that house Wherein the godly Iews were not to fixe their eyes in that externall signe or the temporary deliverance signified but to cast their eye of faith vpon the Messiah and true Paschall Lamb by means of whom the wrath and revenge of God passeth over all those whose soules are sprinkled with his blood and who by true faith feed upon him And therefore howsoever the word Passeover hath in Scripture many significations both proper and figurative I understand by it the whole institution of God concerning the Lamb called Paschall In which we shall see Iesus Christ most lively pourtrayed before vs and that this one legall Sacrament preached not obscurely to the ancient Iews the whole doctrine of the Gospel and grace of salvation by the onely suffering of Iesus Christ. This will appeare in five things 1. In the choice of the Sacrifice 2. In the preparing of it 3. In the effusion of blood and actions about it 4. In the eating and conditions therein 5. In the fruits and use Sect. I. I. In the choice of the Sacrifice The Lord appointed it to bee a lamb or a kidd notably signifying Jesus Christ whom Iohn Baptist called the Lamb of God taking away the sinnes of the world Ioh. 1. 29. Christ is a lamb 1. In name Revel 5. 6. In the midst of the Elders stood a Lamb. 2. In qualities in respect of innocency patience meeknesse humility obedience to the will of his Father to the death not opening his mouth Isai. 53. 7 in fruitfulnesse and profitablenesse to feed us with his flesh and cloath us with his fleece of righteousnesse 3. In shadows being figured in all those lambs slaine especially in the Paschall lamb In which shadowes or figures hee was not yearely onely but daily held before the eyes of beleevers and so here we consider him In this Lamb for his choice must be foure conditions 1. Condition It must bee a lamb without blemish verse 5. every way perfect without any spot or defect signifying the most absolute perfection of Jesus Christ who was both in respect of his person and actions without all spot and exception 1. Pet. 1. 19. as of a Lamb undefiled and without spot Heb. 7. 26. Such an high Priest it became us to have as is holy undefiled separate from sinners The reasons are two 1. Because else his ransome were insufficient 2. He must be perfectly righteous that must become a righteousnesse to many 2. Condition It must bee a male for three reasons 1. Reason To note the excellency strength and dignity of Christ proper to that sex For although he seemed a most weak man in the state of his humiliation yet must hee be not effeminate but masculine strong stout and potent to destroy sinne and death and to foile all the enemies of mans salvation Christ indeed must be the seed of the woman but the woman must bring forth a man-child Rev. 12. 5. And though he must be borne of a Virgin yet the Virgin must bring forth a sonne Isa. 9. 6. For he must divide the spoyle with the strong Isa. 53. 12. 2. reason Consider Christ in both his natures it was fit he should be a male as the Lambe was 1. as he was the Sonne of God it was meet hee should bee of the more worthy sexe of men for it was unfit that the Sonne of God should be the daughter of man 2. as being man he was to be the Messiah the seed of Abraham the Son of David and so to be circumcised to bee a fit Minister of Circumcision 3. reason Consider him in his office Hee was to be a King a Priest and a Prophet of his Church all which necessarily require him to be a man a male as the Lambe was We conclude therefore hence that being the head of the whole Church he must be of as worthy sexe as any of his members III. Condition The Lamb must be of a yeare old ver 5. to signifie that Christ dyed at a full and perfect age in his strength and therefore had experience also of our infirmities For a Lambe of a yeare old is at his state and growth and a Lambe of a yeare old is acquainted with many miseries Even so our Saviour living to the full strength of a man was a man full of sorrowes and acquainted with infirmities See Heb. 4. 15. we have not an high Priest which cannot be touched with the feeling of our infirmities but was in all things tempted like us yet without sinne IV. Condition He must be taken out of their own flockes and folds For so Moses to Pharaoh Exod. 10. 25 thou must allow us our
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
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
them at liberty being cast in bound 5. The power of God makes all the creatures serviceable to his Church the love of God to his Church makes them comfortable and the presence of God with his Church makes them profitable as the presence of the Angell in the bush the presence of a fourth like the Sonne of God in the furnace Dan 3. and the Pillar of fire was a signe of the presence of God in it who made a pillar of dreadfull and unmercifull fire a great mercy to his people yea and most beneficiall 6. The wisedome of God can put understanding into these senselesse creatures to distinguish betweene an Israelite and an Aegyptian The fire shall give light to the Israëlites and deny it to the Aegyptians The sea shall give way to Israel but shut up the way to Aegypt The cloud shall hide cover and comfort the Israelites but deny it to the Aegyptians The fire shall come out and destroy the Captaines and their fifties and send them to hell but a Chariot of fire shal hoyse Eliah to heaven Make use of this observation for the present in the greatest dangers remembring that gracious promise Isa. 43. 2. When thou passest through the fire I will be with thee and it shall not burne thee no more then the Pillar did the Israelites Doe the enemies come out against us as strong as Pillars as furious and fiery as â—ire it selfe Never was there so hot a Pillar of fire but there was a cooling and covering cloud as neere us The Cloud that makes the Red sea give way can conquer Canaanits too and all the furious enemies that come out against us Were it not for this Cloud of Gods gracious protection there were no standing against the heat and rage of such fiery enemies Lay up this meditation for time to come Time shall bee when our Lord Jesus shall appeare in flaming fire 2. Thess. 1 Heb. 10. 7. hee comes with a violent fire Psal. 50. 3. a fire shall devour before him This shall burne up the studs of heaven and earth and now how shall any man bee able to stand before these great burnings Now know 1. That that dreadfull fire shall attend Christ the head as a servant for the finall salvation of his members 2. It shall bee commanded to bee comfortable to the elect as most dreadfull to the wicked driving them to their wits end even as this Pillar of fire was And as the waters of the deluge which while they drowned the world of the ungodly lifted up the Arke and saved that from drowning III. Who they bee that may expect to partake of all these comforts from this Pillar Answ. The Cloud is not the same to all But the same cloud that lightned Israel cast darknesse on the Aegyptians so Christ is not the same to all not sweet not comfortable to all But to such as are 1. Of mount Sion Isai. 4. 5. true members of the Church sonnes of the Church known by cleaving to the Assemblies Vpon Sion and the Assemblies thereof shall be a cloud In Sion shall be deliverance And as the hills compasse Jerusalem so doth the Lords protection his people 2. Such as be in the Lords wayes gotten out of the Aegypt of their darknesse and earthlinesse and moving still towards Canaan for so did the Israelites So Psal. 91. 11. they shall keepe thee in all thy wayes All the while Israel was in Aegypt they had no Pillar of cloud and Fire and when they came into Canaan they had none nor needed any but while they were walking in the wildernesse in unknowen wayes in danger of enemies We are without protection while wee are in the state of nature not called out of our Aegypt and when wee shall come into our Canaan we shall need none because wee shall be set quite beyond danger and enemies But now in our moving towards heaven in so many dangerous wayes among so many mortall enemies wee need the Cloud and the Lord supplies our need 3. Such as lift up their eyes to this Cloud and Pillar for direction Had Israel refused to move according to the motion of it it would not have sheltred and comforted but revenged them Such onely shall obtaine the mercy of God in Christ who obediently follow Christ and submit themselves to his direction If thou waitest upon him for duty thou mayest waite upon him for mercy for such onely shall attaine it Gal 6. 16. Psal. 121. 1. I will lift mine eyes up to the mountaines and then verse 6. the Sunne shall not smite thâ—e by day nor the Moone by night alluding to this place in which the cloud abates the heat of the Sunne by day and the fire the coldnesse of the Moone by night 4. Such as persevere and goe on forward in grace For therefore was the Pillar light in the night to Israel that they might goe forward day and night And therefore was it a darke cloud to the Aegyptians that they might not hinder the Israelites in their way Gods favour and protection belongs to such as desire to prosper and profit in grace and get every day neerer their happinesse Object But this seemes to be the way to lose all peace and joy of our lives seeing none are more assailed by Satan and wicked men then godly men sonnes of the Church that walke in Gods wayes that take Gods directions and desire to proceed and persever in godlinesse how then are all these promises accomplished Answ. 1. All promises of temporall good things are made with exception of the crosse this exception impeacheth not the promise 2. It is a common condition of good and bad to sustaine many evils and undergoe many difficulties but with this difference that the wicked have no Pillar to sustaine them no cloud no refuge or hiding place but the godly hath God for his refuge his Pillar and Cloud 3. The Pillar still stands over the Tabernacle and saves the Armie of Israel the whole Church is ever saved by Gods protection though some souldiers may fall in the battell as Martyrs who receive not alwaies corporall deliverance to receive a better resurrection 4. If this Pillar put not off some evills it ever supplies some greater good If it deliver not from death it delivers by death If our state seeme not so good it will turne it to good Rom. 8. It led the Israelites to Marah a place of bitternesse but the next remove was to Elim where were twelve fountaines of water Exod. 15. 23 27. It suffers the Israelites to want meat in the wildernesse but to feed them with Manna If to want drinke it is to supply them by miracle to refresh their soules as well as bodies by water out of a rocke IV. In the same Pillar of the Cloud see justice and mercy met together and tempered 1. Mercy to the Church and beleevers that now wee behold Gods presence in a cloud The brightnesse of his goodnesse to us shines in
Sacraments that can bring one drop of true water of comfort but by the presence and word of Gods blessing The efficacy of grace depends not on any meanes or worke wrought but it is Gods word and presence that doth all in them Ob. Then we may give up the use of all meanes and pray at home for grace Sol. Not so for meanes must be used Moses must speake to the rocke God appoints no meanes in vaine but we must not insist and dwell in them but looke beyond them to Gods blessing and successe Moses must use the Rod though a word without the rod might have done it so we must use the meanes as being tyed to them though God be not but not stick in them seeing the abuse of them may make them hurtfull not helpefull The people of Moses the Jewes strooke this rocke pearced him with thornes and speares saw with their eyes the precious fountaine opened in his side a priviledge in which they were beyond all people of the earth but partly ignorant what they did partly malicious treading this precious blood under foot not attending not beleeving the word this reall striking of this rocke was unprofitable yea and damnable unto them 5. The waters of the rock smitten followed the Israelites 1. Noting the abundance of water not only for their present supply but also for future so in Christ his blood is abundant and plentifuil redemption and consolation 2. The rock following them that is following or satisfying their desires It followed them every where where they desired followed their necessities followed their desires So Christ Jesus is to the faithfull heart all it can desire He followes them with all sweet and needfull desires He is above all that heart can thinke alwaies present with us through our wildernesse especially in most needfull times 3. It followed them in signifying the truth which was to follow It signifyed plainely that Christ was to follow it as the truth the type and so it followed them with instruction and admonition so Christ the true Rock followes the Church with instruction His whole life Ministery miracles actions passion and speeches was a reall instruction And now by his Ministery he followes us with daily directions 4. It followed them through the wildernesse even unto Canaan All the drynesse of that dry and barren wildernesse could not dry it up So the waters of grace streaming from the Rocke Jesus Christ follow the beleeving Israel of God through the wildernesse of the world to the heavenly Canaan All the persecutions and parching heats and droughts in the world can never dry it up Let all the wildernesse besides want water in Israels campe is enough Where God begins with a man in sound and saving grace here it will carry him into the land of promise True grace must end in glory Hence arise observations twofold I. In respect of God to confirme our faith in the assurance of his 1. presence 2. power 3. mercy to the Church I. His presence He that before was present in the Pillar of the cloud and fire for their safety and in the manna for their sustenance is now present in the Rocke for their satiety in their extreame thirst The presence of Christ is all in all to the Church his presence is a present supply of all wants His eye is alwaies present for although it goe over all the world yet it is alwaies fixed on the Church His eare is present they cannot call to Moses for bread or water but he heares and supplyes His hand is ever present with and for his Church and is not shortned Himselfe is ever present with his in life in death and after for good for grace and glory Onely keepe thou these conditions 1. Be with him 2 Chr. 15. 2 that is walke with him as Henoch 2. Keepe in thy waies for so long he hath promised his comfortable presence 3. Rejoyce in his presence in the presence of his spirit in the signes and meanes of his presence And then feare not want sicknesse nor to walke in the midst of the valley of the shadow of death for God is with thee Psa. 23. 4. He will also prepare a table for thee in the sight of the adversary ver 5. II. Here is a testimony of such mighty and miraculous power in God for his people that even Moses himselfe staggered and could scarce conceive a worke of such power from God Here is a worke of omnipotency in cleaving the hard rocke Psal. 78. 15. To shew 1. That he is a free worker not tied to second causes but at his pleasure can hinder alter or change the power of nature Psa. 115. 3. 2. That he can worke by contraries and out of most unlikely yea contrary meanes effect his owne pleasure Luk 1. 37 Is any thing impossible to God 3. That we should cast our eyes on this power Psa. 62. 11 Once have I heard it yea twice that power belongeth to God And hence learne 1. Not to limit the holy one that made heaven and earth of nothing 2. Faithfully to depend on this power when we see no meanes of safety or supply but all the meanes contrary For the rocke shall yeeld water rather then thou shalt want what hee seeth good for thee 3. In thy fainting and wearinesse when thy weaknesse tells thee thou art not able to goe on in this wildernesse for want of water of comfort and consolation nay art hopelesse in thy selfe or any meanes thou canst make now hope above hope Gods power is sufficient in thy weakenesse Sampson shall get both victory and water by a jaw-bone the most unlikely thing in the world for either And though this power now worketh not miracles ordinarily yet before thou that waitest on him shalt miscarrie hee will miraculously sustaine thee III. Heere is a testimony of Gods admirable mercry to his people Israel deserved to be smitten for their murmuring and rebellion but the rock is smitten for them The rock is not smitten for it selfe but for Israel In stead of a revenging power which they might have expected they find a gracious power which they could not expect Even so all maâ—kinde was to be smitten by the Law but the Rock must be smitten for us Our Rock suffered nothing for his owne sinnes who was purer in his nature and actions then all the Angels of God but all the stroke he suffered was for the Israel of God that they might draw out of this well-head waters of joy and abundant consolation The mighty power of God which we had deserved to be turned all against us is all turned to the salvation of the Church where mercy rejoyceth against judgement Thus of God From this Rock and water we are also to observe some things concerning our selves I. Wee have heere the accomplishment of that Prophecy Zach 13. 1 A fountaine is opened to the house of David and to the inhabitants of
to the excellency of meanes but by weake and unlikely meanes effects his great works And therefore that which had no power of cure in it selfe must cure and heale that the worke may be knowen to be his and not the meanes 2. The lower and baser the meanes are the better may the Israelites be led through them and so beyond them It was not the will of God that they should rest in the brazen serpent which had no power of cure but through it bee led by faith vnto the Messiah who onely could cure them 3. Though it was of brasse yet it was strong and signified Jesus Christ how weake soever in mens eyes yet was hee first the mighty and strong God secondly powerfull and able to deliver his people thirdly most invincible and potent also against all his enemies he is a wall of brasse and his strength is as the strength of brasse Reuel 1. 15. 4. Being of brasse as it was strong so was it shining and bright signifying Christ in respect of his divine and eternall generation truely shining and glorious Hee was the brightnesse of his Father Heb. 1. 3. the very brightnesse of the glory of God excelling all the Angels in heaven in their clearest glory and brightnesse Revel 1. 16. 5. As that serpent so shined that the Israelites might look upon it and their eyes not dazled so this great glory was so vailed by his flesh and humility as we the Israel of God might behold it yea approch it and fetch our salvation and happinesse from it 2. It resembled Christ in the forme for the forme was of a serpent First a serpent is of an hatefull and contemptible shape and appearance so was Christ in his owne habite Isai. 53. a despised man a worme rather then a man men saw no beauty in him but hid their eyes Secondly the serpent was accursed of God So Christ lay under the curse of sinne for us Gal. 3. 13. Thirdly that was but like a serpent in the forme of a serpent not a serpent it had onely the shape not the life sting nor poison of a serpent So Jesus Christ was the similitude of sinfull flesh but no sinner No venim or poison of sinne was found in him neither in his nature nor actions Rom. 8. 3. hee was in the similitude of sinfull flesh as that of a serpent but without all sting or spot of sinne The third thing in the appointment is the end or use of the serpent It must bee lift up upon a pearch that all Israel might see it Which plainly noteth both the kind of death which Christ must suffer as also the proper end and vertue of it as in these particulars 1. Both must bee lifted up So Christs crucifying is called an exaltation from the earth Ioh. 12. 32. 2. Both must be exalted upon wood the Pole a type of the Crosse of Christ. 3. Both among the Jews out of the Church is no salvation 4. Both to be looked upon one with the eye of the body the other with the eye of faith 5. Both to recover health and life one of body the other of soule one frees from corporall death the other from spirituall and eternall II. The applying of this remedy was nothing but the looking upon the brazen serpent which signified the sinners beholding of Jesus Christ for his cure The meanes of application of the remedy was the eye of the Israelite So the instrument of applying the remedy by Jesus Christ is the eye of faith which is the eye of the soule So our Saviour Christ himselfe expoundeth it Ioh. 3. As the brasen Serpent was lift up so shall the son of man that whosoever beleeveth in him c. That which Moses calls looking on the type Christ calls beleeving in himselfe the truth Which if the Lord had not purposed to expresse he could as easily have remooved the Serpents as appointed the making of another and as easily have healed them by his word as by this signe but hereby affords them a double mercy and cure one of the body by the signe another of their soules by the thing and truth thereby signifyed III. From this application followes a saving effect The Israelite by looking lived and received present ease with freedome from paine and poyson So the beleever looking on Christ by the eye of faith hath an heavenly life restored present ease from the paine of a guilty and accusing conscience freedome from the poyson of sinne both the guilt and staine of it But herein the truth is advanced above the type 1. That brazen Serpent had not power in it selfe to cure this hath power in it selfe 2. Whereas they were cured to dye againe beleevers attaine a sound cure never to dye more Ioh. 11. 26. 3. Whereas that did not alwaies retaâ—â—e the vertue of curing our brazen Serpent doth ever retaiâ—e power and vertue for the salvation of beleevers looking towards him to the end of the world 4. Wheras this brasen Serpent now a remedy against poyson was after turned to poyson the Israelites in Hezekiahs time which made him stampe it to powder our brazen Serpent ever remaineth the soveraigne and healing God as unchangeable in his goodnesse as hee is in his most holy and divine nature 5. That remained a great while about seaven hundred and threescore yeares but after was defaced and destroyed Our brazen Serpent can never bee defaced or destroyed but abides the Saviour of sinners to all eternity Oh now what a sweet Sermon doth this one type containe of the whole summe and marrow of the Gospell what a pregnant testimony and vaticinie is it alone of the death and passion of Jesus Christ as also of the vertue and merit of the same and consequently what a prop and stay of our faith what a goade and spurre to drive us to Jesus Christ in whose name alone wee can bee saved Sect. 3. I. Note What weake and contrary meanes the Lord useth to effect great things for his Church and in his Church Was there any sence or reason to be conceived in all this counsell and ordinance of God in healing thus his people 1. Could a Serpent of brasse a shape only more heale then hurt them 2. Could a dead Serpent prevaile against so many living and fiery Serpents 3. Shall not this shape and image of a Serpent be so much as touched or applyed to the wound but the sight of it onely a farre off cure a mortall wound really inflicted How inconceivable is this to humane reason which perhaps would count it foolish and ridiculous But the Lord though he might by many other more mighty and likely meanes will by no other meanes effect their deliverance He that brought in the Serpents could as easily have remooved them if not that yet he might have hindered them from biting them or hee might powerfully of the same poyson have made a remedy but he chooseth most unlikely meanes Qu.
of God looke confidently upon it be it never so unreasonable 〈…〉 There bee foure things which a man shaâ—â— never attaine till the eye of his faith close up the eye of his reason 1. Hee shall never attaine the true knowledge of divine things Gods wisdome hath no greater enemy then humane wisdome not sanctified No men hardlier nor seldomer converted then worldly wise men as the Scriptures which say not many wise and experience shewes daily What wiser men in the world then the Philosophers and Stoicks of Athens but when Paul came to dispute among them of doctrine of religion he was called ababler Act. 17. 18 what will this babler say and reasoning among them of the resurrection hee was derided and mocked ver 32. Was not Festus a wise man and a prudent governour and yet when Paul preached to him no other things then Moses and the Prophets had foretold of these sufferings death and resurrection Festus tells him too much learning had made him mad Act. 26. 24. Ioh. 9. 6 Christ to cure a blinde man tempered clay and spittle together and applyed it to his eyes and bids him goe to Siloe A remedie likelier to put out a mans eyes then to recover sight There was no reason in the earth of the remedy but onely to try whether the blinde man did constantly beleeve Yet if the blinde man had not wholly resigned himselfe to Christ and shut up his owne reason had not he acknowledged Christ able to do what hee would by what hee would and to bee the same God who at first put all sences into a piece of clay and now by a piece of clay would recover his sence he had never seene but remained blinde still So every naturall man borne as blinde as he in spirituall things till he wholly submit himselfe and subdue his reason to the meanes appointed shall never see any thing to salvation but abide in naturall blindnesse still What hope hath he to be taught by the spirit that must give lawes to the Spirit of God or what a short metwand is naturall reason to measure divine things by 1 Cor. 1. 21 1 Cor. 2. 14 Why else did these Jewes esteeme the doctrine of the Gospell scandall but that reason of flesh would not nor could behold life and glory in such a base life and ignominious death as Christs was nor could hold him the Messiah who was made a curse upon the Crosse as if hee had beene crucified through infirmity and this vaile as to them remaineth at this day unremooved And why was Christ foolishnesse to the Graecian but that reason would not yeeld that life should be fetched out of death or salvation to be sought in curse and malediction 2. Hee that shuts not the eye of reason can never attaine faith There bee sixe things which a man cannot beleeve so long as he sticks to naturall reason First he cannot beleeve the word of God nor depend upon but scorne the ordinances of God in the word preached and Sacraments administred which is the visible word Reason unrenewed cares not for this foolishnesse of preaching 1. Cor 1. 21. And to a carnall man the threatnings of God are like Lots warning to his kinsmen he was as one that mocked or jested A promise to a carnall heart is as tastelesse as the white of an egge The wiser men are the further off they are from beleeving in a crucified God or conceiving that by the foolishnesse of preaching God will save such as beleeve Flesh and blood reveileth nothing Secondly hee cannot beleeve the maine promises of God which cannot bee comprehended but by the eye of faith and not by that till the eye of reason bee shut up God hath promised his presence favour and love with his children how can reason conceive the truth of this promise seeing them in hunger thirst wants hearing them reviled slandered disgraced observing them cast out of companies and societies as refuse and out-sweeping that were their hopes here onely they were of all men most miserable Reason will not bee perswaded that God can send us by hell to heaven yet that is his promise Humane reason will never pray My God my God why hast thou forsaken mee How could Abraham have beleeved the promise of a sonne by Sarah had he looked to naturall reason Thirdly he cannot beleeve the maine Articles of faith that hath not resigned up his reason Example Reason will not beleeve an happy resurrection seeing the body raked up in dust and corruption but denies this Article Reason cannot conceive or beleeve an eternall life because it sees it not given but to dead men It cannot apprehend how the Sonne of God should become the son of man or that this Sonne of man was borne of a virgin without man And so of the rest Fourthly he cannot beleeve the miracles of Scripture for confirmation of Gods truth and our faith Naturall reason cannot beleeve that the Sunne ever stood still as in Giâ—eah much lesse went back ten degrees as in Hezekiahs time 2. King 20. 11. Or that fire should descend which naturally ascendeth and feed upon water contrary to nature as at Elias prayer 1. King 18. 39. Or that fire should raine downe as on Sodome which is proper to water Or that fire should not burne the three children Or that water should stand as a wall as in the Red sea and in the river Jordan whose property is to be fluid Fiftly he cannot beleeve the worke of creation if he will beleeve reason the universall consent of which is That of nothing nothing can bee made and not any thing much lesse all things out of nothing To reason therefore it will be incredible that there should be light before the Sunne or fruits before any raine as in the Creation Heb. 11. 3. By faith wee know not by reason that the worlds were framed by the word of God so that things which are seene were not made of things which doe appeere Sixtly he cannot beleeve the great work of Redemption For naturall reason thinks it unreasonable that the life of the Church can bee fetched out of the death of Christ. That a man can be justified by the imputed righteousnesse of another and yet there dwell so many sinnes in him Reason will not beleeve that one man can recover life by anothers death no more then one man can live by anothers soule or be wise by anothers learning or be cured and brought to health by anothers disease 3. So long as the eye of reason is open a man shall never attaine sound obedience unto God For much of that obedience required at our hands is cleane against corrupt nature As the whole doctrine of repentance of mortification or watchfull and carefull conversation of restraining our selves in unlawfull liberties yea and in lawfull all crosses reason Had Abraham ever sacrificed his sonne had he consulted with reason Had Paul ever joyned to the disciples to
head Not dropped but powred signifying the abundance of gifts and graces most plentifully conferred upon Christ our head For as it was proper to the high Priest to bee anointed on the head whereas the common Priests were anointed but in their hands not on their heads So was Christ as the head anointed with oile above all his fellowes and received the spirit beyond measure signified by powring on the head 3. The communication of this oile It stayed not on Aarons head but ranne downe his beard even to the skirts of his garments signifying that the Spirit of grace distills from the head unto all the members of his mysticall body the Catholike Church First the Spirit descends and sits on Christs head then on the Apostles in likenesse of fiery tongues running downe as it were by Aarons beard and from them upon other inferiour persons beleeving their word as unto the skirts of his garment Now a threefold Application hereof I. In the anointing of the high Priest the eminency of Jesus Christ above all creatures whose very Name carrieth in it a note of principality being called the high Priest of our profession And in that this whole consecration of the high Priest in most solemne and stately manner was but a darke shadow of his solemne inauguration into his Office And by this anointing Christ is differenced from the most excellent Priests and Prophets that ever were Aaron Moses Elias Some of them had a most glorious vocation as Moses and in the entry of their callings graced with most divine and powerfull miracles but never any had the spirit sitting on his head but hee None of them by their anointing had all graces nor any grace in perfection but onely begunne and in small degree Moses a beleever wanted faith sometime as when he smote the Rocke which he should have spoken to and the meekest man in the world was sometimes to seeke of his meeknesse Aaron though the oyle was powred on his head was weake as in murmuring against Moses and in making the calfe But in our high Priest all graces and vertues were not inchoate onely but perfect In him knowledge of God was most perfect holinesse most perfect and all kinde of graces in highest degrees Grace sits in his lips not only to move the mind but to change it None of them by anointing could receive graces for others but for themselves onely but hee receives such a measure as runnes over to the sanctifying of the lowest and meanest of his members Hence 1. Ioh. 2. 27. the anointing which wee have of him dwells in you and teacheth you all things And 2. Cor. 1. 21 22. It is God that anointeth us in Christ and sealeth and giveth us the earnest of the Spirit Thus our Lord Jesus is advanced above all his oile shines brightest and swims aloft above all others II. In Aarons and Christs anointing and furnishing to their Office Ministers must labour for a greater measure of this ointment then others to runne downe from them to their skirts They must pray by the Spirit watch by the Spirit walke by the Spirit An unconverted Minister may doe another good but hee hath no promise of blessing nor doth any good to himselfe As the holy ointment was kept in the Sanctuary So Christ is the Sanctuary whence this oile comes The pipes are the word preached Sacraments prayer societies of the Saints and Gods people And such Ministers as contemptuously contemne the conduit-pipes through which this oile drops and flowes scorne to come to Sermons and joyne in holy exercises how doth their oile drie away Instead of this oyle that should fall from them a deale of pitch and slime froth and filthinesse falls on their skirts III. In the communication of this ointment unto us the skirts we learne that Christ is not for himselfe but for us And therefore 1. Examine if thou beest anointed This is to bee a Christian to bee anointed as Christ was Scornest thou this holy oile in thy selfe or others Know thou shalt one day wish the mountaines to fall on thee on whom this oile falls not 2. Hence draw strength in temptation Remember If sollicited to sinne Oh I have the anointing I am taken up and set apart to Gods use I am for God and his glory Neh. 6. 11. 3. Use meanes to attaine a farther measure and be liker Christ. Thou missest a Sermon or the Sacrament thou knowest not what drops of oile thou hast missed 4. Have a care to walke as such as are anointed smelling sweet every where in holy lives speaches prayers in all things edifying thy selfe and others Leave a sweet smell every where behinde thee Let it drop downe from us to others round about us The third thing in the high Priests consecration was sacrificing Exod. 29. 1 2. In which 1. Observe in generall that the Priests must be consecrated by offering all sorts of sacrifices for them and therefore they must take a calfe two rammes unleavened bread cakes and oile vers 1 2. 1. Because of the speciall holinesse and honour of their calling who are to come so neere unto God who will bee specially sanctified in all that come neere him 2. Because sinne in them is more hatefull then in any other and in expiating their sinnes as much is required as for the sinnes of all the Congregation 3. Because they were to offer unto God all the gifts and sacrifices of all the people of all sorts and therefore for them must be offered all sorts to sanctifie them not onely in generall but to their speciall services betweene God and his people 2. In particular The first of these sacrifices must be a sinne offering verse 10. For which they must 1. Take a calfe and offer him for the expiation of sinne verse 14. This yong calfe was a type of Christ who onely by his owne oblation expiated our sinne which otherwise made our selves and duties most hatefull 2. This calfe must be presented before the Lord and his Congregation signifying the willingnesse of Christ to offer up himselfe for the sinnes of men Iohn 19. 11. 3. Aaron and his sonnes must put their hands on the head of the calfe verse 10 not onely to confesse they were worthy to die for their own sinnes but to professe also that the death which they deserved was by the death of the Messiah the high Priest of the new Testament removed off them and transferred upon the beast And not onely the imputation of our sinnes upon Christ but also is signified that wee must lay our hand by a true faith upon Christ our head if we expect any comfort from his death and passion 4. The calfe must be killed before the Lord at the doore of the Tabernacle ver 11 signifying both the death and crucifying of Christ as also the fruit of it by the place That by his death as by a doore an entry is made for us into the Church both
militant and triumphant Heb. 10. 20. 5. The blood of that sinne-offering for the Priest must be put on the hornes of the Altar and the rest powred at the foot of the Altar vers 12 signifying 1. The sufficiency of Christs death to purge and reconcile us to God 2. The plenty of grace and merit in it for many more then are saved by it For being sufficient for all it is not helpfull to all nor to any that tread under foot this precious blood the extent of the benefit is to all the elect 3. The large spreading and preaching of the Gospel of salvation by Christs blood through all the coasts and corners of the earth as the blood sprinckled on the foure corners and that by the finger hand and ministery of men 6. The fat must bee offered unto God but the flesh skinne and dung must be burnt with fire without the host signifying 1. That Christ offered himselfe and the best parts he had suffering in soule and body 2. That hee must suffer without the host without the gate of Jerusalem Heb. 13. 12. and carried out our sinnes out of Gods sight 3. That nothing but blood comes on the Altar For onely the blood of Christ his Sonne cleanseth us from all sinne Note hence that the Priests in the Law must bee put in mind that they were sinners and needed a sacrifice for themselves By which they were to take notice of a difference betweene themselves and our high Priest 1. There was no perfection in their persons for they must offer and lay their hands on the head of the sacrifice confessing guiltinesse 2. Nor in their Ministery in which the high Priest need offer for his owne sins 3. Nor in all their Consecration they could offer no sacrifice to wash away any sinne their owne nor others onely they did point at the sacrifice of Christ but by his consecration he could offer himselfe a meritorious and sufficient sacrifice for the sinnes of his elect Thus is our high Priest advanced above them all The second of these sacrifices in the Consecration of the high Priest was to be a burnt offering or Holocaust The use of which was to signifie the dedication of himselfe and all that he had to be purified by the Spirit as by fire to the use of God in his service as that Holocaust was ver 15 and 19. Most things in this were common with the former 1. The blood must be sprinkled on the Altar round about signifying the full remission of sinnes purchased by the blood of Christ and the communication of all his benefits and the vertue of his whole passion to be applyed to the whole Church for sprinkling still betokens application 2. The inwards and legs must be washed in water ver 17. signifying that Christ should bring no uncleane thing in his offering but he should be absolutely pure within and without in his minde thoughts affections signified by the inwards and in his conversation motions and walkings signified by the legs 3. The burning of the offering wholly ver 18. signified 1. the ardent love of Iesus Christ who was all consumed as it were with the fire of love and zeale towards mankinde upon the Crosse. 2. The bitternesse of his passion in his whole man who was as it were consumed wholly with the fire of his fathers wrath due to the sinnes of man 4. As the burnt offering ascended up to heaven in fire So Iesus Christ having offered himselfe a whole burnt offering ascended up into heaven so obtained an everlasting redemption for his Church From whence also he sends the fire of his Spirit as on the Apostles so on all beleevers in their measure Iohn 14. Note from this sacrifice for the high Priest that first he must offer the sinne-offering and then the other sacrifices for consecration This burnt offering nor the others following could never have been acceptable if the sinne-offering had not gone before and sinne by it expiated Learne hence that so long as we are in our sinnes all our sacrifices and service are abominable Sinne unremoved lyes in the way of thy prayer The blinde man could say God heares not sinners And David If I have delight to sinne God will not heare my prayer Sinne unrepented and unpardoned makes thee hatefull in the house of God thy hearing doth but more harden thee the sacraments become poyson unto thee for thou by thy sinne castest poyson into the Lords Cup and so eatest and drinkest thy owne damnation Let this be our wisdome first to offer our sinne-offering It is the Lords owne counsell Isa. 1. Wash you cleanse you and then come and let us reason And as our Lord advised us in case of reconciliation with man wee must much more practice in case of our recōciliation with God If thou hast brought thy gift to the Altar and thou remembrest that God hath ought against thee first reconcile thy selfe to God and then to man and so bring thy gift There be two graces which we must bring before God in all our services in which we would finde acceptance The former of preparation that is repentance which prepareth aright to the performance of good duties The latter of disposition and that is faith which disposeth the party aright in the whole cariage of them for this purifieth the heart exciteth the will sees the weaknesse seekes a cover and findes acceptance The third sacrifice in the consecration of the high Priest was the peace-offering or the Eucharisticall sacrifice the use of which was both that Aaron should shew his thankfulnesse to God who had advanced him to so high an office as also to obtaine of God by prayer such high and excellent gifts as were needfull for the execution of the same and this pointeth directly at Jesus Christ. 1. The blood of this Lambe was to be put on the lap of Aarons eare upon the thumbe of his right hand and on the great toe of his right foot Signifying 1. That all the actions of Christ his hands feet and parts were red with his passion Psal. 22. 16. they pierced my hands and feet 2. The whole obedience of Jesus Christ to his father even to the death called a piercing or boaring of the eare 3. That it is Christ who sanctifieth the eares hands and feet of the Priest and people The eare to heare divine Oracles the Priests must first learne then teach The hands to worke the actions of grace and holinesse The feet to direct and lead into all holy motions and conversation all must be washed by the blood of Christ that we may be wholly cleane As both our Saviour teacheth by the washing of the disciples feet Iohn 13. 5 6. As also in Peters request Lord not my feet onely but my hands and head Iohn 13. 9. 2. A part of this sacrifice went to the Priest part to the offerer signifying that both Priest and people have part and