it 1 Sam. 4.13 Where the Ark of God was 2 Sam. 6.12 a Blessing did accompany it When the Israelites presumed to go to War against the Canaanites without the Ark they were overthrown Phil. 3 7 So Gods People have Christ in high account What joy was there at his Birth Luke 2.10 How was the Church pierced at his loss Cant. 5.6 Eph. 1.3 Eph. 2.12 God blesseth his with all spiritual Blessings in Christ but they that are without Christ are without Hope 6. There are three especial Wonders expresly set down to be wrought by the Ark. 1. The dividing of Jordan till the Israelites passed over from the Wilderness to Canaan and then the returning of the Water to his course again Heb. 10.20 Josh chap. 3 and 4. So by Christ a Way is made through the Sea of this World to the Heavenly Canaan 2. The falling down of the Walls of Jericho Josh 6.12 So by Christ strong and mighty Holds are cast down 2 Cor. 10.4 Eph. 2.14 Col. 2.15 3. The falling of Dagon before the Ark 2 Sam. 5.4 6 and Judgments executed upon the Philistims So by Christ the Idols of the World fall down yea Mark 3.11 Heb. 12.29 the very Devils themselves Christ is a consuming fire to such as have him not in due account 7. After that the Ark had removed up and down from place to place a place of Rest was sought for it 2 Sam. 7.2 and found for it 1 King 8.8 Thus Christ after his many Travels and Troubles on Earth Hebr. 1.3 found a Resting-place in Heaven Christ and Aarons Rod. In Heb. 9. p. 319. Of this hear Dr. Gouge 1. Of what kinde soever the Rod were it 's certain that it was cut from a Tree very dry past sprouting and springing according to the course of Nature a dry stick as we say This typifies Christ who came from the stock of Man but as a withered branch The House of David was not known in the World when Christ sprang out of it for Herod did what he could to destroy that whole stock The meanness and poverty of Joseph and Mary was a means to keep them from the notice of Herod Christ also in his own Person was as a dry withered stick from his Birth to the thirtieth year of his age he lived in a private low and mean condition yea afterwards though he did such Works as might have made him famous yet he was exceedingly despised and at the time of his death apprehended as a Traytor arraigned scourged buffeted and many other ways most vilely handled and crucified between two Thieves dead and buried 2. This Rod is said to be Aarons Rod it 's probable that it was like to the Rods of the Heads of the other Tribes Num. 17.2 because their several Names were written upon them Thus Christ taking upon him Mans nature was as other men 3. This Rod of Aaron budded brought forth Buds bloomed Blossoms and yielded Almonds These typified the Glory of the Lord Jesus who notwithstanding his foresaid meanenesse was declared to be the promised Messiah the King of Israel 4. The kinde of fruit that was brought forth is said to be Almonds which are a sweet and pleasant fruit yea wholesome and medicinable Most sure it is that the truth is so Nothing more sweet and pleasant nothing more wholesome and medicinable then the fruit of all manner of grace that sprouteth out of Christ 5. By the foresaid fruit of Aarons rod Num. 17.5 Aaron was manifested to be chosen the high Priest of God So was Christ by his glorious works and manner of preaching by his Death Resurrection and Ascension and gifts that he gave manifested to be appointed of God our high Priest 6. Num 17.10 After the foresaid evidence of Aarons being chosen of God by his rod that rod was set before the Testimony So Christ Heb. 8.1 after the foresaid evidences of glory is set in Heaven at Gods right hand Christ and the Mercy-seat Of this Dr. Gouge thus 1. In Heb. 9. p. 322. The Mercy-seat is an especial type of Christ for he is expressely a propitiation Rom. 3.25 1 Joh. 2.2 2. It was made of pure gold Exod. 25.17 this typified the excellency purity and Eternity of Christ 3. The Mercy-seat was two cubites and an half in length and a cubit and half in breadth The measure was just the same that the Ark was of Exod. 25.10 17. It was a cover for the Ark and therefore every way fit for it of the same size This shewes that Christ is every way fit for the purpose to which he is put Ex. 25.21 4. The Mercy-seat was put upon the Ark for it was to be a cover unto it This shewes that the rigor of the Law in accusing and condemning all that have not perfectly fulfilled the same is suppressed by the mediation of Christ and the attonement which he hath made for us 1 Joh. 2.2 Well therefore is he called a propitiation for us And hereupon the Apostle saies Rom. 8.1 There is no condemnation to them that are in Christ Exod. 25.22 5. The end and use of the Mercy-seat is thus expressed by God There will I meet with thee And I will commune with thee from above the Mercy-seat So that it was a place for God to manifest his presence and to declare his will thereat This typified Christ to be the mean of Gods manifesting his presence and declaring his will to us Joh. 14.9 10 Never was there so lively a representation of Gods presence as in and by Christ Never was Gods will so fully and clearly made known Joh. 1.18 as by Christ On Exod. 25.17 c. Ainsworth also ownes the comparison between Christ and the Mercy-seat in several particulars Rom. 3.25 1. This is saies he applyed by the Apostle unto Christ who is called Gods propitiatory through faith in his blood to declare Gods justice for the remission of sins that are past and so another Apostle saies 1 Joh. 2.2 He is the propitiation for our sins So this Mercy-seat on which God did sit between the two Cherubims was a figure of Christ by whom our transgressions of the Law are forgiven and covered 2. Speaking of the Cherubims he addes These may diversly be applyed unto Christ whose mediation was signified by the Mercy-seat 2 King 6.17 Psal 68.18 Heb. 1.6 14 and to the ministers of God both the Angels in Heaven Gods fiery Chariots whose service he often uses for his Honour and to attend upon Christ and upon his Church into whose mysteries they desire to look 1 Pet. 1.12 and his Ministers also on earth Ezek. 28.14 Rev. 4.6 8 Ezek. 1.5 6 10. for Kings are called by the name of Cherubs And the four living creatures with eyes and wings which were Cherubims as appears by comparison with that of the Prophet Ezekiel are of them that are redeemed
to be the Priests of the Lord. And he shall sprinkle her blood to testifie that Christ according to the Scriptures shed his blood for the remission of sins And they shall burn her This burning is a sign of the resurrection for its the nature of fire to move upward And that in his sight namely in the sight of the Priest because the resurrection of Christ was to be manifested to them who were to be the Royal Priesthood And her skin flesh and blood with her dung was to be burnt to signifie that not onely the substance of Christs body but also the contumelies and the reproaches of the people against him signified by the dung should be turned into glory which the flame of the burning doth signifie And the Priest shall take c. The Cedar-wood is Hope which ought to dwell firmly above Faith is the Hyssope which being a low-growing herb is yet firmely rooted in the rock Charity is the scarlet which by its fiery colour shews the fervor of spirit These three we are to cast into the Resurrection of Christ as into the middle of the burning that our life may be hid with him And he shall wash c. Vers 7. The washing of the cloathes and body what is it other then the cleansing of that which is within and that which is without And he that shall burn c. Vers 8. By him that burnes the Heifer I conceive them to be understood that buried the body of Christ commiting it to the Resurrection as to the burning And he shall gather the ashes together c. Ver. 9. What is the ashes of the Heifer namely the remainders of the burning other then the fame and report that followed the Passion and Resurrection of Christ There was ashes because Christ was condemned by the unbelievers as stark dead but yet had a power to cleanse because he is believed by the faithful to be risen again And because this report was more famous among the other nations and them that were not Jewes therefore it s said A man that is clean shall gather c. namely clean from the killing of Christ which had made the Jewes unclean And he shall lay them up in a clean place that is he shal handle them respectively yet without the Camp because the Gospel was most honoured by them that used not the Jewish Rites And it shall be kept for the Congregation c. He doth more fully declare that of the ashes of the Heifer should be made a water of separation to cleanse them from the touching of the dead that is from the sins of this dying life And he that shall gather the ashes c. Vers 10. How shall he by this action be unclean that came to it clean but because they that seem clean to themselves come by the Christian faith to acknowledge themselves that all have sinned and come short of the glory of God being justified freely by his blood Rom. 3.23.24 Yet it is said that this man shall wash his clothes not his body I believe because he would give us to understand that by the gathering and laying up of the ashes he is inwardly cleansed as Cornelius hearing and believing the things that were preached by Peter was so cleansed that even before the visible baptisme he with the rest that were present received the Holy Ghost Yet neither should the visible Sacrament be despised that being also outwardly cleansed he might also wash his clothes And it shall be to the children of Israel and to the stranger c. This shewes that the baptisme of Christ which it signified by the water of separation should profit both Jewes and Gentiles But who can forbear to observe that even after washing it s said that he shall be unclean until the evening by which I know not whether any other thing can be understood then that even after the most full remission of sins while a man remaines in this life he is prone to contract something by means of which he should be unclean until the end of this life where this day is shut up to him in a manner which the evening doth signifie But that which he saies Vers 18. The hyssope shall be dipped in the water by which herb faith is signified nothing else can be meant by it but that which is written purifying their Hearts by Faith Act. 15.9 Baptisme profits not if faith be wanting It s said finally that this is to be done by a man that is clean by whom are signified Ministers representing the person of their Lord who is truly clean In Num. 19. Ainsworth also notes this red Heifer to be a Type of Christ and that in many particulars 1. The Heifer was taken of the people saies he to shew the interest that they all had in it and by faith in that which it figured Christ And a little after he addes As other Sacrifices of beasts prefigured Christ so this in special figured him 1. The Heifer was red so Christ in his humane nature was red Isa 63.1 2. by the participation of our affliction Luk. 1.35 1 Pet. 2.22 2. The Heifer was perfect and without blemish so was Christ without blemish of sin both in his Person and Actions 3. Never yoke came on this Heifer so was Christ without yoke as being free from the bondage of sin and corruption and from servitude to men in the ordinances of men in religion and as doing voluntarily the things that pertained to our redemption 4. This Heifer was to be brought to E'eazar the Priest which figured that the work of our redemption and purification from sin belonged to Christs Priestly Office Heb. 9.9 13 14. He in performing the truth of this Type was both Priest and Sacrifice Heb. 13.11 12 5. This Heifer was carried without the Camp which figured Christs suffering without the gates of Jerusalem Lev. 14.14 so without the Camp malefactors were to suffer death 6. The Priest was to take of the blood with his finger figuring the Finger that is Heb. 9.22 23 24. 10.19 20 22 the Spirit of our Priest Christ Jesus whereby he hath sprinkled the way for us into Heaven and our Hearts from an evil Conscience that we may have access thither by his blood 7. The blood was to be sprinkled directly before the Tabernacle of the Congregation that is towards the fore part or door of the Tabernacle The Priest stood without the Camp where the Heifer was slain and there sprinkled towards the Tabernacle seven times which is a full and compleat number And that place being a figure of Heaven Heb. 9.24 this sprinkling thitherward typed out how Liberty should be procured for Gods People Heb. 10.19 20 to enter into the Holiest by the blood of Jesus by the new and living Way which he hath consecrated for us 8. The Cedar Wood the Cedar being one of the greatest and tallest Trees and durable Wood that rotteth not figures the
his Blood but yet there is an absolute necessity of this Bread and Liquor of Life to Salvation so that without them perishing is unavoydable Iohn 6.53 Except ye eat the flesh of the Son of man says our Saviour and drink his blood ye have no Life in you 2. There is as an absolute so a continual necessity of these creatures of Bread and Wine Bread to be eaten and something to be drunk And in this respect our Saviour teaches us to make it our dayly suit Give us this day our dayly Bread Matth. 6 so there is a dayly and continual necessity of Christ that we should feed upon his Body and drink his Blood and apply unto our selves the Merits of his Death For both it 's true There is no man that lives and sins not 2 Chro. 6.36 Iam. 3 2 and so the Apostle says 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In many things we offend all and also there is no day in which the best man that is sins not in which respect we have dayly need of Christ and the Merits of his Death to be applyed unto us 3. Bread is so convenient and excellent food that under it our blessed Saviour comprehends all things necessary for the body As indeed Matth. 6 if a man have good Bread and good Drink he may make a good shift to live though he hath nothing else So if by a true and living Faith we lay hold upon Christ eating his flesh and drinking his blood we shall want nothing that is needful unto Salvation Whosoever says our Saviour shall drink of the Water that I shall give him Joh. 4.14 shall never thirst And I am the Bread of Life John 6.35 He that comes unto me shall never hunger and he that believes in me shall never thirst And no marvel for Col. 3.11 as the Apostle says Christ is all and in all 4. There is nothing which in the composition of it doth more resemble the Body and Blood of Christ then do these creatures of Bread and Wine Consider it a little The Corn which is the matter of Bread is cut down with the Sickle hurried in the Cart threshed with the Flail fanned and winnowed in the Wind ground to powder in the Mill kneaded with the Hand and strength of the Arms and finally must endure the heat of the Oven and all this before it be Bread The Clusters also of Grapes must be bruised and troden and prest that the Liquor may run out for us to drink So our Lord Jesus Christ before his Body could be Bread of Life to feed us to Eternal Life and his Blood Wine for us to drink was fain to pass through a World of Miseries Hear that Evangelical Prophet Isai 53.5 He was wounded c. He was bruised c. The chastisement of our Peace was upon him and by his stripes we are healed Verse 7 He was oppressed He was afflicted Verse 3 He was despised and rejected of men a man of Sorrows and acquainted with Griefs Hear the Apostle He made himself of no reputation Phil. 2.7 8 he took upon him the form of a Servant and was made in the likeness of a man and being found in fashion as a man he humbled himself and became obedient to Death even the Death of the Cross He was incarnate God becomes Man Infinite becomes Finite 2 Cor. 8.9 Matth. 4.2 John 19 Luke 22 Rich becomes Poor He hungered he thirsted he was tempted He suffered an extream Agony in the Garden which made him to sweat drops of blood He was buffeted scorned scourged spit upon Mat. 26 27 crowned with Thorns nailed to the Cross Hand and Foot where he trod the Wine-press of his Fathers Displeasure Matth. 27 1 Cor. 2.8 Acts 3 Rom. 9.5 Galat. 3.13 which made him to cry out My God my God why hast thou forsaken me The God of Glory was crucified the Prince of Life was murdered God blessed for ever was made a uâ—se Nay after that he had given up the ghost his side must be pierced by the rude Soldiers Spear John 19 and his precious Heart-blood must be let out before he could be spiritual nourishment unto us See in all these the excellent analogy between bread and wine and the body and blood of Christ II. But see it further in the particulars 1. The Analogy between bread and the body of Christ 1. The life of the body is sustained by the bread which we eat and so the life of the soul by the body of Christ fed upon by faith so saies our Saviour The bread of God is he that comes down from Heaven Joh. 6.33 and gives life unto the world And afterwards in the same Chapter I am the living bread c. Vers 51 if any man eates of this bread he shall live for ever and the bread which I will give is my flesh which I will give for the life of the world 2. Bread allaies hunger so the body of Christ eaten by faith alaies the hunger of the soul Joh. 6.35 He that comes to me saies Christ shall never hunger which is so to be understood as Rollock well explaines it Not that we shall never hunger at all after this heavenly food is once given to us Non quod non esuriemus omnino postquam semel nobis datus fuerit cibus ille caelestis sed quod non prius de siderabimus quam accipiemus Beati qui esuriunt sitiunt justitiam quoniam ipsi saturabuntur Matth. 5.6 In loc but that we shall not sooner desire it then we shall receive it according to that of our Saviour Blessed are they that hunger and thirst after righteousnesse for they shall be satisfied 2. The analogy between wine and the blood of Christ 1. Wine as other liquor hath a power to asswage natural thirst so the blood of Christ drank by faith the thirst of the soul Psal 104. 2. Wine cheeres and comforts a man that is ready to droop through faintnesse and weaknesse so the blood of Christ hath a cheering and a refreshing power how shall it not cheer and refresh the soul weary and heavy laden with the sense of sin to know that Christ hath shed his precious blood whereby he hath made infinite satisfaction to the justice of God for the sins of the world So it s a comfort and cheering to a man that is deeply indebted for which he is in danger of prison to know that his friend and surety hath paid the debt and satisfied the Creditor It s true that St. Paul saies Heb. 9.22 without blood there is no remission but it s no lesse true 1 Joh. 1.7 that St. John saies the blood of Christ shed upon the crosse for us doth cleanse us from all sin though of a crimson or scarlet dye Isa 1.18 from the guilt and punishment of them A Creditor cannot without manifest injustice impute a debt to a
upon it but what is this our Saviours carnal hearers could object Vers 52. how can this man give us his flesh to eat But St. Austin well clears this doubt To eat Christ Credere est manducare ut quid paras dentem ventrem crede manducasti To. 9. in Joan. Evang. tract 25. is to believe in Christ saies he why doest thou prepare thy teeth and thy stomach believe and thou hast fed on him Finally hence see how it comes to passe that we labour under so many defects and how we may cure them whence comes it that even godly men many times are so uncomfortable and disconsolate whence is it that our love to God and our brethren is so cold whence is it that we are so indisposed to duties of obedience whence is it that we are so fearful and faint-hearted so afraid to confesse Christ before men especially in times of danger and persecution It is not that God hath been wanting to us in these respects for he hath given us his own Son to shed his blood for us thereby to obtain for us remission of sins and reconciliation with God wherein he hath given us a lively evidence of his unspeakable love to us and this as I have shewed before is of sufficient force to fence us against all these defects The fault is therefore in our selves because having the remedy in our hands we make not use of it we do not by faith drink of this wine the blood of Christ we do not stirre up the act of our faith to believe that Christ shed his precious blood for us we do not seriously and frequently upon all occasions meditate of his love to us manifested herein And now seing the cause of these defects we may see the course how to cure them let us not fail to take this course find we our selves disconsolate and uncomfortable let us apprehend the blood of Christ shed for us and now we shall see cause to be comforted in assurance that Gods justice is infinitely satisfied and pardon of sins procured for us how shall not this enable us to walk comfortably for the Psalmist can tell us Psal 32.1 that the man is blessed whose iniquities are forgiven and what hath power to comfort us if not to know that our estate is blessed find we our love to God and to our brethren cold let us remember the fervency of that love which God and Christ bear to us and now we shall see that nothing is more agreeable to sound reason then that we should answer the fervency of the love of God and of Christ to us with fervent love to God and to our brethren for their sake finde we our selves heavy and indisposed to duties of obedience let us quicken our selves to the performace of them by a serious consideration of the great love which Christ hath shewed to us not thinking it too much to shed his blood as a price of our redemption Finally do we finde our selves fearful and timerous affraid to suffer afflictions for the cause of Christ and in that respect affraid to confesse Christ before men when danger attends it let us have recourse to this remedy look we at our blessed Saviour suffering all kinds of indignities and at last laying down his life and shedding his precious blood for us think we What are we in comparison of Christ if the Lord hath done this for his servants yea for his enemies why should we think much to suffer any thing for him CHAP. II. Christ and a branch WE see Christ often in the old Testament set out by this name so speaks the Prophet Jeremiah Behold the dayes come saies the Lord Jer. 23.5 Ier. 33.15 that I will raise up unto David a righteous Branch And elsewhere In those dayes will I cause the branch of righteousnesse to grow up unto David Zechar. 3.8 So the Prophet Zechariah doth bring in God promising Zechar. 6.12 I will bring forth my servant the Branch And elsewhere Behold the man whose name is the Branch The Septuagint In Zach. 3.8 as Pemble observes renders the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there uses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And so Râ—bera would have that place Luk. 1.78 where Christ is called the day-spring to allude to that translation but the word saies he properly signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Christ saies he is so called because out of the dry and with red stock of Davids family he sprang forth on a sudden as a branch or science out of a dry tree Though that family saies he was now obscure and all the glorious branches were cut off yet a remainder there was and sap enough therein which in due time should sprout forth into this most glorious and the last and greatest ornament of That Kingly Family or as Winckl man observes Germen dicitur quia ipse ex Maria Virgine tanquam surculus germinavit Ecclesia ejus etiam sub cruce germinat In Zechar. 3.8 Because Christ as a Branch sprung out from the Virgin Mary and his Church growes up even under the Cross Hence we may learn 1. That Christ is a true man for its certain that homo hominem generat A man begets a man the Father and the Son are both of the same nature But David was a man and from David did Christ issue and therefore he is oft in the Gospels called the Son of David Matth. 1.1 and by the Prophets the name of David is given to him Ezek. 34.24 as in that saying I the Lord will be their God and my servant David a Prince among them Act. 13.23 And so St. Paul sayes expressly of David Of this mans seed hath God raised up to Israel a Saviour Jesus therefore he is true man 2. See here the power of God in most unlikely times and by most unlikely and improbable means to bring his Purposes and Promises to pass Behold this famous Branch our Lord Jesus Christ is raised up to David when that Royal Family was most obscured and that by means of a poor Virgin So when the state of the Jewish Nation was brought so low that they seemed to be as so many dry bones in a valley and that they could say Our bones are dryed Ezek. 37.11 our Hope is lost and we are cut off for our part then God undertakes to open their Graves Verse 12 and to cause them to come up out of their Graves and to bring them into the Land of Israel Be not then disheartened when ye see the state of the Church hopeless and the Recovery of the Church to her pristine Glory almost impossible know That though with men it may be impossible Matth. 19.26 yet with God all things are possible Nothing hinders this great Work but our Sins intervening Gods Hand is not shortened that it cannot help says the Prophet Isai 59.1 2 but your sins have
first hand we through him 1 John 2.20 We have an Vnction says the Apostle from the holy one as the holy oyl was powred upon the head of Aaron Psal 133.2 and from the head it came down to his beard and to the skirts of his garments God Joh. 3.34 Eph. 4.7 saies the holy Baptist hath not given him the Spirit by measure but to us saies St. Paul grace is given according to the measure of the gift of Christ that is in such measure and proportion as it pleased Christ to bestow it upon us Hear St. Ambrose descanting on that Prophesy Joel 2 28. to this purpose He said not I will powr out my Spirit but of my Spirit for we cannot receive the fulnesse of the Holy Ghost Non spiritum dixit sed de spiritu nos enim accipere non possumus plenitudinem S. Spiritus sed tantum accipimus quantum de suo arbiter nostri pro sua voluntate diviserit Supra nos ergo effusum est de Spiritu at supra Christum cum in forma esset hominis manebat Spiritus To. 2. de S. Sancto ad Gratiam l. 1. c. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. habuit caro S. Sanctum non partem donorum sicut nos cum uni sapientia alteri scientia datur sed omnia habuit dona In nobis dividuntur dona in Christo autem carne omnia dona fuere Tom. 6. serm de S. Sancto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ille plenitudinem accepit nos de plenitudine Ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Non habet ipse donum participabile sed est ipse sons radix donorum omnium non in seipso continens bonorum divitias sed in universos diffundens quibus diffusis plenus permanet nec ex eo quod aliis suppeditat minuitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Quod autem ego fero participabile est ab alio enim id accepi exigua pars totius est quasi gutta parva ad immensam abyssum infinitum pelagus comparata In Joan. Evang. hom 13. but we receive so much as God divides to us There is therefore powred on us of the Spirit but upon Christ being in the form of man the Holy Ghost abode And so St. Chrisostom The Humane Nature of Christ had the Holy Ghost not a part of his gifts as we have when to one wisdome is given and to another knowledge In us therefore the gifts of the Holy Ghost are divided but all were in Christ all perfections meeting together in him as lines from the Circumference in the Center And afterwards in the same place alluding to Joh. 1.16 He saies the Father that is Christ received the fulnesse but we of his fulnesse Hear him again elsewhere noting this difference between Christ and Christians He that is Christ hath not the gift by participation but He is the Fountain and Root of all gifts not keeping in himself the riches of good things but powring them out upon all which being powred out he still remaines full and is not diminished by that which he gives to all others Thus it is with Christ But how is it with others This he shews speaking in his own person But what I have is by participation for I have Received it of another saies he and it s a small part of the whole and as it were a small drop in comparison of an unmeasurable depth and a boundless Sea And what he speaks of himself is true of all Christians and to this Confession the best of us may justly subscribe 5. The Angels ministered unto Christ and they minister unto us but here is also a vast difference for they ministred to him as to their Lord even to the Lord of Angels To us as to their fellow-servants for so the Angel confessed to Saint John Rev. 19.10 and 22.9 I am thy fellow-servant and of thy Brethren that have the Testimony of Jesus and of them that keep the sayings of this Book And that by the appointment of our common Lord and as a fruit of that Union that intercedes between Christ and us as between the Head and the Members 6. Christ must suffer before he comes to Glory and so must we but here also is a vast difference as Saint Austin observes We are not therefore equal with Christ Non propterea Christo pares sumus si pro illo usque ad sanguinem Martyrium duxerimus potestatem ille habuit ponendi animam iterum sumendi eam nos nec quantum volumus vivimus morimur et si nolimus Ille moriens in se occidit mortem nos ejus morte liberamur à morte Postremo et si frates pro fratribus moriantur tamen in fraternorum peccatorum remissionem nullius sanguis Martyris funditur quod fecit ille pro nobis In Joan. Tract 84. if we shed our blood for him He had power to lay down his Life and to take it up again We neither live as long as we would we dy though we would not He by his Death destroyed Death We by his Death are freed from Death Lastly though Brethren dye for Brethren yet never any Martyrs blood was shed for the Remission of their Brethrens sins as Christ did for us Saint Paul disavows it for his own particular Was Paul says he crucified for you 1 Cor. 1.13 q. d. At no hand I abhor the thought of it Indeed sometimes he mentions his sufferings for the Body of Christ Col. 1 24 that is the Church but he meant not as if he suffered for the expiation of the sins of the Church but for the edification of the Church as he says The things that have happened to me Phil. 1.12 14 have faln out to the furtherance of the Gospel Many of the Brethren waxing confident by my bonds are much more bold to speak the Word without fear according to that known saying Sanguis Martyrum semen Ecclesiae The blood of the Martyrs is the seed of the Church and that of Tertullian This Sect says he Non deficiet haec Secta quam tunc magis aedificari scias cum caedi videtur De Persec ad Scapul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Non vides quo plures sunt qui suppliciis afficiunt tanto majorem numerum esse aliorum sc Christianorum Ep. ad Diognet speaking of Christians shall not fail which know that it 's then more built up when it seems to be cut down And that finally of Justin Martyr Seest thou not that by how much the number is increased of them that inflict torments by so much the more the number of Christians is increased 7. Christ rose and we shall rise but with a great dissimilitude Christ rose the third day and saw no corruption but according to the profession of Martha concerning her brother Lazarus we shall rise again at the last day Joh. 11.24 and in the mean time we see
sinners Hear Junius Mediatio Mosis fuit umbra quaedam mediationis Christi corpus suum in Christo obtinet Parallel l. 1. parall 89. The mediation of Moses was a certain shadow of the mediation of Christ and in Christ it hath its body or truth CHAP. IX Christs Priesthood and Aarons THe Apostle in the Epistle to the Hebrews compares these together but so that he acknowleges and proves the Preisthood of Christ to be farre more excellent then the Priesthood of Aaron and that in many particulars 1. They that are the Sons of Levi Heb. 7.5 who recieve the Office of the Priesthood have a commandement to take Tythes of the people according to the Law that is of their brethren Vers 6. but He whose descent is not reckoned from them received Tythes Vers 9. of Abraham and so Levi who received Tythes payd Tythes in Abraham for He was in the loines of Abraham Vers 10. when Melchisedech met him 2. Aaron came of Levi but He of whom these things are spoken sayes the Apostle pertains to another Tribe Vers 13. of which no man gave attendance at the Altar for its manifest that our Lord sprang out of Judah Vers 14. of which Tribe Moses spake nothing concerning the Priesthood 3. Vers 16. Those Priests were made after the Law of a carnal commandment but Christ after the power of anendlesse life Ver. 21 Psal 110.4 4. Those Priests were made without an oath but Christ with an oath by him that said unto him The Lord hath sworn c. Vers 23. 5. They were many Priests because they were not suffered to continue by reason of death but this man because He continues for ever Vers 24. hath an unchangeable Priesthood 6. they were all sinners even Aaron himself had his sins Vers 26. as the History makes it manifest But such an high Priest have we who is holy harmlesse and undefiled separate from sinners 7. Those high Priests needed to offer sacrifice first for themselves Vers 27. and then for the people it s not so with this high Priest for He was void of sin Vers 28. 8. The Law made men high Priests which have infirmity but the word of the oath which is since the Law makes the Son scil high Priest so that the other Priests were meer men infirm men but this high Priest our Lord Jesus Christ is Immanuel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God and man in one person 9. Other Priests sacrificed bruit creatures Oxen Sheep Vers 27. Goates but our high Priest offered up himself Oh excellent sacrifice Heb 9.6 Vers 7. 10. The priests namely the inferior Priests went alway into the first Tabernacle accomplishing the service of God but into the second went the high priest alone once every year not without blood which he offered for himself and for the errors of the people Vers 11. but Christ being made an high Priest of good things to come by a greater and more perfect Tabernacle not made with hands that is not of this building neither by the blood of Goates and Calves but by his own blood Vers 12. he entred in once into the holy place not into the holy places made with hands which are figures of the true but into heaven it self Vers 24. now to appear in the presence of God for us 11. Vers 25. The high priest enters into the holy Place every year with the blood of others but Christ needs not to offer himself often for then as the Apostle argues Vers 26. must He often have suffered since the foundation of the world but now once in the end of the world hath He appeared to take away sin by the sacrifice of himself And then he amplifies it by a comparison As sayes he Vers 27.28 it s appointed unto men once to dye and then comes the judgment so Christ was once offered to bear the sins of many and unto them that look for him shall He appear the second time unto salvation 12. The sacrifices Heb. 10.1 which they offred year by year continually could not make the people perfect the Apostle proves it two wayes 1. for then sayes the Apostle Vers 2. would they not have ceased to be offered As if he had sayd they would and he proves the consequence because the worshippers once purged should have had no more conscience of sin but now in those sacrifices there is a remembrance of sins every year 2. Ab impossibili for sayes he Vers 3. its impossible Vers 4. that the blood of Buls and of Goates should take away sin So inefficacious were all the Legal Sacrifices But then he addes concerning the efficacy of Christs Sacrifice by way of opposition But this man Vers 12. after he had offered one Sacrifice for sins for ever sate down on the right hand of God And then he adds this as the reason Vers 14. for by one offering he hath perfected for ever them that are sanctified Thus farre I have traced the Apostle in his Parallel now hear others St. Chrysostome takes notice of this difference between them that the Priest under the Law was Priest not King but Christ is both King and Priest as also Melchisedech was King of Salem and Priest of the most high God Among you sayes he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Apud vos regnum sacerdotium distincta sunt in Christo autem utrumque conjunctum est copulatum To. 6. serm de uno legislat speaking to the Jewes the Kingdom and the Pristhood were divided each from other but in Christ both of them are joyned together Sibrandus Lubhertus takes notice of some of these differences In sacerdotio Veteris Testamenti fiebant quotidie cruenta sacrificia in sacerdotio autem N. Testamenti non est nisi unum cruentum sacrificium idque non nisi semel oblatum est nec soepius offerri debuit In sacerdotio Vet. Test summus sacerdos quotannis semel ingrediebatur in Sanctum Sanctorum quod manufactum erat Sed summus sacerdos N. Test non in S. Sanctorum quod manufactum est sed in ipsum coelum ingressus ibi semper pro nobis apparet In sacerdotio Vet. Test summus sacerdos hostia toto genere diversa erant At in N. Test sacerdos hostia reipsa unum idem sunt Jesus Christus enim est summus sacerdos idem est ipsa hostia Ille enim seipsum obtulit Patri in remissionem omnium peccatorum Sed quid opus est verbis Ipsa scriptura dicit inter summum sacerdotem Vet. Novi Test hanc esse differentiam quod illi succeditur huic non succedatur De Papa Rom. l. 5. c. 2. p. 319. Under the Priesthood of the old Testament bloody sacrifices were every day offered but in the Priesthood of the new Testament there is but one bloody sacrifice
but should be opened unto men by Christ first entering there with his blood Therefore also this Vail signified the flesh of Christ under which the Godhead was vailed and through which by suffering death he entered himself Heb. 9.19 20 and made way also for us to enter into Heaven 2. The curious Embroidery and glorious Cherubims of this Vail signified the manifold Graces of the Spirit and heavenly Affections which Christ had in his Humane Nature and which he also communicates unto us by the Ministry of his Word and Spirit likewise the heavenly Mysteries which are in the Ordinances of Moses's Law rightly understood Christ and the Altar of Burnt-offering Ainsworth compares these together On Exod. 27 1. The Altar and Sacrifice signified Christ sanctifying himself for his Church and by his Mediation sanctifying the dayly Service of his People of which also the Altar was a publique sign 2. The Altar had four Horns which were not onely for ornament Ezek. 43.16 but also to keep things from falling off the Altar for the Horns were upward And Horns usually signifying power and might these four Horns signifie the Power and Glory of Christs Priesthood for the Salvation of his Church Hab. 3.4 gathered from the four Corners of the Earth 3. The Altar was overlayd with Brass which was strong to bear the Fire that continually burned upon the Altar hereby figuring Christs suffering Gods Wrath and Afflictions without being consumed and overcome Christ and the Golden Censer In Heb. 9. p. 311. Of this hear Dr. Gouge It is says he an Instrument made with a broad Pan to hold Fire on it with an Handle to hold it by 1. This Censer was of Gold this typified Christ and his Purity Preciousness and Everlastingness 2. Incense was put upon the Censer this typified that sweetness of Grace and Goodness which was in Christ 3. Burning coals were put under the Incense to make it send forth the sweet savor thereof and so the burning coals set out the manifestation of the sweetness of his Grace by his Intercession 4. The Incense was beaten small and declared Christs Passion and bitter Agony 5. The High Priest together with the Incense on the Censer carried also blood with him which typified that Satisfaction which Christ made by his Passion Thus Christ our High Priest entered into Heaven with his Censer of Incense and Blood to shew That his Blood was a price to ransom us from Sin and his Intercession moved God to accept thereof for us 6. This Censer with the Incense was brought within the Vail into the most holy place which typified Heaven so as Christ in Heaven makes Intercession for us Rom. 8.34 7. The burning Coals and Incense were put upon the Censer Lev. 16.13 that a Cloud might cover the Mercy-seat the sweet Incense by the heat of the burning coals caused such smoke to rise from it and made a thick cloud for God appeared in Glory on the Mercy-seat so as the Priest could not endure the brightness of it but the Cloud of Incense so covered the same as he might stand before it Thus by the Mediation of Christ we are made capable of appearing before the Throne of Gods Grace When a Cloud covers the Sun we may look upon it so may we look upon God through the Mediation of Christ 8. Lev. 16.19 The issue of the High Priest's so appearing with burning Incense in the Censer was that he should not dye Our sins provoke God to Wrath who is a consuming fire but by the Mediation of Christ that Fire is like that which did not consume the Bush And so may we who are Gods Priests with this Censer and Incense burning on it appear before God with much comfort CHAP. XIX Christ and the Ark of the Covenant OF this hear Dr. Gouge In Heb. 9. p. 313. This is a special Type of Christ and a very fit one For 1. It 's called Arca a Chest or Coffer And in a Chest or Coffer men put their Jewels Plate Treasure and whatsoever is precious and whereof they make high account and his Treasure being in his Coffer his Heart is there also Thus in Christ are hid all the Treasures of Wisdom and Knowledg Col. 2.3 John 1.14 Col. 1.19 He is full of Grace and Truth It pleased the Father that in him all fulness should dwell Hereupon is Christ the Son of Gods Love Col. 1.13 Isai 42.1 Heb. 10.12 his Elect in whom his Soul delights and he is ever at the right hand of God Exod. 25.10 11 2. The Ark was made of Shittim Wood and Gold It 's here said to be layd over with Gold The word that is here translated overlayd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to be compassed about or covered about It is expressed Exod. 25.11 Thou shalt overlay it with Gold within and without thou shalt overlay it This added much to the glory and excellency of the Ark and declared That Christ is every way glorious and excellent within and without in Soul and in Body in his Humane and Divine Nature Exod. 25.11 3. It was adorned with a Crown or Border of Gold round about This did signifie the Glory of Christ and the Excellency of those Graces with which he is crowned 4. It had Rings of Gold and Bars and they were for the carrying of it about And these shewed That Christ and the Treasures of God layd up in him are to be preached wheresoever the Church is 5. The Ark was had in high account both by God himself and also by his People 1. God made it a sacred Representation of his Presence In this respect it is stiled The Ark of God whose Name is called by the Name of the Lord of Hosts 2 Sam. 6.2 or at which the Name even the Name of the Lord of Hosts was called upon that dwelleth between the Cherubims Where the Ark was there was God counted to be present Num. 10.33 Therefore when the People removed from place to place the Ark went before them There God promised to commune with Moses of all things which he would give him in commandment Exod. 25.22 Therefore the Priests used to ask Counsel of the Lord before the Ark 1 Sam. 14.18 which is said to be before the Lord. Where the Ark was there was a fit place to offer Sacrifice Iudg. 20.26 And in solemn Prayer people used to fall down before the Ark. John 14.8 9 This typifies Gods high account of Christ Iohn 1.18 Never was there such a Representation of the Father as Christ his Son All the Oracles of God come to us from Christ Heb. 13.15 And by him we are to offer up all our Sacrifices 2. The Saints also had the Ark in high account nothing was accounted more dear and precious unto them witness the zeal of David about it 2 Sam 6.2 Nothing more grieved and pierced them then the loss of
perpetual efficacy of the Death of Christ who by one Offering Heb. 10.14 hath perfected for ever them that are sanctified 9. Numb 19 The Hysop was here to be burnt with the Heifer and after vers 18. there was a sprinkle to be made of it figuring the vertue and odor of Christs Death to purge our sins Heb. 1.3 and 10.22 and to sprinkle our Hearts from an evil Conscience 10. Scarlet was to be added to the Cedar and Hysop this bloody colour signifies sometimes sins Isai 1.18 1 John 1.7 and it 's the Death and Blood of Christ that cleanses from all sin 11. The Priest was to wash his Clothes which was a sign of Purification from uncleanness so it was for the man that burned the Heifer vers 8. and for the clean man that gathered up her ashes vers 9 10. This shewed the imperfection of the Legal Priesthood in that the Priests which prepared the means of Sanctification for the Church were themselves polluted in the preparing of them The sin also of the Priests and others that procured the Death of Christ though it were the Life of the World seems to be signified hereby 12. As the burning of the Heifer signified the Sufferings of Christ Heb. 13.11 12 so the ashes are the monument of his most base and utmost Afflictions for ashes were used as the greatest signs of sorrow and misery 2 Sam. 13.19 Job 30.19 Ezek. 28.18 and to be brought to ashes upon the face of the Earth signifies the extremity of Gods fiery Judgments But the memorial of the most ignominious Death of Christ is to be kept as a most glorious monument of our Life Justification and Sanctification through Faith in his Name 13. The ashes of the Heifer must be layd up without the Camp to signifie that they that would have part in the Death of Christ Heb. 13.13 must go forth unto him without the Camp bearing his reproach 14. They must be layd up in a clean place figuring a clean Heart and a pure Conscience in which onely the monuments of Christs death are kept and reserved by Faith CHAP. XXI Christ and the brazen Serpent OUr blessed Saviour himself doth clearly in his discourse with Nicodemus make this a Type of himself while he says As Moses lifted up the Serpent in the Wilderness so must the Son of man be lifted up John 3.14 15 that whosoever believes in him should not perish but have everlasting Life And here the Parallel is noted in several Particulars 1. The brazen Serpent was lifted up upon a Pole and Christ was lifted up upon the Cross 2. The brazen Serpent was lifted up for the preserving of the Israelites from Death and for the healing of them that were stung by the fiery Serpents And Christ was lifted up on the Cross to save them from perishing that were stung and wounded by Satan the old Serpent 3. All they were healed that were stung by the fiery Serpents that did look towards the brazen Serpent though either in regard of their distance from it or the weakness of their eye-sight they could hardly discern it yea though they were never so dangerously wounded whether they were high or low whether they were rich or poor So all they have Salvation by Christ crucified that were wounded by the old Serpent that do with the eye of Faith look unto Christ though they were before never so great sinners though their Faith be never so weak be they rich or poor 4. Onely they of the Israelites being stung by the fiery Serpents were healed who did look towards the brazen Serpent if any refused to look towards it being wounded they perished So if any wounded by Satan refuses to lift up the Eye of Faith to look towards Christ crucified they certainly perish So says our Saviour Whosoever believes in him John 3.15 they shall not perish but have everlasting Life therefore whosoever believes not shall not have everlasting Life but shall surely perish for those words imply both an extent reaching it out to all Believers and a restraint limiting it to Believers And so says the holy Baptist He that believes on the Son of God John 3.36 whosoever he be hath everlasting Life He that believes not the Son shall not see Life but the Wrath of God abideth on him Serpens aeneus vitae expers qui affixus ad summitatem ligni sanabat vulneratos ille utique vitae expers Serpentes vivos superabat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 typus erat corporis Domini corpus enim quod accepit à Maria exaltavit in cruce lignoque affixit ita corpus mortuum vicit Serpentem qui vivebat reptabat in corde Hom. 11. Hear Macarius of Egypt The brazen Serpent which being fastened to the top of a Pole healed those that were wounded for that Serpent being voyd of life overcame the living Serpent was a type of the Body of the Lord for that Body which he took of Mary he lifted up on and fastened to the Cross and so that dead Body overcame that Serpent that lived and crept in the Heart Hear Saint Austin of the same He moves the question Cur non ex auro aut argento Serpens ille sed ex aere factus est R. 1. Propter Divinitatem quia vasa aenea diutius durare solent 2. Propter vocis claritatem quia inter omnia metalla vasa aenea majorem tinnitum reddere longius sonare solent Doctrina non in una tantum Judaeorum gente innotescere sed in universum mundum claro salutiferae praedicationis sono poterat pervenire Tom. 10. de Temp. Ser. 101. Why that Serpent was not made of Gold or Silver but of Brass And he gives a double Reason of it 1. To shew the Divinity of Christ for of all metals Vessels of Brass use to last longest 2. In regard of the clearness of the Sound because of all metals Vessels of Brass use to give a greater Sound and cause their Sound to be heard furthest off So the Doctrine of the Gospel was not known alone in one onely Nation of the Jews but was able also to come abroad into the whole World by the shrill sound of saving Preaching Hear Saint Chrysostom also who first moves the question to Moses Tell me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Dic mihi O fidelissime Dei minister Quod vetas cur facis qui sancis Non facies nec sculptile nec fusile fundis sculpis Serpentem R. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Illas quidem Leges tuli ut omnem impietatis materiam radicitus extirparem populumque istum ab omni simulachrorum cultu quam longissime submoverem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Nunc autem Serpentem etiam fundo ut imaginem dispensationis crucis praefigurem viam per quam Apostoli olim decurrant complanem sic ipse Dominus illam figuram de se interpretatur Joh. 3.14
Rom. 3.1 2 or what profit is there of Circumcision he returns this Answer Very much every way chiefly because to them were committed the Oracles of God But to the Ephesians as Gentiles and consequently to all the Gentiles in them he says At that time namely before they had received the Faith of Christ ye were without Christ being Aliens from the Commonwealth of Israel Eph. 2.12 and strangers from the Covenant of Promise having no Hope and without God in the World And in this respect he says to the Ephesians Ye were Darkness Eph. 5.8 namely while they remained in their Gentilism Thus it was once but how is it now Hear the Apostle Tit. 2.11 The Grace of God hath appeared to all men Rom. 10.12 for there is now no difference in this respect of Jew and Greek Gal. 3.28 but Jew and Greek are all one in Christ Jesus Or if there be any difference between them it is this That Blindness is in part happened to Israel Rom. 11.25 but the Gentiles have their eyes opened Acts 26.18 and are brought from Darkness to Light and therefore the Apostle says to the Ephesians Now are ye light in the Lord Eph. 5.8 and to the Thessalonians Ye are all the Children of the Light 1 Thes 5.5 and Children of the Day we are not of the Night nor of Darkness So that that double sign given to Gideon is here accomplished The knowledg of the Rule of Godliness was given to the Jews and denyed to all the rest of the World as the dew fell on the fleece Judg. 6.38 when all the floor was dry but now it 's granted to the Body of the Gentiles and denyed to the Jews for the generality of them as the whole floor was filled with dew and the fleece is dry Verse 40 Saint Chrysostom takes notice of this difference 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Vetus canticum unius populi finibus circumscriptum erat sed novum per omnem terram incedit ab universo decantatur orbe To. 3. Hom. in Psal 96. The old Song says he was confined in the bounds of one little Country namely Palestine but the new Song goes through the whole Earth and is sung by the whole World Let us Gentiles be sensible of the great Mercy of God shewed unto us in that we who were far are now brought nigh by the blood of Christ We that were once strangers and foreigners Eph. 2.13 1◠are now made fellow Citizens of the Saints and of the Houshold of God We that once sat in darkness Matth. 4.16 and in the region of the shadow of death have had the Light shining upon us How forlorn was our Condition before how great is our Preferment now Harken we now to that Prophetical Exhortation of David O praise the Lord Psalm 117.1 all ye Nations praise him all ye People Time was when the Jews justly contended with us Gentiles for a sole interest in God as the Servants of Abimelech with the Servants of Isaac about those two Wells Gen. 26.20 21 Esek and Situah saying The Wells are ours and the Water is ours so they said God is ours and his Word is ours what have ye Gentiles to do to claim an interest in either Verse 22 At last Isaac's Servants found a Well about which there was no contention and they called it Rehoboth saying God hath made room for us in the Land and so may we Gentiles say Now hath God made room for us in the Church and now we have as deep an interest in God and in his Word as ever the Jews had Fail we not therefore to praise God for his Mercy unto us 3. There is yet another difference in the Administration of this Rule of Godliness scil That it is now more clearly revealed to us then it was to the Jews in the Time of the Old Testament It was then propounded to them in dark Types and obscure Prophesies but to us the Types are vanished and the shadows are fled away so that we may with open face behold the Glory of God 2 Cor. 3.18 Saint Paul takes notice of this difference To this day says he remains the Vail untaken away in the reading of the Old Testament Verse 14 which Vail is taken away in Christ. And this is noted in that The Vail of the Temple was rent in twain from the top to the bottom Matth. 27.51 at the Death of Christ and elsewhere he says The Mystery was kept secret since the World began Ro. 16.25 26 but is now made manifest and made known to all Nations And so Saint Chrysostome The Writings of the Prophets says he are like Riddles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Aenigmatibus similes sunt prophetici libri multisque difficultatibus obseptum est vetus Testamentum nec faciles intellectu sunt libri facilius autem dilucidius est Novum To. 3. de Prophetiar obscurit Homil. 1. Gratia novi Testamenti in lege velabatur in Evangelio revelatur Tom. 8. in Psal 144. In Vetere Testamento novum latet in nove vetus patet To. 4. quaest in Exod. q. 73. Testamenta eadem sunt in vetere in novo ibi obumbrata hic revelata ibi praefigurata hic manifestata non solum enim sacramenta diversa sunt sed promissa ibi videntur temporalia proponi quibus spirituale praemium occulte significatur hic autem manifestissime proponuntur spiritualia aeterna Tom. 4. super Numeros q. 33. Quae in Veteri Testamento minus perspicua sunt jam nunc illustrata solvuntur quae umbris adhuc futurarum rerum opacabantur jam factarum luce manifestantur To. 6. Cont. faust l. 13. c. 10. and the Old Testament is hem'd in with obscurity and the Books of the Old Testament are not easie to be understood but the New Testament is more easie and clear And so Saint Austin The Grace of the new Testament was vailed in the Law and is revealed in the Gospel And again In the old Testament the new lyes hid in the new Testament the old is laid open And again The Testaments are the same saies he in the old and in the new but there shadowed here revealed there prefigured here manifested for not alone the Sacraments are divers but also there temporal promises seem to be propounded by which the spiritual reward is in an hidden way signified but here Spiritual and Eternal rewards are most manifestly set forth And again ' The things which are lesse Perspicuous in the old Testament are illustrated and cleared now and the things that were darkned with the shadowes of things to come are manifested by the light of the things already done To this which hath been said as a ground of the foregoing difference I shall add 4. Another and that the last difference in the administration of this rule of godlinesse which is that
more in favour with God then we can hope to be But then what shall we need to look to any other besides Christ for as St. Ambrose saies well Who is dearer to the Father Quis charior Patri filio de quo ipse Pater dixit Hic est filius meus dilectus in quo mihi complacitum est In Rom. 1. then the Son of whom the Father himself saies This is my beloved Son in whom I am well pleased Who will make use of the mediation of any Courtier to the King when he hath the Kings dearest Son to intercede for him He is fully and richest furnished in his humane nature with all gifts by which he is fitted for the execution of his threefold Office what then should hinder but that we should fully rest upon his mediation upon his Kingly power to defend us against all enemies upon him as a Prophet to instruct us in all things needfull to be known believed and done to salvation upon him as a Priest by his death on the Cross to obtain pardon of sins reconciliation and peace with God and finally everlasting salvation and by vertue of his intercession at his Fathers right hand to speed in our prayers and to be accepted in our praises and thanksgivings and in all acts of Holinesse and Righteousnesse and Charity which in obedience to his command we endeavour to perform But further in this name Messiah or Christ it s implied as we have heard that he hath made us Kings and Priests and Prophets let us therefore walk as such let us carry our selves as Kings not giving way to our lusts but labouring to subdue them as Kings strive to subdue Rebels rising against them Mortifie saies the Apostle your members on the earth Col. 3 5 1 Pet. 2.5 Psal 141.2 Heb. 12.15 Heb. 13.16 Rom. 12.1 Psal 51.17 Let us behave our selves as Priests offering up spiritual Sacrifices the Sacrifice of Prayer the Sacrifice of Praise the Sacrifice of Almes the Sacrifice of our Bodies the Sacrifice of a broken and contrite Spirit What becomes Christians better being spiritual Priests then to offer up these spiritual Sacrifices daily finally let us do the workes of Prophets Col. 3.16 Heb. 10.24 Heb. 3.13 1 Thess 4.18 Jude Ver. 20 teaching and admonishing one another considering one another to provoke to love and good works exhorting one another daily comforting one another and in general Edifying one another in our most holy faith Finally As hath been said in this name Messiah or Christ it s implied that from him grace is conveyed unto every member of the Church rendring them able to serve and honour God and to be useful to others Let us therefore wanting grace in any kinde or measure seek to Christ for it and by an act of faith draw from his fulnesse grace for grace Having grace in any kind or degree let us be humble not arrogating any praise to our selves for it but giving the glory of it to Christ from whom we have received it and saying with the Psalmist Not to us Lord not to us Psal 115.1 but to thy name give the glory And finally having received from Christ whatsoever grace we have in whatsoever proportion it be let us employ it to the advantage of Christs honour by using it to the benefit of others for there is reason that what we receive from Christ we should use it to his honour from whom we have received it and answer his expectation in the use of it now what his expectation is 1 Cor. 12.7 the Apostle tells us saying That the manifestation of the Spirit is given to every one to profit withall And thus using the grace which is given us we shall provide for the honour of Christ while we shall give them occasion to blesse Christ that hath given such gifts unto men And now shall Christ say to us at that great day Matth. 25. Well done good and faithful servant PARALLELS LIB II. CHAP. I. HAving in the former Book dispatched the Parallels between Christ and the Types by which he was fore-shadowed in the Old Testament I shall now in this Book present you with the Parallels between him and those other Resemblances by which he is set forth in the Old or in the New Testament And in laying them down I shall not stand upon any accurate Division but onely observe the Alphabetical Order Christ compared with Bread and Wine Thus doth our Saviour set forth himself and that in regard of his flesh and blood for so he says plainly I am the Bread of Life and then he adds John 6.35 48 The Bread that I will give is my flesh John 6.51 which I will give for the Life of the World And therefore in the first Institution of the blessed Eucharist Our blessed Saviour took Bread Matth. 26.26 and said of it This is my Body Not that it was properly his Body for there is a vast difference between them nor that it was by Transubstantiation changed into his Body for even when it comes to the act of eating it remains still Bread but the word is is as much as it signifies And so Tertullian expounds the words Christ says he taking Bread Christus acceptum panem distributum Discipulis suis corpus suum illum fecit dicendo Hoc est corpus meum i. e. figura corporis mei Contr. Marc. l. 4. Haec oblatio figura est corporis sanguinis Christi De Sacra l. 4. c. 5. Non dubitavit Dominus dicere Hoc est corpus meum cum signum daret corporis sui Tom. 6. contr Adimant c. 12. and distributing it to his Disciples made it his Body saying his is my Body that is a figure of my Body And so Saint Ambrose This Oblation says he is a figure of the Body and Blood of Christ And so Saint Austin The Lord did not doubt to say This is my Body when he gave the sign of his Body And this was in regard of the excellent harmony between the Body of Christ and Bread between the Blood of Christ and Wine which ye may see in sundry Particulars I. In some common Things As 1. Bread and Wine are necessary things there is no living without them we are taught to pray for Bread as the staff of our lives All Bread and no Drink or all Drink and no Bread were either of them unkindly Hear we what the Psalmist says Wine to cheer the heart of man Psalm 104.15 and Bread to strengthen mans heart All the Wealth of the World would do a man small pleasure if he were debarred of the use of either or both of these So the Body and Blood of Christ are of absolute necessity to a Christian there is no possibility of living eternally without these It is most true that our Saviour says If any man eats of this Bread Iohn 6.51 he shall live for ever and it 's no less true of drinking
man nor cast him into prison for it his freind and surety having already discharged it And now how shall not this blood of Christ shed for us it being that by which we obtain remission comfort and cheer the soul for so we see that God giving the Prophet a commission to comfort his people Isa 40.1 Vers 2. instructs him also by what argument to comfort them Say unto Jerusalem her iniquity is pardoned And so our Saviour by the same argument Son Matth. 9.2 be of good cheer Thy sins are forgiven thee 3. Wine takes coldnesse from the body and heates and warmes it so the blood of Christ drunk by faith is a notable mean to take away the coldnesse of love to God and to our brethren and to make our love to both more fervent for when we consider the great and ardent love of God to us giving his Son to dye and shed his blood for us and of Christ actually and voluntarily dying and shedding his blood for our benefit how can it do other then increase the heat of our love to God and to our brethren for his sake for it s most true that our Saviour saies Joh. 15.13 Greater love hath no man then this that a man lay down his life for his friend And now if we have any sparke of ingenuity how can it be but that we shall thus argue If God if Christ hath shewed such fervent love to me as to think nothing no not his onely begotten Son too good to give to us and for us what can I do lesse then return fervent love to God and to Christ what shall I think too good for God and for Christ what shall I think too much or too hard to do or to suffer for them for as the Apostle argues We love him because he loved us first 1 Joh. 4.19 so the serious thought of the fervency of the love of Christ shedding his blood for us cannot but stirre us up to fervency of love unto God and to Christ And so for love to our brethren If God saies the Apostle hath so loved us 1 Joh. 4.11 we ought also to love one another And if God if Christ hath born to us such a fervent love we ought also to love one another fervently 1 Pet. 1.22 4. Wine quickens the body and makes it active so the blood of Christ being received by faith quickens us to all good works Christs shedding of his blood for us is as hath been said a singular fruit and evidence of Christs love unto us and now we hear what the Apostle saies The love of Christ constrains us 2 Cor. 5.14 Believing therefore that our dear Saviour hath out of his immense love to us shed his precious blood for us how shall it not make us active in all good works how shall not our hearts hereby be so enlarged as to make us run the way of Gods commandments readily performing all duties which God requires of us 5. Wine makes men bold and couragious In praelia trudit in ermes Horat. The Poet will tell us that it will thrust a man into the war even naked and without armes and there are some who being to perform some Scholastical exercise to embolden themselves have taken a cup or two of wine Of this use is the blood of Christ in spiritual respects namely being received by faith it hath a power to make us secure and confident in respect of God and bold in confession before men Nor is there cause to wonder that it is thus useful how shall it not be a just ground of holy security towards God to know that though by our sins we have incurred Gods just displeasure and for them might justly expect the dreadful effects of it yet Christ hath by his blood made an attonement for us having thereby fully satisfied his infinit Justice infinitely offended by our sins and how shall not the sense of Christs love to us in shedding his blood for us make us bold to confesse his name before men choosing rather to expose our selves to any hardship to the extreamest torments that the malice of men or divels can inflict upon us then through cowardice and faintheartednesse to betray the cause of Christ This this it was that led those triumphant Martyrs under the Heathen or Arrian Emperors and under That man of Sin through all their torments with so much courage and resolution that Stetere torti torquentibus fortiores Cypr. epist as it is in St. Cyprian In their torments they stood with more courage then their tormentors they thought they could never suffer too much for his honour that had shed his blood for their salvation Meditate we of the great love of God unto us giving us his Son his flesh and blood to be spiritual nourishment to our soules to nourish us unto everlasting life what nourishment is comparable to this how then shall this love be parallel'd we had perished for ever had not God provided such nourishment for us See the great and transcendent love of our dear Saviour in that for our good namely to be such fit spiritual nourishment for our soules he did voluntarily submit him to be so humbled to be incarnate to be despised yea to dye and that such a death so painful so shameful so accursed and that for us rebells and enemies to make us his friends 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oh depth well might St. Paul call it a love passing knowledge Eph. 3.18 19. and an height length depth and bredth such as Zophar the Naamathite speaks of speaking of the knowledge of God higher then heaven deeper then hell Job 11.8.9 longer then the earth broader then the sea Well may we be ravished with the thought of it Let us seek for Christ Cry we out as they Lord give us evermore of this bread Joh. 6.34 but we shal not need to seek far for him he is offered unto us in the Word and Sacraments let us wait upon God in the use of these ordinances and bring hungring and thirsting desires after him and so we shall be sure to have our desires satisfied Christ himself hath given us assurance in this respect Matth. 5.6 Blessed saies he are they that hunger and thirst after righteousnesse for they shall be satisfied We shall not need many words to perswade an hungry soul to accept of bread when it s offered or a thirsty soul of drink why should we need to use so many words to perswade men to accept of Christ for he is food of transcendent excellency not for the body but for the soul and hear what our Saviour saies Joh. 6.49 50 Your Fathers did eat Manna in the Wildernesse and are dead but this is the bread which came down from heaven that a man may eat thereof and not dye yea he adds he that eats of this bread Vers 51. shall live for ever Oh therefore receive this food and feed
truly believing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Sicut mulier quae fluxum sanguinis patiebatur vere credens postquam tetigit fimbriam vestimenti Domini statim sanitatem est adepta exiccatus est fluxus fontis sanguinis impuri ita omnis anima percussa incurabili vulnere peccati habensque fontem pravarum cogitationum si accesserit ad Christum vere credens deprecata fuerit sanitatem consequitur ab incurabili affectionum fonte deficiens exiccatur fons ille qui cogitationes immundas producebat per virtutem solius Jesu nec est in alterius cujuspiam facultate ut hoc vulnus sanare possit Hom. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Sicut illa cum omnia sua bona in Medicos erogasset a nullo tamen eorum sanata est aonec accesserit ad Christum vere credens tetigit fimbriam vestimenti Domini sic animam vitiosarum cogitationum vulnere incurabili sauciatam ab initio nullus justorum Patrum Prophetarum aut Patriarcharum curare potuit Venit quidem Moses sed sanitatem conferre non potuit Sacerdotes munera decimationes Sabbatismi neomeniae oblationes sacrificia holocausta universa reliqua justitia celebrabatur in lege nec tamen potuit anima sanari aut mundari donec Salvator venit verus Medicus qui curat gratis Ibid. after she had touched the Hem of the Lords garment was presently healed and the issue of blood was stopped so every Soul smitten with the incurable wound of sin and having a fountain of impure thoughts if it comes to Christ and truly blieving prays to him obtains cure from that otherwise incurable fountain of lusts and that fountain is dried up and fails which sent forth those impure thoughts by the power of Jesus alone nor is it in the power of any other to heal this wound And a little after he adds As the foresaid Woman when she had spent all her Goods upon Physicians was not yet healed by any of them till she came to Christ and truly believing touched the Hem of his garment so neither could any of the just Fathers Prophets or Patriarchs from the begining cure the Soul wounded with the incurable wound of evil thoughts Moses came but he could not confer soundness Priests Gifts Tythes Sabbaths New-moons Washings Sacrifices and Burnt-offerings and all the rest of that ceremonial righteousness was celebrated in the Law and yet by them all could not the Soul be healed or cleansed till the Saviour came who is the true Physician and heals freely And the same Truth is attested by him in many other places Hom. 30 44 45 And now what a vast difference is this between Christ and other Physicians and how great is his eminency above them in that he healed the Diseases of the Body as well as they and also the Diseases of the Soul to the curing of which neither they nor any other can or ever could attain 2. With respect to the Body other Physicians can cure some Diseases but some are incurable Diseases so called because it passes the skill of any Physician to cure them many Diseases there be that put the most able Physician to a plunge some ease they may give but perfectly cure them they cannot with all their skill as we see in manifold experience but there is no disease or malady above the reach of this Grand Physician which he was not able to cure Palsies Leprosies Lunacies Blindness Deafness Dumbness c. He healed them all He gave them occasions to say Matth. 4.24 Mark 7. ult 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He hath done all things well he makes both the deaf to hear and the dumb to speak of giving sight to one born blinde the man so restored to sight could say John 9.32 Since the World began was it not heard that any man opened the Eyes of one that was born blinde Verse 6 7 And yet he did it A cure of so high a nature that from it the Jews could conclude John 11.37 That he could have caused that Lazarus should not have dyed Diseases of long continuance have been cured by him Mat. 9.20 22 The Woman that had the issue of blood twelve years was healed by him Luk. 13.11 13 The Woman that was bowed together so that she could not lift up her self eighteen years was made streight by him The man that had been sick of the Palsie thirty eight years John 5.6 7 8. was healed by him And what wonder is it that he could thus cure all kindes of Diseases for Death it self could not hold its purchase against him Matth. 9.25 he restored even the dead to life as the Daughter of Jairus dead yet lying upon her bed Luk. 7.14 15 yea the Widows Son at Naim dead and laid upon the Bier carried out of the house towards the place of burial yea and Lazarus himself John 11.39 43 44 dead and buried four days so that his Sister Martha could say Lord by this time he stinketh yet he was raised and restored to life Nor is it any wonder that he had such power against Death for he had power over him that hath the power of Death Heb. 2.14 even the Devil casting him out of them of whom he had taken possession whether one Devil as out of the Daughter of the Woman of Canaan Matth. 15 Luke 8.2 or seven Devils as out of Mary Magdalen or a Legion of Devils Vers 27 30 33 as out of the man that wore no clothes nor abode in any House but in the Tombs yet they all could not make good their Tenure against Christ An incomparable Physician 3. Physicians healing Diseases do it by the help of Herbs and Drugs and Physick prepared by themselves or by Apothecaries at their appointment and without such means they can do nothing being but Instruments of Gods ordinary Providence But in the Cures wrought by our Saviour there was no use of any such means but either he spake the word and the business was effected He said to the Leper Matth. 8.3 I will be thou clean and presently he was cleansed Luke 7.14 15 and so in raising the dead Young man I say unto thee Arise and instantly he was restored to life and so in raising of Lazarus Christ saies Lazarus arise Joh. 11. and presently he arose or by his bare touch of them and word together So to the man that was deaf and dumb he put his finger into his eares and he spit Mar. 7.33 34 35. and touched his tongue and streightway his eares were opened and the string of his tongue was loosed and he spake plain or by the touch of the hemme of his garment Matth. 9. as in the woman that had the issue of blood and so the Evangelist saies As many Mar. 6.56 as touched the hemme of his garment were made whole Who can so cure 4. Physicians working cures
unto God by the blood of Christ Rev. 5.8 9 10 Rev. 5.11 Psal 45.5 Act. 9.15 and so distinguished from Heavenly Angels These with heavenly affections looking into the Law and Christ the Mercy-seat are such as on whom he also rides by the preaching of the Gospel But the chief signification of the Cherubs here respecteth Christ himself the Mercy-seat And to this glorious seat where Gods presence with his Church was manifested the throne of God is answerable in the Christian Church in the presence of which throne his people are and serve him day and night in his Temple 3. A little after he addes This here being as was foreshewed a figure of Christ the protecting Cherubs may signifie his Kingdom the Mercy-seat which they covered his Priesthood and the voice which spake from the same his Prophesie CHAP. XX. Christ and the Red Heifer Num. 19. ST Austin makes this parallel to hold thus To. 4. Quaest sup Numer q. 33. The red Heifer saies he signifies the flesh of Christ It s the female sex in regard of the infirmity of the flesh It is red Juvenca rufa carnem Christi significat Sexus foemineus est propter infirmitatem carnis Rufa est propter ipsam cruentam passionem Et juvenca haec sine vitio quia caro Christi erat in similitudine carnis peccati at non erat peccati caro nec habet in se vitium haec juvenca quia in se non habuit vitium caro Christi in aliis autem habet qui sunt ejus membra Et non est suppositum ei jugum non enim subjugata iniquitati cui subjugatos in veniens liberabat Et dabis cam ad Eleazarem non ad Aaronem ostendens non ad tempus quod tunc erat sed ad posteros passionem Domini perventuram Et ejicient eam extra castra sic ejectus est Christus passurus extra civitatem Et accident eum in conspectu ejus occisa est caro Christi in sconpectu corum qui jam futuri erant in novo Test sacerdotes Domini Et asperget sanguinem ejus testificans Christum secundum scripturas sanguinem fudisse in remissionem peccatorum Et cremabunt eam haec concrematio pertinet ad signum resurrectionis Natura quippe ignis est ut in superna feratur Idque in conspectu ejus scil sacerdotis quia illis apparuit resurrectio Christi qui futuri erant regale sacerdotium Et pellis ejus caro sanguis cum stercore ejus comburetur significans quod non solum substantia corporis Christi sed contumelia abjectio populi stercoris nomine significata converteretur in gloriam quam combustionis flamma significat Et accipiet sacerdos c. Vers 6. signum cedrinum spes est quae debet in supernis firmiter habitare hyssopus fides est quae cum sit humilis herba radicibus haeret in petra coccinum charitas est quod fervorem spiritus igneo colore testatur Haec tria mittere debemus in resurrectionem Christi tantum in medium combustionis illius ut cum illo abscondita sit vita nostra Et lavabit c. Vers 7. lavatio vestimentorum corporis quid est aliud quam mundatio interiorum exteriorum Et qui comburet c. Vers 8. In eo qui comburit eos figuratos arbitror qui Christi carnem sepelierunt resurrectioni eum tanquam conflagrationi mandantes Et congregavit c. Vers 9. Quid juvencae cinis reliquiae scil illius combustionis nisi fama quae consecuta est passionem resurrectionem Christi cinis inerat quia velut mortuus condemnabatur ab infidelibus tamen mundabat quia resurrexisse creditur à fidelibus Et quia haec fama maxime claruit apud eos qui in caeteris Gentibus erant non erant de consortio Judaeorum ideo dicitur homo mundus congregabit mundus scil ab interfectione Christi quae Judaeos reos fecerat Et reponet c. i. e. honorabiliter tractabit extra castra quia extra celebrationem Judaicae consuetudinis honor Evangelicus claruit Et erit Synagoge c Plenius declarat quomodo ex cinere isto fiebat aqua aspersionis qua mundabantur à contactu mortuorum quod utique significat ab iniquitate hujus moribundae vitae Et qui congregat c. Vers 10. Quomodo erit ex hoc immundus qui mundus accesserat nisi quia qui sibi mundi videntur in fide Christiana se agnoscant quia omnes peccaverunt c. justificati gratis per sanguinem Christi Rom. 3.23 24. Hunc tamen vestimenta lavare dixit non etiam corpus credo quod illius cineris congregatione repositione in loco mundo vult intelligi jam intrinsecus mundatum sicut Cornelius audiens credens quod praedicaverat Petrus ita mundatus est ut ante visibilem baptismum cum suis qui aderant acciperet Spiritum Sanctum at nec contemni debet visibile Sacramentum ut extrinsecus ablutus lavaret vestimenta sua Et erit filiis Israel Proselytis c. Ver. 10. Quid aliud significatur nisi baptismum Christi quem significabat aqua aspersionis Judaeis Gentibus profuturum Quem autem non faciat intentum quod post ablutionem dicitur immundus erit usque ad vesperam ubi nescio utrum aliquid aliud intelligi possit nisi quod omnis homo post remissionem plenissimam peccatorum manendo in hac vita contrahit aliquid unde sit immundus usque ad ejusdem vitae finem ubi ei dies iste quodammodo clauditur quod significat vespera Quod autem dicit hyssopum aqua aspersionis aspergi qua herba fides significatur quid aliud occurrit nisi quod scriptum est fide mundans corda non enim prodest baptismus si desit fides A viro autem mundo hoc fieri dixit ubi significantur ministri portantes personam Domini sui qui vere mundus est Vers 18. in regard of his bloody Passion And the Heifer was without blemish because the flesh of Christ was in the similitude of sinful flesh but it was not sinful flesh nor had this Heifer any blemish in it self because the flesh of Christ had no sin in it self but he hath in others that are his members And no yoke was ever laid upon it for he was not subjugated to iniquity but set those free from it whom he found subjugated to it And thou shalt give it to Eleazar not to Aaron shewing that the Passion of Christ should not be in the time that then was but in the time of their posterity And they shall cast it out of the Campe so Christ being to suffer was carried out of the City And they shall kill it in his sight So the flesh of Christ was killed in the sight of them who in the times of the New Testament were