concremaret Noster Moses testatur Se venisse ignem mittere in terram quem utiliter vult amplius inflammari Mosi dicitur Solve calceamenta de pedibus tuis ut sint liberi speciosi pedes Mediatoris annunciantis bona Jubetur Moses pergere ad filios Israel ad Regem Aegypti ut populum suum dimitteret ex terra sua Et dicit noster Mediator Non sum missus nisi ad oves quae perierunt domus Israel Excusat Moses quod sit impeditus lingua gracili voce Dicit noster Judais Sermo mens non capit in vobis Rursus instanti Deo ut pergeret omni ex parte excusat Moses dicens Domine provide alium quem mittas ut vox Mediatoris nostri infirmitatis humanae susceptae signaretur dicentis Pater si fieri potest transeat a me Calix iste Dicitur Mosi ut societ sibi Aaron fratrem suum ipsique ad Deum agenda suscipiat ille ad populum Dicitur Mediatori nostro Dabo tibi gentes haereditatem c. Paulum vero electum qui loqueretur ad populum per Aaron significatum possumus intelligere de quo Mediator noster ad Ananiam dicit Ipse est mihi electionis vas ut ferat nomen meum coram Gentibus Regibus filiis Israel Sic enim Moses Aaron Hebraeo populo praedicantes missos se a Deo ut eos ex Aegypto eruerent firmaverunt quos audiens populus ingeniculans adoravit quibus signa facientibus credidit Praedicante vero Paulo Gentibus Judaeis salutem animarum fiducialiter promittente signa dum faceret ad agnitionem Dei mira celeritate convertit ipsosque Reges ex futuro Dei judicio eruit Cap. 34. Another day says he Moses saw two Hebrews striving together and he sought to set them at agreement And he that had done the wrong said Who made thee a Judg over us Wilt thou kill me as thou killedst the Egyptian yesterday And our Moses Christ the Mediator cries by David My Soul hath long dwelt with them I am for Peace but when I speak they are for War Psa 120.6 7. Moses fled at that word and became a stranger in the Land of Madian And our Moses said I would go far off and abide in the Wilderness Psa 55. Moses took to Wife the Daughter of Jethro the Priest of Median to signifie That our Mediator should take to Wife the Church out of the Gentiles Moses fed the sheep of Jethro his Father-in-law in the Wilderness And Christ our Mediator feeding his sheep says The good Shepherd lays down his life for his sheep Moses moved by that terrible Vision went to see why that Fire came down upon the Mountain and the Bush was not burnt And our Moses testifies That he came to send Fire upon the Earth which for the profit of men he would have to be further kindled It 's said to Moses Loose thy shoes from off thy feet that the feet of our Mediator publishing good tydings might be free and beautiful Moses is commanded to go to the Children of Israel and to the King of Egypt that he should send his people out of his Land And our Mediator says I am not sent but to the lost sheep of the House of Israel Moses excuses the business that he is slow of speech and of a slow tongue Exod. 4. And our Moses to the Jews My Word hath no place in you God again being instant with him to go he altogether puts off the business that it might be a Type of that Voyce of our Saviour savoring of humane infirmity which he undertook Father if it be possible let this Cup pass from me Mat. 26. Order is given to Moses that he should joyn his Brother Aaron with himself and Moses to do the business towards God and Aaron the business towards the People And it 's said to our Mediator I will give thee the Heathen for thine Inheritance c. Psal 2.8 But by Aaron we may understand Paul chosen to speak unto the People of whom our Mediator says to Ananias He is to me a chosen Vessel to bear my Name before the Gentiles and Kings Acts 9.15 and the Children of Israel Moses and Aaron speaking to the Hebrews assured them that they were sent of God to bring them out of Egypt whom the People hearing bowing their heads they worshiped and seeing their Miracles they believed So while Paul preached to the Jews and Gentiles confidently promising Salvation of their Souls by Christ and wrought Miracles he suddenly converted them to the acknowledgment of God and freed Kings themselves from the future Judgment of God Hear him again God calling Moses into Mount Sinai gave him a Law written in Tables of Stone Vocans Deus Mosem in monte Sinai Legem in tabulis lapideis adscriptam ut populo traderet dedit quam rite servans terram promissionis acciperet Noster vero Mediator Jesus Dominus cujus figuram gestabat etiam Moses in montem ascendens cum discipulis suis quibus modis beati homines fierent Legem non in tabulis lapideis sed in tabulis cordis carnalibus Dei Spiritu scripsit qua non terra sed coelo vita potiantur aeterna qui ejus mandata servaverint De praedict promiss Dei part 2. cap. 1. which he was to deliver to the People which they carefully keeping they should receive the Land of Promise Our Mediator the Lord Jesus of whom Moses was a Type ascending into the Mount with his Disciples shews by what means men may become happy wrote a Law not in Tables of Stone but in the fleshly Tables of the Heart by the Spirit of God by which they may come to enjoy not Earth but Heaven and Eternal Life that keep his Commandments Cum multis modis precaretur Dominum Moses seipsum pro peccato populi offerens nostrum Mediatorem sub figura expressit qui animam suam pro impiis posuit Id. Ib. cap. 4. Hear him again Moses many ways praying to God for the People at last offering himself for the Sin of the People Exod. 32. under a figure he expressed our Mediator who dyed for the ungodly Rom. 5. Erat Moses mitis prae omnibus hominibus qui sunt super terram Num. 12. In hac mansuetudine resonat noster Mediator qui de se dicit Discite a me quia mitis sum Detraxerunt Aaron Miriam Mosi germano suo quod Aethiopissam accepisset uxorem Detraxerunt Domino fratres sui quod cum Publicanis peccatoribus vesceretur Id. Ib. c. 9. Hear him again Moses was the meekest man upon the Earth wherein he was a Type of Christ who said of himself Learn of me that I am meek Mat. 11.29 Aaron and Miriam speak against their Brother Moses for that he had married an Aethiopian woman And the brethren of Christ spoke against him for that he did eat with Publicans and
which once raged against Christ do now defend the preaching of the Gospel Hear him again Viro forti Sampson venienti ad ducendum uxorem ex alienigenis Leo fremens venit in obviam sic Christo descendenti ad habendam de Gentibus Ecclesiam Sed quid fecit Accepit tenuit fregit dissipavit Leonem factus est in manibus ejus velut hoedus caprarum Sic occisa feritate illa jam non sic fremit potestas regia non sic fremit populus Gentium imo in ipso regno Gentium invenimus Leges pro Ecclesia tanquam favum in ore Leonis Id. in Psa 81. A Lyon met and roared upon Sampson going to take a Wife from among the Philistins So the World roared upon Christ going to have a Church among the Gentiles But what did Sampson He took the Lyon and held and tore him in pieces and he was in his hands as a Kid of the Goats So Christ having destroyed the former fierceness the Kings and people of the Gentiles rage not against Christ nay even in the Kingdoms of the Gentiles we finde Laws for the Church as the Hony-comb in the mouth of the Lyon Hear Prosper Having mentioned the Birth of Sampson he concludes thus Every action of whom Hujus omnis actio in figura Christum Dominum resonat De Promiss c. part 2. c. 21. sounds out the Lord Christ in a figure Then descending to particulars he adds Sampson went to Timnath Descendit Sampson in Tamnatha dilexit illic mulierem ex alienigenis suosque parentes petit ut eam sortirentur uxorem Descendit noster de coelo fortissimus ut sibi dilectas ex Gentibus animas sociaret fide conjungeret and loved there a woman of the Philistins and desired his Parents to procure her to be his Wife And our valiant Sampson descended from Heaven by Faith to joyn to himself in marriage beloved Souls among the Gentiles Dum pergit Sampson videre desponsatam sibi catulus leonis ei obviam factus est quem repletus spiritu dispersit eumque misit per partes Rursum rediens declinans viam dum cadaver inspicit animantis favum mellis in ore leonis suscipiens abstulit idque comedens sui ex eo parentibus dedit nec illis factum sui overis intimavit Hoc noster Nazarenus Iesus Dominus egit Discerpsit populum Iudaeorum de quo Balaam ait Catulus leonis Juda. Hujus particulas per orbem sparsas testatur David dicens disperge eos in virtute tua Quod factum non credimus sed vidimus Favum vero mellis quem in ore leonis hujus invenit legem spiritalem populi bujus intellige quod apes Patriarchae Prophetae construentes in eum mella infuderint divini eloquii hoc ex ore leonis mortui abstulit qui repulsis Judaeis legem ipsam etiam gentibus ministravit Idque comedit corpus fortissimi nostri Judicis Christi Domini ut dicit Quam dulcia faucibus meis verba tua super mella favas ori meo Et Salomon ait favi mellis sermones Dedit ex eo parentibus suis sive discipulis suis Cum aperuit sensum eorum ut intelligerent scripturas sive his qui ex Judaeis transierunt and fidem Christi ut etiam ipsi gustantes viderent quam suavis est Dominus cap. Eod. He proceeds in the same Chapter While Sampson went to see his espoused Wife a young Lyon meets him which he being full of the spirit rent in pieces And in his return going out of the way he looks upon the karkase of the Lyon finding an hony-comb in his mouth he did eat of it and gave thereof to his Parents not telling them what he had done And this did our Nazarite the Lord Jesus He divided the people of the Jews of whom Balaam said Judah is a young Lyon And the parts of this people to be scattered abroad David testifies saying Scatter them by thy power Psal 59. Vers 11. And this we do not so much believe as see to be done But by the hony-combe which he found in this Lyons mouth understand the spiritual Law of this people which the Bees the Patriarchs and the Prophets framing they powred into it the honey of the word of God This he took out of the dead Lyon who the Jews being rejected gave that Law to the Gentiles And this did the body of our valiant Judge the Lord Christ as he sayes How sweet is thy word to my taste yea sweeter then hony unto my mouth Psal 119.103 And Salomon Pleasant words are as an hony-combe Prov. 16.24 He gave of this to his parents either to his disciples while he opened their mindes to understand the scriptures Luk. 24. or to those of the Jewes who embraced the faith of Christ that even they might taste and see how gracious the Lord is He proceeds Hujus actionis aenigma Sampson in die nuptiarum protulit sub certa sponsione 30. syndonum totidemque stolarum viris qui aderant si proposita narravissent Ex devorante inquit prodūt esca ex forti dulce Quam propinquante solutionis die cum intelligere nequivissent ejus mulierem nimlit terroribus coactam explorare faciunt sensus viri sic parabolam pandunt dicentes quid dulcius melle fortius leone Quibus ille ait Si uon domassetis vitulam meam nunquam intelligeretis parabolam meam Magnum igitur illud dominicae pietatis Sacramentum quod in lege fuit velatum fuitque à seculis in Deo absconditum revelatum per Christum manifestaetum fuit in gentibus ibid. He brought forth a riddle of this action on the marriage day under a certain promise of thirty sheets and thirty changes of rayment if they could open his riddle Out of the eater sayes he came forth meat and out of the stronge came forth sweetnesse which when they could not understand they prevailed with the woman by threatnings to get out of him the meaning of the riddle and so they unfold it saying What is sweeter then hony what is stronger then a Lyon to whom he said If yee had not plowed with my heifer yee had not found out my riddle So that great mystery of the Gospel which was vailed under the Law and lay hid in God for many Generations being reveiled by Christ was manifested among the Gentiles A se prostratos exuens spoliis promissa Sampson omni celeritate persolvit ut de nostro quod dictum fuerat etiam signaretur Fortium spolia dividet Salubriter enim noster suos occidit inimicos dum peccato peccatum occidit in carne reddens spoliorum promissiones non merita meritis sed pro malis bona conferens miseris Ibid. Again Sampson having destroyed many of the Philistims stript them and so did speedily perform his promises that it might be a Type of that which was said of
of the childrens age Onely Solomon gathered that she was the mother who had the bowels of compassion towards the infant Solomon by his understanding drew out here who was the mother of the living child but he must have some means whereby to know this But Christ Heb. 4.13 to whom the darknesse is as the light sees the secrets of the heart and all things are naked before him Here is a greater then Solomon 12. Solomons justice was shewed in punishing Joab with death and putting Abiathar from the Priesthood But Christ shall put down all his enemies and purge his Church of hirelings Matth. 21.12 Here is a greater then Solomon 13. Lastly All the earth shall be blessed in Solomon When the Jewes blessed any man they pray for him after this manner God be beneficial to thee and liberal Beneficus sit tibi Deus liberalis sicut se praestitit erga servum suum Solomonem as he shewed himself towards his servant Solomon this is fulfilled but in Type in Solomon but the truth is fulfilled in Christ Esa 65.16 he that blesses himself on the earth sayes the Prophet shall blesse himself in the God of truth CHAP. XIV Christ and Elisha HEar of this St. Basil of Seleucia who moving the question why Elisha did not restore to life the son of the woman of Shunem by prayer as St. Peter did Dorcas but applied himself to the dead body of the child Cur Elisaeus Sunamitidis filium non ad vitam erexit oratione ut Dorcedem Petrus sed puero cadaveri scipsum instratam applicavit lying upon him putting his mouth upon the childes mouth his eyes upon the childes eyes c. 2 King 4.34 returns answer first in general in the words of the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All these things happened to them for Types or as we have it Translated for examples And then explaines himself more particularly ' Elisha sayes he was a Type of Christ and the people of the Gentiles by reason of their sins was as that dead child the spiritual Elisha comes Elisaeus figura erat Christi populus autem Gentiū erat ille mortuus vi peccatorum venit spiritalis Elisaeus deprehendit o◠oculos manus pedes universe mortuus erat os quod ad laudandum Deum non potuit aperiri oculi mortui qui in Deum universi non figebantur c. Putridum erat corpus universum egebat medico praepotenti qui vel mortuos posset excitare Venit exquisitus medicus Elisaeus Christus Dominus qui invenit corpus mortuum totum se imposuit corpori toti hoc est tota Dei tatis plenitudo totum nostrum gestavit hominem oculos habuit more hominum manus pedes c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Imaginarium visum non erat sed vera res quae videbatur vita mortuum gestavit indumentum ut immortalitate sua mortem commutaret Cum autem deitas in corpus devenisset omnes artus os oculi manus pedes sanctificati sunt ad usum meliorem traducti Orat. 10. and findes them so It was dead in the mouth eyes hands feet yea it was universally dead the mouth because it could not be opened to praise God the eyes were dead because they were not fastened upon the God of the whole world the whole body was putrid and corrupt it stood in need of a powerful Physitian who might be able even to raise the dead The Lord Christ comes our spiritual Elisha an exquisite Physitian and findes the body dead and he layes his whole self upon the whole body that is the whole fulnesse of the God took upon him self the whole man having eyes hands feet c. as other men have and that which seen was not a Phantasme but was really that which it seemed to be And God being thus incarnate all the members of the body the mouth the eyes the hands and feet are sanctified and better employed then before Hear Prosper also Elisha by his servant sent his staffe which being laid on the dead body of the childe of the Shunamite might restore it to life Misit per servum suum baculum quod supra exanime corpus positum mortuum vitae restituat Misit Dominus per Mosem servum suum legem quae mortuum mundum sicut illud baculum vivificare non potuit quia si data esset lex quae posset vivificare ut dicit Apostolus omnino ex lege esset justitia Postea ipse Helisaeus descendit magnus ad parvum vivus ad mortuum descendit noster Dominus ut mortuum parvulum suscitaret Juvenilia membra contexit propheta Et Dominus Jesus seipsum exinanivit formam servi accipiens parvum se illi parvo coapravit ut efficeret illud corpus humilitatis nostrae conforme corpori gloriae suae Jacens subter se frigidum suo calore succendit similiter noster Salvator Dominus mundum sic suscitatus est mortuus dum à morte perpetua justi ficatus est impius De promiss c. Dei part 2. c. 31. So the Lord by Moses his servant sent the Law which could not give life to the dead world as not Elisha's staffe to the dead childe for if a Law were given that could give life then righteousnesse should be by the Law as the Apostle sayes Gal. 3.21 Afterwards therefore Elisha goes down a great man to a little childe a living man to a dead childe And our Lord also descended The prophet that he might recover the dead childe covered the childes body with his own And the Lord Jesus humbled himself taking to himself the form of a servant and so suited himself to our condition that he might make our vile bodies conformable to his glorious body The prophet with the heat of his body put heat into the cold body of the childe lying under him And so did our Lord and Saviour to the world And so the dead is restored to life while the ungodly are justified from everlasting death He goes on When the King of Syria besieged Elisha in Dothan with his Army he leads the Army being striken with blindnesse Coecitate percussos hostes captivos in Samariam induxit quibus reddito visu simul indulgentiam impetravit hoc in Paulo Dominus ostendit Coecatus quippe prostratusque in via Captivus Domini dum fuerat persecutor factus est praedicator Ibid. captives into Samaria for whom sight being restored to them he did withal obtain mercy 2 King 6. And this did the Lord shew in Paul for being striken with blindnesse and cast down in the way to Damascus becoming the Lords prisoner and having his sight restored to him of a persecutor becomes a Preacher Christ and Jonas Hear St. Hierome Jonas the son of Amittai for the condemnation of Israel is sent to the Gentiles because Nineveh repenting they remained in their wickednesse Jonas filius
it 1 Sam. 4.13 Where the Ark of God was 2 Sam. 6.12 a Blessing did accompany it When the Israelites presumed to go to War against the Canaanites without the Ark they were overthrown Phil. 3 7 So Gods People have Christ in high account What joy was there at his Birth Luke 2.10 How was the Church pierced at his loss Cant. 5.6 Eph. 1.3 Eph. 2.12 God blesseth his with all spiritual Blessings in Christ but they that are without Christ are without Hope 6. There are three especial Wonders expresly set down to be wrought by the Ark. 1. The dividing of Jordan till the Israelites passed over from the Wilderness to Canaan and then the returning of the Water to his course again Heb. 10.20 Josh chap. 3 and 4. So by Christ a Way is made through the Sea of this World to the Heavenly Canaan 2. The falling down of the Walls of Jericho Josh 6.12 So by Christ strong and mighty Holds are cast down 2 Cor. 10.4 Eph. 2.14 Col. 2.15 3. The falling of Dagon before the Ark 2 Sam. 5.4 6 and Judgments executed upon the Philistims So by Christ the Idols of the World fall down yea Mark 3.11 Heb. 12.29 the very Devils themselves Christ is a consuming fire to such as have him not in due account 7. After that the Ark had removed up and down from place to place a place of Rest was sought for it 2 Sam. 7.2 and found for it 1 King 8.8 Thus Christ after his many Travels and Troubles on Earth Hebr. 1.3 found a Resting-place in Heaven Christ and Aarons Rod. In Heb. 9. p. 319. Of this hear Dr. Gouge 1. Of what kinde soever the Rod were it 's certain that it was cut from a Tree very dry past sprouting and springing according to the course of Nature a dry stick as we say This typifies Christ who came from the stock of Man but as a withered branch The House of David was not known in the World when Christ sprang out of it for Herod did what he could to destroy that whole stock The meanness and poverty of Joseph and Mary was a means to keep them from the notice of Herod Christ also in his own Person was as a dry withered stick from his Birth to the thirtieth year of his age he lived in a private low and mean condition yea afterwards though he did such Works as might have made him famous yet he was exceedingly despised and at the time of his death apprehended as a Traytor arraigned scourged buffeted and many other ways most vilely handled and crucified between two Thieves dead and buried 2. This Rod is said to be Aarons Rod it 's probable that it was like to the Rods of the Heads of the other Tribes Num. 17.2 because their several Names were written upon them Thus Christ taking upon him Mans nature was as other men 3. This Rod of Aaron budded brought forth Buds bloomed Blossoms and yielded Almonds These typified the Glory of the Lord Jesus who notwithstanding his foresaid meanenesse was declared to be the promised Messiah the King of Israel 4. The kinde of fruit that was brought forth is said to be Almonds which are a sweet and pleasant fruit yea wholesome and medicinable Most sure it is that the truth is so Nothing more sweet and pleasant nothing more wholesome and medicinable then the fruit of all manner of grace that sprouteth out of Christ 5. By the foresaid fruit of Aarons rod Num. 17.5 Aaron was manifested to be chosen the high Priest of God So was Christ by his glorious works and manner of preaching by his Death Resurrection and Ascension and gifts that he gave manifested to be appointed of God our high Priest 6. Num 17.10 After the foresaid evidence of Aarons being chosen of God by his rod that rod was set before the Testimony So Christ Heb. 8.1 after the foresaid evidences of glory is set in Heaven at Gods right hand Christ and the Mercy-seat Of this Dr. Gouge thus 1. In Heb. 9. p. 322. The Mercy-seat is an especial type of Christ for he is expressely a propitiation Rom. 3.25 1 Joh. 2.2 2. It was made of pure gold Exod. 25.17 this typified the excellency purity and Eternity of Christ 3. The Mercy-seat was two cubites and an half in length and a cubit and half in breadth The measure was just the same that the Ark was of Exod. 25.10 17. It was a cover for the Ark and therefore every way fit for it of the same size This shewes that Christ is every way fit for the purpose to which he is put Ex. 25.21 4. The Mercy-seat was put upon the Ark for it was to be a cover unto it This shewes that the rigor of the Law in accusing and condemning all that have not perfectly fulfilled the same is suppressed by the mediation of Christ and the attonement which he hath made for us 1 Joh. 2.2 Well therefore is he called a propitiation for us And hereupon the Apostle saies Rom. 8.1 There is no condemnation to them that are in Christ Exod. 25.22 5. The end and use of the Mercy-seat is thus expressed by God There will I meet with thee And I will commune with thee from above the Mercy-seat So that it was a place for God to manifest his presence and to declare his will thereat This typified Christ to be the mean of Gods manifesting his presence and declaring his will to us Joh. 14.9 10 Never was there so lively a representation of Gods presence as in and by Christ Never was Gods will so fully and clearly made known Joh. 1.18 as by Christ On Exod. 25.17 c. Ainsworth also ownes the comparison between Christ and the Mercy-seat in several particulars Rom. 3.25 1. This is saies he applyed by the Apostle unto Christ who is called Gods propitiatory through faith in his blood to declare Gods justice for the remission of sins that are past and so another Apostle saies 1 Joh. 2.2 He is the propitiation for our sins So this Mercy-seat on which God did sit between the two Cherubims was a figure of Christ by whom our transgressions of the Law are forgiven and covered 2. Speaking of the Cherubims he addes These may diversly be applyed unto Christ whose mediation was signified by the Mercy-seat 2 King 6.17 Psal 68.18 Heb. 1.6 14 and to the ministers of God both the Angels in Heaven Gods fiery Chariots whose service he often uses for his Honour and to attend upon Christ and upon his Church into whose mysteries they desire to look 1 Pet. 1.12 and his Ministers also on earth Ezek. 28.14 Rev. 4.6 8 Ezek. 1.5 6 10. for Kings are called by the name of Cherubs And the four living creatures with eyes and wings which were Cherubims as appears by comparison with that of the Prophet Ezekiel are of them that are redeemed
this word Messiah It 's the same with the word Christ as the notation of the words shew Messiah of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both which words signifie to anoint And so Jesus is called Messiah or Christ both passively because he is anointed and actively because he anoints us Christ was anointed that is he is ordained to be the King Priest and Prophet of his Church and he was furnished with Gifts in his Humane Nature whereby he might be fitted for the execution of his Offices Christ is ordained to be the King of his Church so says God I have set my King upon my holy Hill of Sion Psalm 2.6 And so the Prophet Isaiah calls him the King of Peace Isai 9.6 And the Prophet Zachariah can say of him Zach. 9.9 Behold thy King comes So Nathaneel in the New Testament could confess Thou art the Son of God John 1.49 thou art the King of Israel He is ordained to be the Prophet of the Church So Moses foretels it of him in the Old Testament Deut. 18.15 The Lord thy God will raise up unto thee a Prophet from the midst of thee of thy Brethren And this both Saint Peter and that blessed Protomartyr Acts 3.22 and 7.37 Saint Steven applies to Christ He is ordained to be the Priest of the Church So says the Psalmist Psalm 110.4 The Lord hath sworn and will not repent Thou art a Priest for ever c. And so in the New Testament Saint Paul calls him the High Priest of our Profession Hebr. 3.1 He is furnish'd with Gifts fitting him for the execution of these Offices Psalm 45.7 God thy God says the Psalmist hath anointed thee with the Oyl of gladness above thy fellows And the Prophet Isaiah Isai 9.6 The Government shall be upon thy shoulders The Government is a burden therefore he hath shoulders given him upon which to bear it And the holy Baptist can tell us John 3.34 That God hath given him the Spirit not by measure But this Name Messiah or Christ is also given him actively because he makes us Partakers of this Anointing Psalm 45.7 Christ is anointed above his fellows therefore his fellows also in their measure were anointed Psalm 133.2 So the precious ointment poured on the head of Aaron came down to the skirts of his garment 1 John 2.20 And so Saint John tells us That we have received an Vnction from that Holy One. And this implies both that He hath made us Kings and Priests Rev. 1.6 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 2.9 Jude 20 a Royal or Kingly Priesthood yea and Prophets also to edifie one another in our most holy Faith and also that from him as the Giver of all Grace we have received in our measure by which we may be fitted in our places to honor and serve God and to be useful one to another John 1.16 so says the Evangelist Of his fulness we have received and Grace for Grace And the Apostle Eph. 4.7 To every one of us Grace is given according to the measure of the Gift of Christ Now therefore let us carry our selves to him as such He is our King therefore let us be obedient to the Laws of his Kingdom let us fly to him for Protection in time of danger Submit we our selves to his Punishments receive we his Embassadors and their Embassies pay the Taxes and Impositions that he lays upon us defend we his Honor though with never so much hazard and prejudice to our selves count we it our Honor to serve him though in never so low a kinde of service He is our Prophet and the Prophet of his Church therefore let us hear him let us yield to his Doctrine the Obedience of Faith and Practise Matth. 17.5 This is my beloved Son hear him says God from Heaven at his Transfiguration And Moses Vnto him shall ye harken Deut. 18.15 Deut. 18.19 And hear how he brings in God speaking Whosoever will not harken to the words which he shall speak in my name I will require it of him What is that hear St. Peter expounding it Every soul that will not hear that Prophet Act. 3.23 shall be destroyed from among the people And whom shall we hear if not him that hath the words of eternal life Joh. 6.68 He is the high Priest of his Church let us therefore rely upon his Priesthood rest upon the Satisfaction which he hath made to the Law and Justice by his death upon the Crosse If the question be How we hope to have pardon of sin to be reconciled to God and to come to everlasting life let our answer be None but Christ none but Christ for to him in Scripture all these are attributed In whom saies the Apostle we have remission of sins by his blood He hath made us accepted in his beloved Eph. 1.7 Eph. 1.6 We have peace with God through Jesus Christ our Lord Eternal life is the gift of God through Jesus Christ our Lord. And in general Rom. 5.1 Rom. 6.23 There is no name under heaven by which we can be saved but by the name of Jesus Act. 4.12 He that for the obtaining of any of these lookes to himself or any other besides Christ is guilty of these two evils Forsaking the fountain of living waters Jer. 2.13 and Digging to him self broken cisterns cisterns that can hold no water Rely we upon his intercession by him offering up our prayers and praises to God not doubting but that for his sake they shall be heard and accepted Whatsoever ye ask my father in my name saies our Saviour Joh. 16.34 Eph. 5.20 he will give it you Giving thanks to God and the Father saies St. Paul in the name of our Lord Jesus Christ Yea the Apostle gives yet a further injunction Whatsoever ye do in word or deed do all in the name of the Lord Jesus Col 3.17 1 Tim. 2.6 Dote not on Saints and Angels There is one Mediator the Man Jesus Christ. It s true say the Romanists Christ is the onely Mediator of Redemption but the Saints are mediators of intercession But hear we what St. Paul saies Rom. 8.34 Christ is set on his fathers right hand making intercession for us And St. John We have not Advocates 1 Joh. 2.2 as speaking of many but an Advocate as speaking of one Jesus Christ the righteous And Calvin doth excellently note the absurdity of this answer As if saies he Christ having finished the temporary mediation should leave the eternal mediation Quasi vero Christus mediatione temporaria perfunctus aeternam ad servos suos rejecerit Institut l. 3. c. 20. s 20. namely of intercession to his servants But say they we may well hope the better to speed in our prayers when they are presented to God in the name of Saints and Angels who are
others as the Candlestick did in the Tabernacle II. Particularly The Parallel between the Church and the Candlestick in the Tabernacle in three things In the Matter in the Parts and in the Appurtenances I. In the Matter It was made of Gold and of pure Gold 1. The Candlestick is made of Gold Gold is precious in the eyes and account of men and so is the Church precious in the sight of God and in his account Exod. 19.5 6 Ye shall be a peculiar treasure unto me above all people a Kingdom of Priests says God and an holy Nation yea Psal 105.13 14 When they wandered from one people to another Nation he suffered no man to do them wrong but reproved Kings for their sakes Yea hear what God says by the Prophet Isai 43.4 Since thou wast precious in my sight thou hast been honorable and I have loved thee therefore I will give men for thee and people for thy life And so speaks Saint Peter of godly Christians in the New Testament Ye are a chosen Generation 1 Pet. 2.8 a royal Priesthood an holy Nation a peculiar People And the Expression of the Prophet is remarkable to this purpose They shall be mine saith the Lord God of hosts Mal. 3.17 in that day when I shall make up my jewels And who can doubt of the high account and preciousness of the Church in the sight of God for behold with what a price God hath purchased it Not with corruptible things 1 Pet. 1.18 as Silver and Gold but with the blood of Christ Acts 20 28 as of a Lamb unspotted and undefiled and indeed as Saint Paul speaks with the blood of God Let this comfort and encourage us against the vile account and the base esteem in which the World hath us How base soever we are in the eyes of the World we are yet precious in Gods eyes The World holds us as the filth of the World and the off-scouring of all things Lam. 4.2 but God counts us as his jewels They judg of us as of earthen pitchers the work of the hands of the Potter God holds us comparable to fine Gold They esteem of us as of men not worthy to live on the Earth or to breathe in the Ayr when God holds us as men of whom the World is not worthy Heb. 11.38 They despise us as men of no account Jam. 2.5 6 but God hath chosen us rich in Faith and Heirs of the Kingdom And whom shall not the high esteem which the onely wise God hath of us comfort against the base esteem of blinde men that cannot discern of colours and foolish men that have not skill to discern of things that differ and to prefer the most excellent And let us learn to imitate God in the high esteem which he hath of the Church even of all godly Christians and as he doth so let us account highly of them This will be our wisdom to conform our judgment to the judgment of the onely wise God Thus did David hear we his profession I am says he a companion to all them that fear thee Psa 119.63 and keep thy Testimonies Psa 16.2 And again My goodness extends to the Saints and to them that excel in vertue in whom is all my delight Thus let us do having godly persons in high esteem giving our votes to them delighting in their familiarity and preferring them in the exercise of our beneficency as the Apostle advises Do good to all but especially to the Houshould of Faith Gal. 6.10 This will be to us a comfortable evidence for our future Happiness If the Question be Lord Psalm 15.1 who shall enter into thy Tabernacle and who shall dwell in thy holy Hill Verse 4 The Answer in part is He in whose eyes a vile person is contemned but he honors them that fear the Lord. 2. As Gold so pure Gold is the Matter of this Candlestick so the Church is holy so we profess in the Creed to believe the Holy Church and so we see the Apostle in his Epistles describing the Church To all that be at Rome called to be Saints And again Rom. 1.7 To the Church of God which is at Corinth 1 Cor. 1.2 to them that are sanctified in Christ Jesus called to be Saints And again To the Saints that are at Ephesus Eph. 1.1 Phil. 1.1 and faithful in Christ Jesus And again To all the Saints in Christ Jesus which are at Philippi And again Col. 1 2 To all the Saints and faithful Brethren in Christ that are at Coloss All these places do plainly shew That the Church of God is and all the true Members of it are holy And seeing the Church of the living God is the House of God 1 Tim. 3.15 how shall it not be holy Psalm 93.5 for says the Psalmist Holiness becomes thy House O Lord for ever And seeing the Church is the Mystical Body of Christ who as God is infinitely holy and as Man perfectly holy how shall not the Church be holy And indeed as the Apostle says Christ gave himself for the Church Eph. 5.25 25 that he might sanctifie it Wo then to all that are voyd of Holiness that trade in wickedness that wallow in the mire of their sins These may live in the visible Church but they are not true Members of the Church None can be Members of the Church but they are withall Members of Christ and no such unholy persons can be Members of Christ therefore neither can they be Members of the Church The distinction of true Members Membra vera membra viva and living Members will not help them for these are inseparable none can be true Members except they be living Members Wo to them then Admirable are the priviledges of the Church Communion of Saints Forgiveness of Sins Resurrection of the Body and Life everlasting but to them that by their wickedness are manifested not to be Members of the Church these priviledges do not appertain How sad then is their condition But here is comfort to all that are truly holy renewed and sanctified by the Spirit of God hating and mortifying the remainders of corruption striving to further degrees of Perfection laboring to abound more and more in fruits of Righteousness and Obedience Such as these may and do lie open to mocks and scoffs in the World but yet let them be of good chear for this Work of Holiness wrought in them argues them to be true Members of the Church and from hence they may assure themselves That all the priviledges of the Church do belong to them namely Communion of Saints by which among other conveniencies they have a share in all the Prayers of the Churches of God throughout the World and Forgiveness of Sins Psalm 32.1 a Blessing so great that Happiness is affirmed to stand in it and Resurrection of the Body and Life everlasting namely
and that was but once offered nor ought it to be often offered In the Priesthood of the old Testament the high Priest entred once every year into the most holy place that was made with hands but the high Priest of the new Testament entred not into the holy place made with hands but into heaven it self and there He appears continually for us In the Priesthood of the old Testament the Priest was one thing and the sacrifice another thing But in the new Testament the priest and the sacrifice are indeed one and the same for Jesus Christ is the high Priest and He is the sacrifice it self for he offered himself to his Father for the remission of sins But what needs many words for the scripture it self makes this a difference between the high Priest of the old and of the new Testament that the high Priest of the old Testament had successors but Christ hath no successor As the Apostle tells us Heb. 7.23 They were many because they were not suffered to continue by reason of death but this man because he continues for ever Vers 24. hath an unchangeable Priesthood Christ and the high Priest Hear St. Austin The high Priest went alone into the Holy of Holies Summus sacerdos solus intrabat in sanctū sanctorum populus foris stabat Sicut Christus nunc in secreta coelorum intravit ut pro nobis interpellet populus autem cujus ille sacerdos est foris gemit To. 7. part 1. contr epist Par. l. 2. c. 7. while the people stood without as now Christ is entered into the secret place of Heaven to make intercession for us while the people whose Priest he is sighs without Weemse makes the high Priest a Type of Christ in five things in his person in his annoynting Christ Synag l. 1. c. 6. s 3. in his apparel in his marriage in his death 1. In his person there must be no blemish in him so neither was there in Christ. 2. In his Anointing the high priest was anointed with the holy oyl and so was Christ Psal 45. God hath anointed thee with the oyl of gladnesse c. 3. In his garments his crown signified his Kingly Office his Urim and Thummim signified his Priestly Office and his Bells his Prophetical Office 4. In his marriage It was not lawful for the high Priest to marry a widow because he had not her first love nor a divorced woman because he had not her just love nor an whore because he could not have her whole love he might onely marry a Virgin so Christ requires of his Church her first love just love and her onely love 5. In his death He that kild a man negligently fled to the City of Refuge and stayed there till the death of the high Priest and then he was free so Jesus Christ by his death frees us and sets us at liberty Dr. Gouge also makes the comparison between Christ and the high Priest in sundry particulars Exod. 30.30 Psal 133.2 Psal 45.7 1. The high Priest was annointed and this ointment ran down from his head to the skirts of his garment this was an outward sign of his Calling and Gifts Heb. 5.5 Joh. 3.34 Joh. 1.16 so Christ was annointed He was Called and had Gifts to fit him for the execution of his Offices and of his fulnesse we all receive and Grace for Grace Exod. 28. 2. The high Priest was arrayed with rich and glorious apparel which is described by Moses So Christ is arrayed with Immortallity Incorruption Purity Majesty and all manner of glory fit for his place Exod. 28.30 3. Among other things wrought by the Art of man the high Priest had in his breast plate two things Vrim and Thummim Col. 2.3 which according to the notation of the words signifie Light and Integrity And Christ the true high Priest hath in him all the treasures of wisdome and knowledge and his purity is set out by the Apostle to the ful Heb. 8.26 Exod. 28.9.10 4 The high Priest carryed before him on his breast-plate the names of the twelve Tribes of Israel And Christ hath the names of the whole Church in continual remembrance and presents them to his Father to be gratiously accepted by him 5. On the high Priests Mitre in a plate of gold was ingraven Holinesse to the Lord. Two reasons are rendred hereof one that he might bear and so take away the imperfections of their best works the other that he might make the people acceptable to the Lord In Christ were truly and properly accomplished those things which onely were typified in and by the Priest 6. There were Bels of Gold on the skirts of the high Priests Ephod which with the least motion of his body sounded So Christ by his intercession makes a continual pleasant sound in the ears of God CHAP. X. Christ and Joshua HEar St. Chrysostome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Jesus etiam ille dicitur qui post Mosem populum in terram promissionis introduxit Vides figuram respice veritatem I lle in terram re promissionis introduxit hic autem scil Christus in coelum ea quae sunt in coelis bona Ille postquam Moses mortuus est iste postquam lex per Mosem lata cessavit Ille ducis dignitate pollens iste autem Regis majestate praefulgens In Matth. hom 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ipse scil Josue populum introduxit in terram promissionis sicut Jesus in coelum non lex sicut nec Moses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non potest lex introducere sed gratia In hebr hom 27. Nec Moses nec Aaron introducunt Israel in terram promissam uterque enim moritur priusquam intrarent Israelitae sed Josue hujus rei mysterium datur intelligi Quod nec sacerdotium quod prius institutum erat cujus personam gerebat Aaron nec Lex cujus personam gerebat Moses in terram haereditatis aeternae populum Dei introducunt sed Josue in quo erat typus Christi i. e. gratia per fidem Et Aaron quidem ante defunctus est quam Israel in aliquam partem terrae promissionis intraret Mose autem vivente capta est possessa terra Amorrhaeorum sed Jordanem non est permissus transire Ex aliqua enim parte observatur Lex in fide Christiana ibi enim sunt praecepta quae hodie jubemur observare Christiani Sacerdotium autem illud sacrificia nullam partem tenent in die fidei Christianae nisi quod in umbris futurorum acta transacta sunt To. 4. quaest super Numer q. 53. He was called Jesus who after Moses did bring the people into the Land of Promise but Christ into heaven and the good things that be in heaven Joshua after Moses was dead Christ after the Law given by Moses ceased Joshua had the dignity of a Duke or Captain Christ hath the Majesty of a King
Hear him again He namely Joshua brought the people into the Land of Promise as Christ into heaven not the Law as neither Moses the Law cannot bring us in but grace Hear St. Austin Neither Moses nor Aaron bring the People into the Promised Land for both of them dyed before the People entered but Joshua The mystery of which we may understand That neither the Priesthood which was instituted before which is represented in Aaron nor the Law which is represented in Moses bring the People of God into the Land of Eternal Inheritance but Joshua who was a Type of Christ that is Grace through Faith And Aaron indeed dyed before Israel entered into any part of the Promised Land but the Land of the Amorites was taken and possessed Moses yet living but the People was not suffered to pass over Jordan For the Law is in some part observed in Christianity as containing Precepts which we Christians even to this day are commanded to observe But that Priesthood and those Legal Sacrifices have no place in the time of Christianity saving that they were transacted as shadows of things to come Hear him again After the Death of Moses Joshua entered upon the Principality and when the Law ceased Mortuo Mose Josua suscepit imperium cessante Lege Dominus Christus totius obtinuit principatum De Temp. Ser. 106. Christ entered upon the Government of the whole CHAP. XI Christ and Jephte HEar Saint Austin The name Jephte signifies opening Jephte nomen significat aperines sic Christus discipulis suis aperuit sensum Luc. 24.27 Hunc Jephte reprobaverunt fratres sui è paterna domo ejecerunt objicientes quod esset filius fornicationis tanquam ipsi essent de uxore legitima nati Hoc egerunt adversus Christum principes Sacerdotum qui de Legis observatione gloriabantur tanquam ille Legem solveret ideo velut non esset legitimus filius Jephte fugit nec minus Christus fugit quia se quantus esset abscondit fugit quia eos saevientes latuit 1 Cor. 2.8 fugit quia morientis infirmitatem viderunt virtutem autem resurgentis non viderunt Habitavit Jephte in terra Tob id est in terra bona opima Videtur hic intelligenda Christi à mortuis Resurrectio quae enim terra magis opima quam corpus terrenum excellentia immortalitatis incorruptionis indutum Colligebantur ad Jephte viri latrones c. Christo hoc objiciebatur Matth. 9.11 in Christo hoc implebatur Luc. 23.33 Maxime tamen postquam resurrexit quando collecti sunt ad eum scelerati homines propter Remissionem peccatorum qui cum illo ambulabant quia secundum ejus mandata vivebant nec hoc desinit fieri usque nunc deinceps quousque confugient ad eum mali ut justificet impios Qui abjecerunt Jephte conversi sunt ad eum eumque quaerunt per quem abhostibus liberarentur quod clare significat quod qui abjecerunt Christum ad eum conversi rursus in illo inveniunt salutem sive ii intelligantur de quibus Scriptura loquitur Act. 2. sive illa potius significetur quae in fine speratur gentis vocatio Judaicae Tom. 4. quaest super libr. Judicum so Christ opened to his Disciples the sense of the Scriptures concerning himself Luke 24.27 Jephte's Brethren rejected him and cast him out of his Fathers house objecting to him that he was a Bastard as if they were born of the lawful Wife So delt the chief Priests with Christ who boasted of keeping the Law as if he had broken the Law and consequently were not a legitimate Son Jephte fled and so did Christ He fled because he concealed it from them how great a person he is He fled because he was hid from them that raged against him 1 Cor. 2.8 He fled because they saw his infirmity in dying but they saw not his power in rising again Jephte dwelt in the Land of Tob Here the Resurrection of Christ seems to be understood for what is a more rich Land then an earthly Body having put on the excellency of Immortality and Incorruption Vain persons were gathered to Jephte and this was objected to Christ Why say they eats your Master with Publicans and Sinners Matt. 9.11 and this was fulfilled in Christ when they crucified him between two Thieves Luke 23.33 But especially it was fulfiled in him after his Resurrection when wicked men were gathered to him to obtain Remission of Sins through him who walked with him because they lived after his Laws Nor doth this cease to be done to this day and so on as long as sinners shall fly to him that he may justifie the ungodly Jephte's Brethren that cast him out turn to him and seek him that they might be saved by him from the Ammonites which clearly fore-signifies that they who rejected him turning to him finde Salvation in him whether we understand them that were converted by Saint Peters Sermon Acts 2. or whether we understand that Calling of the Jewish Nation which is hoped for in the end of the World Hear Prosper having gone over the History of Jephte he adds These Figures and Mysteries do so relate to the Lord Jesus Haec figurata mysteria ad Judicem Ducemque nostrum Jesum Dominum ita referunt ut cognoscamus eum pro nostra Redemptione de inimicis nostris vindictam volentem suscipere unicam virginem carnem suam eamque filiam immolasse De Promiss Praedict Dei part 2. cap. 20. our onely Judg and Captain that we may know that He being willing for our Redemption to take revenge upon our Enemies offered up his flesh as his onely Virgin Daughter CHAP. XII Christ and Sampson HEar Saint Jerom Sampson was a Type of Christ Typum tenebat Salvatoris Sampson quod meretricem adamavit ex Gentibus Ecclesiam multo plures hestium moriens quam vivus occiderit To. 1. contra Jovin l. 1. in that he loved the Church of the Gentiles once an Harlot and killed many more Enemies dying then living Hear Saint Austin Who was it Quis erat in Sampson obvium Leonem necans cum uxoris petendae causa ad alienigenas tenderet nisi qui Ecclesiam ex Gentibus vocaturus dixit Ego vici mundum Et paulo post Quid sibi vult in ore Leonis occisi favus extractus nisi quia ecce conspicimus Leges ipsas regni terreni quae adversus Christum ante fremuerunt nunc jam perempta feritate dulcedini Evangelicae praedicandae etiam munimenta praebere Contra Faust l. 12. c. 32. that in Sampson killed the Lyon in the way when he went to take a Wife among the Philistins but He that being about to call a Wife among the Gentiles said I have overcome the World And a little after What meant the Hony-comb in the mouth of the Lyon killed but that the Laws of the Kingdoms of the Earth