1. For the kinde in that he was Mediator God and man in unity of person and the onely redeemer of his Church In this regard Rom. 8. 29. he is called the first borne among many brethren Which phrase noteth quality not equality with him some similitude but no parity betweene him and beleevers He holds his birth-right as the Sonne of God by nature and wee by grace made the sonnes of God he disdaines not to call us brethren 2. For undertaking his office 1. In his incarnation he was the first borne of his Mother Mat. 1. 25. till she had brought forth her first borne Son not in respect of any that his mother had after him but because she had none before 2. For the strange maner He was the first borne of a virgine and so never had brother 3. He was the first borne without sinne 3. For accomplishing his office in his resurrection He is called the first begotten or first borne of the dead two wayes 1. In respect of his father who first begot him from the dead Whence his resurrection is called a begetting Act. 13. 33. thou art my sonne this day have I begotten thee the Apostle applying it to the resurrection of Christ. And had not the Father thus begotten his sonne from the dead we had never been raised from death 2. In regard of himselfe whose priviledge it was to raise up himselfe from the dead by his owne power Rom. 1. 4. As himselfe said I have power to take up my life againe And being risen he was the first that ascended in body and soule into heaven Thus consider Christ as God as Mediator as incarnate as raised and ascended he is the Lords first born and the birthright belongs to no other II. The first borne of Israel was the second and next to the father of the family yea after the father instead of the father So is Christ to his family the Church he performes all offices of a carefull and tender father and takes on him not the affection onely of a father but even 1. the name of a father Isa. 9. 6. Father of eternity 2 the office of a father 1. He supplies the meanes of spirituall life as they of naturall 2. Hee nurtures and teacheth his Church 3. Hee provides for the present and bestowes the inheritance of eternall life III. The first born had the preheminence among the brethren and were chiefe in office and authority rulers in the house after their fathers and Priests in the family before the Leviticall order was established Gen. 27. 29. when Isaac blessed Iacob for Esau supposing him the first borne one part of it was Be Lord over thy brethren and let all thy mothers children honour thee So all the sheaves must bowe to Iosephs And Gen. 49. 8. when Iacob blesseth Iudah this is added as his right Thy fathers sonnes shall bowe downe unto thee Here in they were speciall types of Christ who in all things must have the preheminence as first in time in order in precedency first in the excellency and dignity of his person Of whom comming into the world was said Let all the Angels of God worship him And for glory and authority he sits on his fathers throne the onely King of kings who hath a name above all names Phil. 2. 9. And Heb. 2. 9. we see Iesus crowned with glory and honour the head of the mysticall body the Prince and head of all his brethren And besides he is the high Priest of our profession by offering up himselfe a sacrifice for us Thus Christ is first in order in glory in Priesthood IV. The first borne had a double portion in goods Deut. 21 17. Signifying 1. The plenitude of the spirit grace in Christ who was anointed with oyle of gladnesse above all his fellowes 2. The preheminence of Christ in his glorious inheritance advanced in glory and majesty incomprehensible by all creatures I. Out of the occasion of the Law of the first borne learne that the more God doth for any man the more he ought to conceive himselfe to be the Lords and the more right and interest the Lord challengeth in him For therefore the first borne were his by a speciall right because he had not onely delivered them out of Aegypt as others but from the speciall plague of Aegypts first borne Speciall mercies call for speciall service More mercies are more bonds of obedience And new mercies are so many new cords to draw and fasten us to God and duty Is it not reason that the more it pleaseth the Lord to become ours the more we should become his Ought not great benefits become great binders And should not great love bee a great loadstone of love Should not strong cords of Gods love draw us strongly to love our God Examine the encrease of Gods mercies on thee in all kindes and whether they have had this fruit to make thee more dutifull Hath God multiplied blessing on thy head that thou shouldest blesse thy selfe in wickednesse Hath God continued mercy that thou shouldest continue sinne Art thou the Lords by Creation providence redemption stored with all personall kindnesses pertaining to life and godlinesse to continue a slave to sinne and Satan Remember good Iosephs conclusion Gen. 39. 8 9. My master hath dealt thus and thus with me advanced me from nothing to this estate committed all to my trust kept nothing from me but thee How then can I doe this great wickednesse and sinne against God 2. If Christ be the true first borne of whom all they are but types we must give him the honor of his birth-right The whole Church and all the sonnes of that mother must honour him all the sheaves of the brethren must vaile and bowe to his sheave Let not the basenesse of his birth the humility of his life the ignominy of his death the shame of his crosse the poverty of his professors the weaknesse and frailty of his followers draw our eyes aside from him as the Jews at this day but acknowledge him the first borne esteeming him as doth the Church the chiefe of ten thousand and with the Apostle esteeme to know nothing but Christ and him crucified Quest. How shall we honour Christ as the first born Sol. 1. If we honour him with the same honor that is due to the Father Iohn 5. 23. 2. Advance his estate above our owne or other mens confesse and professe his name though with losse and disfavour 3. Depend upon him and make him our chiefe refuge for all the family depended on the first borne for protection so doe members on the head 4. Greeve to offend him by sin How pitifully can men and women grieve for the death of their first borne So much more should we that our sins have pierced Gods first borne Zach. 12. 10. III. Here is a ground of much consolation 1. In that Christ being the truth of the first borne from him the birthright is
and take our flesh that by death he might destroy him that had the power of death 2. The scarlet cedar and hysope must be dipped also to shew that all the graces we receive from him must be dipped in his blood by which alone we have both accesse unto grace and acceptation into grace For by the dipping and union of this live bird and slaine we come into the grace and favour of God being united first to his humanity then to his divinity and so are knit to his whole person and by him we come to the father 3. The Priest must let the live bird goe into the broad field ver 7. signifying 1. Christs escape and deliverance from death and the power of the grave 2. His exaltation after he was once consecrated his ascending on high and being made higher then the heavens Heb. 7. 26. 3. The publication and manifestation of righteousnesse purchased by the death of Christ in the broad open field of the Church and this in the daily ministery of the Gospell Thirdly concerning the party to whom this cure must be applyed The Priest must sprinkle on him that is to be cleansed this blood seven times signifying 1. That only Christ Jesus doth sprinkle his blood on penitēt soules from whom only they must expect pardon purging from sins 2. That Christs blood must be particularly applyed to every beleever to every thing that is to be cleansed Partly by Gods imputation of Christ and his merits to the penitent sinner Partly by his Ministers in the publishing and speciall applying the particular promises to every soule that is weary 3. Seven times sprinkling noteth 1. Perfect justification by the blood of Christ the number of seven times perfect sprinkling he is able perfectly to save all that come unto him and needeth no other seeking of other merits to satisfie or justifie 2. To put the uncleane person in minde how hardly he parts from his foulenesse and us that it is no easie thing to be rid of sinne 3. How weakly and imperfectly our selves apply the blood of Christ that have need of so many sprinklings to humble us for our weaknesse of faith and slow progresse in sanctification Sect. IX I. All these ordinances and ceremonies in discerning and curing this disease in generall teach us two things I. That it is no small businesse to be rid of the leprosie of the soule and infection of sinne which was but shadowed in that as that was occasioned by this For whence is bodily leprosie but from leprosie of the soule Or what is it that strikes the body with such contagious sicknesse but the infection and sicknesse of the soule As in Gehezi Mariam Vzziah whose bodies were so fouly infected and deformed by the leprosie of the soule and corruption of heart And who sees not how the Lord would lead them and us to take speciall notice hereby of the soules leprosie by sinne in that hee committeth the knowledge and discerning of this disease of leprosie to the Priests sending them to the Physitians of their soules and not to the Physitians of their bodies whom one would thinke it more specially and properly concerned This should admonish us all that if there be so much adoe to get cleane bodies cleane faces cleane skins how great our care and businesse should be to get clean soules the soile of which cleaves not to the skin onely but sticks closer to us then our skin or bones and yet wee thinke every slight sigh or Lord have mercy or three words at our death sufficient to rid us of our sinnes and soules leprosie II. How carefull the Lord is to sever the cleane from uncleane for feare of generall infection Teaching 1. the Magistrate that as the Lord puts difference betweene him that sweareth and him that feareth an oath so should they to incourage and countenance the clean person that is the godly and faithfull David set his eyes on the godly in the land not to maligne or wrong them but to cherish their persons and help up religion and the feare of God in them As also to discountenance and terrifie the foule blasphemer the drunkard Sabbath breaker idle persons and gamesters that thrust themselves out of their calling all the week long But if a man by his course shuffle cleane and uncleane together nay runne with the uncleane and countenance gamesters swearers bibbers how doth he execute the judgements of God 2. A good minister then stands in the counsell of God when he severs the precious from the vile Ier. 15. 19. The Priest in the Law must pronounce him cleane that is so indeed He durst not pronounce a foule person to bee cleane nor a cleane person foule Then how dares a man that stands to judge between the Lord and his people scandalize or scorne such as endeavour most to be clean How comes it that we doe not heare drunkards adulterers theeves swearers blasphemours so rated and disgraced as them Or how dare men sell praises of religion to foule Atheists swearers haters and despisers of goodnesse as if men should gild rotten posts or wash dead bricks making them at their death seeme as white as lawne who all their life were white as Lepers Well let not the despised members of Christ be discouraged we know that the judgement of Christ shall passe righteously betweene the cleane and uncleane If thy heart be upright let all men cast the foule brand of an hypocrite on thee Jesus Christ shall pronounce thee cleane 3. Every good man must and will be glad of this separation rejoyce in that arbitrement that differenceth clean and uncleane as most savoury Wicked men can abide nothing lesse then this shedding differencing of men Whence are so many tumults Oh you are more holy then all other you are the pure ones you are all cleane c but because they have learned a trick to deceive themselves and to hide their foulenesse as they thinke by crowding all into one confusion Now is that doctrine onely intolerable that fetcheth them out of their holes and casts them out among their uncleane fellowes for whose company they be a great deale fitter then for the society of Saints and beleevers II. Note in speciall 1. In that the Leper must bee sent to the Priest to have his leprosie discerned we see that our Lord Jesus who was typified by the high Priest can discerne our leprosie Thou maist hide thy sinne from man but thou canst not deceive him no idle excuse or fig-leafe can cover thee If he see thee an adulterer a swearer an unjust person a covetous or proud person if he see thee an enemy a profane person he will judge thee a Leper Thou canst not sinne though never so secretly but thou art sure to be discerned and tryed by him whose eyes are as a flame of fire And if he judge thee a leper he will pronounce thee a leper and thou canst not appeale from but must
given to the Sonne to have life in himselfe Ioh. 6. 35. I am that bread of life 2. That Manna not having life in it selfe cannot give to others what it selfe hath not it could onely preserve life given of God But this can conuey and give life to others Ioh. 6. 33. The bread of God is he which commeth downe from heaven and giveth life unto the world 3. That Manna preserved onely naturall and temporall life as other bread but this preserves spirituall and eternall life in the soule and inward man 4. That manna could not preserve this temporall life for ever Ioh. 6. 49. Your father did eate Manna in the wildernesse and are dead nay it could not keepe them from hunger above one day to an end But this bread once tasted makes a man live for ever hee shall not die vers 50. yea he shall never hunger more vers 35. 5. If a man were dead that manna could not raise him againe to life but this raiseth dead to life as Lazarus which all the food physicke and meanes on earth cannot doe Iob. 11. 25. He that beleeveth in me though hee were dead yet shall hee liue 6. That manna did corrupt it melted daily when the Sunne arose it lasted not beyond a day it continued not beyond the wildernesse and that small portion which the Lord reserved in the Holy of holies perished and was lost after the captivity But this manna is not subject to corruption but abideth sweet and precious to every hungry heart nor subject to violence but abides in the Holy of holies without all change or feare of danger nor onely lasts in this journey through our wildernesse but is the sweetest and most delicious in our Cannan when hee shall bee food physick raiment delight and all in all to all the Saints and sonnes of God Sect. IV. Now to application I. To note in God foure things 1. Patience and love 2. Watchfulnesse and care 3. Bountifulnesse and benificence 4. Wisedome and judgement And all these to his Church both Jewish and Christian and to all the Israel of God Legall and Evangelicall Every one of these affordeth us speciall matter of instruction I. His grace and patience appeares in the time of his giving both the typicall and the true manna from heaven Then hee pleased to give the manna to Israel 1. When Israel had great need of Gods helpe and had no power to helpe themselves when they were even ready to starve Even so when the Church was in extreme need of Christ and altogether helplesse in herself it pleased God to give his Sonne from heaven to save and refresh her Which the Apostle notes Rom 5. 6. For Christ when we were yet of no strength at his time died for the ungodly 2. Then God gave Israel manna when Israel murmuring had deserved nothing but wrath and vengeance when they could looke for nothing but fire from heaven hee gives them food from heaven and such food as was Angels food sweet as honey Oh what a tender Nurse is the Lord become to a froward people hee will still the frowardnesse of his first borne rather with the breast then with the rod Even so when by our hatefull sinnes of many sorts wee could neither deserve nor expect any thing but revenge from heaven God sent his Sonne from heaven the true manna and bread of life who hath more sweetnesse in him then the honey combe which one gift sweetneth all blessings which else had beene so many curses For what had the Israelites deliverance victory lives been worth in the wildernesse without food and manna which kept them in life and strength Even so had all our outward blessings been to us without Jesus Christ onely a lingring death and misery Oh who would deale thus with his enemy but hee that hath an Ocean of mercy Which the same Apostle in the same Chapter ver 8 leadeth us unto where hee magnifieth and heightneth Gods love unto us that while wee were yet sinners Christ died for us yea while we were yet enemies ver 10. he sent us this manna by whom he reconciled himselfe unto us Let this consideration be of use 1. To stirre up in us a fervent love of God who loved us with a pitifull love when wee were in so pitifull a case as also with so seasonable love when our extreme need urged us yea with such effectuall love as spared us the greatest gift of love and the richest mercy that heaven and earth can containe to relieve our want 2. To labour to love our enemies as God did us being his enemies For naturall men and hypocrites can love those that love them Matt. 5. 45. but if we love them that hate us we shall be the sonnes of our heavenly Father 3. To move us to cease from our sinnes for who would goe on to provoke so good a God that still prevents us with love and mercy And if hee please to reserve love for us while wee are yet in our sinnes and in love with them how sweet will his love be when we cease to love them How strong will it bee and how constant For doth hee not cast us off when wee are enemies and deserve hatred and will hee ever cast off those whom he thus loveth This love shall be stronger then death for that shall not quench it II. See the watchfulnesse and care of God over his Church The manna fell with the dew and while the people of Israel slept the Lord watched to spread a table for them because 1. he that keepeth Israel slumbreth not nor sleepeth The eye of the Lord saith Basil is without all sleepe ever watchfull 2. because hee is a tender father and Israel is his sonne and first borne A carefull father is waking for his childs good while it sleeps and takes no care In like maner hath this watchfull eye kept it selfe waking from the beginning of the world till this day How did it watch over Abraham and all his beleeving posterity whilest he and we were all in the night of sinne and death And whilest wee were in a dead sleepe how carefully did hee provide this heavenly manna and spread it about the tents of the Church in all ages 1. In the promise of the blessed seed 2. In the types and shadowes signifying and exhibiting Jesus Christ. 3. In the holy Ministery of Prophets and Apostles in which it was plentifully showred 4. In the spirituall worship of beleevers both in the old and new Testament 5. In the blessed incarnation and appearance of the truth it selfe who rose as a glorious sunne of righteousnesse but as it were at midnight when the world lay in such palpable darkenesse as was thicker then the darkenesse of Aegypt as manna fell in the night and was readier for them every morning then they were for it Apply this observation for thy particular comfort If thou beest an Israelite no night shall befall thee nor sleep in any
behaviours as the fame of your sweet savour goes forth in the Church of God to which I doubt not but this Treatise will be the more welcome because of your worthy name prefixed It is an Orphane and the Widow desires it should be your Ward who in your love can best tender it and by your authority defend it sufficiently The God of heaven increase all heavenly graces and comforts in your noble heart abundantly and adde unto your dayes honours and blessings of all sorts till these shadowes flie away and the true Day-starre arise upon you in glory the hearty prayer of one who is and desires to be reckoned among Isleworth Iune 20. 1635. Your Wo truest friends in every good service WILLIAM IEMMAT TO THE CHRISTIAN READER I Have heard of a demurre made as though something were put forth under this Authors name which it none of his I assure thee in the word of a Minister that for the workes that have my Epistle prefixed and I heare of no other published with his name there is not one note nor notion which is not the Authors owne according to his papers And the like I affirme concerning this Treatise of Types which now I publish The use of it is manifold To open divers places of Scripture To shew the meaning of legall shadows and ceremonies To declare the faith of the Elders who received a good report To manifest our faith one with theirs one faith one Lord one Baptisme one salvation To magnifie and commend Christ to every soule that it may be saved and he honoured To discerne and bewaile the blindnesse of Gods ancient people the Iewes and pray for their returne to the truth not catching at shadowes Of whom in present I may say with detestation of their madnesse as he said against the Philosophers Nos qui non habitu c. Wee Christians whose excellencie stands not in outward things but spirituall glorie that we have found what they with all their diligence have sought and could not finde Why are we unthankâ—full Why doe we stand in our owne light if the truth of the Deitie hath in this our age attained to maturitie Let us enjoy and make use of our owne good and follow the truth in truth avaunt superstition be packing all impietie let true religion be preserved and flourish Yet withall seeing there is a promise that all Israel shall be saved let us pray for the performance and that with all earnestnesse as that converted Iew gave exhortation to his sonne So long poure forth thy prayers for the remnant of Israel till God looke from his high habitation and see and have mercy on his people for the Lords sake his Anointed that in our daies Iudah may be saved and the children of Israel may dwell safely in their owne land and spend their daies in good the Lord making his good Spirit to rest upon them William Jemmat A Table of the Contents of this Treatise I. THe Introduction containing five Propositions of the Church salvation covenaÌ„t of grace Christ the ancieÌ„t ceremonies p. 1 Five reasons for those ceremonies 2 Grace in the New Testament specially how 3 Ceremonies called shadowes for foure reasons 4 Threefold use of them to the Iews 5 Gods wisedom in appointing them three wayes ibid. II. The Treatise shewing Christ prefigured by holy persons and things 5 I. Adam a type of Christ in creation office soveraignty conjugation propagation 6 The Ministery reverend for antiquitie 8 Antiquity of the doctrine of free grace ibid. Seeke life by Christs death ibid. Get into Christ the second Adam as thou art surely of the first Motives 9 II. Noah a type for salvation righteousnesse preaching Arke repairing the world sacrifice of rest and a dove sent out of the Arke 10 Preserve integrity in the worst times 14 Sinnes which are signes of judgement approaching 15 Comfort to bee had in Christ our Noah 16 III. Melchizedek a type in Etymologie office originall excellency of person and Priesthood 17 Christ greater than Abraham 20 Comfort by Christ our Melchizedek ibid. We are blessed by our Melchizedek 21 By our Melchizedek the Church abides for ever 22 Excellencie of Christs Priesthood above the Leviticall eight waies ibid. Sin not to be accounted slight whose sacrifice is so costly 24 IV. Isaac a type in birth suffering offering escape marriage 24 A patterne of obedience in 5. things 28. Two rules 29 A type of our resurrection 31 Matter of sweet consolation 32 Look for helpe though the case bee desperate ibid. V. Joseph a type in his person actions passions advancement 33 No newes for good men to be hated for their excellencie 37 All sufferings of the godly come of God ordained and ordered 37 Comfort by Christ our Ioseph foure wayes 38 Do to Christ as Iosephs brethren to him 39 VI. Moses a type in person estate office suffering sundry actions 40 Our doctrine is of God 45 Be faithfull in doing thy office 46 Shew faith in the fruit of it contrary to foure sorts of men 47 Assurance of our resurrection 47 VII Joshua a type in saving calling miracles valour actions 48 A fearfull thing to be an enemy of the Church 51 Comfort in our salvation accomplished 52 Duties wee owe to Christ our Joshua 53 Conditions to be observed in going to heaven 53. Six 54 VIII Sampson a type in person condition actions sufferings stratagems victories 55 Iudge none by outward calamities 58 Strange meanes used by God for the Churches good 59 Our victorie stands in patience and passion 60 Fourefold comfort to Gods people ibid. In Gods cause contemne greatest perill and prepare for death approching 62 IX David a type in person vocation warres kingdome office Propheticall and Priestly 62 Enter upon no office without assistance of the Spirit A note of it 70 Christ the true King of the Church Nine wayes more excellent than David 71 How God brings his servants to honour 74 Church ever pestered with home-bred enemies 75 Comfort to the Church in 3. things 76 X. Salomon a type in person condition peace-making wisedome glory temple justice 77 Duties to Christ our Salomon two 83 Fourefold comfort in our Salomon 84 XI Jonah a type in name office death buriall resurrection 85 Repent at the Ministery of Christs servants 87. Motives 88. Vocation of the Gentiles 89 Our resurrection assured to us 89 Power and wisedome of God to bee admired 90 Terror of sin euen in Gods own children and comfort 91 XII The First-borne types as Gods peculiar fathers of the family preferred before brethren double portion 92 Every mercy is the greater engagement unto God 95 Honour Christ as the first-borne of God and how 96 Threefold comfort in the birthright 97 Forfeit not the birthright by sin 98 Resemble Christ our elder brother 99 XIII Priests types in deputation to office and execution choice consecration apparell actions 100 A cover for us in Christ for all deformities of soule and body
seeing he was before all worlds eternally begotten of his Father And whereas Melchizedek onely had no beginning or end of life expressed Christ is onely truely without beginning neither shall have any end for hee is the beginning and the ending And although his humanity had genealogie beginning and ending of life yet as he was the word hee had none And although as the Sonne he was from the father yet as God hee was from none but as the word was of himselfe Here also is a difference Melchizedek was without genealogy according to Scripture Christ according to nature IV. In the excellency of his 1. Person 2. Priesthood 1. For excellency of Person 1. Melchizedek was greater then Abraham for he blessed Abraham and the greater blesseth the lesser Heb. 7. 7. signifying Christ the fountaine and originall of all blessing in heavenly and earthly things Ephes. 1. 3. 2. Melchizedek refreshed Abraham and his Army returning weary from the battell and journey with bread and wine Here Abraham was a receiver Melchizedek a giver a manifest type of Iesus Christ refreshing and comforting all his followers and members of his militant Church in their journey and wearinesse with his word and Sacraments Matthew 11. 28. I will refresh you 3. Melchizedek was man onely and sinfull Christ God and man without sinne Melchizedek as the sonne of God Christ indeed the Sonne of God 2. For the excellency of his Sacrifice or his Priesthood which was greater then Aarons For 1. Levi and Aaron paid tythes in Abrahams loines to Melchizedek Heb. 7. 9. and the inferiour payes tythes to the Superiour Such is the Priesthood of Christ after the order of Melchizedek not of Aaron 2. In regard of the entrance Melchizedek was not anointed with materiall oile as Aaron nor received his Priesthood from any other but onely so declared by the mouth of God So Christ succeeded none received his Priesthood from none but anointed by the Spirit of God Luke 4. 18. and made a Priest by the Oath of God Psal. 110. 4. The Lord sware and will not repent thou art a Priest for ever after the order of Melchizedek 3. In regard of the continuance of his Priesthood For as hee receives it from none so hee passeth it not to any other nor any can succeed him but hee endureth ever having an everlasting Priesthood Heb. 7. 24. The Leviticall Priesthood ended particularly in the death of every high Priest and universally and finally in the death of our high Priest But Christ is eternall who died but rose againe figured in Melchizedek I. If Christ bee the true Melchizedek then must he needs bee greater then Abraham though the Jewes vainely gainesay it Ioh. 8. 53. To him all our tythes and offerings our sacrifice of praises are due as tythes and offerings due from Abraham to Melchizedek Hee is blessed and Prince onely the King of kings and Lord of lords unto him be honour and power everlasting 1. Tim. 6. 15 16. So the foure and twenty Elders Revel 11. 15 17. And Angels Beasts Elders and all creatures Revel 5. 11 12 13. II. For the comfort of the Church that Christ is the true Melchizedek both a Priest and a King 1. As he is a Priest wee are assured of a perfect reconciliation by his all-sufficient Sacrifice 2. Of sound instruction for the Priest must teach the Law his lips must present knowledge Ioh. 4. 25. When the Messiah is come hee will tell us all things Wee detest the blasphemy therefore that tells us that he hath left an imperfect doctrine that must bee eeked with traditions 3. Of his blessed intercession which is meritorious and acceptable Samuel out of his love to the people 1. Sam. 12. 23. saith thus God forbid that I should sinne and cease to pray for you but I will teach you the good way Christs love to the Church is no lesse therefore he will both teach and pray 4. Of powerfull protection and safety For he is not our Priest onely but our King not our Doctor onely but our defendor not a Priest onely to pray but a King to obtaine for us and bestow on us what he prayes for What if he had never so much power in teaching if he were impotent in defending But he is King of peace in himselfe and unto us We haue a powerfull aduocate in heaven They never tasted the sweetnesse of this doctrine that seeke after any other Mediator III. Hence is the happinesse of the Church As Melchizedek blessed Abraham So Christ our Melchizedek hath blessed all the faithfull posterity of Abraham Eph. 1. 3. with all spirituall blessings in Christ Iesus But with difference Melchizedek onely pronounced blessing Gen. 14. 19. blessed art thou of God possessor of heaven and earth But our Melchizedek meriteth and bestoweth blessings of higher kind also then could Melchizedek For 1. Christ blesseth by meriting blessing through his most perfect sacrifice pacifying his Fathers wrath Melchizedek offered no such sacrifice to no such effect his was accepted by mercy not for merit not for his owne sacrifice but for Christs 2. By actuall procuring the blessing of remission of sinnes and righteousnesse restored a more effectual blessing then Melchidek could procure His sacrifices could onely signifie these in the Messiahs not actually apply them 3. By gathering calling ruling and preserving in spirituall life his whole Church as members of his owne body and by the donation of his spirit none of which blessings Melchizedek could give 4. By bestowing eternall life on beleevers here in the first fruits heereafter in the harvest whereof Melchizedek must be a receiver from him the fountaine not a giver 5. By publishing and pronouncing on beleevers all this blessing in the preaching of the Gospell and sealing it to the hearts of the elect by the daily effectuall voyce of his spirit by the word which Melchizedek could not doe Therefore a greater then Melchizedek is here and a greater blessing then Abraham received from him Let the world curse wicked ones rage and revile against the Church and members yet as Isaac said of Iacob Gen. 27. 33. I have blessed him and therefore he shall be blessed the same will Christ not say onely but accomplish to them IIII. Hence is the stability and perpetuity of the Church and members That Christ is the true Melchizedek that is an eternall Priest the Church must be eternall For a Priest cannot be without a Church nor an eternall Priest without an eternall Church but of Christ it is said thou art a Priest for ever Therefore Tyrants shall not wast it time shall not outlast it death shall not hinder the being and happinesse of it no more then it could the eternity of the Priest himselfe who rose gloriously from the dead so shall the members How happy a thing is it to be of this houshold V. The excellency of Christs Priesthood above the Leviticall This
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
stand to his judgement What if men applaud and commend thee for an honest man a good neighbour a just man if he judge thee a leper What had it beene better if all the congregation had taken part with a leper if the Priest pronounced him uncleane And if he pronounce thee uncleane he will shut thee out of the campe out of the society of God and his Saints till thou be est seasonably cleansed Men may faile in their censures and shut out the cleane for vncleane as Ioh. 9. 34. the Jews did the man that was borne blind and hold in the uncleane for base respects but Jesus Christ he shuts him out unpartially whom hee pronounceth a leper II. Then was the leper healed when in the judgement of the Priest hee was so and then the Priest must pronounce him so The Priest could not make him clean but pronounce him cleane Even so thou art then cleansed from thy sinne when in the judgement of Christ our high Priest thou art so who not onely can pronounce thee cleane but make thee so Quest. But how may I know that Christ accounts mee cleane Answ. When his word by the mouth of his servant pronounceth thee cleane accounts thee so Whatsoever yee bind or loose in earth shall bee bound and loosed in heaven Matth. 16. 19. with Ioh. 20. 23. Christ onely properly pardons sinne and remits it 1. by merit 2. by efficacy of conferring and no Minister can thus remit sinne But every Minister must pronounce and declare pardon to penitent sinners and when he doth this in Christs Name Christ from heaven pronounceth the leper to be cleane Object But there may bee errour in the Priests sentence and the Ministers judgement is not infallible Sol. The sentence of the Priest was infallible if hee kept him to the rules of inquisition And the Minister pronouncing pardon upon penitent sinners cannot be deceived though thou mayest deceive thy selfe in applying promises and grants of pardon not belonging unto thee Quest. What are the rules of inquisition of direction Answ. 1. If by rubbing the place hee see it grow red the leprosie is in way of cure if it bee not red by rubbing it is incurable So if the sinner be ashamed and blush at his sinne if godly abashment hath begun his repentance it is a good signe of cure 2. If the spot pricked with a needle there come forth blood it is in the way of cure So sinners pricked with the needle of the Law if they have sence of paine which makes them cry out of themselves and see the need of Christ it is a good signe Men pricked now adaies stirre up their blood against the Physician but such are farre from cure 3. A leper was healed when his leprosie was stayed and went no further So hee is to be pronounced cleane who truely turnes to God sinne hath lost dominion in him sinne growes lesse and lesse the stirrings of corruptions are abated hee cannot doe as he hath done or would doe nor forget that he was cured 4. When the conscience is bathed in that fountaine in which water blood have met then is the leper clean When by the merit of Christ the sinner is fully justified by the Spirit of Christ he is in part sanctified riseth up towards full sanctification then is he truly pronounced clean Object Alas I am then vncleane still I find much foulenesse and folly present with me Sol. 1. The leper and sinner may be truely cleansed never fully in this life for every day will make him foule even after true repentance but wee must daily renue our repentance for daily cleansing 2. Remember that the leper must shave his haire againe and againe but hee leaves the roots behind yet hee was pronounced cleane though the haire was still growing and for all the roots 3. The running water in the basen for the cure of the leper signified a continuall flowing of a fountaine of grace from Christ to the heart of the sinner for his continuall washing III. What every man must doe in sence of his spirituall leprosie Something is to bee done before the cure something after I. Before the cure 1. As the leper discerning his owne misery esteemed him an happy man that was cleane So thou seeing this disease must judge thy selfe most unhappy and miserable of all men as Paul Rom. 7. and never thinke thy selfe happy till thou hast got a cure Psal. 32. 1. Every leper cried out I am uncleane the same must bee thy complaint and cry 2. Get thee to the Priest Goe to Christ in humility as that leper Matt. 8. 2. Lord if thou wilt thou canst make me clean and the least touch of Christ shall make thee clean ver 3. 3. Naaman being strucke with leprosie must wash and bee cleane So must thou bewaile and lament thy estate wash thy selfe in the salt sea of teares that God may wash thee with a sea of mercy Especially in greater sinnes as in a deeper leprosie take up deeper humiliation and repentance as David washed his couch with teares II. After the cure 1. If God have healed thy leprosie be thou thankefull so Naaman 2. King 5. 15. Not as the nine lepers of whom none returned backe to give thankes Would to God one of ten were as thanfull as we ought for so great a cure 2. Bring thy gift to the Lord for the curing for so the lepers were enjoyned that is pay thy vows offer up thy selfe and all thy obedience an acceptable sacrifice unto God Rom. 12. 1. Resigne unto God present all thy sacrifices by the high Priest Jesus Christ in whom alone thou canst finde acceptance Object Alas I have nothing worthy giving unto God Sol. 1. Thou canst give no lesse then true endeavours of obedience and then be they never so weake hee that accepts the will for the deed will accept them 2. God prescribed a smaller offering foâ— the poore then for the rich the poore man must provide a sacrifice according to the labour of his hands To comfort the weake Christian who offering according to his ability is respected according to that he hath not according to that hee hath not 3. The third thing after the cure is to avoid the company of lepers 1. Cor. 5. 11. If a man be an incorrigible sinner let him be to thee as an heathen or Publicane Matt. 18. 17. A good lesson for Masters of families to cast out leprous persons from the rest It is incredible what mischiefe one swearer one drunkard one wanton one profane beast may doe in an house We have not more usually seene an whole house infected and poisoned up by one plaguie person then whole houses corrupted by some one leud person which suffered as one swine in a garden roots up all that is good So much of holy persons Now follow holy things CHAP. XVII Holy things types of Christ. HAving now intreated at large of such holy persons as wee
night but this carefull eye of God shall watch to supply thee As in three instances 1. The godly passing through this wildernesse of this world although they be in Covenant with God as Israel was yet often are cast into the night of sinne and in this night they often nod and slip into a sounder sleepe of sinne sometimes then they thinke off but then this eye watcheth them that they sleepe not in death and so fall into extreame ruine For they being written on the palme of the Lords hand being as a signet upon his finger as a jewell on his heart and which is neerer as the apple of his eye he watcheth a season to waken them to raise them and erect them in faith to watchfulnesse and salvation 2. Many times the godly fall into the night of affliction and are cast into the darke of many deadly dangers which they should never by themselves be wound out off Now while they are thus surprised with a dead and dangerous sleep the Lord watcheth to prepare some meanes of evasion which they never dreame off How did the Lord watch over Jonah while he slept under hatches not dreaming of so present a danger Nay when he seemes dead and buried in the Whales belly as in a grave of silence how miraculously did the Lord watch to bring him to dry land as sound and safe as if he had beene kept in a strong castle How did the Lord watch Mordecai while he slept Hest. 6. 1. he slept but the King shall not sleepe till he have advanced Mordecai How did he watch over Peter Act. 12. 7. whilst he slept so fast in the night as scarce an Angell could waken him and brought him through the sleepie watch Our experience can tell us every morning how the Lord keepes our houses our selves without feare against robbers fires dangers in the night he makes us sleepe in safety and while we are helplesse naked sencelesse becomes a wall of protection round about us 3. In the night of death he gives not over his watch but watcheth the very bones of the Saints that in the morning of the resurrection they may mory fully enjoy Christ the true Manna and attaine a full measure and gomer and a perfect satiety and fulnesse of this sweet bread of life Psa. 17. 15. David calls it a satisfying with Gods Image when he shall awake Sect. V. III. See in this gift Gods bountifulnesse and freenesse to his Church in three things 1. He offers Israel Mannah without the asking seeking or buying it costs them nothing but gathering even so he offers us salvation by Jesus Christ while wee aske not after him He is found of them that seeke him not The first Adam runs away from Gods presence the second Adam runnes after him to seeke and recall him out of his bushes Now what desert or merit could there bee in the first Adam to be followed with grace in his flying from it And if there be none in him how come wee his posterity to more possibility to merit any thing but death more then he No here is no merit no buying of Mannah but onely a faithfull and thankfull acceptance of it 2. He raines it downe in abundance his hand is not short he opened the windowes of heaven and rained downe manna to eate Psal. 78. 24. For 1. It is for the honour of God to be bountifull and rich in mercies and to powre down his blessings upon his people 2. Israel needed daily abundance and store of mannah which need he is carefull to supply But oh what great goodnesse hath God stored for them that love him In his Sonne Jesus Christ he hath rayned downe bread of life the greatest arme and streame that ever flowed from that Ocean A mercy covering all the tents of beleevers A mercy that lets the true Mannah fall enough for a whole world of beleevers not on one Nation of Israel onely but on all the Nations of the world For he did not so then to any other Nation but now to all Nay in this mannah is a mercy not only covering the earth but a mountaine of mercy reaching to heaven 3. His hand is not weary but every morning le ts fall enough to feed and fill so many hundred thousands of mouths and bellies so the grace of God in Christ is an unweariable grace At he gave more mannah then all the Israelites were able to gather so he is more infinitely able to give then all beleevers are able to receive Hence wee may with David stirre up our selves to blesse the Lord that lodeth us with blessings daily IV. The wisdome of God in administring his mercy to his Church 1. In that he gives them Manna from heaven not from earth they cannot now expect an annuall harvest of corne from the earth but must expect every day an heavenly showre to bee fed by because the Lord will not have them fixe their eyes and sēces on earth but know they were now to live of Gods allowance and for their whole meanes depend on his hand Let it teach us Christians to lift up our eyes and sences from earth and earthly desires and affect that manna which is from heaven every day desire to be fed with some heavenly shower for the nourishment of the soule and preserving the life of grace in it Let it teach us to acknowledge the hand of our heavenly father in the gathering of the mannah and good things for our temporall life Hee is the father of lights from whom descendeth every good and perfect gift The Israelite must looke to heaven for every morsell of bread that hee puts in his mouth and shall the Christian as the swine eate up the mast and never looke up to the tree whence it falls II. In that hee gives them manna every day Hee might have given them an harvest of it once a yeere or hee might have rained it once a month but hee gives it daily To shew 1. that hee had undertaken for their daily maintenance whose continuall supplyes challenged the continuall dependance upon his providence 2. that they must bee content with daily bread 3. that it should bee a part of their calling and exercise in the wildernesse where other temporall businesse had they none Let us hence learn 1. to acknowledge Gods wisdome if he give us earthly manna and meanes but from hand to mouth he knows to supply it with true manna He allowes us to pray but for daily bread and if we have food and rayment we must be content 1 Tim. 6. 8. 2. to confine our cares within the day not so solicitous to lay up for many yeeres as the rich glutton Care not for to morrow that is inordinatly distrustfully 3. to take notice of our daily need of the true mannah whereof seeing God hath given us daily meanes wee must not erosse Gods wisdome to thinke the reading of Gods word once in a yeare or month or weeke
religious persons when times do else not To avoid pernicious and dangerous sinnes which law revengeth as murder adultery theft but not covetousnesse not usury not swearing not uncleane lusts Herod will not part with his Herodias Ahab hath no reason to respect Micah when he prophecies evill to him 3. Trades men oppresse cosen lye deceive c because they have reason to make the best of their owne What reason but they may serve a Customer upon the Sabbath so they come to Church They have reason to slip all opportunities of grace all the weeke because they must walke diligently in their callings the sixe dayes Thus reason steps in and thrusts aside the practise of that which men in judgement hold not for good and necessary and like Evah still longing after forbidden fruit Thus of the second observation Sect. VI. III. Seeing all of us in this wildernesse are stung with the old Serpent what are we to doe to be cured Answ. we are to doe five things 1. We must feele our selves stung with our sinnes and confesse our selves stung for so must the Israelite before he could be cured We must feele the poyson and paine of sinne and First that this poyson hath not seated it selfe in one place but hath crept and diffused it selfe through all our parts For therefore it is called venenum quod per venas eat And as the vaynes and blood runne through every part of the body so sinne through every part of the man Secondly as poyson never rests till it come to the heart and there strikes and corrupts the fountaine of life So our sinne hath mortally wounded our very hearts and strikes at the life of grace in the soule Thirdly as poyson inflames the party with an incredible thirst having overcome naturall moysture and eaten up the spirits so sinne in the soule workes an utter defect and dryes up all waters of grace and makes the sinner insatiable in drinking up iniquity like water Fourthly as poyson not prevented brings speedy and certaine death but not without extreame paine and intolerable torture so the poyson of sinne unconquered brings certaine and eternall death attended with horrour of conscience desperate feares and torments most exquisite Thus must we labour to feele the sting of our sin in all parts far more mortall then the most venemous stings of most direfull Serpents 2. When this people felt themselves stung so deadly they come to Moses for counsell so must thou depend upon the Minister for direction as they upon Moses Never was man sensible of this sting but he would runne to the Ministers Act. 2. 37 when they were pricked in their hearts they said to Peter and the rest Men and brethren what shall we doe Act. 16. 30 the poore Jaylor being stung and sensible of his paine came trembling and humbling himselfe to Paul and Silas prisoners saying Sirs what must I doe to bee saved A conscience truely wounded will seeke to God to his word and Ministers for it knowes that God woundeth and healeth The feet of him that brings good tidings are beautifull to an humbled heart even as an experienced Physitian to a sicke party who else were sure to be lost for want of meanes What marveile if a soule truely sensible of his sting and paine can runne to Gods Ministers when a counterfeit humiliation can make as hard hearted a King as Pharaoh runne to Moses and Aaron and beg prayers of them A marveilous thing then that of so many thousands stung so deadly so few are sensible that so few trouble Moses or the Ministers with questions concerning their estates Some stung and guilty consciences not supported by faith in touch of sinne and sence of paine like a Doe shot with an arrow runne every way but the right for ease Some with Asa send to the Physitian to purge away melancholy Some with Saul send for musick esteeming soules sicknesse but a sottish lumpishnesse Some runne into the house of laughter and wicked playhouses to see and heare the Lords Sampsons and worthies derided not without haynous blasphemy Others fall a building with Cain or set upon other imployments perhaps it is but an idle fancy Some runne perhaps to the Witch of Endor in the meane time send away Paul as Felix or runne against Moses and his Ministers But comfort can they have none but from God and his word had not thy word saith David beene my comfort I had perished in my trouble All the Physitians in the world all the Musitians and Magicians put together nor any other meanes could helpe a stunge Israelite he must come to Moses when hee had done all hee could All other by-comforts are worme eaten and as cold water to cure a dropsie or as a cold draught to cure a poyson Some few there are that come unto us who we are sure had never sought to us more then others had they had so little sence of their sting as other have as the Israelites had never come at Moses had they not beene slung Let them be comforted in that they have gone the right way to fetch their comforts which is from God and his word and not from carnall men or councels The Lord in mercy hath brought them light out of darkenesse for pittie had it beene they had wanted the sting of affliction that hath driven them to God and to his word and servants 3. Comming to Moses wherein do they imploy them what questions move they to him Numb 21. 7. Oh their sinne troubles them which they confesse in generall we have sinned and in particular wee have spoken against the Lord and against thee and then pray him to helpe them in removing the Serpents So thou being stung when thou comest to Gods Ministers wilt be conversant in fruitfull and edifiable questions thou must be free in confession of such sinnes as are the likely cause of thy trouble and intent and busie how to be rid of the Serpents and the sting and poyson of thy sinnes Thou will be carefull to know how to get ease of heart and quietnesse of conscience from the paine and sting of sinne So the converts Act. 2 and so the Jaylor What shall I do to be saved The fault of many is when they have meanes of counsell and cōfort present with them to waste their time in trifling and curious questions and impertinent to the cure of the sting of the Serpent Questions which are like Crafishes in which is more picking then meat Questions meerely idle the resolution of which helps them no whit to ease or to heaven An humbled heart will not so lose his time nor dwell in toyes and unnecessaries to thrust out things more profitable A wise heart will not for a shadow forgoe the substance but will be much in that question of the young man Mr. what may I doe to inherit eternall life what may I doe to be saved what may I doe to be rid of this Serpent and
naturae Communis gratiae Juris singularis Primogenius ante queÌ„ nullus Vnig enitus post quem nullus Hieron advers Hâ—lvid Heb. 1. 6. Psal. 45. 7. Vse 1. Every mercy is the greater engagement unto God Vse 2. Honor Christ as the first born of God and how Vse 3. Threefâ—ld comfort in the birthright Vse 4. Forfeit not the birthright by sin Vse 5. Resemble Christ our Elder brother Priests types of Christ wherein The choice respected 1 Tribe 2. The perfections Note 1. A cover for all deformities of soule and body Note 2. Qualities requisite in Ministers In the consecration three things 1. Washing 2. Anointing When. Vnctus Dei Nolite tangere unctos meos Matter Measure Communication Psal. 133. 2. Note 1. Eminency of Christ above all creatures Heb. 3. 1. Note 2. Ministers must increase their gifts Note 3. Duties of private beleevers 3. Sacrificing Three sorts of sacrifices 1. A sinne offering Particulars 6. Note No perfection but onely in Christ. 2. A burnt offâ—ing or Holocaust Particulars 4. Note Sin unpardoned all service is abominable Iohn 9. 31. Psal. 66. 18. Vse 3. A peace offring or sacrifice Eucharisticall Particulars 4. Psâ—l 40. 6. Note Wash and purge all with the blood of Christ. Notes of it Merito â—anguinis satisfaction Spiritu naturam nostraÌ„ regeneraÌ„te Effects two Heb. 9. 14. The Priests garments in number tenne whereof foure belonged to inferiour Priests 1. A linnen garment 2. A girdle 3. A bonnet 4. Breeches To the high Priest sixe 1. The Ephod where Matter Forme Ornament Vse Distinction Propriety 2. The breast-plate of judgement Precious stones Shining Worth Place Number Order Figure Vse Quantity Vrim and Thummim Non est manifestuÌ„ apud nos quid haec significent Rab. Da. Names 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vse of them 3. The Robe Particulars 4. 4. The Miter Particulars 3. Propter summum Sacerdotem 5. The embroydered Coate Three things in Christ noted hereby 6. The girdle Foure things in Christ noted thereby Seven uses for the Ministers No basenesse in a Minister Variety of gifts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ministerii Personae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Typus fidelium in doctrina integritate morum Speciall holinesse They must bee good preachers and good livers Love the flock dearely Illud quod Christiani sumus propter nos est quod autem praepositi sumus propter vos est Aug. de Pastor cap. 1. Illud quod mundani sumus potius quam Christiani propter nos est Still keep on these holy garments Three uses for the people Two fold instruction Vse 2. As a Priest offer spirituall sacrifices In our priestly garments How put on Vse 3. Comfort to the godly 1. In Christ so arrayed 2. In respect of themselves In generall Psa. 45. 9. Ezek. 16. In the particulars Beleevers highly esteemed as precious stones Sin to slight them As Pomegranats As heires of the crowne of righteousnesse Common actions of the Priests 3. Abstinence from wine and strong drinke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The use of this law Prou. 31. 6. Intemperance in Ministers very hurtfull Prov. 31. 5. Prov. 23. 33. Hos. 7. 5. Ministers marriage how ordered Whom they may not mary And whom they may Typicall use of this ordinance 2 Cor. 11. 2. Perpetuall Ministers marriage lawfull Against the practise of Romanists Bale De actis Romanorum Pontificum Mourning for the dead Whether for the Wife Levit. 21. 12. Ceremoniall use hereof Numb 25. 3. Revel 4. 9 10. Perpetuall 1 Thes. 4. 13. Mat. 8. 22. Ierem 9. 1. Sin the proper cause of mourning Mischiefes of sinne Ministeriall actions of the Priests Common actions of all Priests 6. Heb. 5. 1. Levit. 7. 4. Mal. 2. 7. Isa. 52. 4. Psal. 45. 2. Numb 6. 23. Heb. 5. 7. Iohn 17. Actions proper to the high Priest Daily Exod. 32. 7 8. Revel 5. 8. Psal. 141. 2. Revel 8. 3. Weekely Yearely Isay 63. 3. Continually Vse for ministers Rom. 12. 1. Act. 20. 27. Vse For the people 1. Thess. 5. Reasons for a yearely fast Nazarits types of Christ 5. wayes Separate or set apart 3. wayes Christ eminent for sanctity in 6. respects Abstemious and why Nourishing the haire Rom. 13. 14. 1 Cor. 11. 14. Pictoribus atque Poetis Quidlibet audâ—ndi semper fuit aequâ—potestas Hor. Not touch the dead Released of the vow Vse 1. Christ and his excellency to be acknowledged And his great power wherin Object Answ. Vse 2. Difference of the Nazarites vow and Papists Nazareus non fuit caeteris iuâ—â—â—or sed aptior ad officia Vse 2. Vmbra legisâ—vaâ—â—iâ— illuxit veritas Evangelii Be Nazarites and how 1 Thes. 4. 3. Cleansing the uncleane a type of Christ. 3. Sorts of uncleannesse By meats or creatures that were uncleane Whence this uncleannesse When it began How it could be Meates why prohibited Marke of cleane beasts Revel 21. 8. By an uncleane issue What it teacheth Generatum sequitur naturam generantis Iohn 5. 5. By leprosie Per sensâ—â—â—lia ad intelligibilia Sinne declared odious Poena culpa In alâ— God hates Infection Excommunication Quoad Consortium Quoad Locum Quoad Praemium Paine and danger Signes of sinne and leprosie Note 1. Church and members subject to many defilements And why Note 2. Looke narrowly on the misery of sinne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Good to see and know our filthinesse by sinne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Miserable effects of inwaâ—d uncleannesse Vncleannesse cured by washing offering Washing blood of Christ. Externi symboli professionis Veritatis internae Resemblance Vse 1. Smallest sins to be put away Vse 2. Goe to Christ wash and be cleane Offering Christ offered himselfe Washing not sufficient without offering Red Cow Christ. Pro Christoaries pro Christo agnus pro Christo vitulus pro Christo â—ircus totum Christus Aug. Difference Dead workes why Isay 1. 18. Isa. 63. 1. Cant. 5. 10. Psal. 51. 7. Note 1. There is a way to cleanse every uncleannesse Note 2. Have recourse to the meanes Motives Isai. 1. Ex opere operato Note 3. Be very careful to avoid spirituall uncleannesse Iustus metuit non solum a peccato sed a contagione laâ—e peccati Ambr. de institut virg Birds Heb. 9. 26. Ephes. 5. 2. Levit. 1. 15. Act. 20. 28. Levit. 1. 16. Psal. 20. 3. Note 1. Comfort to the godly Psal. 34. 20. Note 2. Affect purity of heart and life Motives Casta Deus mens est casta vult mente vocari Hos 4 12. Begin with the heart why How the heart may be cleansed Proceed in cleansing the life Avoid occasions of defilement Vt salivaore excutitur sic sermo 2 Chron. 30. 18 19 20. Leper two wayes cleansed Heb. 2. 14. Heb. 7. 23. Vse 1. No easie matter to be rid of sinne Separate betweene the precious and the vile Vse 2. Christ discerns the leprosie of sinne Onely they are cleansed from sinne whom Christ accounts so to be Marks of one
Sacraments that can bring one drop of true water of comfort but by the presence and word of Gods blessing The efficacy of grace depends not on any meanes or worke wrought but it is Gods word and presence that doth all in them Ob. Then we may give up the use of all meanes and pray at home for grace Sol. Not so for meanes must be used Moses must speake to the rocke God appoints no meanes in vaine but we must not insist and dwell in them but looke beyond them to Gods blessing and successe Moses must use the Rod though a word without the rod might have done it so we must use the meanes as being tyed to them though God be not but not stick in them seeing the abuse of them may make them hurtfull not helpefull The people of Moses the Jewes strooke this rocke pearced him with thornes and speares saw with their eyes the precious fountaine opened in his side a priviledge in which they were beyond all people of the earth but partly ignorant what they did partly malicious treading this precious blood under foot not attending not beleeving the word this reall striking of this rocke was unprofitable yea and damnable unto them 5. The waters of the rock smitten followed the Israelites 1. Noting the abundance of water not only for their present supply but also for future so in Christ his blood is abundant and plentifuil redemption and consolation 2. The rock following them that is following or satisfying their desires It followed them every where where they desired followed their necessities followed their desires So Christ Jesus is to the faithfull heart all it can desire He followes them with all sweet and needfull desires He is above all that heart can thinke alwaies present with us through our wildernesse especially in most needfull times 3. It followed them in signifying the truth which was to follow It signifyed plainely that Christ was to follow it as the truth the type and so it followed them with instruction and admonition so Christ the true Rock followes the Church with instruction His whole life Ministery miracles actions passion and speeches was a reall instruction And now by his Ministery he followes us with daily directions 4. It followed them through the wildernesse even unto Canaan All the drynesse of that dry and barren wildernesse could not dry it up So the waters of grace streaming from the Rocke Jesus Christ follow the beleeving Israel of God through the wildernesse of the world to the heavenly Canaan All the persecutions and parching heats and droughts in the world can never dry it up Let all the wildernesse besides want water in Israels campe is enough Where God begins with a man in sound and saving grace here it will carry him into the land of promise True grace must end in glory Hence arise observations twofold I. In respect of God to confirme our faith in the assurance of his 1. presence 2. power 3. mercy to the Church I. His presence He that before was present in the Pillar of the cloud and fire for their safety and in the manna for their sustenance is now present in the Rocke for their satiety in their extreame thirst The presence of Christ is all in all to the Church his presence is a present supply of all wants His eye is alwaies present for although it goe over all the world yet it is alwaies fixed on the Church His eare is present they cannot call to Moses for bread or water but he heares and supplyes His hand is ever present with and for his Church and is not shortned Himselfe is ever present with his in life in death and after for good for grace and glory Onely keepe thou these conditions 1. Be with him 2 Chr. 15. 2 that is walke with him as Henoch 2. Keepe in thy waies for so long he hath promised his comfortable presence 3. Rejoyce in his presence in the presence of his spirit in the signes and meanes of his presence And then feare not want sicknesse nor to walke in the midst of the valley of the shadow of death for God is with thee Psa. 23. 4. He will also prepare a table for thee in the sight of the adversary ver 5. II. Here is a testimony of such mighty and miraculous power in God for his people that even Moses himselfe staggered and could scarce conceive a worke of such power from God Here is a worke of omnipotency in cleaving the hard rocke Psal. 78. 15. To shew 1. That he is a free worker not tied to second causes but at his pleasure can hinder alter or change the power of nature Psa. 115. 3. 2. That he can worke by contraries and out of most unlikely yea contrary meanes effect his owne pleasure Luk 1. 37 Is any thing impossible to God 3. That we should cast our eyes on this power Psa. 62. 11 Once have I heard it yea twice that power belongeth to God And hence learne 1. Not to limit the holy one that made heaven and earth of nothing 2. Faithfully to depend on this power when we see no meanes of safety or supply but all the meanes contrary For the rocke shall yeeld water rather then thou shalt want what hee seeth good for thee 3. In thy fainting and wearinesse when thy weaknesse tells thee thou art not able to goe on in this wildernesse for want of water of comfort and consolation nay art hopelesse in thy selfe or any meanes thou canst make now hope above hope Gods power is sufficient in thy weakenesse Sampson shall get both victory and water by a jaw-bone the most unlikely thing in the world for either And though this power now worketh not miracles ordinarily yet before thou that waitest on him shalt miscarrie hee will miraculously sustaine thee III. Heere is a testimony of Gods admirable mercry to his people Israel deserved to be smitten for their murmuring and rebellion but the rock is smitten for them The rock is not smitten for it selfe but for Israel In stead of a revenging power which they might have expected they find a gracious power which they could not expect Even so all maâ—kinde was to be smitten by the Law but the Rock must be smitten for us Our Rock suffered nothing for his owne sinnes who was purer in his nature and actions then all the Angels of God but all the stroke he suffered was for the Israel of God that they might draw out of this well-head waters of joy and abundant consolation The mighty power of God which we had deserved to be turned all against us is all turned to the salvation of the Church where mercy rejoyceth against judgement Thus of God From this Rock and water we are also to observe some things concerning our selves I. Wee have heere the accomplishment of that Prophecy Zach 13. 1 A fountaine is opened to the house of David and to the inhabitants of
Ierusalem for sinne and for uncleannesse Here we have Christ himselfe the true water out of the Rock who onely refresheth dry and weary soules and comforteth the fainting heart with the sweet promises flowing from the Gospell And that wee may see the excellency and benefit of this fountaine we will a little compare this Rock with the other and set the truth above the type to draw our eyes and desires after it 1. In that rocke the rocke was one thing the water another here Christ is both the rocke and water both the giver and water given 2. That rock refreshed wicked men and beasts this is bestowed upon and comforteth onely beleevers 3. That rock refreshed bodyes onely this both soules and bodies That preserved naturall life but this torrent preserves the supernaturall life of grace so as a leafe withers not nor falls from a tree of righteousnesse planted by this river of water Psa. 1. 3. 4. That rock might preserve and comfort the living but could not helpe a dead man but this quickneth the dead soule with new and heavenly life 5. The waters of that rock quenched natural thirst but this quencheth all unnaturall One drop of it tasted by Zacheus quenched all his unnaturall thirst after the world and in Paul all the thirst of revenge and furie against the Saints 6. The rock gave water twice this rock gives waters of comfort alwaies The water of that rock followed them a great while but at length were dryed up but the waters of this rock are never dried up The blood of CHRIST is alwaies running and a fresh fountaine never dry 7 The Israelites dranke of that water and were contented for a little while but by and by did thirst againe But he that drinkes of this water shall never thirst againe Ioh. 4. 14. that is miserably as they however he shall desire it still yet his very desire is his happinesse and saciety II. How we are to carry our selves to this rock and fountaine namely as Israel to that rock 1. The Israelites thirst and call for water they see and feele their need and want so we must feele our want of Christ and get a fervent desire after Christ and his graces because onely the thirsty are called Isa. 55. 1. and onely they in want see the worth of the thing wanting Now we may not thinke that every wish after Christ is this thirst for the worst can wish a part in Christ but this thirst and desire must have three conditions 1. It must be fervent and eager as Sampsons Give me water or I die Iud. 15. 18. As the chased Hart panteth after the rivers of water so doth my soule after thee Ps. 42. 1. 2. It must be faithfull We must not thirst with repining and diffidence as the Israelites but with faith and confidence This drawes vertue from Christ According to thy faith be it to thee 3. It must be constant The Israelites thirst still till they obtaine their desire so we must not content our selves with desire or to come where this water is and goe without it but we must never be content with our estate though it be never so well with us for the world till we taste the sweet comfort strength of Christ and his merits To continue thy thirst observe two rules 1. So long as God hath any grace to give or is not weary of giving thou must not be weary of thirsting begging asking 2. So long as thou wantest any grace or any measure of grace received thou must thirst still Ever be desiring one good thing after another and one measure of grace after another till thou beest compleat and then shalt thou never give over this thirst while thou livest here 2. Israel thirsty runs to the rock so in thy thirst run thou to the rock Dost thou thirst for pardon of sinne for grace of sanctification for sence of Gods love for assurance of eternall life come to this Rock for supply Art thou ready to faint in thy soule for want of grace and comfort art thou ready to sinke in sorrows feares faintings wants dangers runne to this fountaine which God hath opened for thee To move thee hereto consider 1. the rock it selfe calls thee which art thirsty which that rock could not doe Ioh. 7. 37. If any man thirst let him come to me and drinke 2. That to runne any whither else is to forsake the fountaine of living waters and dig pits that will hold no water Let Papists runne to the puddle waters of their owne merits or seek other Mediators or Intercessors say thou with the Apostles Lord thou hast the words of eternall life and whither should we goe Let others runne to humane helpes and remedies in their sorrowes to cards dice merry company let them runne to devils and witches and make them their rock Let thy heart say The Lord is my Rock and if the word were not my comfort I were sure to sinke in my trouble 3. Israel comming to the rock did not onely draw from thence but drinke heartily so we must not onely come to the place where Christ is preached but we must beleeve in him and specially apply to our selves the merit of his death For as drinking is a speciall application of water to the thirsty body so by beleeving in Christ we specially apply the waters of grace to the refreshing of the soule To beleeve is to drinke this water Ioh. 7. 38. with Ioh. 4. 14. Nothing could quench Israels thirst being bodily but water and onely faith quencheth our spirituall thirst And therefore as they to Moses we must say to Christ Lord give us faith to quench our spirituall thirst Let these motives provoke us to drinke these waters 1. As Israel was by drinking that water revived and refreshed so onely these waters from Christ quicken us with new life and coole the heat of raging and accusing consciences Every beleever hath true tranquillity of heart and joyes of the holy Ghost within him yea so plentifully doe these waters of consolation rise from the Rock that he that drinkes them is said to have the kingdome of God in him which stands in righteousnesse peace joy c. 2. What madnesse and folly is it to lay about us so eagerly for this puddle water in comparison and catching with all greedinesse at the bitter-sweet comforts of this life which prove poyson to the most and neglect the sweet and pure streames of saving waters of grace flowing from the true Rock JESUS CHRIST Wee reade what strife and contention was among the Jewes for wells of spring water and now no man will lose a dishfull of well water but he will know to whom and shall we onely not care for the water of saving grace which cost Christ so deare before he could open the well of it for us 3. When the woman of Samaria heard Christ say that he that dranke of this water should