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 down as it were by Aarons beard and from them upon other inferior persons beleeving their word as unto the skirts of his garment Psal. 133. 2. 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 dark shadow of his selemne 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 he None of them by their anointing had all graces nor any grace in perfection but onely begun and in small degree Moses a beleever wanted faith sometime as when he smote the Rock which he should have spoken to and the meekest man in the world was sometime to seek of his meknesse Aaron though the oyle was powred on his head was weak as in murmuring against Moses in making the calf But in our high Priest all graces virtues were not inchoate onely but perfect In him knowledge of God was most perfect holiness most perfect and all kind of graces in highest degrees Grace sits in his lips not onely to move the mind but to change it None of them by anointing could receive graces for others but for themselves onely but he receives such a measure as runns over to the sanctifying of the lowest and meanest of his members Hence 1 Joh. 2. 27. the anointing which we have of him dwels 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 oyle shines brightest and swimmes aloft above all others II. In Aaron's and Christs anointing and furnishing to their Office Ministers must labour for a greater measure of this ointment than others to run down from them to their skirts They must pray by the Spirit watch by the Spirit walk by the Spirit An unconverted Minister may do another good but he hath no prmise of blessing nor doth any good to himselfe As the holy ointment was kept in the Sanctuary So Christ is the Sanctuary whence this oyle 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 oyle drops and flowes scorne to come to Sermons and joyne in holy exercises how doth their oyle dry 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 learn that Christ is not for himselfe but for us And therefore 1. Examine if thou beest anointed This is to be a Christian to be anointed as Christ was Scornest thou this holy oyle in thy selfe or others Know thou shalt one day wish the mountaines to fall on thee on whom this oyle 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 oyle thou hast missed 4. Have a care to walk as such as are anointed smelling sweet every where in holy lives speeches prayers in all things edifying thy self and others Leave a sweet smell every where behind thee Let it drop down 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 general 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 oyle verse 1 2. 1. Because of the speciall holinesse and honour of their calling who are to come so near unto God who will be specially sanctified in all that come near him 2. Because sinne in them is more hatefull than in any other and in expiating their sinnes as much is required as for the sins 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 between 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 young calfe was a type of Christ who onely by his own 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 Joh. 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 sins 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 we 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 verse 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 bloud 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 verse 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 than are saved by it For being sufficient for all it is not helpfull to all nor to any that tread under foot this pretious bloud the extent of the benefit is to all the elect 3. The large spreading and preaching of the Gospel of salvation by Christs bloud through
have any end for he is the beginning and the ending And although his humanity had genealogie beginning and ending of life yet as he was the word he had none And although as the Soâ—â—e he was from the Father yet as God he was from none but as the word was of himself 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 than Abraham for he blessed Abraham and the greater blessith the lesser Heb. 7. 7. signifying Christ the fountain 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 Jesus 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 Melchizedekas the sonne of God Christ indeed the Sonne of God 2. For the excellency of his Sacrifice or his Priesthood which was greater than 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 annointed with materiall oyle 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 annointed 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 he receives it from none so he passeth it not to any other nor any can succeed him but he 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 again figured in Melchizedek I. If Christ be the true Melchizedek then must he needs be greater than Abraham though the Jewes vainly gainsay it Joh. 8. 53. To him all our tythes and offerings due from Abraham to Melchizedek He 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 four 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 we 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 Joh. 4. 25. When the Messiah is come he will tell us all things We detest the blasphemy therefore that tells us that he hath left an imperfect doctrine that must be 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 obtain 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 himself and unto us We have a powerfull advocate in heaven They never tasted the sweetnesse of this doctrine that seek 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 Ephes. 1. 3. with all spirituall blessings in Christ Jesus But with difference Melchizedek onely pronouncing 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 than 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 own sacrifice but for Christs 2. By actuall procuring the blessing of remission of sinnes and righteousnesse restored a more effectuall blessing than Melchizedek could procure His sacrifices could onely signifie these in the Messiah's not actually apply them 3. By gathering calling ruling and preserving in spirituall life his whole Church as members of his own 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 hereafter in the harvest whereof Melchizedek must be a receiver from him the fountain not a giver 5. By publishing and pronouncing on beleevers all this blessing in the preaching of the Gospel 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 than Melchizedek is here and a greater blessing than Abraham received from him Let the world curse wicked ones rage and revile against the Church and Members yet as Isaac said of Jacob Gen. 27. 33 I have blessed him and therefore he shall be blessed the same will Christ not say onely but accomplish to them IV. 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 waste it time shall not out-last it death shall not hinder the being and happinesse of it no more than it could the eternity of the Priest himself who rose gloriously from the dead so shall the members How happy a thing is it to be of this houshhold V. The excellency of Christs Priesthood above the Leviticall This is the scope of the Apostle in describing Melchizedeks Priesthood so largely For the Leviticall Priests were homagers to this yea to the shadow of it in Melchizedek while they were in Abrahams loines 1. They were men onely of men Christ the Sonne
MOSES AND AARON OR THE TYPES AND SHADOVVS Of our SAVIOUR in the old TESTAMENT Opened and Explained By T. TAYLOR D. D. Very usefull for the better understanding the whole Scripture And beginning at Moses and all the Prophets he expounded unto them in all the Scriptures the things concerning himself Luke 24. 27. LONDON Printed for John Williams at the Crown in St. Pauls Church-yard 1653. TO THE RIGHT WORSHIPFUL Sir MILES FLEETWOOD Knight Receiver Generall of his Majesties Court of Wards and Liveries All welfare in Christ Jesus Noble Sir IT is a truth able to endure the most fiery times and trials None but Christ none but Christ. Ignatius expresseth as much drawing near to his Martyrdome Let come upon me fire crosse meetings of wilde beasts cuttings tearings breaking of bones rendings of members dissolutions of the whole body and all torments of the devill 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 onely that I may gain Iesus Christ. Thus he intreated the Romans not to intercede for him and hinder his suffering for the Gospel 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 Col. 3. 11. 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 chain of our salvation which reacheth from eternity to eternity we shall 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 Jer. 33. 16. He is the beginner and perfecter of our sanctification Heb. 12. 2. John 15. 4 5. He is the matter of our consolation spiritual 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 and pledge of our resurrection 1 Cor. 15. 20. He is the procurer and producer of our glorification John 17. 22. Rev. 21. 23. All of them good grounds of comfort and set forth the happinesse of Gods people All of them disgrace merit and the worthinesse of the creatures Men and Angels All of them magnifie Gods love and wisdome 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 doe all for him give all suffer all speak live die rejoyce in all through him and with him expect all in his heavenly kingdome Look to the Word wherein all these things are revealed Christ is evidently the matter and sum of the Gospel and the Apostle affirmes the like concerning the Law Christ is the end of the Law for righteousnesse to every one that believeth First by similitude saith Austin when a man is come to the end of a way he can goe no farther so when a Christian is come to Christ he hath no farther excellencie to seek or goe 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 righteousnesse 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 onely we can live both the Moral 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 sharp Schoolemaster leading to Christ Gal. 3. 24. As also the Ceremonial Law all whose shadows 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 antient believers as well as unto us Christ Iesus yesterday and to day and the same for ever but as the manifestation is more clear so the grace is more plentiful 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 perspicuity This glorious dispensation of grace as it stands by the good pleasure of God so also by his manifold wisdome who in severall approaches 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 Gospel we have our divine Ceremonies and Sacraments see him afar 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 Jesus But time shall be when to say nothing of the estate of the Church after the ruine of Antichrist and calling of the Jewes we shall in heaven see him whom we believed 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 self of whom while here a Preacher you shewed your self a joyfull Hearer as of other faithfull Pastors at this day with obedience to 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 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 the Widow desires it should be your Ward who in your love can best tender it and by your authority defend it sufficiently The God of heaven increase all heavenly graces and comforts in your noble heart abundantly and adde unto your dayes honours and blessings of all sorts till these shadowes flie away and the true Day-star arise upon you in glory the hearty prayer of one who is and desires to be reckoned among Isleworth June 29. 1635. Your Wo truest friends in every good service WILLIAM JEMMAT To the CHRISTIAN READER I Have heard of a demur made as though something were put forth under this Authors name which is none of his I assure thee in the word of a Minister that for the workes that have my Epistle prefixed and I hear of no other published with his name there is not one note nor notion which is not the Authors own according to his papers And the like I affirm concerning this Treatise of Types which now I publish The use of it is manifold To open divers places of Scripture To shew the meaning of legal shadowes and ceremonies To declare the faith of the Elders who received a good report To manifest our faith one with theirs one Faith one Lord one Baptisme one salvation To magnifie and commend Christ to every soul that it may be saved and he honoured To discern and bewail the blindnesse of Gods ancient people the Jewes and pray for their return to the truth not â—atching at shadowes Of whom in present I may say with detestation of their madnesse as he said against the Philosophers Nos qui non habitu c. We Christians whose excellency stands not in outward things but spirituall glory that we have found what they with all their diligence have sought and could not finde Why are we unthankfull Why doe we stand in our own light if the truth of the Deitie hath in this our age attained to maturity Let us enjoy and make use of our own good and follow the truth in truth avaunt superstition be packing all impiety let true religion be preserved and flourish Yet withall seeing there is a promise that all Israel shall be saved let us pray for the performance and that with all earnestnesse as that converted Jew gave exhortation to his son So long pour forth thy prayers for the remnant of Israel till God look from his high habitation and see and have mercy on his people for the Lords sake his Annointed that in our dayes Judah may be saved and the children of Israel may dwell safely in their own land and spend their dayes in good the Lord making his good Spirit to rest upon them WILLIAM JEMMAT A Table of the Contents of this Treatise I. THe Introduction containing five Propositions of the Church Salvation Covenant of grace Christ and the ancient Ceremonies p. 1 Five reasons for those Ceremonies 2 Grace in the new Testament specially how 3 Ceremonies called shadowes for four reasons ibid. Threefold use of them to the Jewes 4 Gods wisdome in appointing them three wayes ibid. II. The Treatise shewing Christ prefigured by holy persons and things 5 I. Adam a type of Christ in creation office soveraignty conjugation propagation 6 The Ministery reverend for antiquitie 8 Antiquity of the doctrine of free grace ibid. Seek life by Christs death 8 Get into Christ the second Adam as thou art surely of the first Motives ibid. II. Noah a type for salvation righteousnesse preaching Ark repairing the world sacrifice of rest and a dove sent out of the Ark. 9 Preserve integrity in the worst times 13 Sinnes which are signes of judgement approaching ibid. Comfort to be had in Christ our Noah 14 III. Melchizedek a type in Etymâ—logiâ— office originall excellency of person and Priesthood 15 16 17 Christ greater than Abraham 18 Comfort by Christ our Melchizedek ibid. We are blessed by our Melchizedek 19 By our Melchizedek the Church abides for ever ibid. Excellency of Christs Priesthood above the Leviticall eight wayes 20 Sin not to be accounted slight whose sacrifice is so costly 21 IV. Isaac a type in birth suffering offering escape marriage ibid. A pattern of obedience in 5. things ib. How Christ doth meet his Church 25 Two Rules 26 A type of our resurrection 27 Matter of sweet consolation 28 Look for help though the case be desperate ibid. V. Joseph a type in his person actions â—…ssions advancement 29 No newes for good men to be hated for their excellency 32 All sufferings of the godly come of God ordained and ordered 33 Comfort by Christ our Joseph four wayes 34 Doe to Christ as Joseph's brethren to him 35 VI. Moses a type in person estate office 〈◊〉 suffering sundry actions ib. Our doctrine is of God 40 Be faithfull in doing thy office ibid. Shew faith in the fruit of it contrary to four sorts of men 41 Assurance of our resurrection ibid. VII Joshua a type in saving calling miracles valour actions 42 A fearfull thing to be an enemy of the Church 45 Comfort in our salvation accomplished ibid. Duties we owe to Christ our Joshua 46 Conditions to be observed in going to heaven Six ibid. VIII Sampson a type in person condition actions sufferings stratagems victories 48 Judge none by outward calamities 51 Strange meanes used by God for the Churches good 52 Our victory stands in patience and passion ibid. Fourfold comfort to Gods people 53 In Gods cause contemn greatest perill and prepare for death approaching 54 IX David a type in person vocation wars kingdome office Propheticall and Priestly 55 Enter upon no office without assistance of the Spirit A note of it 61 Christ the true King of the Church Nine wayes more excellent than David 62 How God brings his servants to honour 65 Church ever pestered with home-bred enemies 66 Comfort to the Church in 3. things ib. X. Salomon a type in person condition peace-making wisdome glory temple justice 68 Duties to Christ our Salomon two 73 Fourfold comfort in our Salomon 74 XI Jonah a type in name office death buriall resurrection 75 Repent at the Ministery of Christs servants 77 Motives ibid. Vocation of the Gentiles 78 Our resurrection assured to us 79 Power and wisdome of God to be admired ibid. Terror of sinne even in Gods own children and comfort 80 XII The First-born types as Gods peculiar fathers of the family preferred before brethren double portion 82 Every mercy is the greater engagement unto God 85 Honour Christ as the first-born of God and how ibid. Threefold comfort in the birthright 86 Forfeit not the birthright by sin 87 Resemble Christ our elder brother 88 XIII Priests types in deputation to office and execution choice consecration apparell actions 88 A cover for us in Christ for all deformities of soul and body 90 Qualities requisite in Ministers ib. Eminency of Christ above all creatures 93 Ministers must increase their gifts 94 Duties of private believers ibid.
of God true God and man 2. They were sinfull men and must offer first for themselves and then for others Heb. 5. 3. But Christ was sinlesse he needed not offer for his own sinnes Heb. 7. 26 27. 3. For their office they were but ministers of holy things and of salvation propounded in them Christ because of this order was author of salvation to all that obey him Heb. 5. 9. 10. 4. They were many and all ministers of a temporary covenant but he is but one who hath obtained a more excellent office in that he is Mediator of a better testament established upon better promises Heb 8. 6. For the promises of the covenant of grace are more excellent than those of the Legall covenant 5. They offered often and the repetition of sacrifices argued their invalidity and imperfection but he offered but once and needed not doe it daily Heb. 7. 27. which argued the perfection Heb. 9. 28. 6. They offered the bloud of beasts which could not expiate sinne nor wash the conscience of the sinner farther than purifying the flesh but he not with bloud of bulls and goats but with his own bloud entred once into the holy place having obtained an eternall redemption Heb. 9. 12. and this bloud purgeth the conscience from dead works verse 14. 7. They served in an earthly fading Sanctuary made with hands and entred into an holy place which perished and failed according to that elementary and temporary worshipâ— but he is minister of the true Sanctuary and Tabernacle which the Lord pitcht and not man Heb. 8. 2. this tabernacle is his own blessed body in which he performed all his service called chap. 9. 11. a great and more perfect Tabernacle not made with hands and verse 24 is now entred not into holy places made with hands but into the very Heaven to appear in the sight of God for us 8. They all ceased dyed one succeeded another as mutable was their whole service which also ceased and deceased and gave place to the truth of it when the fulnesse of time came but this true Melchizedek being without beginning or end of dayes hath an eternall Priesthood Heb. 7. 24. and therefore neither hath nor needeth any successor in earth Whence every repetition of his sacrifice bloudily or unbloudily in the Masse is an high and hatefull blasphemy a denyall of Christs person to be above the person of Melchizedek and of his sacrifice to be above Aarons or that it was offered by the eternall spirit of his Deity VI. The excellency of the person shewes the greatness of the Sacrifice the greatness of the sacrifice the greatness of the sinne Melchizedek because he was but likened to the Sonne of God Heb. 7. 3. could not offer a Sacrifice to take away sinne he must be the Sonne of God indeed and God himself that must doe that The least sinne which we account so light could never be expiated but by the bloud of him that is God as well as man All created strength cannot stand under the burthen of the least sinne Therefore in the worthiness of this person see the unworthiness of thy sinne to hate and abhorre it and thy self in dust and ashes for it An hainous and execrable offence were that which nothing could take away but the death of the Prince CHAP. V. 4. Isaac a type of Christ. I. IN his birth Isaac the sonne of Abraham the father of the faithfull a promised seed long before he was born in whom all the nations of the earth should be blessed Yea so strange was his birth as that he was not to be born by the strength of nature but of Sarahs dead womb when it was not with her as with other women Insomuch as when the Angel fore-told it to her she thought it impossible Gen. 18. 12. So Christ the sonne of Abraham commonly so called the onely Sonne of God by nature who is the Father of all the faithfull who are taught to say Our father c. The onely true promised seed long before prophecied of and expected of beleevers before his manifestation about four thousand yeares Borne and incarnate not by the strength of nature but by the power of the holy Ghost after an unconceiveable manner so as when the Angell told his mother Mary of his miraculous manner of birth she thought it impossible and said How can this be Luk. 1. 34. And in him onely the whole spirituall seed of Abraham all Gods people of Jewes and Gentiles were blessed Psal. 72. 17. the Nations shall blesse him and be blessed in him Which Prophecy cannot be understood of Salomon for scarce his own nation was blessed in him who by his sinne lost tenne tribes of twelve from his own sonne and verse 5. they shall fear him so long as the Sunne and Moone endure from one generation to another verse 11. all Kings shall worship him and serve him and verse 17. his name shall be for ever all these are true in Christ onely Thus as Isaac was founder of a mighty state so Christ of all the Church of God in all nations onely blessed in him As Isaac was his fathers heire So Christ heire of all things Isaac hath goods onely II. In his suffering 1. Isaac was circumcised the eighth day so was Christ. Luk. 2. 2. Isaac in his infancy was persecuted by Ishmael Gal 4. 29. So Christ by Herod Mat. 2. 3. Isaac carried the wood of the burnt offering upon his shoulders even to mount Moriah Gen. 22. 6. So Christ carryed the Crosse on which he was to be nayled even to Golgatha 4. Isaac was led away as a Lamb to the slaughter So Christ was lead away Joh. 19. 16. to death 5. Isaac without reply submitted himself to his father even to the death suffered himself to be bound on the wood and yeelds himself burnt offering unto the Lord Even so Christ without reply was obedient unto his father unto the death and was content to be bound not as Isaac for himselfe alone but for us and them and layd down his life a whole burnt offering and a ransome for many Joh. 16 28. Thus were both Lamb-like sufferers both bear their Crosse both without reply led away both bound and fastned on the wood both willingly obedient to the death III. In his offering 1. Both sonnes onely sonnes innocent beloved of their fathers Abraham did all at Gods Commandement and lifted up his hand So Christ by the determinate counsel of God was delivered by wicked hands Abraham offers his sonne freely God more freely offers his sonne out of his bosome 2. Abraham by Gods commission riseth early in the morning to sacrifice his sonne and Isaac riseth as early to obey his Father So the Jewes by Gods permission break their sleep and early in the morning proceed to the condemning of Christ who is called the Hinde of the morning Psal. 22. 1. compassed with dogges that hunted his life and Christ as another Isaac after
not count thy life dear 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 own private motion is rash but God calling in standing against the enemies of the Church it is honourable In both learn to prepare for death approaching by faithfull and fervent prayer So did both these Sampsons And the issue will be comfortable as theirs that all thy life and combate shall not give such an overthrow to thine enemies as such a death though enemies seem 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 than all the rest I meane David and Solomon Of both which we 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 stock 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 own 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 be the Prince among them which was long after 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 seek 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 Judea 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 be a shepherd of men even of Gods people So was Christ raised of God to be the chiefe shepherd of the stock 1 Pet. 5. 4. And not of bodies as David but of soules 1 Pet. 2. verse 25. 2. The time when David was anointed about the thirtieth year 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 Jerusalem for his royall seat and Metropolis being anointed of God to the Kingdome of Israel So Christ being anointed the everlasting King of all the Israel of God made 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 and ascension sending the Spirit and 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 Spiof God came upon him 1 Sam. 16. 13. and fitted him to the government of Gods people So our true David Jesus Christ anointed with oyl above all his fellowes had the Spirit of God descending upon himin 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 four 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 be wise in matters and the Lord was with him and Ch. 18. verse 14 15. when Saul saw that David was very wise he was afraid of him Our true David had all treasures of wisedome and knowledge The Spirit of wisdome 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 were as the Oracles of God Christs were so And our true David gets beyond his type David in many things by his own 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 he was God 2. In fortitude and magnanimity without which counsell were bootlesse by which he was able to encounter with a Lyon 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 Judah 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 Author 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 own heart commended for his uprightnesse in all matters save that of Uriah 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 author meritour and applier of all sanctifying graces to his members of whom himselfe is head 3. In his type were many foule spotsâ— In him no spot nor staine Therefore the Church sings out his holinesse from toppe 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 David had a traine 1. Of poore men and received such to him as were in debt 1 Sam. 22. 2. The Sonne of David had a poor train and not receiveth onely but calleth all unto him that are heavy laden with the burthen of sinnes called debts promising he will ease them 2. Afterwards David had his thirty seaven Worthies that Valiantly fought his battels 2 Sam. 23. and
Sam. 16. 23 Christ by the sweet voyce of the Gospel stills the evill spirits which molest and vexe men and gives them peace and quietnesse in mind and conscience And in the dayes of his flesh how he sought to cure and allay the spirituall madnesse of the wicked Scribes and Pharisees against him is plaine in the story 2. David brings back the Arke to his right place 2 Sam. 6. So did Christ the truth of Gods Law obscured by the false glosses of Scribes and Pharisees and reduced the true sence and meaning of it And freed his Church signified by the Arke from the spirituall thraldome and captivity of the Law 3. David buildes an Altar in the grounds of a stranger 2 Sam. 24. 24. namely Araunah the Jebusite The true David builds up a Church among the Gentiles and sets up Gods worship among them that were strangers from the Covenant 4. David offers a sacrifice and the Lord accepts it sending fire from heaven to consume it 2 Sam 24. 25. Christ offers the most acceptable sacrifice that ever was in which both Davids and all ours must be accepted and in which alone the Lord smels a savour of rest I. As the Spirit of God came on David after his anoynting 1 Sam. 16. 13. So did it on our true David after his baptizing to fit them to their waighty offices Learne 1. That he that is not fitted and furnished with gifts of the spirit in some measure and attempteth any office in the Church or common-wealth is not called by God whose wisedome will not send a blind man for a Seer nor a dumb man on his message or errand Would a man know whether he have received of this spirit for his office A note is when God stirres up his will in that office to performe all the desire of God Isai. 44. 28. he saith to Cyrus Thou art my Shepheard thou shalt performe all my desire The Magistrate is a shepheard he must do in judgement what God himselfe would do in repressing vice and cherishing religion else the spirit who is not contrary to himselfe leads him not The Minister is a shepheard he must speake nothing but what God would speak for the incouraging of grace and disgrace of sinne and sinners God speakes peace to his people and feeds the impenitent with judgenent and he that in his ministery doth speak sweetly to wicked men and broacheth aÌ„ vessell of gall and wormewood for godly men to drink is not sent by God on that errand he crosseth the spirit which he pretendeth 2. Art thou a private Christian see that the same spirit rest on thee and that thou hast received of the same anointing For 1. he that hath not the spirit is none of Christs and 2. wâ—â—t is it to us that the spirit rest and light upon Christ if he should determine all his fruits and graces upon him But in that the sweete oyntment and Balsame poured upon the head of our high Priest runnes down to the skirt of his garment that is to the lowest member of his Church Psal. 133. 2. hence are we sweetly and admirably refreshed Findest thou emptinesse or want of grace fly to this fullnesse but observe the diverse manner To the head is given the spirit in all fullnesse to us members of that fulnesse Joh. 1. 16. To him beyond all measure to us according to measure II. That Jesus Christ is the right and undoubted King of his Church of whom David was but a shadow And it will be worth our labour to enquire how farre the truth exceeds the type 1. For originall Davids kingdome and all other Kings and kingdomes are mediately from men either from some meane family as Jshais or some greater house in some corner of the earth But the kingdome of Christ is immediately and unchangeably from heaven Dan. 2. 44. the God of heaven shall raise up a kingdome that is immediately for mediately all kingdomes Kings and power is from him 2. In respect of unction All they are anoynted 1. by men 2. with materiall oyle 3. to be temporary Saviours 4. from temporary dangers But Christs anointing was by the Spirit of God with more divine and excellent oyle above all his fellowes Psal. 45. 7. that he might be a spirituall and and eternall Saviour a Jesus saving his people from their sinnes and such spirituall evils as pertaine to the life to come 3. Their titles are stately and glorious David as an Angell of God as the woman of Tekoah said so Caesar Augustus Charles the great Constantine and Alexander the great to set out their glory But all these are nothing to the true and undoubted title of Jesus Christ who is King of Kings and Lord of Lords Rev. 19. 16. And if this were too little he hath another for he is God and man in one Person our Emmanuel a stile too high for Pope or Potentate for men or Angels Isai. 7. 14. 4. Their Scepters are of metal gold or silver which they hold in their hands and by them they save or slay innocent or nocent But his Scepter is but verball which he holds in his mouth the word and breath of his mouth more pure than the gold of Ophir more potent than all the Scepters of all Kings put together By this he slayes the wicked Hos. 6. 5. I slew them with the word of my mouth 2 Thes. 2. 8. He shall slay that wicked man of sinne with the breath of his mouth Other Kings by their Scepters can kill men but cannot make them alive againe when they have done but Christ by his word can quicken and make alive dead soules and bodies They by theirs can be dreadfull to men Christ by his drives back devils diseases death and all adversary power 5. In port and state 1. Their banners and ensigns exprese their noble acts and the honourable exployts of them and their progenitors which are glorious in the eyes of men Christs banner for his kingdome of grace is his Crosse or rather the Gospel a doctrine of the Crosse to the world foolishnesse or basenesse but in his kingdome of glory the signe of the sonne of man that is such glory and power as agrees to none else 2. Their servants and attendants must be rich stately noble and the sonnes of great Princes must be nearest to attend them Christ Jesus in contempt of what the world admireth will have his servants poor meek lowly not such losty Lords as so farre excell the Emperour in worldly glory as the Sunne the Moone the Popes ridiculous claime and yet they be Sonnes of God heires of heaven brethren of Christ and of the royalest bloud 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 been 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 kingnomes in his progresse he gets on an asse and in'stead 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 shall 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 all earthly kings ever held in fee of him By me Kings raigne Prov. 8. 15. Never any other included all kingdomes of the world in it and under it but this Never any to whom all Princes were subject but this Never was there any of them which shall not be broken to pieces 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 do so Isai. 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 seem David judged according to the hearing of his eare rashly against Mephibosheth Christ shall not do so 2. They can pronounce their subjects just and innocent but he can make them innocent and just communicating his own righteousnesse to them which no Prince can do 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 poor men who wonne and subdued the whole world with the word onely in their mouthes 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 down 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 subjects is to be rich in grace rich in good works his honour to be of the stock and lineage 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 eternall now this being the glory of the kingdome of Christ we have need of faith to discerne it and a great measure of humility before we 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 crown than that of thornes any other Scepter than Iron nayles any other purpl than bloud any other Throne than a wooden Crosse any other guard than 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 we 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 anoynted to be King but between 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 self overtooke him for our sakes Isai. 5. 3. 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 Act. 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 Sonne 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 lies 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 alwayes proved more mischievous than open and forraigne enemies The Church ever had hypocrites and false brethren Satans spies 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 watcht the haunts of Gods servants to spy their weaknesse and where they ly 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 c. Cant 4. 8. V. Comfort the Church That Jesus Christ is the true David 1. We have a strong deliverer and deliverance David pulled the sheep out of the Lyons mouth and the Lamb out of the paw of the Beare 1 Sam. 17. Christ the true David hath delivered his chosen flock out of the power of Satan death and damnation 1 Cor. 15. 27. 2. Be
things as they handled But especially to signifie Jesus Christ our high Priest to be without all blemish the onely immaculate Lamb that takes away the sinnes of the world For although no other mortall man could be without some blemish of sinne or other yet it became us to have such an high Priest as is holy harmlesse undefiled separate from sinners Hebr. 7. 26. And as our Lord was spotlesse and without all blemish so also perfect in all parts and perfections He wanted no part no gift no sufficiency to discharge that function too weighty for men and Angels I. In this our unblemished high Priest we have a sufficient cover for all our blemishes both of soul and body 1. If never so blemished in soul by sinne by infirmity if we have a thousand wants and eye-sores if we bewaile and resist them here is help and remedy in our high Priest against them all For as those persons that had such blemishes might not stand at the Altar to doe duties there yet they were allowed in the Congregation and to eat from the Altar of the sacrifices as the Priests did Levit. 21. 22. So all defects and weaknesses which the Saints carry as a burthen shall not hinder them from participating in the good things purchased by Christs sacrifice nor cast them out of place of the elect neither here nor for ever 2. Be thou never so blemished and deformed or maimed in body now the truth being come God respects not according to the outward appearance And although the honour of the Ministery must be respected and the choysest of our children are not too good for Gods service yet now it is far better a good Minister without an eye or a hand or foot than a Congregation without a good Minister II. All these outward perfections of the body in all the Priests high and low point us to such endowments and gifts of mind which the Lord expects in Ministers before they attempt this high calling 1. He of all men must not be blind or ignorant Hos. 4. 6. Because thou hast refused knowledge thou art rejected from being a Priest to me How should he be a light to others that himselfe is in darknesse If the eye be dark so is all the body 2. He must not have either a blind or a blemished eye an eye filled with envie at another mans gifts and prosperity Nor a squint eye looking indirectly upon every thing not ayming at Gods glory or the building of Christs kingdome but his own glory wrath lusts ends 3. He must not be lame or cripled in his feet but make right steps to his feet Heb. 12. 13. Upright in his way not right doctrine onely but right life also 4. He must not have a flat nose that is without discretion or judgement to discerne truth and falshood good and evill things fit and unfit As the nose discerns smells so to discern companies and courses 5. He must not have a crooked back bended downwards and allmost broken with earthly cares hindering his eye from looking towards heaven and interrupting heavenly contemplations and study And so in the rest Would God such care were had in the choice and permission of Evangelicall Ministers as in the Old We should not see the Churches pestered with so many unworthy illiterate men fitter for any trade than this so holy calling Sect. II. II. His consecration set down Exod. 29. 1. wherein were three things 1. Washing 2. Anointing 3. Sacrificing and purifying with bloud And this consecration to continue seven dayes together Which in generall shadowed the surpassing sanctity and purity of Christ above all other men and Angels Whom the devils themselves call that holy one of God Mark 1. 24. In speciall verse 4. the washing did not onely admonish them to cleanse and purge themselves from the inward defilement of their sinnes before they undertooke that holy calling but plainly pointed at the washing and Baptisme of Christ who undertaking his Ministery went into the water and was baptized Matth. 3. The anointing by the holy Oyle verse 7. signified the anointing of Christ with the holy spirit without measure Isai. 61. 1. The Spirit of the Lord hath anointed me to preach Psal. 45. 7. God even thy God hath anointed thee with the oyle of gladnesse above all thy fellowes In which regard Christ was called by eminency the anointed of God and the Priests are types touch not mine anointed In this anointing 1. The matter holy oyle signifying the Spirit of God and his gifts for much similitude agreement between them 1. That was made of the most pretious things in all the world Exo. 30. 25. So the holy graces of the Spirit are the best things in the world Luk. 11. 13. there is no gift to this Oyle swimmes aloft So the Spirit and graces are highest 2. No stranger had that Oyle but onely persons and things sanctified So none but Gods Elect have these precious and saving mercies Joh. 14. 17. the World cannot receive it that is gifts not common but of sanctification 3. That perfumed all the place where it was It is the Spirit of God that sweetens and perfumes all our actions and natures otherwise most corrupt and loathsome to God 4. That sanctified the thing to which it was applied and set it aside to an holy use Without this oyle the sacrifice of the Jew was as if he had killed a dog It is the Spirit that sets us apart and sanctifieth to the Lord us our persons our actions 2 Tim. 2. 21. The service that wants the Spirit is hatefull to God 5. Oyle is cleare in shining and makes other things anointed to shine The holy Ghost within enlighteneth the mind and brings in the true light and knowledge of God 1 Joh. 2. 27. the anointing shall teach you all things 6 Oyle hath the force of fire in penetrating and subtly pearcing and is the fuell and feeder of fire and flames So the Spirit of God is a pearcing fire in the heart and kindles and maintaines in it the ardent flames of the Love of God Holy thoughts as sparkels flie upward 7. Oyle suppleth cherisheth comforteth So the Spirit of consolation anoints with oyle of gladnesse Psal. 55. 7. It is he that brings peace and tranquility into consciences 2. the measure powred in abundance upon Aarons 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 be 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 oyle above all his fellowes and received the spirit beyond measure signified by powring on the head 3. The communication of this oyle It stayed not on Aarons head but ran down his beard even to the skirts of his garments signifying that the Spirit of grace distills from the head unto
that is fixed in that rocke and stone of Israel 7. Their use That Aaron who before bare the names of Israel on his shoulders before the Lord might now bear them on his heart continually for a remembrance before the Lord when he goeth into the holy place vers 29. signifying 1. The ardent love of Jesus Christ towards his Church who beares it not onely on his shoulders as a shepheard nor onely in his armes as a nurse but upon his heart and in his heart never to forget our good If Aaron may forget the names he carries upon his shoulders he cannot the names upon his brest or heart so cannot Christ forget the Church he hath taken into his heart Isai 49. 15. Can a woman forget her childe and not have compassion on the sonne of her womb though they should forget yet will I not forget thee 2. Bearing of the names continually before the Lord on his heart signifieth the continuall mindfulnesse and intercession of Jesus Christ for his Church in that heavenly sanctuary Heb. 7. 25. By vertue of which all our prayers get audience and acceptance 8. The quantity As all the names of Israel were gathered into a narrow compasse so Jesus Christ our Mediator shall gather together into one all the despersed sonnes of God and present them before God as the most beautifull and precious parts of the world Joh. 11. 52. He shall make a short account in the earth in comparison of the wicked who will take up more roome II. In respect of the Urim and Thummim which were put in the brest-plate of Judgement vers 30. Of which Rabbi David a Jew saith It is unknown to us what these signifie And what this precious monument was put by Gods appointment into the fold of the Pectorall no man living can tell I take it to be no workmanship of man but a sacred monument immediately received from God But expresly they signified Jesus Christ 1. In their names 2. In their use 1. Their names Urim and Thummin Urim signifieth lights in the plurall number Note that there were not lights and shining before in the Pectorall by the many precious stones but here is a glorious light shining above them all to which their light is obscurity Plainly signifying Jesus Christ in whom are hid treasures of wisdome and knowledge Col. 2. 3. He is the light of the world Joh. 9. 5. Which enlightneth every one that commeth into the world Joh. 1. 9. There are many lights as stones and stars in the world but he is the sun nay he is lights With him is many-fold wisdome And without him is nothing but darknesse sinne death inner darknesse and utter Joh. 8. 12. Thummim signifieth perfections And to whom can this point us but unto Christ in whom alone are all perfections of holinesse and graces There is illumination in the twelve stones the Church but not any perfection there is some purity in the stones but farre from perfection of it In Christ is perfection in all parts and from him alone we must expect our perfection II. The use of them was to receive by them answer from God when the high Priest consulted with him vers 30. For when the Priest asked counsell of God God is said to answer by Urim that is not by the colour of the stones nor the changing of colour by brightnesse blacknesse or bloudinesse of them as some Jewes but the Lord answered by voice Numb 7. 89. And therefore it is called the Urim of Judgement not because it selfe gave Judgement or decided causes but because the Lord answered when the Priest applyed the Urim and Thummim This directly looked at Christ as to whom 1. All secrets and Mysteries are perfectly known He is the Lamb with seven eyes which are the seven spirits of God Rev. 5. 6. Onely worthy to open the booke vers 9. because of his abundant grace and wisedome signified by the seven spirits 2. Who makes known and continually reveales to his Church and members as their need requires whatsoever is meet for them to know by such meanes as himselfe hath sanctified Now although this was a great priviledge of the first Temple and the second did want it that they might not be kept from desire and expectation of the true Urim and Thummim yet we in the new Testament are farre beyond them For as the Oracle by Urim was certaine for direction so Christ is the most perfect rule and direction shadowed by that As the Urim answered by voice so Christ by his word preached As God spake then by Urim to the Priest So now by his own Sonne Heb. 1. 2. Wouldest thou have God answer thee goe to the Urim 1. Frequent his ordinance God then answered when the Priest consulted 2. Pray for wisdome If any man want wisdome let him aske of God and it shall be given him Jam. 1. 5. 3. Feare God Psal. 25. 14. The secret of the Lord is with them that fear him 4. Follow and obey the voice Joh. 14. 21. If any love me and obey my commandements I will love him and reveale my self unto him Joh. 7. 17. If any man doe the will of God he shall know the doctrine whether it be of God The third peculiar garment of the high Priest was the robe of the Ephod Exod. 28. 5 31. On the skirts of which were fastned 1. The Pomegranates of blue silke and purple and skarlet round about This fruit hath a most pleasant smell sweet in it selfe and sweetning other things round about it and is full of precious juyce and liquor 2. Bells of gold between them round about a golden Bell and a Pomegranate the use of which was that his sound might he heard round about when he went into the Sanctuary and holy of Holies The whole garment signified the righteousnesse of Christs humane nature which is 1. Most sweet it selfe having a most pleasant savour as the Pomegranate 2. Full of most precious juyce and vertue to qualifie and abate the raging heat of Gods displeasure as the juyce of Pomegranats doth allay the burning heat of an ague that would shake the body to pieces 3. Casts upon us a sweet savour being wrapped in it For wee by nature stinking in our sinnes and rottennesse are loathsome to the Lord but once covered with this mantle we are a sweet savour to God who now speakes of us as Isaac of Iacob covered in his elder brothers garments My sonne is as the savour of a field which the Lord hath blessed Gen. 27. 27. 3. This garment hath a sweet sound as of golden Bells which to hear were most delectable because the garment of Christs righteousnesse brings grace to us no otherwise than by the sound of the Gospell For Faith by which we put on Christ is wrought by hearing the sweet sound and golden Bell of the Gospell Whence some have thought that by this part of the Priests Attire is shadowed the Propheticall
sorrow turne the streame against our sinnes and in all crosses set our heaviness rather upon some sinne in our selves which might cause the crosse than on the crosse it selfe Sect. VII Now it followeth that we shew how the Priests figured Christ in their ministeriall actions Of these kinds of actions some were common to inferiour Priests some proper to the high Priest I. Common actions were six 1. The Priests 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 he was to be as well the Priest as the sacrifice Joh. 10. 18. I have power to lay down my life 2. The priest offered the bloud 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 Heb 5. 1. No man might offer his owne sacrifice but he must bring it to the Priest Levit. 7. 4. there was no comming to God but by the Priest Figuring out Jesus 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 bloudy or unbloudy sacrifice upon this Altar but himselfe Joh. 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. fleyed it divided it into severall parts washed the intrailles put fire unto the burnt offering consumed the fat cast the filth and dung into the place of ashes Sgnifying that Christ himselfe alone did the whole worke of redemption He suffered the heat 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 sinne and all that savoureth of the flesh by the fire of his Spirit and inwardly purgeth and wholy washeth us in the fountaine of his own bloud 4. The Priest must teach the people His lipps must preserve knowledge Mal. 2. 7. 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 mankind which could never have entered into the heart of man but by the teaching of this great Prophet Deut. 18. 15. He hath the learned tongue and Grace is powred into his lippes He therefore having the words of eternall life we must depend on him and hear 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 childeren of Israel fignifying the strong prayers and intercessions of Jesus Christ for his Church who was heard in all things Hebr. 5. 7. as himselfe witnesseth Joh. 11. 42. Father I know thou hearest me alwaies And accomplished not onely 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 over-sight of the whole Tabernacle and all in the Sanctuary and all the instruments belonged to their care for the safety in moving carrying standing c. Signifying Jesus 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 He is the great Arch-bishop of soules to the whole Church and no other in this kind but he So much of common actions ministeriall II. Actions more peculiar to the High priest were 1. daily 2. weekly 3. yearly 4. continually I. He 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 go out by which the true believers shall be delivered from darknesse and death This was formerly figured by Goshen there was light when three days darknesse was over all Egypt 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 sweet incense acceptable to God 2. Our prayers called odours of the Saints and a sweet incense Rev. 5. 8. 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 than 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 virtue 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 shew-bread and set it before the Lord continually Exod 25. 30. And more expressely Lev. 24. 5 6. Every Sabbath he must set on the table twelve loaves according to the twelve tribes 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 himself in the preaching of the Gospel 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 yearly once and that in the day of expiation go into the Holy of Holies Exo. 30. 10. and Lev. 16. 2 24. to make an attonement for himselfe for all his house and for all the people but not without bloud Signifying that Christ by one alone sacrifice of himselfe hath opened the Sanctuary of heaven and by his ascension hath made enterance into it on our behalfe and there appeares before God once for all to make intercession for us See Heb. 10. 12 19. And as he must goe alone without all attendants so Christ must tread the wine presse alone Isai. 63. 3. No friend no disciple stands with him no fellow no companion goes with him to make attonement but all feare and flye that we might cast our eye
much to set a special time apart for it as such who out of sound judgement esteem we have sufficient cause once a year thus deeply to humble our selves For however the Jewes had daily expiatory sacrifices yet the Lord held it not superfluous to appoint them besides one set and solemne day of expiation So is it no lesse needfull for any Christian notwithstanding his daily humiliation to help himselfe in his repentance by one in a year at least day of more solemne expiation CHAP. XV. Nazarites Types of Christ. THe third order or ranke of holy persons types of Christ are the Nazarites who were sanctified by vow or speciall profession and not obscurely shadowing Jesus Christ the onely true and perfect Nazarite For I. The name Nazarite by which Christ must be according to the ancient prophecies called Matth. 2. 23. and in contempt was by the Jewes so stiled in the superscription of the Cross signifieth one separated and set apart from others and is ascribed to three sorts of men usually set above others 1. To such as are set apart for singular sanctimony as the high Priest whose crown of sanctification on his head is called Nezer Ezod 29. 6. 2. To such as in dignity and authority are separated from others as Kings whose royall Crown or diadem is called Nezer 2 Sam. 1. 10. I tooke the crowne that was upon his head 3. To such as were separated by some religious vow as to this order of the Nazarites whose hair increasing on their heads as an externall signe of their vow was called Nezer Numb 6. 18. By which order the Lord would have the eminent sanctity of Jesus Christ to be typified as well as his sacrifice and kingly office by Priests and Kings He was indeed the onely true Nazarite separated from sinners holy harmelesse and undefiled Heb. 7. 26. For 1. His profession was I am not of the world Joh. 8. 23. 2. He is called Dan. 9. 24. the holy of holies or the most Holy a title never ascribed to the most holy persons on earth by resemblance For as the holy of holies a type of Christ was separated from the rest of the Tabernacle and Temple and excelled both the outer and inner Court in holynesse So Jesus Christ surpassed not onely common men but the holiest of men as far as the sanctum sanctorum excelled both the sanctum and atrium His divine holinesse farre excelled the most pure Nazarites who yet are said Lam. 4. 7. to be purer than the snow and whiter than the milk 3. He was not of unholy made holy as they but he was alwaies holy and without all staine of sinne from the first moment for ever That holy thing which is conceived in her is of the holy Ghost Matth. 1. 20. 4. His holinesse was not from any other but of and from himselfe whereas whosoever else have any holinesse it is from him 5. His holinesse was essentiall not accidentall as he was God and as he was man by the union of the manhood with his divine nature was bestowed upon him in full measure yea beyond measure and therefore is called fullnesse of grace and holiness Joh. 1. But in the most holy men this holinesse is a received quality by communicating of his spirit and that imperfectly and in small measure 6. They might be holy in part for themselves but could not impart that holinesse to others But Christ is not onely holy in himself but sanctifieth them the whole Chruch he being the originall and fountaine of all holiness They might be legally cleane in some actions but he was morally clean in all observations They in some passages of their life but he in his nature in his disposition and in the fulfilling of all righteousnesse II. Nazarites by the Law Numb 6. 2 3. must abstaine from wine and strong drink and all that commeth of the grape 1. Because they were to study the Law of God and the Lord will not have them meddle with any thing that might trouble their braine or unfit them to so holy studies 2. He would have them patterns of sobriety and temperance and restraine them from whatsoever might stirre up lust or occasion intemperance In which what else did they but shadow our Saviour Christ Who was a true Nazarite not in the letter and ceremony for he did drink wine and miraculously provided it for others yea ordained wine an element in the Supper that every Christian might drink it but in the morality and truth of the thing he was the onely perfect Nazarite Never was any so intent in study invocation preaching acting and suffering all things for our sake as he was Neither was any creature so abstinent and temperate as he was he fasted fourty daies and fourty nights and after that being hungry he would eat nothing till all his temptations in the wilderness were ended As of all other virtues so he was an unfailing pattern in this of holy abstinence and unviolated temperance III. The Nazarites were enjoyned to let their haire grow and no razor must come on their heads all the time of their vow and separation Numb 6. 5. By which ceremony the Lord intended two things 1. He would have them most unlike and contrary to the religious orders of the heathen Idolaters who usually nourished their haire to offer in sacrifice to their gods as in many examples I could shew But these must not diminish their haire all the time and when they cut it off they must burne it with fire 2. To be a meanes to avoide finenesse and delicacy in curious trimming of the head and care of the flesh which is a great enemy to religious thoughts and exercises So the Apostle implies the more care of the flesh the lesse of putting on Christ Jesus 3. Long haire in men is a signe of strength as in Sampson And by this Law the Lord would put them in mind that as they were to avoid effeminate softnesse and delicacy so to be manly strong and couragious in performing duties and resisting stoutly all the temptations and baites that might allure them from the duty undertaken As for our Saviour whom they shadowed it is not likely he nourished his hair because the Apostle saith it was in that age uncomely for men to have long haire If a man have long haire it is a shame unto him 1 Cor. 11. 14. And then are all the Romish Painters quite out who paint him with his haire lying round about his shoulders but Painters and Poets may lie by authority It was enough for him that he was a Nazarite in the truth and substance of that Law although not in the letter and outward ceremony of it In which respect how did he neglect himselfe who being the Lord of all denied himselfe of all rights and comforts He was so farre from all delicacy that with an utter refusall of all delights of flesh his whole intention was set on his function
reasonable sacrifice to God Rom. 12. 1. willingly mortifying all the deeds of the flesh and denying and renouncing all fleshly lusts and affections which are as neat and as dear unto thee as the parts of the body So Col. 2. 11. it must be a putting off the sinnefull body implying not a suffering it onely to be violently taken and cut away but a voluntary putting away and parting with it Indeed in legall Circumcision the infant could not cut away the flesh of his body but in Evangelicall Circumcision thy selfe must put off this sinnefull body of flesh and be more than a meer patient 2. As there the whole body was wounded in one part so see the whole body of sinne be wounded in all parts not one member spared Col. 2. 11. put off the sinnefull body No sinne must raigne none unresisted And therefore 1. Labour for an heart circumcised There the Lord begins this work Deut. 30. 6. and Chap. 10. 16. there see thou hast begun See thy desires be sanctified that the thoughts of thy heart and inward affections be watched and guarded not suffered to be earthly wanton impious disordered or unfruitfull This purging of carnall affections and fastning them on the right object is a note of inward circumcision Deut. 30. 6. 2. See thine eare be circumcised Act. 7. 51. the Jewes are reproved for uncircumcised eares All sinnes of the eare must be circumcised and that is done in opening them to hear God and good instruction and shutting them against slanders false tales wicked counsels doctrines of liberty and the like 3. Circumcise thy lips which then are so when they are able to speak for God Moses in Exod. 6. 12. complaines that his lips were not enough circumcised All the sinnes of the tongue must be cut off This circumcision admits not a lie an oath a slander a deceitfull or filthy or unclean speech unmortified 4. All sinnes of the eye must be circumcised by making Covenant with this member not suffering the eye to be envious covetous wanton scornfull adulterous And so examine all the parts that no sinne be peaceably admitted without drawing bloud upon it as was in circumcision 3. As in that Circumcision was sence of much paine and griefe in the body as we see in the Shechemits Gen. 34. 25. So in this where ever it is is affliction of conscience pain of spirit pricking in the heart as in the Converts Act. 2. 37. which makes the circumcised mourn and cry out of himselfe judging himselfe and breaking his heart with godly sorrow for sinne The Priest could not take the knife and cut off the piece of flesh without paine and sorrow of the child Neither can the Minister take the sharpe weapon of the Law to wound and cut the body of flesh in any part but it will be painfull and sorrowfull to the child of God who will judge and condemne himselfe and dares not stand out the threats of the Law as many contemptuous rebels do An hard and secure heart is an uncircumcised heart good Josiah will tremble at the word but all Gods words and plagues stirre not Pharaoh 4. As that part cut off was never set to the body againe but was taken quite away for ever So in this circumcision of Christ is not a parting with sinne onely for a time but a ceasing of sinne that is a constant endeavour to forsake all sinnes inward outward secret open A parting from pleasing profitable deare and bosome sinnes saying to them as Ephraim to his idols Hos. 14. 9. get ye hence what have ye to do here with resolute purpose never to give them entrance or entertainment more Those that fall to their former sinnes as who forget they were washed like dogs and swine were never circumcised The skin once cut off died for ever such a dying to sinne must be in this circumcision 5. In that was a joyning to Gods people and a receiving of the party into the Church and family of God See if thou beest joyned to Gods people not in outward profession but in sincere affection embracing them that feare God delighting in their society giving them the right hand of fellowship and with the hand the heart separating from the fellowship of the uncircumcised and prophane as the Jewes medled not with the Samaritanes Doest thou professe circumcision and grace by Christ but oppose and pursue the professours of Christian religion as Ismael him that was born after the promise A plaine signe all thy circumcision was made with hands Thy body was washed with water of Baptisme but thy heart is unwashed untouched with any water of saving grace 6. In that was a joyning and admittance to the outward worship of God and externall communion in all holy things so here thou art become a true worshiper not outwardly in the letter and ceremony but inwardly in spirit and truth A Jew within Rom. 2. 29. Phil. 3. 3. We are the circumcision which worship God in the spirit He that worships formally for fashion for Law and in the mean time can contemne the power of godlinesse cannot away with inward watchfullnesse sincerity strictnesse though by Baptisme he be brought to the externall communion of the Church in holy things all is but in the letter without all circumcision of the heart 7. In that was much rejoycing as in a great priviledge and the Jew did much boast and beare himselfe upon this prerogative partly upon the externall worke partly on their distinction by it partly because it manifested them sonnes of Abraham according to the flesh and much was their praise among men But true circumcision rejoyceth not in Abraham but in Christ hath no confidence in the flesh but renounceth all outward things and settles his rejoycing in Christ alone and his merits counting all other things dross and dung in comparison of him Let the Jew trust in Circumcision by the work wrought as our Judaizing Papists do in their Sacraments Let him glory of Abraham his father Joh. 8. 33. that he is beloved because the seed of Abraham We are chosen in Christ not in Abraham In him we have atonement and become a beloved people and not in Abraham In him we come boldly to the Throne of grace and speed in our suits In him we glory all day long We trust not in good meanings as simple ignorant persons nor in merits as wilfull blinded Papists nor in any thing within us nor without us nor without Christ. All our joy and trust is in himselfe alone And this is the 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 be not renewed and faith and conversion wrought in the heart For as the Jewes being circumcised were chalenged to be uncircumcised though they had the fore-skinne of the flesh cut off and had the
1. The Ministery reverend for antiquity 2. Antiquity of the doctrine offres grace Quod antiquissimum verissimuÌ„ Tertul. 3. Seek life by Christs death 2 Cor. 4. 6. 4. Get into Christ the second Adam as thou art sure of the first Motives 1 Cor. 1. 30. Noah a type of Christ in seven respects 1. 2. Differences between Christs and Noahs righteousnesse Christus i am perfectus Noah currens ad perfectionem August 3. 4. Noahs Ark and Christs 6. resemblances 5. 6. Sacrifice of testification and of satisfaction 7. Mat. 3. 16. Use 1. Preserve integrity in the worst times Math. 5. 16. 2. Sins which are signs of Iudgement approaching Math. â—4 38 2 Pet. 3. 20. 3. Comfort to be had in Christ our Noah Ps. 119. 71. Psal. 46. 2. Arca tandem ex deluvio liberatat fic Ecclesia Arca cessante diluvio in monte requievit Ecclesia mundi fluctibus cessantibus in coelesti monte Melchizedek a type of Christ in 4. respects 1. 2. Peace by Christ most excellent Hebr. 7. 3. Heb. 7. Luk. 1. 35. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apoc. 〈◊〉 11. Melchizedek quoad Scripturam Christus quoad natuvam 4. Ego reficiam vos Preheminence of Christ's Priesthood above Aarons Psal. 110. 4. Use. 1. Christ greater than Abraham Use. 2. Comfort by Christ our Melchizedek Mâ—gnum in 〈◊〉 habeâ—â—m â—atroâ—um Use. 3. We are blessed by our Melchizedek Use. 4. By our Melchizedek the Church abides for ever Use. 5. Excellency of Christs Priesthood above the Leviticall 6. Sin not to be accounted slight whose sacrifice is so costly Isaac a type of Christ in five respects 1. 2. 3. Et Isaac Christus erat aries Christus erat Isaac sibi ligna portabat Christus crucem propriam bajulabat Pro Isaac aries c. Aug. Act. 2. 4. Cervamatâ—tina Ob moliâ— magnitudinem Ob peccatorum molem 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5. Similitude of Rebeckahs marriage and the Churches How Christ meets his Church Vse 1. A pattern of obedience Non ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sic Christus tantum tamen quoad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etiam propter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Two rules for our obedience Use. 2. A type of our resurrection 1 Cor. 15. 12. Use. 3. Matter of sweet consolation Use. 4. Look for help though the case be desperate Luke 24. Gen. 22. Deus providebit Ioseph a type of Christ 4. wayes 1. Gen. 30. 24 Luke 1. 18. Decorus facic pulchrior mente Gen. 41. 38. Gen. 49. 22 Isai 53. 10. 2. Gen. 37. 15. Gen. 41. 42. Ioh. 6. 37. Gen. 45. 24 3. 4. Use 1. No newes for good men to be hated for their excellency Use. 2. All sufferings of the godly come of God Ordained by him Ordered and how Use. 3. Comfort by Christ our Ioseph manifold Use 4. Doe to Christ as Iosephs brethren to him Moses a type of Christ 4. wayes Similes non pares 2. Office of Moses and of Christ. Execution faithfull for matter and manner Non redemptionis sed relationis Dum extendebat manus Moses praese serebat typum ejus qui crucifixus est pro nobis Nam quem ad modum serve extendente manus cecidit Amalech ita cum dominus manus extendit dissoluta est acies diabol Theodoret. in Exod. Ioh. 5. 45. 3. Suffering of Moses and of Christ. Exod. 2. 14. 4. Actions of Moses and of Christ. Use 1. Our doctrine is of God Use. 1. Be faithfull in doing thy office Use. 3. Shew faith in the fruit of it Use. 4. Assurance of our resurrection Joshua a type of Christ five ways 1. Saviours 2. Calling 3. Miracles 4. Valour 〈◊〉 Uterque magnus miraculis magnus triumphis Ambr. de offic lib. 2. cap 20. Moses non pugnat cum Amalecitis sed Joshua Exo. 17 10. fig. quod non lex nos ab hostibus liberaret sed Iesus Christus 5. Actions Use. 1. A fearfull thing to be an enemy of the Church Vicisti Galilae Qui non faciunt Dei voluntatem de iis fit Dei voluntas Use. 2. Comfort in our salvation accomplished Use. 3. Duties we owe to Christ our Joshua Use. 4. Conditions to be observed in going to heaven Vincenti dabo Rev. 2. Sampson a type in 4. respects 1. Conception Nazarite Growth in Spirit 2. Actions Christianorum processit examen instar apum August ser. 107. de temp 3. Sufferings Stratagems and victories Use. 1. Judge none by outward calamities Or inward Psal. 37. 15. 22. 1. Use. 2. Strange means used by God for the Churches good Use. 3. Our victory stands in patience passion Illic ' qui caedit superat hic qui caediur perfert I llic qui vicissim ferit hic qui alteri maxillam praebet non in ultione sed patientia victoria ponderatur Use. 4. Fourfold comfort to Gods people Christ a mightier and better Deliverer than Sampson in six things Psal. 37. 9. Use 5. In Gods cause contemn greatest perill Injussu Dei privato affectu And prepare for death approaching Five things specified in which David was a type of Christ. 1. 1. Person 2. 2. Calling 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal. 18. 44. Four graces wherein David and Christ excelled Confilium fine fortitudine magnanimitate inane 4. Sanctification eminent in Christ three wayes 3. Warres Followers Enemies open and secret Victories 4. Kingdome Entrance Psal. 118. 22. Administration Eternity Ps. 132. 12. Psal. 18. 49. 5. Office Propheticall and Priestly 1. Matth. 5. 6. 7. Use. 1. Enter upon no office without assistance of the Spirit A note of it Rom. 8. 9. Use. 2. Christ the true King of the Church And nine waies more excellent than David 1. Originall 2. Unction 3. Titles Rex regum Dominus dominantium 4. Scepters Rev. 19. 15. 5. State 6. Absolutenesse 7. Iustice. Ex allegatis probatis 8. Meanes of upholding it 2 Cor. 10. 4. 9. Things to be attained Rom. 14. 17 Quid regium vides videsne coronam aliam quam spineam sceptrum aliud quam clâ—vos aliam purpuram quam sanguinem alium throâ—um quam crucem alios ministros quam carnifices Use. 3. How God brings his servants to honour Ut per augusta ad augustum per spinas ad rosas per motum ad quietem per procellas ad portum per virtutem ad gloriam per arma ad triumphum per bella ad pacem per erucem ad caelum contendamus Use. 4. Church ever pestered with home-bred enemies 5. Comfort to the Church in 3. things Six things wherein Salomon typified Christ. 1. Person 2. Pacificus Isay 9. 6. Luk. 1. 74. 3. Wisdome Christ greater than Salomon in wisdome 5. things 4. Royal glory In Christ far greater and better 5. In templo 1 aedificaÌ„do 2 dedicando 3 consti tueÌ„ do Structure Ioh. 14. 23. 1 Pet. 2. 5. Dedication Joh. 17. Order set 〈◊〉 6. Administration of justice Salomons Throne six things opened Premio poena Use.