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
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
in thy calling and the rocke shall yeeld thee water rather then thou shalt be destitute in Gods way or worke V. In both learne to contemne the greatest and extreamest perill in Gods causes Sampson offered himselfe to death so did Christ hee went out to meet his enemies so must thou learne not to love thy life to the death Revel 12. 11. and with Paul not count thy life deare to finish thy course with joy For a man to thrust himselfe in hazard or venture his life without warrant from God or by his owne private motion is rash but God calling in standing against the enemies of the Church it is honourable In both learne to prepare for death approaching by faithfull and fervent prayer So did both these Sampsons And the issue will bee comfortable as theirs that all thy life and combat shall not give such an overthrow to thy enemies as such a death though enemies seeme never so much to prevaile CHAP. X. 9. David a type of Christ in 5. respects AS all the Kings of Israel were expresse types of Jesus Christ the head of his Kingdome and of all the people of God as they in their times were So were there two of them that were more manifest figures of him then all the rest I meane David and Solomon Of both which wee are to enquire wherein the resemblance consisteth David was so speciall a type of Christ as scarce is any thing noted of Christ but some shadow of it might be observed in David I. For his person David the son of Iesse Christ the true rod out of the stocke of Iesse Isai. 11. 1. Both of obscure and low parentage Both out of dry and despicable roots Both Kings Both Kings of Israel Both their Kingdomes raised out of humility Both men after Gods owne heart Both Davids for even this roote of Iesse was not onely commonly called by the name of the sonne of David but of the name of David himselfe Ezech. 34. 24. My servant David shall bee the Prince among them which was longafter David was dead Ieremiah 30. 9. they shall serve the Lord their God and David their King whom I will raise up unto them Hosea 3. 5. they shall seeke the Lord their God and David their King that is not the typicall King David dead long before but the Messiah the true David to whom onely prayer and spirituall worship belongs II. For his vocation and calling 1. Both called to be the head of nations Psal. 18. 43. thou hast made me the head of nations which was not literally true of David who was properly King of one little corner in Iudea but of Christ the true David whose Kingdome was from sea to sea and to the worlds end David of a shepherd of sheepe was raised to bee a shepherd of men even of Gods people So was Christ raised of God to be the chiefe shepherd of the flocke 1. Pet. 5. 4. And not of bodies as David but of soules 1. Pet. 2. 25. 2. The time when David was anointed about the thirtieth yeare of his life 2. Sam. 5. 4 and Christ was baptized at thirty yeares and invested into his Office 3. The place where David made choice of Ierusalem for his royall seate and Metropolis being anointed of God to the Kingdome of Israel So Christ being anointed the everlasting King of all the Israel of God makes choice of Ierusalem there to rule and shew his power upon the Crosse his chariot of triumph crowned with a crowne of thornes and after in his glorious resurrection ascension sending the Spirit the Gospel And as David added some of the borderers to the kingdome of Israel as himselfe saith strangers were subdued to him So the true David adds to the Church the whole body of the Gentiles and hath by the preaching of the Gospel the sword of his mouth subdued the world to himselfe 4. The gifts fitting him to this function As when David was anointed the Spirit of God came upon him 1. Sam 16. 13. and fitted him to the governement of Gods people So our true David Jesus Christ anointed with oyle above all his fellowes had the Spirit of God descending upon him in a visible shape and by that anointing filled and furnished with the Spirit and all needfull graces for the administring of his Kingdome 5. As David was preferred above all his brethren in foure speciall graces So was Jesus Christ above David himselfe 1. In wisedome and prudence 1. Sam. 16. 18. the servants of Saul observed David to bee wise in matters and the Lord was with him and Chap. 18. verse 14 15. when Saul saw that David was very wise hee was afraid of him Our true David had all treasures of wisedome and knowledge the Spirit of wisedome and understanding the Spirit of counsel rested upon him Isai. 11. 2. who is therefore called the great Counseller Isai. 9. 6. whose counsels are farre beyond Ahitophels his werâ— as the Oracles of God Christs were so And our true David gets beyond his type David in many things by his owne confession did very foolishly Our true David never did any thing but the wisedome of God shined in it with whom not onely God was but because hee was God 2 In fortitude and magnanimity without which counsell were bootlesse by which hee was able to encounter with a Lion a Beare with Goliah and all that rose up against him or his people A man fitted for peace or warre with counsell and strength Whose description in part is contained in the forecited place 1. Sam. 16. 18. strong valiant a man of warre and wise in matters A type of our true David who for fortitude is the invincible Lion of the tribe of Iudah and not a valiant man onely but the strong God Isai. 9. 6. the mighty God See Tit. 2. 13. 3. In gifts of prophecy He was able to sing divine Psalmes and hymnes to the praise of God an holy pen-man of the Scripture A type of Christ the true Prophet of his Church not a pen-man but the Authour of all the holy Scriptures David a Prophet Christ the Lord of all holy Prophets 4. In gifts of true sanctification and holinesse being a man after Gods owne heart commended for his uprightnesse in all matters save that of Vriah A type of Jesus Christ who by the devils confession was the holy One of God 1. Himselfe being sanctified beyond all measure 2. Being the sanctifier of his people the Authour meritour and applier of all sanctifying graces to his members of whom himselfe is head 3. In his type were many foule spots In him no spot nor staine Therefore the Church sings out his holinesse from topp to toe Cant. 5. 10. and concludes him wholly faire and delectable verse 16. III. David was a type of Christ in his warres First in respect of his followers secondly of his enemies thirdly of his victories 1. His followers
CHRIST REVEALED OR THE OLD TESTAMENT EXPLAINED A Treatise of the Types and Shadowes of our SAVIOVR contained throughout the whole SCRIPTVRE All opened and made usefull for the benefit of Gods Church By THOMAS TAILOR D. D. late Preacher at ALDERMANBVRY Perfected by himselfe before his death HIERON ad PAVLIN In promptu est Leviticus liber in quo singula sacrificia imo singulae penê syllabae vestis Aaron totus ordo Leviticus spirant coelestia sacramenta LONDON Printed by M. F. for R. Dawlman and L. Fawne at the signe of the Brazen serpent in Pauls Churchyard M DC XXXV TO THE RIGHT WORSHIPFVLL Sir MILES FLEETEWOOD Knight Receiver Generall of his Maties Court of Wards and Liveries All welfare in Christ IESVS Noble Sir IT is a truth able to endure the most fiery times trialls None but Christ none but Christ. Ignatius expresseth as much drawing neare to his Martyrdome Let come upon me fire crosse meetings of wilde beasts cuttings tearings breakings of bones rendings of members dissolutions of the whole body and all torments of the devill 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only that I may gain Iesus Christ. Thus he intreating the Romans not to intercede for him and hinder his â—uffering for the Gospell And thus the servants of God in these last times when Romanists have thrust them into flames and other calamities Christ is all and in all said the Apostle Look to the Church he supplies all defects of his people heales all their infirmities puts on all comfortable relations and procures all saving benefits In the golden chaine of our salvation which reacheth from eternitie to eternitie we shal observe that Christ is the owke or closure that tyeth every linke together as in these lines He is the foundation of our election Ephes 1. 4. He is the price of our redemption 1 Pet. 1. 18 19. He is the cause efficient of our regeneration Eph. 2. 10. He is the author of our justification Ier. 33. 16. He is the beginner and perfecter of our sanctification Heb. 12. 2. Iohn 15. 4 5. He is the matter of our consolation spirituall and temporal c. 16. 37. Rom. 5. 1. He is the sweetner and sanctifier of all our troubles Rom. 8. 37. c. He is the assurance pledge of our resurrectioÌ„ 1 Cor. 15. 20. He is the procurer producer of our glorificatioÌ„ Iohn 17. 22. Rev. 21. 23. All of theÌ„ good grounds of coÌ„fort set forth the happines of Gods people All of them disgrace merit the worthinesse of the creatures Men and Angels All of them magnifie Gods love and wisedome call unto thankfulnesse and would make us content with little All invite labour to make sure of a portion in Christ without whom all is as nothing And finally all command those that are in Christ to be all unto him do all for him give all suffer all speake live die rejoyce in all through him and with him expect all in his heavenly kingdome Looke to the Word wherein all these things are revealed Christ is evidently the matter and summe of the Gospell and the Apostle affirmes the like concerning the Law Christ is the end of the Law for righteousnesse to every one that beleeveth First by similitude saith Austin when a man is come to the end of a way he can go no farther so when a Christian is come to Christ he hath no farther excellencie to seek or go unto in Christ there is enough and enough to reconcile him to God and bring him to heaven Secondly for perfection saith Cyril When a thing is finished it is said to come to an end as namely in weaving a garment so Christ hath finished perfected and fulfilled the Law he came not to destroy but establish it so that in him we have a perfect righteousnes to present God withall even as the Law required Gal. 2. 16. 21. Thirdly he is finis intentionis the Law bids us look to Christ in whom only we can live both the Morall Law in the holy precepts of it impossible in this our weaknesse therefore have recourse to Christ Rom. 8. 3 4. together with the curses and threats of it whereby it is a sharpe Schoolemaster leading to Christ Gal. 3. 24. As also the Ceremoniall Law all whose shadowes figure out Christ and his benefits Heb. 10. 1. Now is Christ come saith Tertullian who is the end of the Law opening all the dark matters of it anciently covered under the mists of Types and Sacraments An excellent master an heavenly teacher a setler of truth to the uttermost Austin calls Moses his ceremonies prenunciative or foretelling Observations and saith We are not now constrained to observe things used in the Prophets time Non quia illa damnata sed quia in melius mutata sunt not for any evill in them but because they are changed for the better What they foretold and how they are changed for the better this Treatise in part discovereth and I purpose not now to discourse These glorious times of the Gospel shew evidently how much the truth excelleth the shadow the vertue common to the ancient beleevers as well as unto us Christ Iesus yesterday and to day and the same for ever but as the manifestation is more cleare so the grace is more plentifull and comfortable The same Testator made both Testaments and these differ not really but accidentally the Old infolding the New with some darknesse and the New unfolding the Old with joyous perspicuitie This glorious dispensation of grace as it stands by the good pleasure of God so also by his manifold wisedome who in severall approches of his mercy and goodnesse drawes still nearer to his Church and yet reserves the greatest for his Kingdome of glory Even now in this marvellous light of the Gospell we have our divine ceremonies and sacraments see him afarre off know but in part darkly as in a glasse and receive our best contentment by the acts of faith while the Word and Spirit make us know the things freely given us of God in Christ Iesus But time shall bee when to say nothing of the estate of the Church after the ruine of Antichrist and calling of the Iewes we shall in heaven see him whom we beleeved face to face clearly perfectly immediately without Sacraments or Types in the fullest vision nearest union and absolutest fruition Never till then shall we comprehend wholly what is the marrow of that text I am the Way the Truth and the Life To your Worship I commend this Treatise of that illuminate Doctor excellent sometime in following and opening an Allegory and now more excellent in enjoying the Truth it selfe of whom while here a Preacher you shewed your selfe a joyfull Hearer as of other faithfull Pastors at this day with obedience of the truth religious care of your family integrity in your office love of good men both in the Ministery and private estate and all Christian
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
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
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
the Moone the Popes ridiculous claime and yet they be sonnes of God heires of heaven brethren of Christ and of the royallest blood that ever was 3. When they ride in progresse they shew their state pompe and worldly glory Great Alexander gets upon his Bucephalus Pompey triumphs upon an Elephant Anthony rides upon Lyons Aurelianus upon Harts and bucks Christ had his kingdome beene of this world could have imitated them But while he was in the world to shew that his kingdome had no similitude nor correspondency with the pomps of earthly kingdomes in his progresse hee gets on an asse and instead of a saddle of state he had poore mens clothes spread under him But when he shall shew his glory he shall ride upon the Clouds as on an horse with such attendants and majesty as all the Potentates on earth were never capable of nor shal be able to behold 6. In amplitude and absolutenesse They will be free Monarchs and commanders their will and every word of theirs must be a Law But never was any kingdome absolutely Monarchicall but Christs al earthly Kings ever held in fee of him By me Kings raigne Never any other included all kingdomes of the world in it and under it but this Never any to whom all Princes were subiect but this Never was there any of them which shall not be broken to peeces by this little stone if it stand in opposition against him Dan. 2. 45. 7. In dispensing justice 1. They must judge by evidence and proofe by the sight of their eyes and hearing of their eares but he shall not doe so Isa. 11. 3. For he shall try and discerne the reynes and secrets of all hearts and shall judge things as they be not as they seeme David judged according to the hearing of his eare rashly against Mephibosheth Christ shall not doe so 2. They can pronounce their subjects just and innocent but he can make them innocent and just communicating his owne righteousnesse to them which no Prince can doe 1. Cor. 1. 30. He is made to us righteousnesse 8. In meanes of upholding and maintaining 1. They must winne holds as David Sions for t and enlarge themselves by force of armes dint of sword multitude of souldiers But Christ sends but twelve unarmed poore men who wonne and subdued the whole world with the word onely in their mouths such a word as was the greatest enemy to the world and corrupt fashions of it This is the weapon mighty under God to cast downe holds 2. They if they want men money munition must despaire of attaining or retaining their rights But Christs kingdome being neither set up nor held up by military power shall be upheld by the invisible and secret power of the spirit If all worldly power be against it never despaire it thrives best in opposition 9. In things to be attained In them the best things are honour pleasure externall prosperity and this for a time But Christs Kingdome stands not in meat or drink but in righteousnesse peace of conscience joy in the holy Ghost in grace here and glory hereafter The wealth of Christs subject is to be rich in grace rich in good works his honour to be of the stock and linage of Christ his pleasure a patient and painfull expectation of the pleasures at Gods right hand And these being eternall the kingdome of Christ must needs be eternal now this being the glory of the kingdom of Christ we have need of faith to discerne it and a great measure of humility before wee can resolve to become subjects of it The theefe on the Crosse asking Christ to remember him in his Kingdome Augustine askes him What Royalty doest thou see Seest thou any other crowne then that of thornes any other Scepter then Iron nayles any other purple then blood any other Throne then a wooden Crosse any other gard then executioners Was there now so great faith in Israel Let our faith touch the top of this Scepter let us submit our selves to his word for the present and cast our eye beyond the present upon his second comming when wee shall see him ride upon a white horse not upon garments but upon the Clouds in power and great glory entring not Jerusalem but the stage of the whole world to render unto every man even Kings according as they have done in the flesh good or evill III. David was called and annoynted to bee King but betweene that and the installing or enjoying of his Kingdome he had many troubles doubts and feares that made him stagger and say I shall surely one day fall by the hand of Saul So was the true David Jesus Christ annoynted with the fulnesse of the Spirit and called to be King of his Church but before his installation into his Kingdome many afflictions persecutions feares yea death it selfe overtooke him for our sakes Isa. 53. Wherein he said My God why hast thou forsaken me So must it be with us who must be content to suffer before we can raigne to be crowned first with thornes as Christ was and stand with Christ on Mount Golgotha before we come to Mount Olivet see Acts 14. 22. It is so ordained by God that we should make our way through a straite to state through thornes to Roses through troubles to rest through stormes to the haven through vertue to glory through conquest to triumph through warre to peace through the Crosse to heaven And this processe God the father strictly observed with his beloved son as was necessary Luk. 24. 26. Phil. 2. 8 9 he was humbled therefore God exalted him And this is the Lords honour to honour his servants raised from the dunghill that they may know the way to glory lyes by humility IV. It was ever the lot of the Church to have in it secret and inbred enemies as David and Christ had even such as eat bread at his table and dipped in the dish and these have alwaies prooved more mischievous then open and forraigne enemies The Church ever had hypocrites and false brethren Satans spyes who professing the same Christ and religion eating bread at the same table of the Lord and making shew of friendship in the communion of Saints joyning in the hearing of the word and prayer yet watch the haunts of Gods servants to spy their weakenesse and where they lye open to advantage Every one sees they advantage not themselves but by all meanes undermine the Gospell and professors so as the silly dove of Christ can find no rest for the soale of her foot And never was the Church so wounded as in the house of her friends Cant. 1. 5. The sonnes of my mother were angry against me This being the estate of the Church to be hunted as the silly hare from one Mush to another and no where safe it must make us 1. more wary 2. desire our rest 3. love that promise Come with me from Lebanon
be perfected Heb. 11. 40. 5. Their order They stand in foure rowes in a comely quadrangle signifying the comely order that Christ hath stablished in the Church some in higher place some in lower some of one ranke and vertues some of another as those stones but all stand seemely and fitly And this order wee must maintaine keepe our rankes as they did 6. The figure The foure square ver 16 signifying the stability and firmenesse of the Church as a foure square turne it any way is firme Satan and all deceivers shall not pick one stone out of Christs Pectorall The gates of hell shall not prevaile against him 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 beare them on his heart continually for a remembrance before the Lord when he goeth into the holy place ver 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 breast or heart so cannot Christ forget the Church he hath taken into his heart Isa. 49. 15 Can a woman forget her child and not have compassion on the sonne of her wombe though they should forget yet will not I 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 Israell 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 Ioh. 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 brestplate of Judgement ver 30. Of which Rabbi David a Jew saith It is unknowne 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 workemanship 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 Thummim 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 Ioh. 9. 5. Which enlighteneth every one that commeth into the world Ioh. 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-folded wisdome And without him is nothing but darkenesse sinne death inner darkenesse and utter Ioh. 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 wee 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 bloodinesse of them as some Jews but the Lord answered by voyce 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 knowne He is the Lamb with seven eyes which are the seven spirits of God Rev. 5. 6. Onely worthy to open the booke ver 9. because of his abundant grace and wisdome signified by the seven spirits 2. Who makes knowne and continually reveales to his Church and members as their need requires whatsoever is meete 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 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 owne sonne Heb. 1. 2. Wouldst thou have God answer thee goe to the Urim 1. Frequent his ordinance God then answered when the Priest consulted 2. Pray for wisedome If any want wisedome let him aske of God and it shall be given him Iam. 1. 5. 3. Feare God Psal. 25. 14. The secret of the Lord is with them that feare him 4. Follow and obey the voice Iohn 14. 21. If any love me and obey my commandements I will love him and reveale my selfe unto him Iohn 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 fastened 1. The Pomegranats 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 iuyce and liquor 2. Bells of gold between them round about a golden Bell and a Pomegranat the use of which was that his sound might be heard round about when hee 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 iuyce and vertue to qualifie and abate the raging heat of Gods displeasure as the iuyce 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
that our principall mourning may be for our sinnes and binde up our affections for outward and naturall losses and crosses so as wee may have them loosed in spirituall This law tells us that sorow for our onely sonne or brother or the deare wife that lieth in our bosome ought to be no sorow in comparison of sorow for sinne Which 1. separates from God 2. makes Christ absent and stand aloofe 3. grieves the Spirit and makes him heavy towards us 4. seperates soule from body yea without repentance soule and body from heaven and happinesse Let us who have beene excessive in worldly sorow turne the streame against our sinnes and in all crosses set our heavinesse rather upon some sinne in our selves which might cause the crosse then on the crosse it selfe Sect. VII Now it followeth that we shew how the Priests figured Christ in their ministeriall actions Of these kinde of actions some were common to inferiour Priests some proper to the high Priest I. Common actions were six 1. The Priest must kill the sacrifices and none but he signifying Jesus Christ his voluntary action in laying downe his life for beleevers none could take away his life from him And hee was to be aswell the Priest as the sacrifice Iohn 10. 18. I have power to lay downe my life 2. The priests offred the blood of the sacrifices to God and sprinkled it on the Altar for they were ordained for men in things of God to offer gifts and sacrifices for sinnes No man might offer his owne sacrifice but hee must bring it to the Priest there was no comming to God but by the priest Figuring out Iesus Christ who offers up himselfe a sacrifice for the sinnes of the world upon the Altar of his Deity which gives both vertue and merit unto it No other can offer to God bloody or unbloody sacrifice upon this Altar but himselfe Iohn 17. 19. I sanctifie my selfe for them even as the Altar sanctifieth the gift 3. The Priests prepared the body of the sacrifice Lev. 1. 6. flayed it divided it into severall parts washed the intrailes put fire unto the burnt offering consumed the fat cast the filth and dung into the place of ashes Signifying that Christ himselfe alone did the whole worke of redemption He suffered the heate of Gods wrath and justice he puts away all our filth and covers it in his owne ashes he burnes up our fat that is the senselessenesse of our sin and all that savoureth of the flesh by the fire of his Spirit and inwardly purgeth and wholly washeth us in the fountaine of his owne blood 4. The Priest must teach the people His lippes must preserve knowledge and the people must depend on his mouth signifying the action of this great teacher of the Church who brought to us from the bosome of his father the whole counsell of God concerning the redemption of mankinde which could never have entred into the heart of man but by the teaching of this great Prophet Deut. 18. 15. He hath the learned tongue and Grace is poured into his lippes Hee therefore having the words of eternall life we must depend on him and heare him 5. The Priest must pray for the people and blesse them A forme of blessing is prescribed for Aaron and his sonnes laying their hands on the children of Israel signifying the strong prayers and intercessions of Iesus Christ for his Church who was heard in all things as himselfe witnesseth Iohn 11. 42. Father I knowâ— thou hearest me alwaies And accomplished not only in his holy intercession upon earth and now in heaven but manifestly in that blessing of his disciples by laying his hands upon them which was his last action upon earth Luke 24. 50. 6. The Priests were to preserve the Oyle for lights and the incense and for the daily meat offering and the anointing oyle And the oversight of the whole Tabernacle and all in the Sanctuary and all the instruments belonged to their care for the safety in moving carying standing c. signifying Iesus Christ the preserver of all grace in his Church He onely watcheth for the safety of his Church for the upholding of his holy ministery and all holy constitutions which else would quickly be broken up He plants the Ministery and he removes it at his pleasure He hath the seven stars in his right hand Hee is the great Archbishop of soules to the whole Church and no other in this kinde but hee So much of common actions ministeriall II. Actions more peculiar to the high priest were 1. daily 2. weekely 3. yearely 4. continually I. Hee must daily 1. dresse the holy lamps and lights morning and evening before the Lord Lev. 24. 2 3. to preserve the lights from going out Shadowing Christ the true light by whom the light of true doctrine must ever shine in the Church and never goe out by which the true beleevers shall bee delivered from darkenesse and death This was formerly figured by Goshen there was light when three dayes darknesse was over all Aegypt And this was figured by the pillar of fire that never failed till they came to Canaan 2. he must daily burne incense before the Lord upon the Altar of sweet perfume signifying Christ our high Priest daily offering up 1. our duties and services done by his appointment and which through him smell as a sweete incense acceptable to God 2. our prayers called odours of the Saints and a sweet incense And as no incense pleased God but that which was offered upon that golden Altar so no duty or prayer of ours is farther accepted then offered up by him and from him whose golden purity gives merit and worth unto them And as the incense must be offered up by the high Priest morning and evening so the continuall vertue of Christs merit ascendeth daily before God and perfumeth all the Sanctuary neither is there any other way to the father but by him II. He must weekly make the shewbread and set it before the Lord continually Exod. 25. 30. And more expresly Levit. 24. 5 6. Every Sabbath he must set on the table twelve loaves according to the twelve tribes and take the old away to the maintaining of his family for which use they might well suffice every loafe weighing about seven or eight pounds Here was a figure of Christ the true bread of life who sets himselfe in the preaching of the Gospell and administration of the Sacraments before the face of God that is in the assemblies gathered together every Sabbath the most sufficient food and refreshing of the Church to continue it in life strength and good estate from Sabbath to Sabbath till that eternall Sabbath come III. He must yearely once and that in the day of expiation goe into the Holy of Holies Exod. 30. 10. and Lev. 16. 2. and 34. to make an attonement for himselfe for all his
soule should humble it selfe with fasting before the Lord in one of the great assemblies and Chap. 23. 27. bindes all unto it But also in good reason seeing a yeares space might bring about many just occasions 1. Many sinnes might bee committed to provoke the Lord 2. Many judgements let in or to bee let in for those sinnes 3. Many mercies wanting which by ours and others sinnes wee are worthily deprived of And although we ought continually to humble our selves for our sinnes yet to helpe our infirmities and to doe it throughly it shall availe us much to set a speciall time apart for it as such who out of sound judgement esteeme we have sufficient cause once a yeare thus deepely to humble our selves For howsoever the Jews 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 helpe himselfe in his repentance by one day in a yeare at lest 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 bee according to the ancient prophecies called Matt. 2. 23. and in contempt was by the Jewes so stiled in the superscription of the Crosse 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 crowne of sanctification on his head is called Nezer Exod. 29. 6. 2. To such as in dignity and authority are separated from others as Kings whose royall crowne or diademe 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 haire 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 bee typified as well as his sacrifice and kingly Office by Priests and Kings Hee 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 this world Ioh. 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 holinesse So Jesus Christ surpassed not onely common men but the holiest of men as farre 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 bee purer then the snow and whiter then the milke 3. He was not of unholy made holy as they but hee was alwayes 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 Matt. 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 hee 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 fulnesse of grace and holinesse Ioh 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 himselfe but sanctifieth them and the whole Church hee being the originall and fountaine of all holinesse They might be legally cleane in some actions but he was morally cleane in all observations They in some passages of their life but hee 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 drinke 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. Hee would have them paterns 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 drinke wine and miraculously provided it for others yea ordained wine an element in the Supper that every Christian might drinke it but in the morality and truth of the thing hee 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 dayes and fourty nights and after that being hungry hee would eate nothing till all his temptations in the wildernesse were ended As of all other vertues so he was an unfailing patterne 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 seperation 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 avoid 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 implyes the more care of the flesh the lesse of putting on Christ Iesus 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 esseminate softnesse and delicacy so to be manly strong and couragious in performing duties and resisting stoutly all the temptations and baits that might allure them from the duty undertaken As for our Saviour whom they shadowed it is not likely he nourished his haire 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 And then are
till the second comming of Christ and is most perfectly finished and consummate in heaven The notes or markes to know inward circumcision attained by Christ are these 1. The party to bee circumcised was presented and offered to this ordinance of God as willing and contented to part with his flesh and blood in obedience to God so here thou hast begun thy circumcision if thou hast offered up thy soule body and all a reasonable sacrifice to God Rom. 12. 1. willingly mortifyng all the deeds of the flesh and denying and renouncing all fleshly lusts and affections which are as neere and as deare unto thee as the parts of the body So Col. 2. 11. it must bee a putting off the sinfull body implying not a suffering it onely to bee 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 sinfull body of flesh and be more then a meere patient 2. As there the whole body was wounded in one part so see thy whole body of sinne bee 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 worke 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 garded 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 bee circumcised Act. 7. 51. the Jews are reproved for uncircumcised eares All sinnes of the eare must bee circumcised and that is done in opening them to heare God and good instruction and shutting them against slanders false tales wicked counsells doctrines of libertie and the like 3. Circumcise thy lips which then are so when they are able to speake 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 uncleane speach unmortified 4. All sinnes of the eye must be circumcised by making covenant with this member not suffering the eye to bee envious covetous wanton scornfull adulterous And so examine all the parts that no sinne bee peaceably admitted without drawing blood 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 paine of spirit pricking in the heart as in the Converts Act. 2. 37. which makes the circumcised mourne 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 sorow 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 sorowfull to the child of God who will judge and condemne himselfe and dares not stand out the threats of the Law as many contemptuous rebells doe An hard and secure heart is an uncircumcised heart good Iosiah 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 again 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 sins saying to them as Ephraim to his idols Hos. 14. 9. get yee hence what have yee to doe here with resolute purpose never to give them entrance or entertainment more Those that fall to their former sinnes as who forget they ever washed like dogs and swine were never circumcised The skinne once cut off died for ever such a dying to sinne must bee 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 profane as the Jews 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 borne 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 worshipper not outwardly in the letter and ceremony but inwardly in spirit and truth A Iew within Rom. 2. 29. Phil. 3. 3. We are the Circumcision which worship God in the spirit Hee that worships formally for fashion for Law and in the meane time can contemne the power of godlinesse cannot away with inward watchfulnesse 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 drosse and dung in comparison of him Let the Jew trust in Circumcision by the worke wrought as our Judaizing Papists doe in their Sacraments Let him glory of Abraham his father Ioh. 8. 33. that hee is beloved because the seed of Abraham Wee are chosen in Christ not in Abraham In him we have atonement and become a beloved people and not in Abraham In him wee 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
resemblances Sacrifice of testification and of satisfaction Mat. 3. 16. Vse 1. Preserve integrity in the worst times Math. 5. 16. Sinnes which are signes of Judgement approaching Matth. 24. 38. 2. Pet. 3. 20. Comfort to bee had in Christ our Noah Psal. 46. 2. Arca tandem ex diâ—uvio liberata sic Ecclesia Arca cessante diluvio in mâ—nte requievâ—t Ecclesia mundi fluctibus ceâ—â—antibus in câ—eleâ—â—imente Melchizedek a type of Christ in 4. respects Peace by Christ most excellent Hebr. 7. Heb. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apoc. 1. 11. Melchizedek quoad Scripturam Christus quoad naturam Ego reficiam vos Preheminence of Christs Priesthood above Aarons Psal. 110. 4. Vse 1. Christ greater then Abraham Vse 2. Comfort by Christ our Melchizedek Magnum in 〈◊〉 habemus patronum Vse 3. We are blessed by our Melchizedek Vse 4. By our Melchizedek the Church abides for ever Vse 5. Excellency of Christs Priesthood above the Leviticall Sin not to be accounted 〈◊〉 whâ—se sacrifice is so costly Isaac a type of Christ in five respects 1. Et Isaac Christus erat aries Christus erat Isaac sibi â—igna portabat Christus cruceâ— propriaâ— baâ—ulabaâ— Pro Isaac aries c. Aug. Act. 2. 4. Cerva matutina Ob molis magnitudinem Ob peccatorum molem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Similitude of Rebekahs marriage and the Churches How Christ meets his Church Vse 1. A patterne of obedience Non ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sic Christus tantuÌ„ tamen quoad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etiam propter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Two rules for our obedience Vse 2. A type of our resurrection Vse 3. Matter of sweet consolation Vse 4. Looke for help though the case be desperate Luke 24. Genâ— 22. Deus providebit Ioseph a type of Christ 4. wayes Gen. 30. 24. Luke 1. 28. Decâ—rus facie pulcâ—rior mente Gen. 41. 38. Gen. 49. 22. Isai. 53. 10. Gen. 37. 15. Gen. 41 42. Joh. 6. 37. Gen. 45. 24. Vse 1. No newes for good men to be hated for their excellency Vse 2. All sufferings of the godly come of God Ordained by him Ordered and how Vse 3. Comfort by Christ our Joseph manifold Vse 4. Do to Christ as Iosephs brethren to him Moses a type of Christ 4. waies Similes non pares Office of Moses and of Christ. Execution faithfull for matter and manner Non redemptionis sed relationis Dum extendebat manus Moses prae se â—erebat typum eius qui crucifixus est pro nobis nam Quemadmodum servo extendente manus ce cidit Amaâ—â—ch ita cum dominus manus extendit dissoluta est acies diabel Theodoret. in Exod. Suffering of Moses and of Christ. Actions of Moses and of Christ. Vse 1. Our doctrine is of God Vse 2. Bee faithfull in doing thy office Vse 3. Shew faith in the fruit of it Vse 4. Assurance of our resurrection Ioshua a type of Christ 5. wayes Saviours Calling Miracles Valour Vterque magnus miraculis magnus triumphis Ambr. de offic lib. 2. cap. 20. Moses non pugnat cum Amalecitis sed Ioshua Exod. 17. 10. sig quod non lex nos ab hostibus libeâ—â—et sed Iesus Christus Actions Vse 1. A fearefull thing to be an enemy of the Church Vicisti Galilaee Qui non faciunt Dei voluntatem de iis fit Dei voluntas Vse 2. Comfort in our salvation accomplishâ—d Vse 3. Duties we 〈◊〉 to Christ our Ioshua Vse 4. Conditions to be observed in going to heaven Vincenâ—i dabo Rev. 2. Sampson a type in 4. respects Conception Nazarite Growth in Spirit Actions Christianorum processit extmen instar aepum August ser. 107 de temp Sufferings Stratagems and victories Vse 1. Judge none by outward calamities Or inward Psal. 73. 15. 22. 1. Vse 2. Strange means used by God for the Churches good Vse 3. Our victory stands in patience and passion Illic qui caedit superat hic qui caeditur perfert Illic qui vicissim ferit hic qui alteri maxillam praebet non in ultione led patientia victoria ponderatur Vse 4. Fourefold comfort to Gods people Christ a mightier and better Deliverer then Sampson in six things Psal. 37. 3. Vse 5. In Gods cause contemne greatest perill Injussu Dei privato assectu And prepare for death approaching Five things specified in which David was a type of Christ. 1. Person 2. Calling 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal. 18. 44. Foure graces wherein David and Christ excelled Confilium sine fortitudine magnanimitate iâ—e Sanctification eminent in Christ 3. wayes 3. Warres Followers Enemies open and secret Victories 4. Kingdome Entrance Psal. 118. 22. Administration Eternity Ps. 132. 12. 18. 49. 5. Office Propheticall and Priestly 1. Math. 5. and 6. and 7. Vse 1. Enter upon no office without assistance of the Spirit A note of it Rom. 8. 9. Vse 2. Christ the true King of the Church And 9. waies more excellent then David 1. Originall Vnction Titles Rexregâ— Dominus dominantium Scepters Rev. 19. 15. State Absolutenesse Prov. 8. 15. Iustice. Exallegatis probatis Meanes of upholding it 2. Cor. 10. 4. Things to be attained Rom. 14. 17. QuidregiuÌ„ vides videsne coronam aliaÌ„ quaÌ„ spineaÌ„ sceptum aliud quam clavos aliaÌ„ purpuram quam sanguinem aliuÌ„ thronuÌ„ quaÌ„ cruceÌ„ alios ministros quaÌ„ carnifices Vse 3. How God brings his servants to honour Vâ—per angusta ad cugustuÌ„ per spinas ad rosas per motuÌ„ ad quieteÌ„ per procellas ad portuÌ„ per virtuâ—eÌ„ ad gloriaÌ„ per arma ad triumphuÌ„ per bella ad paceÌ„ per cruâ—eÌ„ ad câ—luÌ„ contendamus Vse 4. Church ever pestered with homebred enemies Cant. 4. 8. Comfort to the Church in 3. things 1. Cor. 15. 27. Mat. 28. 20. Six things wherein Salomon typified Christ. Person Pacisicus Isay 9. 6. Luke 1. 74. Wisdome Christ greater then Salomon in wisdome 5. things Joh. 7. 46. Royall glory In Christ farre greater and better Revel 19. 12. In templo 1. aedificando 2. dedicando 3. constituendo Structure Joh. 14. 23. 1 Peter 2. 5. Jer. 23. 29. Isay 28. 16. Dedication Iohn 17. Order set Administration of Iustice. Salomons Throne sixe things opened Premio paena Vse 1. Duties to Christ our Salomon 1 Heare him 2. Wait on him and thinke thy selfe therein happy Vse 2. Fourefold comfort in our Salomon Foure things delivered in which Jenaâ— was a type Name and office Kind of death Egosum Manner And fruit Buriall Matt. 12. 40. Resurrection Vse 1. Repent at the Ministery of his servants Motives Christ a farre more excellent Preacher Vse 2. Vocation of the Gentiles Rom. 9. 6. Vse 3. Our resurrection assured to us Vse 4. Power and wisdome of God to bee admired Vse 5. Terror of sin even in Gods owne children And comfort Vhiputabatur interitus ibi custodia Foure rankes of sanctified ones under the Law The first born types in foure respects Exrationâ— Communis