head Not dropped but powred signifying the abundance of gifts and graces most plentifully conferred upon Christ our head For as it was proper to the high Priest to bee anointed on the head whereas the common Priests were anointed but in their hands not on their heads So was Christ as the head anointed with oile above all his fellowes and received the spirit beyond measure signified by powring on the head 3. The communication of this oile It stayed not on Aarons head but ranne downe his beard even to the skirts of his garments signifying that the Spirit of grace distills from the head unto all the members of his mysticall body the Catholike Church First the Spirit descends and sits on Christs head then on the Apostles in likenesse of fiery tongues running downe as it were by Aarons beard and from them upon other inferiour persons beleeving their word as unto the skirts of his garment Now a threefold Application hereof I. In the anointing of the high Priest the eminency of Jesus Christ above all creatures whose very Name carrieth in it a note of principality being called the high Priest of our profession And in that this whole consecration of the high Priest in most solemne and stately manner was but a darke shadow of his solemne inauguration into his Office And by this anointing Christ is differenced from the most excellent Priests and Prophets that ever were Aaron Moses Elias Some of them had a most glorious vocation as Moses and in the entry of their callings graced with most divine and powerfull miracles but never any had the spirit sitting on his head but hee None of them by their anointing had all graces nor any grace in perfection but onely begunne and in small degree Moses a beleever wanted faith sometime as when he smote the Rocke which he should have spoken to and the meekest man in the world was sometimes to seeke of his meeknesse Aaron though the oyle was powred on his head was weake as in murmuring against Moses and in making the calfe But in our high Priest all graces and vertues were not inchoate onely but perfect In him knowledge of God was most perfect holinesse most perfect and all kinde of graces in highest degrees Grace sits in his lips not only to move the mind but to change it None of them by anointing could receive graces for others but for themselves onely but hee receives such a measure as runnes over to the sanctifying of the lowest and meanest of his members Hence 1. Ioh. 2. 27. the anointing which wee have of him dwells in you and teacheth you all things And 2. Cor. 1. 21 22. It is God that anointeth us in Christ and sealeth and giveth us the earnest of the Spirit Thus our Lord Jesus is advanced above all his oile shines brightest and swims aloft above all others II. In Aarons and Christs anointing and furnishing to their Office Ministers must labour for a greater measure of this ointment then others to runne downe from them to their skirts They must pray by the Spirit watch by the Spirit walke by the Spirit An unconverted Minister may doe another good but hee hath no promise of blessing nor doth any good to himselfe As the holy ointment was kept in the Sanctuary So Christ is the Sanctuary whence this oile comes The pipes are the word preached Sacraments prayer societies of the Saints and Gods people And such Ministers as contemptuously contemne the conduit-pipes through which this oile drops and flowes scorne to come to Sermons and joyne in holy exercises how doth their oile drie away Instead of this oyle that should fall from them a deale of pitch and slime froth and filthinesse falls on their skirts III. In the communication of this ointment unto us the skirts we learne that Christ is not for himselfe but for us And therefore 1. Examine if thou beest anointed This is to bee a Christian to bee anointed as Christ was Scornest thou this holy oile in thy selfe or others Know thou shalt one day wish the mountaines to fall on thee on whom this oile falls not 2. Hence draw strength in temptation Remember If sollicited to sinne Oh I have the anointing I am taken up and set apart to Gods use I am for God and his glory Neh. 6. 11. 3. Use meanes to attaine a farther measure and be liker Christ. Thou missest a Sermon or the Sacrament thou knowest not what drops of oile thou hast missed 4. Have a care to walke as such as are anointed smelling sweet every where in holy lives speaches prayers in all things edifying thy selfe and others Leave a sweet smell every where behinde thee Let it drop downe from us to others round about us The third thing in the high Priests consecration was sacrificing Exod. 29. 1 2. In which 1. Observe in generall that the Priests must be consecrated by offering all sorts of sacrifices for them and therefore they must take a calfe two rammes unleavened bread cakes and oile vers 1 2. 1. Because of the speciall holinesse and honour of their calling who are to come so neere unto God who will bee specially sanctified in all that come neere him 2. Because sinne in them is more hatefull then in any other and in expiating their sinnes as much is required as for the sinnes of all the Congregation 3. Because they were to offer unto God all the gifts and sacrifices of all the people of all sorts and therefore for them must be offered all sorts to sanctifie them not onely in generall but to their speciall services betweene God and his people 2. In particular The first of these sacrifices must be a sinne offering verse 10. For which they must 1. Take a calfe and offer him for the expiation of sinne verse 14. This yong calfe was a type of Christ who onely by his owne oblation expiated our sinne which otherwise made our selves and duties most hatefull 2. This calfe must be presented before the Lord and his Congregation signifying the willingnesse of Christ to offer up himselfe for the sinnes of men Iohn 19. 11. 3. Aaron and his sonnes must put their hands on the head of the calfe verse 10 not onely to confesse they were worthy to die for their own sinnes but to professe also that the death which they deserved was by the death of the Messiah the high Priest of the new Testament removed off them and transferred upon the beast And not onely the imputation of our sinnes upon Christ but also is signified that wee must lay our hand by a true faith upon Christ our head if we expect any comfort from his death and passion 4. The calfe must be killed before the Lord at the doore of the Tabernacle ver 11 signifying both the death and crucifying of Christ as also the fruit of it by the place That by his death as by a doore an entry is made for us into the Church both
is the scope of the Apostle in describing Melchizedeks Priesthood so largely For the Leviticall Priests were homagers to this yea to the shadow of it in Melchizedek while they were in Abrahams loynes 1. They were men onely of men Christ the Sonne of God true God and man 2. They were sinfull men and must offer first for themselves and then for others Heb. 5. 3. But Christ was sinlesse he needed not offer for his owne sinnes Heb. 7. 26. 27. 3. For their office they were but ministers of holy things and of salvation propounded in them Christ because of this order was author of salvation to all that obey him Heb. 5. 9. 10. 4. They were many and all ministers of a temporary covenant but he is but one who hath obtained a more excellent office in that he is Mediator of a better testament established upon better promises Heb. 8. 6. For the promises of the covenant of grace are more excellent then those of the Legall covenant 5. They offered often and the repetition of sacrifices argued their invalidity and imperfection but he offered but once and needed not do it daily Heb. 7. 27. which argued the perfection Heb. 9. 28. 6. They offered the blood of beasts which could not expiate sinne nor wash the conscience of the sinner farther then purifying the flesh but he not with blood of bulls and goats but with his owne blood entred once into the holy place having obtained an eternall redemption Heb. 9. 12. and this blood purgeth the conscience from dead works verse 14. 7. They served in an earthly fading Sanctuary made with hands and entred into an holy place which perished and fayled according to that elementary and temporary worship but he is minister of the true Sanctuary and Tabernacle which the Lord pitcht and not man Heb. 8. 2. this tabernacle is his owne blessed body in which he performed all his service called chap. 9. 11. a great and more perfect Tabernacle not made with hands and vers 24. is now entred not into holy places made with hands but into the very Heaven to appeare in the sight of God for us 8. They all ceased dyed one succeeded another as mutable was their whole service which also ceased and deceased and gave place to the truth of it when the fulnesse of time came but this true Melchizedek being without beginning or end of daies hath an eternall Priesthood Heb. 7. 24. and therefore neither hath nor needeth any successor in earth Whence every repetition of his sacrifice bloodily or unbloodily in the Masse is an high and hatefull blasphemy a denyall of Christs person to be above the person of Melchizedek and of his sacrifice to be above Aarons or that it was offered by the eternall spirit of his Deity VI. The excellency of the person shewes the greatnesse of the Sacrifice the greatnesse of the sacrifice the greatnesse of the sinne Melchizedek because he was but likened to the Sonne of God Heb. 7. 3. could not offer a Sacrifice to take away sinne he must be the Sonne of God indeed and God himselfe that must doe that The least sinne which wee account so light could never be expiated but by the blood of him that is God as well as man All created strength cannot stand under the burthen of the least sinne Therefore in the worthinesse of this person see the unworthinesse of thy sinne to hate and abhorre it and thy selfe in dust and ashes for it An haynous and execrable offence were that which nothing could take away but the death of the Prince CHAP. V. 4. Isaac a type of Christ. I. IN his birth Isaac the sone of Abraham the father of the faithfull a promised seed long before he was borne in whom all the nations of the earth should be blessed Yea so strange was his birth as that he was not to be borne by the strength of nature but of Sarahs dead womb when it was not with her as with other women insomuch as when the Angell foretold it to her she thought it impossible Gen. 18. 12. So Christ the sonne of Abraham commonly so called The onely Sonne of God by nature who is the father of all the faithfull who are taught to say Our father c. The onely true promised seed long before prophecied of and expected of beleevers before his manifestation about foure thousand yeares Borne and incarnate not by the strength of nature but by the power of the holy Ghost after an unconceivable manner so as when the Angell told his mother Mary of his miraculous manner of birth she thought it impossible and said How can this be Luk. 1. 34. And in him onely the whole spirituall seed of Abraham all Gods people of Jewes and Gentiles were blessed Psa. 72. 17. the Nations shall blesse him and be blessed in him Which Prophecy cannot be understood of Salomon for scarce his owne nation was blessed in him who by his sinne lost tenne tribes of twelve from his owne sonne and verse 5. they shall feare him so long as the Sunne and Moone endure from one generation to another vers 11. all Kings shall worship him and serve him and vers 17. his name shall be for ever all these are true in Christ onely Thus as Isaac was founder of a mighty state so Christ of all the Church of God in all nations onely blessed in him As Isaac was his fathers heire So Christ heire of all things Isaac hath goods onely II. In his suffering 1. Isaac was circumcised the eighth day so was Christ. Luk. 2. 2. Isaac in his infancy was persecuted by Ishmael Gal. 4. 29 So Christ by Herod Mat. 2. 3. Isaac carryed the wood of the burnt offering upon his shoulders even to mount Moriah Gen. 22. 6 So Christ carryed the Crosse on which he was to be nayled even to Golgotha 4. Isaac was led away as a Lamb to the slaughter So Christ was led away Ioh 19. 16. to death 5. Isaac without reply submitted himself to his father even to the death suffered himselfe to be bound on the wood and yeelds himselfe a burnt offering unto the Lord Even so Christ without reply was obedient unto his father unto the death and was content to be bound not as Isaac for himselfe alone but for us and them and laid downe his life a whole burt offering and a ransome for many Ioh. 16. 28. Thus were both Lamb-like sufferers both beare their Crosse both without reply led away both bound and fastened on the wood both willingly obedient to the death III. In his offering 1. Both sonnes onely sons innocent beloved of their fathers Abraham did al at Gods Commandement and lifted up his hand So Christ by the determinate counsell of God was delivered by wicked hands Abraham offers his Sonne freely God more freely offers his sonne out of his bosome 2. Abraham by Gods commission riseth early in the morning to sacrifice his sonne and Isaac riseth as early to obey his
behaviours as the fame of your sweet savour goes forth in the Church of God to which I doubt not but this Treatise will be the more welcome because of your worthy name prefixed It is an Orphane and the Widow desires it should be your Ward who in your love can best tender it and by your authority defend it sufficiently The God of heaven increase all heavenly graces and comforts in your noble heart abundantly and adde unto your dayes honours and blessings of all sorts till these shadowes flie away and the true Day-starre arise upon you in glory the hearty prayer of one who is and desires to be reckoned among Isleworth Iune 20. 1635. Your Wo truest friends in every good service WILLIAM IEMMAT TO THE CHRISTIAN READER I Have heard of a demurre made as though something were put forth under this Authors name which it none of his I assure thee in the word of a Minister that for the workes that have my Epistle prefixed and I heare of no other published with his name there is not one note nor notion which is not the Authors owne according to his papers And the like I affirme concerning this Treatise of Types which now I publish The use of it is manifold To open divers places of Scripture To shew the meaning of legall shadows and ceremonies To declare the faith of the Elders who received a good report To manifest our faith one with theirs one faith one Lord one Baptisme one salvation To magnifie and commend Christ to every soule that it may be saved and he honoured To discerne and bewaile the blindnesse of Gods ancient people the Iewes and pray for their returne to the truth not catching at shadowes Of whom in present I may say with detestation of their madnesse as he said against the Philosophers Nos qui non habitu c. Wee Christians whose excellencie stands not in outward things but spirituall glorie that we have found what they with all their diligence have sought and could not finde Why are we unthankâ—full Why doe we stand in our owne light if the truth of the Deitie hath in this our age attained to maturitie Let us enjoy and make use of our owne good and follow the truth in truth avaunt superstition be packing all impietie let true religion be preserved and flourish Yet withall seeing there is a promise that all Israel shall be saved let us pray for the performance and that with all earnestnesse as that converted Iew gave exhortation to his sonne So long poure forth thy prayers for the remnant of Israel till God looke from his high habitation and see and have mercy on his people for the Lords sake his Anointed that in our daies Iudah may be saved and the children of Israel may dwell safely in their owne land and spend their daies in good the Lord making his good Spirit to rest upon them William Jemmat A Table of the Contents of this Treatise I. THe Introduction containing five Propositions of the Church salvation covenaÌ„t of grace Christ the ancieÌ„t ceremonies p. 1 Five reasons for those ceremonies 2 Grace in the New Testament specially how 3 Ceremonies called shadowes for foure reasons 4 Threefold use of them to the Iews 5 Gods wisedom in appointing them three wayes ibid. II. The Treatise shewing Christ prefigured by holy persons and things 5 I. Adam a type of Christ in creation office soveraignty conjugation propagation 6 The Ministery reverend for antiquitie 8 Antiquity of the doctrine of free grace ibid. Seeke life by Christs death ibid. Get into Christ the second Adam as thou art surely of the first Motives 9 II. Noah a type for salvation righteousnesse preaching Arke repairing the world sacrifice of rest and a dove sent out of the Arke 10 Preserve integrity in the worst times 14 Sinnes which are signes of judgement approaching 15 Comfort to bee had in Christ our Noah 16 III. Melchizedek a type in Etymologie office originall excellency of person and Priesthood 17 Christ greater than Abraham 20 Comfort by Christ our Melchizedek ibid. We are blessed by our Melchizedek 21 By our Melchizedek the Church abides for ever 22 Excellencie of Christs Priesthood above the Leviticall eight waies ibid. Sin not to be accounted slight whose sacrifice is so costly 24 IV. Isaac a type in birth suffering offering escape marriage 24 A patterne of obedience in 5. things 28. Two rules 29 A type of our resurrection 31 Matter of sweet consolation 32 Look for helpe though the case bee desperate ibid. V. Joseph a type in his person actions passions advancement 33 No newes for good men to be hated for their excellencie 37 All sufferings of the godly come of God ordained and ordered 37 Comfort by Christ our Ioseph foure wayes 38 Do to Christ as Iosephs brethren to him 39 VI. Moses a type in person estate office suffering sundry actions 40 Our doctrine is of God 45 Be faithfull in doing thy office 46 Shew faith in the fruit of it contrary to foure sorts of men 47 Assurance of our resurrection 47 VII Joshua a type in saving calling miracles valour actions 48 A fearfull thing to be an enemy of the Church 51 Comfort in our salvation accomplished 52 Duties wee owe to Christ our Joshua 53 Conditions to be observed in going to heaven 53. Six 54 VIII Sampson a type in person condition actions sufferings stratagems victories 55 Iudge none by outward calamities 58 Strange meanes used by God for the Churches good 59 Our victorie stands in patience and passion 60 Fourefold comfort to Gods people ibid. In Gods cause contemne greatest perill and prepare for death approching 62 IX David a type in person vocation warres kingdome office Propheticall and Priestly 62 Enter upon no office without assistance of the Spirit A note of it 70 Christ the true King of the Church Nine wayes more excellent than David 71 How God brings his servants to honour 74 Church ever pestered with home-bred enemies 75 Comfort to the Church in 3. things 76 X. Salomon a type in person condition peace-making wisedome glory temple justice 77 Duties to Christ our Salomon two 83 Fourefold comfort in our Salomon 84 XI Jonah a type in name office death buriall resurrection 85 Repent at the Ministery of Christs servants 87. Motives 88. Vocation of the Gentiles 89 Our resurrection assured to us 89 Power and wisedome of God to bee admired 90 Terror of sin euen in Gods own children and comfort 91 XII The First-borne types as Gods peculiar fathers of the family preferred before brethren double portion 92 Every mercy is the greater engagement unto God 95 Honour Christ as the first-borne of God and how 96 Threefold comfort in the birthright 97 Forfeit not the birthright by sin 98 Resemble Christ our elder brother 99 XIII Priests types in deputation to office and execution choice consecration apparell actions 100 A cover for us in Christ for all deformities of soule and body
seeing he was before all worlds eternally begotten of his Father And whereas Melchizedek onely had no beginning or end of life expressed Christ is onely truely without beginning neither shall have any end for hee is the beginning and the ending And although his humanity had genealogie beginning and ending of life yet as he was the word hee had none And although as the Sonne he was from the father yet as God hee was from none but as the word was of himselfe Here also is a difference Melchizedek was without genealogy according to Scripture Christ according to nature IV. In the excellency of his 1. Person 2. Priesthood 1. For excellency of Person 1. Melchizedek was greater then Abraham for he blessed Abraham and the greater blesseth the lesser Heb. 7. 7. signifying Christ the fountaine and originall of all blessing in heavenly and earthly things Ephes. 1. 3. 2. Melchizedek refreshed Abraham and his Army returning weary from the battell and journey with bread and wine Here Abraham was a receiver Melchizedek a giver a manifest type of Iesus Christ refreshing and comforting all his followers and members of his militant Church in their journey and wearinesse with his word and Sacraments Matthew 11. 28. I will refresh you 3. Melchizedek was man onely and sinfull Christ God and man without sinne Melchizedek as the sonne of God Christ indeed the Sonne of God 2. For the excellency of his Sacrifice or his Priesthood which was greater then Aarons For 1. Levi and Aaron paid tythes in Abrahams loines to Melchizedek Heb. 7. 9. and the inferiour payes tythes to the Superiour Such is the Priesthood of Christ after the order of Melchizedek not of Aaron 2. In regard of the entrance Melchizedek was not anointed with materiall oile as Aaron nor received his Priesthood from any other but onely so declared by the mouth of God So Christ succeeded none received his Priesthood from none but anointed by the Spirit of God Luke 4. 18. and made a Priest by the Oath of God Psal. 110. 4. The Lord sware and will not repent thou art a Priest for ever after the order of Melchizedek 3. In regard of the continuance of his Priesthood For as hee receives it from none so hee passeth it not to any other nor any can succeed him but hee endureth ever having an everlasting Priesthood Heb. 7. 24. The Leviticall Priesthood ended particularly in the death of every high Priest and universally and finally in the death of our high Priest But Christ is eternall who died but rose againe figured in Melchizedek I. If Christ bee the true Melchizedek then must he needs bee greater then Abraham though the Jewes vainely gainesay it Ioh. 8. 53. To him all our tythes and offerings our sacrifice of praises are due as tythes and offerings due from Abraham to Melchizedek Hee is blessed and Prince onely the King of kings and Lord of lords unto him be honour and power everlasting 1. Tim. 6. 15 16. So the foure and twenty Elders Revel 11. 15 17. And Angels Beasts Elders and all creatures Revel 5. 11 12 13. II. For the comfort of the Church that Christ is the true Melchizedek both a Priest and a King 1. As he is a Priest wee are assured of a perfect reconciliation by his all-sufficient Sacrifice 2. Of sound instruction for the Priest must teach the Law his lips must present knowledge Ioh. 4. 25. When the Messiah is come hee will tell us all things Wee detest the blasphemy therefore that tells us that he hath left an imperfect doctrine that must bee eeked with traditions 3. Of his blessed intercession which is meritorious and acceptable Samuel out of his love to the people 1. Sam. 12. 23. saith thus God forbid that I should sinne and cease to pray for you but I will teach you the good way Christs love to the Church is no lesse therefore he will both teach and pray 4. Of powerfull protection and safety For he is not our Priest onely but our King not our Doctor onely but our defendor not a Priest onely to pray but a King to obtaine for us and bestow on us what he prayes for What if he had never so much power in teaching if he were impotent in defending But he is King of peace in himselfe and unto us We haue a powerfull aduocate in heaven They never tasted the sweetnesse of this doctrine that seeke after any other Mediator III. Hence is the happinesse of the Church As Melchizedek blessed Abraham So Christ our Melchizedek hath blessed all the faithfull posterity of Abraham Eph. 1. 3. with all spirituall blessings in Christ Iesus But with difference Melchizedek onely pronounced blessing Gen. 14. 19. blessed art thou of God possessor of heaven and earth But our Melchizedek meriteth and bestoweth blessings of higher kind also then could Melchizedek For 1. Christ blesseth by meriting blessing through his most perfect sacrifice pacifying his Fathers wrath Melchizedek offered no such sacrifice to no such effect his was accepted by mercy not for merit not for his owne sacrifice but for Christs 2. By actuall procuring the blessing of remission of sinnes and righteousnesse restored a more effectual blessing then Melchidek could procure His sacrifices could onely signifie these in the Messiahs not actually apply them 3. By gathering calling ruling and preserving in spirituall life his whole Church as members of his owne body and by the donation of his spirit none of which blessings Melchizedek could give 4. By bestowing eternall life on beleevers here in the first fruits heereafter in the harvest whereof Melchizedek must be a receiver from him the fountaine not a giver 5. By publishing and pronouncing on beleevers all this blessing in the preaching of the Gospell and sealing it to the hearts of the elect by the daily effectuall voyce of his spirit by the word which Melchizedek could not doe Therefore a greater then Melchizedek is here and a greater blessing then Abraham received from him Let the world curse wicked ones rage and revile against the Church and members yet as Isaac said of Iacob Gen. 27. 33. I have blessed him and therefore he shall be blessed the same will Christ not say onely but accomplish to them IIII. Hence is the stability and perpetuity of the Church and members That Christ is the true Melchizedek that is an eternall Priest the Church must be eternall For a Priest cannot be without a Church nor an eternall Priest without an eternall Church but of Christ it is said thou art a Priest for ever Therefore Tyrants shall not wast it time shall not outlast it death shall not hinder the being and happinesse of it no more then it could the eternity of the Priest himselfe who rose gloriously from the dead so shall the members How happy a thing is it to be of this houshold V. The excellency of Christs Priesthood above the Leviticall This
honoured Ioseph As 1. He richly decks and attires him puts a golden chaine on his necke Gen. 41. 42. 2. They must cry before him Abrech that is every man must bow to him 3. Every man must depend on his word Gen. 41. 55. Goe to Ioseph saith Pharaoh and what he faith to you doe yee So God the Father hath highly exalted his Sonne Jesus and given him not onely the rich robes of immortality and glory but a Name above all names that at his Name every knee shall bowe He appointed not Iohn Baptist onely to be his fore-runner to make way for him but all the Apostles and Evangelists cry before him Abrech Yea all faithfull pastours and teachers whose office is to bring men to stoope under the subjection of Jesus Christ. Yea he hath given his Sonne plenary authority to governe his kingdome and commands us as another Ioseph to heare him I. From the type and truth learn It is no new thing for the best men to be hated and wronged for their excellency and innocency Ioseph was therefore hated of his brethren because most loved of his Father Gen. 37. 4. Christ was hated because he was the light and gave witnesse unto it This is a certaine truth if God will testifie to a man the world will testifie against him whose judgements are contrary to his If God will advance a man in grace the world will depresse him If God be extraordinary to Moses Aaron and Miriam his brother and sister will hate him If David be respected Saul will envy him Who can stand before envy not naturall brothers No marvaile if men say as of old If we let this man alone all men will beleeve in him Well an evill eye is a signe of an evill man that dares in his thoughts check the Almighty for doing with his owne as he will And a good man cannot expect a surer confirmation in goodnesse then to be hated for it as in our type and truth Let us on the contrary there love most where God sheweth most love nor let any Ioseph leave his goodnesse for the hatred of the brethren II. All the sufferings of Gods children are ordayned and ordered by him 1. They are ordayned by God So in the type Ioseph sees Gods decree It was not you but God sent me afore you So did the true Ioseph It is not thou Pilate that couldst have any power over me unlesse it were given from above Ioh. 19. 11. and Acts 4. 27. 28. against thy holy Sonne Jesus Herod Pontius Pilate with the Gentiles and the people of Israel gathered themselves together to doe whatsoever thy hand and counsell had determined Let not us looke so much at mens malice as at Gods decree So did David when he said Shimei curseth because the Lord hath bid him curse David 2. Sam. 16. 10. If for brethren wee find enemies let us say as Ioseph It was not you God hath an hand in it 2. Our suffrings are ordered by God 1. For their measure as in the type Come say they let us kill the dreamer but they could not So in the truth come let us kill the heire and then the inheritance shall be ours let us bury him and lay stones and watch and seale yet with all these they could not keepe him under Feare not evill men they shall not doe as much as they will but as God will 2. For the end they cannot frustrate the counsell of God nor his dreames Neither Gods glory nor Iosephs preferment can be prevented So the Jewes Let us put this seducer to death and we shall well shift our hands of him what will become of his doctrine of his Disciples But all turned to his greater exaltation as Iosephs Conclude hence that all the hatred of evill men unjust accusations false sentences cruell executions shall not hurt but one way or other set forward our truest good As both Iosephs and Christs turne to their greatest advancement both their innocencies breake out as the light And innocency is innocency and will be so knowne and shall be as the Sunne at noone day III. A singular comfort Is Christ the true Ioseph our brother Hee will 1. know us when we know not him as Ioseph He will love us before we can love him he will love us when we shall not know it his bowels will earne within him towards us 2 Cor. 6. 9. as unknowne and yet knowne He is a stone of refuge to all his brethren and though he be rough for a while and try us with temptations and afflictions of sundry sorts as Ioseph did yet he will at length make himselfe knowne to bee Ioseph he will say I am Ioseph I am Jesus your brother 2. As Ioseph tooke order that his brethren should bee washed in his house and set at his owne table So our Ioseph washeth us in cleaner water even the pure streames of his blood and makes us cleane by the water of sanctification sealing it to us in baptisme and after feeds us at his owne table and sets before us the bread and water of life as in the sacrament of the Supper 3. As Ioseph sent his brethren home with victualls without money and with Chariots and all necessaries for their journey till they came againe to be fully provided for by him so our Ioseph furnisheth us in this our journey and travell with all necessaries without our money or merits untill we come to dwell with him and he be all in all unto us 4. As when Iacob and his sonnes came into Aegypt and at that joyfull meeting of Father and all the sonnes Ioseph went out to meet them So our Ioseph meets us now in our way by his grace and spirit and at that great meeting of all his brethren shall make ready the clouds as his Chariot and come in person in state and we shall meet the Lord in the ayre and be ever with him IV. As Iosephs brethren behaved themselves to him Gen. 50. 17. So let us behave our selves to Christ. 1. Humble our selves bee ashamed that we have so wronged our brother pray for pardon and as it is in Zachery looke upon him whom we that is our sinnes have pearced and lament and be sorry for him as one mourneth for his onely sonne 2. Honour him All our sheafes must bow to his he hath that extraordinary blessing from above and below the blessing of his father is strong with the blessing of his Elders Gen. 49. 26. Christ is blessed in himselfe and in his posterity in all ages 3. Depend on him for food as they and say with Peter Ioh. 6. 68. Master to whom shall we goe thou hast the words of eternall life and for all supplyes apply that to him which is spoken of Ioseph Gen. 50. 19. Is not he for us under God 4. Let his gracious promises comfort and feede us as Iosephs brethren were comforted by his Gen. 50. 21. 5. Offer him such gifts as wee have
Christ to Moses of grace to the Law and of the new Testament to the Old 2. To the perfections For in the choice of the Priest were requisite many externall perfections Levit. 21. 17. Whosoever of thy seed hath any blemishes shall not prease to offer the bread of his God Hee must not be blind lame nor mishapen Wherein the Lord would not onely provide for the dignity of that calling in that infancy of the Church which otherwise if the Priesthood had beene in outward shew contemptible many might have drawen not their persons onely into contempt but even all such holy things as they handled But especially to signifie Jesus Christ our high Priest to bee without all blemish the onely immaculate Lambe 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 harmelesse 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 wee have a sufficient cover for all our blemishes both of soule and body 1. If never so blemished in soule by sinne by infirmity if wee have a thousand wants and eye-sores if we bewaile and resist them here is helpe 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 eate from the Altar of the sacrifices as the Preists 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 bee respected and the choisest of our children are not too good for Gods service yet now it is farre better a good Minister without an eye or a hand or foot then 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 minde which the Lord expects in Ministers before they attempt this high calling 1. He of all men must not bee 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 bee darke so is all the body 2. Hee 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 aiming at Gods glory or the building of Christs Kingdome but his owne 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. Hee must not have a flat nose that is without discretion or judgement to discerne truth and falsehood good and evill things fit and unfit As the nose discernes smells so to discerne companies and courses 5. Hee must not have a crooked backe bended downwards and almost broken with earthly cares hindering his eye from looking towards heaven and interrupting heavenly contemplations and studye 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 then this so holy calling Sect. II. II. His consecration set downe Exo. 29. 1. wherein were three thiâ—gs 1. Washing 2. Anointing 3. â— Sacrificing and purifying with blood 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 devills 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 Mat. 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 oile of gladnesse above all thy fellowes In which regard Christ was called by eminency the anointed of God and the Priests as types touch not mine anointed In this anointing 1. The matter holy Oile signifying the Spirit of God and his gifts for much similitude and agreement betweene them 1. That was made of the most precious things in all the world Exod. 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 Oile swimmes aloft So the Spirit and graces are highest 2. No stranger had that Oile but onely persons and things sanctified So none but Gods Elect have these precious and saving mercies Ioh. 14. 17. The world cannot receive it that is gifts not common but of sanctification 3. That perfumd 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 Oile the sacrifice of the Jew was as if hee 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. Oile is cleare and shining and makes other things anointed to shine The holy Ghost within enlightneth the mind and brings in the true light and knowledge of God 1. Ioh. 2. 27. the anointing shall teach you all things 6. Oile 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 sparkes flie upward 7. Oile suppleth cherisheth comforteth So the Spirit of consolation anoints with oile of gladnesse Psal. 45. 7. It is he that brings peace and tranquillity into consciences 2. The measure powred in abundance upon Aarons
kinds of legall uncleannesse Next all Legall uncleannesse was to bee cured two waies 1. by ablution or washing 2. by oblation or offering Both these were appoynted for all kinds as in particular 1. for uncleane touchings and tastings the parties must wash their cloathes Levit. 11. 40. 2. for uncleane issues they must wash themselves and their cloathes Levit. 15. 13. 3. for uncleannesse of Leprosie they must wash themselves their cloathes and besides shave off all their haire and stay seven dayes without the campe Lev. 14. 8 9. Sect. V. I. The first meanes of purging Legall uncleannesse is washing which shadowed out the washing of the sinner in the laver of Christs blood All the water in the sea cannot wash away the least sinne that great worke is appropriated to the blood of Christ 1 Ioh. 1. 7 the blood of Iesus Christ his sonne cleanseth us from all sinne Rev. 1. 5 who loved us and washed us from our sinnes in his blood which blood is opposed to all legall washings Heb. 9. 9. Object Lev. 11. 44 this washing is called a sanctification Answ. Sanctification is twofold 1. by the outward signe 2. by the inward truth They by washing symbolically and in outward profession by these rites sanctified themselves but thereby beleevers were led to the internall truth and the laver of the blood of Christ. All this washing then leads us to the blood of Christ by which is meant his whole passion and obedience by the merit whereof he hath procured both remission of our sinnes and mortification of them And herein is no small resemblance 1. Washing is an applying of water to foule parts so in the cleansing of sinne must be a speciall application of the blood of Christ called Heb. 9. 14 the sprinkling of Christs blood upon the conscience Which is nothing else on Gods part but the imputation of Christs sufferings to us and on our owne part the application of them to our selves by the hand of faith 2. In Washing is a rubbing and scowring off of uncleanenesse which will not easily off and in some foulenesse they must wash often for the surenesse of the worke noting the paines and true indeavour of the repentant heart in mortification and afflicting it selfe It is well contented with any beating and wringing so hee may fetch out the stayne of sinne which sticks as close as his flesh to his bones 3. The uncleane party was to wash himselfe that is his whole man and every part which noteth totall sanctification in the whole man and all parts and members that the washing may be as large and generall as the foulenesse is For whatsoever part is not washed by Christ hath no part in Christ which made Peter say not my feet onely Lord but mine hands and head 4. In the foulenesse of Leprosie hee must wash againe and againe to note that after our justification by the death of Christ we must looke to a second washing of sanctification by his spirit And because we have still washing worke with us wee must be still washing our selves by daily labour in our owne reformation This was more lively signified in that other ceremony added to washing in the Leper that hee must shave his haire againe and again signifying the paring away of superfluities and lusts as fast as they grew and a voluntary departing from his owne secret corruptions which were as many as the haires of his head and no lesse rooted in him that well he might shave and loppe them but hee was out of hope quite to unroot them as long as he lived He must keepe them under but cannot be rid of them Hee must shave the first day and the seventh day and resist his lusts which daily grow up on him as haire cut quickly growes againe 5. The uncleane person must wash his clothes as well as himselfe signifying that we must part with all impurity even the least at least in endeavour cherishing none favouring none He must hate the very garment spotted by the flesh all occasions and appearances of evill esteeming the least spot of sinne foule and filthy enough And all this is requisite in purifying of the soule I. Labour against the smallest sinnes Be not a mental adulterer banish unchastity in the eye and mouth avoid wanton company as did Ioseph that of his Mistris Thou art no drunkard or great swearer but art thou a companion of such not reproving them No Papist but a friend and patron as seeing no great harme in their superstition No Atheist but a scorner of the persons and doctrine of godly teachers what doest thou but foame out thy owne shame If thou shouldst keepe thy selfe never so pure but partakest in other mens sinnes thou art unclean This reproveth Magistrates who though they themselves come to Church yet suffer others in time of divine worship to lye in streets houses fields openly c. prophaning thus the day of the Lord which is to bee kept holy to our God Or if they be ordinary abettors of idle persons and gamesters by example This brandeth Ministers openly pleading for drunkards and hatefull blasphemers This defileth masters parents husbands that suffer their families to runne into prophanenesse or ryot II. In all these touches goe to the fountaine opened Zach. 13. 1. Every Iew had his waterpots to keep water for daily purification Iohn 2. 6. but now the house of David and Ierusalem that is all the godly have a fountaine opened by the death of Christ. We must every day be washing and cleansing our selves in that fountaine from all filthinesse of flesh and Spirit Sect. VI. II. The second meanes of purging legall uncleannesse is oblation or offering some attonement to the Lord this directly leads us to Christ. For howsoever an uncleane person must wash himselfe and his clothes yet no Iew could make an attonement for himselfe but this was common to all uncleannesses legall the Priest must make an attonement for the uncleane person For all uncleannesse in generall Lev. 16. 30. In speciall for uncleannesse in touchings Numb 19. 4. In issues Lev. 12. 8. and 15. 15. In leprosie Lev. 14. 53. Noting by the way that all that we can doe cannot make attonement for the least spot of sinne Let us wash our selves as often as Naaman in Iordan yea let us take snow water to us and wash our hands most cleane yet our owne cloths will make us foule and God will plunge us in the pit if our Lord Iesus the high Priest of the new covenant make not attonement for us A fit note against all humane satisfaction and merits The offering for the legall uncleannesse by touching was done by the sacrifice of a red cow and the sprinkling water made of the ashes of that red Cow prescribed by God to this purpose Numb 19. called water of expiation That all this ordinance typified Christ to the Iews the Apostle expresseth Heb. 9. 13 14. when from
shape and figure every moment 3. The motion other clouds are mooved by the winde this mooved it selfe yea though the windes mooved most strongly it stood still Besides that the motion of it was certaine and imitable so as they might follow it but so was it never in any other cloud 4. It had contrary properties of light and of darkenesse being a Pillar of cloud and fire 5. In durance For one cloud to continue firme and stable for forty yeares long must needs bee miraculous whereas nothing is sooner dispersed then ordinary clouds by winde and weather In all which regards it is called the Cloud of the Lord Numb 14. 14. Not that all clouds are not his but because this was so after a speciall and extraordinary manner 3. Quest. What was the use of this cloudy Pillar Answ. Threefold the first in respect of God the second in respect of the Israelites the third in respect of their enemies Numb 14. 14. I. In respect of God It was a signe and symbole of the presence of God and Christ. For God often pleased to manifest his presence by the clouds As when he sets his bowe in the cloud a signe of his favour God in a cloud appeared to Moses Exod. 19. 9. God appeared in the cloud upon the Oracle Lev. 16. 2. So Christ in the Mount was transfigured in a bright cloud In his ascending he was taken out of their sight in a cloud And in his comming againe to judgement hee shall appeare in the Clouds to judge the quick and dead 2. In respect of the Israelites 1. to shew and direct them the way as a faithfull and constant guide through the wildernesse for when it mooved they must moove when it stood they must stand Psa. 78. 14 in the day he led them with a cloud and all the night with a light of fire which seemes the chiefe use of it Exod. 13. 21. 2. to shine and lighten them in the way so as they might goe by night as well as by day so in Psa. 78. 14. he led them all night long with a light of fire noted also Exod. 13. 21 3. to coole and comfort them as a shadow from the parching heat of the Sunne Psa. 105. 39 He spread the cloud as a covering or canopy over them To which the Prophet Isa. 4. 5. alluding cals it a covering cloud which shadow was no small comfort in that hot countrey in that dry and parched desert they still lying and living abroad in it 4. as a shield to defend them against their enemies for the cloud came betweene the host of Israel and the host of the Aegyptians to seperate betweene them And therefore it is called Numb 9. 19. the watch of the Lord actively watching over their safety passively which they carefully watched and attended 3. In respect of enemies It was darkenesse to the Aegyptians Exod. 14. 20. For the Lord used two of his creatures against the Aegyptians especially water and the cloud as meanes of execution of his justice upon his enemies As the clouds and fire shal be serviceable for the execution of his last and generall judgement at Christs second appearing IV. Quest. Wherein was this cloudy pillar a type of Christ Answ. In five respects 1. as a Pillar 2. of cloud 3. of fire 4. of cloud and fire 5. in the use of it I. As a Pillar it signified Christ who as a Pillar is firme stable straight strong and as a Pillar able to support his Church and to beare up all the living stones layd on this foundation II. As a Pillar of cloud 1. as the cloud naturally engendreth fruitfull raines and showers so Christ properly by the influence and raine of grace makes the field of the Church fresh fruitfull flourishing 2. as the cloud mitigates the heat of the Sunne so Jesus Christ quencheth and allayeth the parching heat of his Fathers wrath and is the covering of his Church in this dry and parched wildernes So as when the soule of a man is dryed up and fainteth within him through heat of his sinne then hee refresheth it with the sweet and comfortable doctrine of the Gospell as with a sweet raine the distressed conscience He it is that speaketh a word to the weary in due season 3. as the cloud covered Israel from the Aegyptians fury so Jesus Christ defends his Church 1. from the fiery darts and assaults of Satans temptations 2. from the furious rage of our owne lusts and inflammation of sinne 3. shelters it from the heat of the Sun of persecution and from all bodily â—oes that they cannot doe what they will but what he permits III. Christ was signified by the fiery part of the Pillar For 1. as fire hath a quickning heat in it so hath Jesus Christ who is the life of the world but especially of his Church and elect 2. as fire hath light so Christ is the true light of the world whom whosoever beleeveth he needs no other light nor knowledg to salvation no more then Israel needed any light in the night but this All Gods people walke by this fiery Pillar and by no other 3. as fire purgeth and purifieth metals from drosse so doth Iesus Christ purge his people from all their sinnes partly by the fire of his spirit within Mat. 3. 11. and perfectly by his blood which cleanseth from all sinne 1. Ioh. 1. 7. IV. As a pillar both of fire and cloud it signified Christ in his 1. person 2. actions 1. In his person Being a Pillar both of fire and cloud it was both light and darknesse signifying Christ Jesus God and man both shining in the brightnesse of the glory of his deity and at the same time clouded veiled darkned and obscured in a base and despicable humanity in which to the blinde world was no forme nor beauty Isa. 53. 2. And as both fire and cloud make but one pillar so God and man one Christ. 2. In his actions For 1. As the Pillar of fire and cloud Christ both enlightens the Israel of God to salvation and is darknes at the same time to all Egyptians that is a stumbling block and stone of offence to unbeleevers 2. As the same pillar Christ both openeth the way of the red sea to beleevers giving the grace of Baptisme through the red sea of his blood as also justly shutteth obstinate sinners from grace and favour the meanes of which being offered unto them they wilfully tread under foot turning all the grace of Christ to their deeper damnation 3. As the same Pillar of cloud and fire Christ is the guide of all the Israel of God whom wee must follow in all our journey through our wildernesse both in the rules of his holy doctrine and also of his blessed example Therefore himselfe saith Mat. 11. 29. follow me as they were to follow that cloud for that was but a Type of this leading us to our Canaan 4. as that same Pillar of cloud and fire
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 poore traine 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 seven Worthies that valiantly fought his battells 2. Sam. 23. and by their strength carried wonderfull victories So had the Sonne of David his twelve Apostles and seventy two disciples who as worthy and stout Champions fought the Lords spirituall battells and mightily subdued the world under the government of Jesus Christ in whose place are succeeded pastors and teachers to the end 2. His enemies 1. Open and manifest not onely Goliah that defied all Israel but Saul that casts a speare at him that hunts him as a Partridge that sends out for him to bring him to death and the house of Saul Shimei rayling on him and cursing him with an horrible curse besides Amalekites Philistims c. So our Lord Jesus had open hostility against the great Goliah of hell and encountered him hand to hand and conquers him in the wildernesse But Herod hunts his life every where the Pharisees revile him for a deceiver and Demoniack send out for him to take away his life and the people of the Jews pursuing him with all open hatred and hostility even to the death and all the wicked tyrants and enemies as so many Amalekites and Philistims 2. Secret and underhand enemies that should have beene loyall and loving to him even his owne people that flattered him with their mouths but imagined mischiefe against him Psa. 41. 9. Such as Doeg Achitophel Nay he which eat bread with him at his table his familiar that went up to the house of God with him And more then all this he that came out of his owne loynes his owne son Absalom besides the sonnes of his father 1 Sam. 17. 28. So our true David had not onely his owne Jewes and brethren hating him with an horrible hatred and calling his blood upon themselves but his owne Disciple that had beene so familiar with him that went to the house of God often with him that knew all his haunts and waies betraying him and delivering him to bee crucified And thus Christ himselfe expounds that in Psalme 41. 9. of himselfe and Iudas Luk. 22. 21. And therefore Interpretors expound such execrations as Psa. 59. 13. Consume them that they be no more not so much litterally against Saul and other enemies of David as against the Jewes and enemies of Christ shadowed by them and so conceive them as they be Propheticall predictions of Jerusalem and the Jewes forty yeares after Christs ascension and of the present wrath upon the hardened Jewes whose hatred against Christ liveth at this day as the curse liveth on them 3. His deliverances and victories with many of which the Lord honoured him As 1. Saul layes wait every where to take him and pursues him from place to place but Davids feet were made like Hinds feet in expedition to avoid his enemy whether Saul or Absalom who chased him as hunters the silly hare and he escapes them all though narrowly and strangely Christ Jesus was often sought after and laid for by his enemies no kind of snare was undevised to take him in his talke in his doctrine in his life and conversation no meanes unattempted to take his person but hee escaped their hands strangely Sometimes he went through the midst of them all who having strong purpose yet had no power to take him till the time waâ— come that he delivered himselfe 2. Saul having wearied himselfe in pursuit of David sent messengers to take him three severall times 1 Sam. 19. 20. but they among a company of Prophets began to prophecy the spirit of the Lord comming upon them and they went without him So the Pharisees sent messengers to apprehend Christ and bring him before them but comming to him as Sauls messengers to David and hearing his gracious words had no power to take him but went away preaching and proclaiming as they prophecying never man spake like this man Ioh. 7. 46. 3. In the comparison between Saul and David David having slaine Goliah was sung Saul hath slaine his thousand but David his ten thousand 1. Sam. 18. 10. But there is no comparison betweene the victories of David and of this sonne of David who hath slaine the great Goliah the Devill who defied all the host of Israel and not destroyed the devill onely but overcame death hell the grave and chased before him all the armies of sinnes and bands of temptations which come out against the Israel of God 4. in that noble victory David cuts off Goliahs head with his owne sword So in the wildernesse the devill the great Goliah used Scripture against Christ and Christ overthrowes him and cuts off his head by the same sword of the Spirit the word of God And now daily he convinceth the wicked enemies by the testimony of their owne conscience Rom. 2. 15. He needeth no other sword or weapon against them then their owne IV. David was a type of Christ in his Kingdome first in respect of the entrance secondly of the administration thirdly of the continuance or eternity 1. David entred not without strong opposition much contempt and disdaine so our David For of both it was verified the stone which the builders refused is become chiefe stone of the corner No man was more despised of Sauls courtiers then David who was thought farre enough from the Kingdome so no man so much despised and rejected of the Scribes Pharisees chiefe Priests and people as Christ. Barrabas an honest man to him and yet was mightily and unexpectedly invested into his Kingdome by his glorious rising from the dead 2. In his administration David will judge uprightly and sing mercy and judgement he will endure no hatefull person in his presence But our David is the just and righteous Judge of all the world and most sincerely disspenceth mercy to the penitent sinner but feedes the impenitent with judgement 3. In the continuance or eternity God promised mercy to David and his seed for ever which promises are not to be extended to his carnall succession for the princely dignity is taken from them Their glory was eclipsed in the captivity and where be now any of Davids race according to the flesh But the everlasting seed of David is to bee meant 1. Christ himselfe in whom his kingdome is perpetuated 2. The true Israel as well of Gentiles as of Jewes by faith ingrafted into the Messiah in respect of whom shal be no end of his Kingdome Thus in all those speeches wherein David professeth he will praise the Lord among the Gentiles David must be taken as a type of Christ who by his Spirit set forth the praise and true worship of God among
the Nations to the end of the world And so Paul Rom. 15. 9. interprets it of the calling of the Gentiles For David could not doe this literally and in person among whom he never dwelt nor came but onely in him whose type he was V. David was a type of Christ in respect of Christ his propheticall and Priestly office 1. David by his sweet musick allayes Sauls madnesse 1. Sam. 16. 23. Christ by the sweet voyce of the Gospell 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 sense and meaning of it And freed his Church signified by the Arke from the spirituall thraldome and captivity of the Law 3. David builds 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 every 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 commonwealth is not called by God whose wisdome will not send a blind man for a seer nor a dumb man on his message or errand Would a man know whether hee 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 Isa. 44. 28 he saith to Cyrus Thou art my shepheard thou shalt performe all my desire The Magistrate is a shepheard he must doe in judgement what God himselfe would doe in repressing vice and cherishing religion else the spirit who is not contrary to himselfe leads him not The Minister is a shepheard hee must speake nothing but what God would speake for the incouraging of grace and disgrace of sinne and sinners God speaks peace to his people and feeds the impenitent with judgement and he that in his ministery doth speake sweetly to wicked men and broacheth a vessell of gall and wormewood for godly men to drinke is not sent by God on that errand hee crosseth the spirit which hee pretendeth 2. Art thou a private Christian see that the same spirit rest on thee and that thou hast received of the same anoynting For 1. he that hath not the spirit is none of Christs and 2. what 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 downe to the skirt of his garment that is to the lowest member of his Church Psa 133. 2 hence are we sweetly and admirably refreshed Findest thou emptinesse or want of grace fly to this fulnesse but observe the diverse manner To the head is given the spirit in all fulnesse to us members of that fulnesse Ioh. 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 immediatly and unchangeably from heaven Dan. 2. 44. the God of heaven shall raise up a kingdome that is immediately for mediatly all kingdomes Kings and power is from him 2. In respect of unction All they are annoynted 1. by men 2. with materiall oyle 3. to be temporary Saviours 4. from temporary dangers But Christs annoynting 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 eternall Saviour a Jesus saving his people from their sinnes and such spirituall evills 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 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 Immanuel a style too high for Pope or Potentate for men or Angels Isay 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 then the gold of Ophir more potent then 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 backe devils diseases death and all adversary power 5. In port and state 1. Their banners and ensignes expresse 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 Gospell 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 poore meeke lowly not such lofty Lords as so farre excell the Emperour in worldly glory as the Sunne