holy things bark against the word preachers of it never chew the cud nor digest the word Some like the swine 2 Pet. 2. having their mouthes allwaies rooting in the earth cannot look up towards heaven all for their belly good for nothing but the knife neither for plow nor cart nor burthens nor saddle nor wooll nor milk but onely to feed and die besides while they live their filthy wallowing in miery lusts and puddles of corruption Some like the hare fearfull creatures shrinking from faith in God in temptation and from profession of it in times of danger and persecution more fearing crosses and losses than God himselfe or the losse of salvation The unclean creatures connot enter into heaven The fearfull c. shall have their part in the lake c. Rev. 21. 8. Of the same ranke are the Comes that burrow and treasure in the earth and neglect to treasure where theeves neither digg through nor steale Matth. 6. 19. 20. Some like the Ravens black and unnaturall feeding on carrion Some like the Ostrich grosse hypocrites with faire wings but cannot flye Some like the Sea-meaw partly living on water partly on land partly will be saved by faith partly by workes carry fire and water blow hot and cold of any or no religion And so much might be said of the properties of the rest Sect. II. II. The second legall uncleaneness was caused from within and was by the unclean issue of man or woman for which were appointed ceremonies of purification Levit. 12. and Chap. 15. 6. All those uncleane issues of which we must read and speak modestly lead us by the hand 1. Into our selves and the consideration of our naturall corruption the running issues of which meet us every where 2. Out of our selves to the remedy which is by Jesus Christ our sanctifier The description of this foulenesse shewes what we are by nature and in the first Adam The manner of the cleansing shewes what we are by grace and in the second Adam in whom alone we attaine cure and remedy To explaine which we must know that 1. Those lawes concerning our uncleane birth and the womans purification after every birth put both the Jewes and us in mind how that the common nature of man is horribly polluted by sinne which is every where called by the name of uncleanenesse Psal. 51. 5. Behold I was borne in iniquity and in sinne hath my mother conceived me Isa. 64. 6. We have all been as an uncleane thing and all our righteousnesse as filthy clâ—uts Joh. 14. 4. Who can bring a cleane thing out of filthinesse there is not one Joh. 3. 6. That which is borne of the flesh is flesh because that which is begotten participateth of the nature of that which begetteth And this uncleanenesse is not in any one part but stickes to the whole man both in body and soule polluting the mind with blindnesse the will with rebellion against the will of God the conscience with senselessenesse and horrour the affections with all manner of disorder the whole outward man with resistance and repugnancy to the Spirit Rom. 8. 7. 2. As from these inward issues the outward man was many waies polluted So the Jewes and we are put in mind that from that filthy puddle and fountaine of originall sinne issue continually many uncleane issues into the life and conversation Matth. 15. 19. Out of the heart come evill thoughts murthers adulteries fornications thefts false testimonies slaunders These are the things which defile the man 3 As these uncleane issues defiled whatsoever they touched Lev. 15. 4. to the 15. so herein is noted to them and us the infection of sinne and spreading of it and that the corruption of nature which will put forth it selfe in every thing polluteth all that we touch Tit. 1. 15. Unto them that are defiled and unbeleeving is nothing pure but even their minds and consciences are defiled 4. As those uncleane issues excluded and shut them out of the campe and society of Gods people till they were staid so the foule issues of naturall corruption till stopped and stayed by grace estrange us from God and from the common-wealth of Israel Ephes. 2. 12. The effect of all morall uncleanenesse is to thrust every man and woman under the curse of the Law and wrath of God who can no more abide a man in the foulenesse of his nature than men can the spawne of a most venemous serpent In Adam all died 5. As the description of those issues brought the Jewes to the legall purification for when the Jew saw the danger of his uncleanenesse and that if he separate not from it he shall die in it for defiling Gods Sanctuary vers 31. this made him seeke to the remedy So the true understanding of a mans forlorn desperate estate by nature and that except a man be borne againe of water and the holy Ghost he can never see the kingdome of God Joh. 5. 5. This makes a man flye out of himselfe to seek righteousnesse and purity in the meanes which God hath appointed And thus by the very description of our uncleannesse we are led unto Christ by whom how we are to be cured we are after to see Sect. III. The third Legall uncleannesse was by the disease of the leprosie than which none was more foule more hatefull None so lively resembled the native face of sinne none had so solemne and significant rites for cure none did more expressely shadow all constitutions as conduce to the purging and removing of sinne and consequently none more forceably led us to Christ who is not in any ceremony more lively figured The Lord would have the Jewes and us in this instance to be led by things sensible to things intellectuall by an externall and sensible disease to be carried to that which is internall and lesse sensible for the most part And though of all bodily diseases none more expresly declareth the disease of sinne in the soule than leprosie yet it comes farre short of it in the desperate and dangerous properties of it We must therefore prepare men to Christ by describing the foulenesse and misery of the disease 1. Leprosie proceeds from poisoned and corrupted humours in the body so sinne is nothing else but the poison and corruption of the soule And this spirituall leprosie is farre more miserable than the other for that of the body is onely a punishment this is a guilt And who can deny but the corruption and poison of the soule and spirit is farre more poisonfull and mortall than poison of the flesh 2. Bodily leprosie is a disease of some men sinne is of all men and of all the man Bodily leprosie spreads over all parts of the body but cannot reach the soule but this spreads over the whole man the soule and all the faculties are weakned and tainted there is not a debility onely but a corruption in the
is an Orphane the Widow desires it should be your Ward who in your love can best tender it and by your authority defend it sufficiently The God of heaven increase all heavenly graces and comforts in your noble heart abundantly and adde unto your dayes honours and blessings of all sorts till these shadowes flie away and the true Day-star arise upon you in glory the hearty prayer of one who is and desires to be reckoned among Isleworth June 29. 1635. Your Wo truest friends in every good service WILLIAM JEMMAT To the CHRISTIAN READER I Have heard of a demur made as though something were put forth under this Authors name which is none of his I assure thee in the word of a Minister that for the workes that have my Epistle prefixed and I hear of no other published with his name there is not one note nor notion which is not the Authors own according to his papers And the like I affirm concerning this Treatise of Types which now I publish The use of it is manifold To open divers places of Scripture To shew the meaning of legal shadowes and ceremonies To declare the faith of the Elders who received a good report To manifest our faith one with theirs one Faith one Lord one Baptisme one salvation To magnifie and commend Christ to every soul that it may be saved and he honoured To discern and bewail the blindnesse of Gods ancient people the Jewes and pray for their return to the truth not â—atching at shadowes Of whom in present I may say with detestation of their madnesse as he said against the Philosophers Nos qui non habitu c. We Christians whose excellency stands not in outward things but spirituall glory that we have found what they with all their diligence have sought and could not finde Why are we unthankfull Why doe we stand in our own light if the truth of the Deitie hath in this our age attained to maturity Let us enjoy and make use of our own good and follow the truth in truth avaunt superstition be packing all impiety let true religion be preserved and flourish Yet withall seeing there is a promise that all Israel shall be saved let us pray for the performance and that with all earnestnesse as that converted Jew gave exhortation to his son So long pour forth thy prayers for the remnant of Israel till God look from his high habitation and see and have mercy on his people for the Lords sake his Annointed that in our dayes Judah may be saved and the children of Israel may dwell safely in their own land and spend their dayes in good the Lord making his good Spirit to rest upon them WILLIAM JEMMAT A Table of the Contents of this Treatise I. THe Introduction containing five Propositions of the Church Salvation Covenant of grace Christ and the ancient Ceremonies p. 1 Five reasons for those Ceremonies 2 Grace in the new Testament specially how 3 Ceremonies called shadowes for four reasons ibid. Threefold use of them to the Jewes 4 Gods wisdome in appointing them three wayes ibid. II. The Treatise shewing Christ prefigured by holy persons and things 5 I. Adam a type of Christ in creation office soveraignty conjugation propagation 6 The Ministery reverend for antiquitie 8 Antiquity of the doctrine of free grace ibid. Seek life by Christs death 8 Get into Christ the second Adam as thou art surely of the first Motives ibid. II. Noah a type for salvation righteousnesse preaching Ark repairing the world sacrifice of rest and a dove sent out of the Ark. 9 Preserve integrity in the worst times 13 Sinnes which are signes of judgement approaching ibid. Comfort to be had in Christ our Noah 14 III. Melchizedek a type in Etymâ—logiâ— office originall excellency of person and Priesthood 15 16 17 Christ greater than Abraham 18 Comfort by Christ our Melchizedek ibid. We are blessed by our Melchizedek 19 By our Melchizedek the Church abides for ever ibid. Excellency of Christs Priesthood above the Leviticall eight wayes 20 Sin not to be accounted slight whose sacrifice is so costly 21 IV. Isaac a type in birth suffering offering escape marriage ibid. A pattern of obedience in 5. things ib. How Christ doth meet his Church 25 Two Rules 26 A type of our resurrection 27 Matter of sweet consolation 28 Look for help though the case be desperate ibid. V. Joseph a type in his person actions â—…ssions advancement 29 No newes for good men to be hated for their excellency 32 All sufferings of the godly come of God ordained and ordered 33 Comfort by Christ our Joseph four wayes 34 Doe to Christ as Joseph's brethren to him 35 VI. Moses a type in person estate office 〈◊〉 suffering sundry actions ib. Our doctrine is of God 40 Be faithfull in doing thy office ibid. Shew faith in the fruit of it contrary to four sorts of men 41 Assurance of our resurrection ibid. VII Joshua a type in saving calling miracles valour actions 42 A fearfull thing to be an enemy of the Church 45 Comfort in our salvation accomplished ibid. Duties we owe to Christ our Joshua 46 Conditions to be observed in going to heaven Six ibid. VIII Sampson a type in person condition actions sufferings stratagems victories 48 Judge none by outward calamities 51 Strange meanes used by God for the Churches good 52 Our victory stands in patience and passion ibid. Fourfold comfort to Gods people 53 In Gods cause contemn greatest perill and prepare for death approaching 54 IX David a type in person vocation wars kingdome office Propheticall and Priestly 55 Enter upon no office without assistance of the Spirit A note of it 61 Christ the true King of the Church Nine wayes more excellent than David 62 How God brings his servants to honour 65 Church ever pestered with home-bred enemies 66 Comfort to the Church in 3. things ib. X. Salomon a type in person condition peace-making wisdome glory temple justice 68 Duties to Christ our Salomon two 73 Fourfold comfort in our Salomon 74 XI Jonah a type in name office death buriall resurrection 75 Repent at the Ministery of Christs servants 77 Motives ibid. Vocation of the Gentiles 78 Our resurrection assured to us 79 Power and wisdome of God to be admired ibid. Terror of sinne even in Gods own children and comfort 80 XII The First-born types as Gods peculiar fathers of the family preferred before brethren double portion 82 Every mercy is the greater engagement unto God 85 Honour Christ as the first-born of God and how ibid. Threefold comfort in the birthright 86 Forfeit not the birthright by sin 87 Resemble Christ our elder brother 88 XIII Priests types in deputation to office and execution choice consecration apparell actions 88 A cover for us in Christ for all deformities of soul and body 90 Qualities requisite in Ministers ib. Eminency of Christ above all creatures 93 Ministers must increase their gifts 94 Duties of private believers ibid.
communicated his whole will and counsell to his Sonne concerning the salvation of the Church Joh. 8. 26. 2. As Noah takes many trees at Gods commandement and strongly eloseth them together and pitcheth them within and without against the waters So doth Christ make choice of trees of righteousnesse the planting of the Lord and compacts them together by the bond of the Spirit glewes and fastens them together by the glew of Christian love and pitcheth them within and without fortifies and strengthens them against the waters of affliction temptation persecution that none shall drown or overwhelme them 3. As Noah prepared divers roomes in the Ark for divers creatures So Christ in his Ark appoints divers places and functions for beleevers here and prepares in his Fathers house many mansions for them hereafter Joh. 14. 2. And as Noah receives into the Ark clean and unclean creatures and persons a Sem and a Cham So the Lord Christ into his militant Church all sorts of Nations sexes persons conditions Jewes Gentiles men women noble ignoble beleevers and unbeleevers hypocrites and sound Christians On this floor is wheat and chaffe 4. As Noah made a window into his Ark to give light to the creatures within So Christ by the Gospel preached in the Church enlighteneth the mindes of those that are within without which light let in they should sit in everlasting darknesse 5. As Noah by the same direction makes a door to enter into the Ark and but one door for so very great a building So there is but one door to the great building of the Church dispersed farre and wide and this is Christ himself Joh. 10. 7 9. 6. As Noah the Master of the Ark enters into it and receives and saves all that enter in with him for which purpose he is contented to be tossed up and down by those most raging waters and had no more freedome from fear and danger than others in the Ark So Christ the Master of his Church to save his Church himself enters into it and is admitted into it by the waters of Baptism and was contented for the saving of others to be tossed with waves and billowes of affliction ignominy shame sinne curse yea the torments of hell That his Church might be in safety with him he will be in danger with her and every way to help her will be everyway like her in all things sinne excepted V. Both of them were repairers of the world From Noah descended all the inhabitants of the earth from Christ all the inhabitants of heaven The world again was re-peopled and replenished by Noahs posterity the Church and every member is Christs posterity Both of them were preservers and providers for all sorts of Creatures But Noah as a steward Christ as Lord and owner of them Noah for a few Christ for all Noah for a year and a little more Christ perpetually To both of them the creatures came in and were obedient to them Though never so fierce and savage out of the Ark yet in the Ark they were mild and tame So to Christ the windes seas devils obey and if Lyons and Cockatrices come into the Ark and Church they become as Lambs and little children putting off all fiercenesse Isa. 11. 6. VI. Both of them offered a sacrifice of rest and sweet savour to the Lord Noah Gen. 8. 21. As men are delighted with sweet savours so was Noahs sacrifice pleasing to God But his was a sacrifice but of testification witnessing his faith and thankfulnesse The sacrifice of Christ was a perfect satisfaction in which he offered not the bodies of clean beasts as Noah but his own body as a Lamb without spot not upon an Altar built by Noahs hand but upon the Altar of his Deity not ascending to heaven by ordinary fire but offered through his eternall spirit compar'd to fire Heb. 9. 14. And therefore must fully satisfie his Fathers justice appease his wrath and be most acceptable in it self and must bring Noahs and all other sacrifices into acceptance And from hence it was that with both of them God did make a covenant of grace for their posterities that he would never break out in such wrath against them confirming the same unto the posterity of Adam by the sign of the Rainbow and to the posterity of Christ by the Sacrament of Baptisme and the Lords Supper VII Both of them sent a Dove out of the Ark. Noah when the waters asswaged and much of his fear and danger was past sends out the Dove who brought an Olive branch a sign of joy comfort and abating of the waters So Christ Jesus his sufferings and labours being ended sent his Spirit forth which had lighted as a Dove on him and brings joy and peace and comfort into the hearts of all beleevers bringing in a testimony that Gods wrath is appeased the waters are diminished his love and favour returned which is better than life I. In the type and truth learn If all the world about us be given to wickednesse and we be cast into never so wicked an age then to labour to shine in the middest of a naughty generation Phil 2. 25. It is a singular praise to be a Lot in Sodom and in a corrupt age to be unlike sinners For light to shine and shew it self in darknesse is beautyfull and glorious Let your light so shine before men that they may see your good works and glorifie your father which is in heaven To shew our selves sonnes of God and children of light among enemies of God and light is a singular honour Noah fashioned not himself to those corrupt times nor Christ to the evill behaviour of that age Never had Christians more need among so many wicked fashions to be exhorted not to fashion themselves to the world If a Preacher hold on a preacher of righteousnesse in singlenesse and sincerity of heart not fashioning himself to the present temporizers and men-pleasers Let all the world scorn oppose traduce him If a private man hold forth the word of life and in blamelesse and pure conversation walk in a way which leadeth against the stream and common current of the corrupt age Both the one and the other have heer the type and the truth Noah and Christ presidents for the like actions precedents in the same way II. In them both learn That these are the days in which we must expect our Lord to judgement As it was in the days of Noah c. So shall the comming of the Sonne of man be As those sinnes in Noahs time brought the deluge of water the same sinnes now reigning shall bring and hasten the destruction by fire prophecyed 2 Pet. 3. The sinnes are these 1. The sonnes of God marry with the daughters of men that is the godly with the ungodly religious with the superstitious beleevers with infidels 2. Horrible contempt of the word As Noah preached by the power of the Spirit and
have any end for he is the beginning and the ending And although his humanity had genealogie beginning and ending of life yet as he was the word he had none And although as the Soâ—â—e he was from the Father yet as God he was from none but as the word was of himself Here also is a difference Melchizedek was without genealogy according to Scripture Christ according to nature IV. In the excellency of his 1. Person 2. Priesthood 1. For excellency of Person 1. Melchizedek was greater than Abraham for he blessed Abraham and the greater blessith the lesser Heb. 7. 7. signifying Christ the fountain and originall of all blessing in heavenly and earthly things Ephes. 1. 3. 2. Melchizedek refreshed Abraham and his Army returning weary from the battell and journey with bread and wine Here Abraham was a receiver Melchizedek a giver a manifest type of Jesus Christ refreshing and comforting all his followers and members of his militant Church in their journey and wearinesse with his word and Sacraments Matthew 11. 28. I will refresh you 3. Melchizedek was man onely and sinfull Christ God and man without sinne Melchizedekas the sonne of God Christ indeed the Sonne of God 2. For the excellency of his Sacrifice or his Priesthood which was greater than Aarons For 1. Levi and Aaron paid tythes in Abrahams loines to Melchizedek Heb. 7. 9. and the inferiour payes tythes to the Superiour Such is the Priesthood of Christ after the order of Melchizedek not of Aaron 2. In regard of the entrance Melchizedek was not annointed with materiall oyle as Aaron nor received his Priesthood from any other but onely so declared by the mouth of God So Christ succeeded none received his Priesthood from none but annointed by the Spirit of God Luke 4. 18. and made a Priest by the Oath of God Psal. 110. 4. The Lord sware and will not repent thou art a Priest for ever after the order of Melchizedek 3. In regard of the continuance of his Priesthood For as he receives it from none so he passeth it not to any other nor any can succeed him but he endureth ever having an everlasting Priesthood Heb. 7. 24. The Leviticall Priesthood ended particularly in the death of every high Priest and universally and finally in the death of our high Priest But Christ is eternall who died but rose again figured in Melchizedek I. If Christ be the true Melchizedek then must he needs be greater than Abraham though the Jewes vainly gainsay it Joh. 8. 53. To him all our tythes and offerings due from Abraham to Melchizedek He is blessed and Prince onely the King of kings and Lord of lords unto him be honour and power everlasting 1 Tim. 6. 15 16. So the four and twenty Elders Revel 11. 15 17. And Angels Beasts Elders and all creatures Revel 5. 11 12 13. II. For the comfort of the Church that Christ is the true Melchizedek both a Priest and a King 1. As he is a Priest we are assured of a perfect reconciliation by his all-sufficient Sacrifice 2. Of sound instruction for the Priest must teach the Law his lips must present knowledge Joh. 4. 25. When the Messiah is come he will tell us all things We detest the blasphemy therefore that tells us that he hath left an imperfect doctrine that must be eeked with traditions 3. Of his blessed intercession which is meritorious and acceptable Samuel out of his love to the people 1 Sam. 12. 23. saith thus God forbid that I should sinne and cease to pray for you but I will teach you the good way Christs love to the Church is no lesse therefore he will both teach and pray 4. Of powerfull protection and safety For he is not our Priest onely but our King not our Doctor onely but our Defendor not a Priest onely to pray but a King to obtain for us and bestow on us what he prayes for What if he had never so much power in teaching if he were impotent in defending But he is King of peace in himself and unto us We have a powerfull advocate in heaven They never tasted the sweetnesse of this doctrine that seek after any other Mediator III. Hence is the happinesse of the Church As Melchizedek blessed Abraham So Christ our Melchizedek hath blessed all the faithfull posterity of Abraham Ephes. 1. 3. with all spirituall blessings in Christ Jesus But with difference Melchizedek onely pronouncing blessing Gen 14. 19. Blessed art thou of God possessor of heaven and earth But our Melchizedek meriteth and bestoweth blessings of higher kind also than could Melchizedek For 1. Christ blesseth by meriting blessing through his most perfect sacrifice pacifying his Fathers wrath Melchizedek offered no such sacrifice to no such effect his was accepted by mercy not for merit not for his own sacrifice but for Christs 2. By actuall procuring the blessing of remission of sinnes and righteousnesse restored a more effectuall blessing than Melchizedek could procure His sacrifices could onely signifie these in the Messiah's not actually apply them 3. By gathering calling ruling and preserving in spirituall life his whole Church as members of his own body and by the donation of his spirit none of which blessings Melchizedek could give 4. By bestowing eternall life on beleevers here in the first fruits hereafter in the harvest whereof Melchizedek must be a receiver from him the fountain not a giver 5. By publishing and pronouncing on beleevers all this blessing in the preaching of the Gospel and sealing it to the hearts of the elect by the daily effectuall voyce of his spirit by the word which Melchizedek could not doe Therefore a greater than Melchizedek is here and a greater blessing than Abraham received from him Let the world curse wicked ones rage and revile against the Church and Members yet as Isaac said of Jacob Gen. 27. 33 I have blessed him and therefore he shall be blessed the same will Christ not say onely but accomplish to them IV. Hence is the stability and perpetuity of the Church and members That Christ is the true Melchizedek that is an eternall Priest the Church must be eternall For a Priest cannot be without a Church nor an eternall Priest without an eternall Church but of Christ it is said thou art a Priest for ever Therefore Tyrants shall not waste it time shall not out-last it death shall not hinder the being and happinesse of it no more than it could the eternity of the Priest himself who rose gloriously from the dead so shall the members How happy a thing is it to be of this houshhold V. The excellency of Christs Priesthood above the Leviticall This is the scope of the Apostle in describing Melchizedeks Priesthood so largely For the Leviticall Priests were homagers to this yea to the shadow of it in Melchizedek while they were in Abrahams loines 1. They were men onely of men Christ the Sonne
Ioshua gives the land onely to him that overcommeth And he that perseveres to the end shall be saved CHAP. IX 8. Sampson a type of Christ. I. IN person and condition 1. His conception foretold by the Angel of God Judg. 13. 5. So was Christs His office foretold he must be a Saviour So Christ. Borne beyond strength of nature of a mother long before barren Iudg. 13. 3. So was Christ. His mother saluted by the Angel as Mary was that though she was barren she should conceive a sonne a saviour the one shall begin to save Israel out of the hand of the Philistims verse 5. the other must save his people from their sinnes And this promise confirmed by a signe to both the mothers Iudg. 13. 4. Luke 1. 30. 2. Both must be Nazarites Sampson by the Law of Nazarites Numb 6. 2. Christ by occasion of the place in which he was educated not by that law But as a Nazarite signified one that was separate and severed from the common course of men to a more holy profession of sanctity and to a stricter care to avoid all manner of impurity such a one the Prophets signified Christ should be not onely holy and seperate from sinners but the author of holinesse And as Sampson was sanctified from the womb So was Christ much more So the Angel The holy thing that is in thee is of the holy Ghost And herein beyond Sampson for in Christ are all sanctified 3. Sampson grew and the spirit waxed strong in him so as he became a Saviour of incomparable strength So Christ grew every way in stature in favour with God and man and the Spirit was so strong in him because it was not measured unto him as unto Sampson as he became a Saviour stronger than the strong armed man He was the true Sampson that overcame many enemies and slew heapes upon heapes And although Sampson the type was at last overcome by his enemies our true Sampson is invincible and hath gloriously triumphed over them all Both of them were great deliverers the one from great thraldome and temporall misery the other from a greater spirituall and eternall thraldome under sinne the Law Satan hell c. II. Sampson was a type of Christ in three especial actions 1. He found meat in the eater and from the strong sweetnesse and brought some of it to his parents Christ by his death which seemed to eat him up brings us meat the bread of life sweeter than honey and out of this dead Lyons mouth that is Christ dead comes sweetnesse Thence sprang whole flocks of Christians like so many swarmes of bees 2. Sampson loved strange women and went among the enemies of God for a wife which might seeme a sinne in him but that the text saith It came of God Iudg. 14 4. A type of Christs love to the Gentiles casting his love on her that was not beloved to make his despised and dispersed of the Gentiles his spouse and wife as Hosea 2. 23. I will have mercy on her c. Where the whole contract on both parties is set down at large 3. Sampson put forth his minde in parables and riddles So did Christ his doctrine to the Pharisees Matth. 13. 34. III. In passion and suffering they were very like in many passages 1. Both sold for money Sampson by Dalilah to the Princes of the Philistims Iudg. 16. 5 Christ for thirty pieces of silver unto the chiefe Priest Both betrayed by their most familiar the one to the Philistims the other to the Pharisees Both under pretence of love Sampson by Dalilah Iudg. 16. 15. Christ by Iudas with a kisse both apprehended by their enemies both led away both bound both brought forth at a great feast both blinded both scorned both fastened to a post the one of the house the other of the Crosse. 2. As Sampson offered himselfe freely unto death among wicked men as a most valiant Captaine being called to be a revenger of Gods enemies and therefore it it is said Heb. 11. he dyed not as a self-murtherer but in faith that is as a faithfull servant of God adventured his owne life for the destruction of the enemies of God and his Countrey as every good subject and souldier pressed to the field ought to do So Jesus Christ voluntarily offered himselfe to death and went out to meet the apprehendors and was content to dye among wicked men and to be hanged between two theeves that he might destroy and scatter the powers of the enemies of his Churches salvation IV. In victory and fortitude 1. His first stratagem which was as a praeludium to his calling in which he assayed his power was that he overcame a stout Lyon in the desert and slew him with his own hand Chap. 14. 6. and tare him as one should have rent a Kid So the first powerfull worke in which our Sampson shewed himselfe was the conquering of the devill that roaring Lyon hand to hand who assaulted him in the wildernesle by three horrible and hellish temptations 2. Sampson flew with his owne hand being alone above a thousand men at once having nothing but the jawbone of an Asse a weake base and insufficient weapon for so great a warre and victory and as it was unfit so it was an unclean weapon of an unclean beast by the Law which his strict profession of a Nazarite should not have touched had it been out of case of necessity So our true Sampson by as weake instruments and as contemptible in the eyes of flesh conquers thousands daily while by the foolishnesse of Preaching by the doctrine of the Crosse by weak earthen vessells he subdues whole countries and kingdomes unto him that the work may be knowne to be his own hand and power and not the instruments 3. Sampson slew more of Gods enemies at his death than in all his life Iudg. 16. 30. And this was the effect of the death of Christ when sinne Satan hell the grave and his enemies seemed to triumph over him and make themselves merry with the Philistims as having in their power their greatest enemy but suddenly he afflicted them more in his death than in all his life This death of Christ pulled Satans house over his head it was the death of death and squeasing of all enemies at once 4. Sampson being in the City Azzah and the Citizens nowlying in wait to kill him and to make an end of so furious an enemy whom they had sure within their gates he arose at midnight and tooke the doores of the gates of the City and the two posts and lift them away with the barres and layd them on his shoulders and departed Chap. 16. 3. So when satan and sinners had buried Christ laid a stone on him sealed it and watched him thinking they had him sure enough never to molest them more he like another mighty Sampson rose in his might carried away the gates and barres of death from
not count thy life dear to finish thy course with joy For a man to thrust himselfe in hazard or venture his life without warrant from God or by his own private motion is rash but God calling in standing against the enemies of the Church it is honourable In both learn to prepare for death approaching by faithfull and fervent prayer So did both these Sampsons And the issue will be comfortable as theirs that all thy life and combate shall not give such an overthrow to thine enemies as such a death though enemies seem never so much to prevaile CHAP. X. 9. David a type of Christ in 5. respects AS all the Kings of Israel were expresse types of Jesus Christ the head of his Kingdome and of all the people of God as they in their times were So were there two of them that were more manifest figures of him than all the rest I meane David and Solomon Of both which we are to enquire wherein the resemblance consisteth David was so speciall a type of Christ as scarce is any thing noted of Christ but some shadow of it might be observed in David I. For his person David the son of Iesse Christ the true rod out of the stock of Iesse Isai. 11. 1. Both of obscure and low parentage Both out of dry and despicable roots Both Kings Both Kings of Israel Both their Kingdomes raised out of humility Both men after Gods own heart Both Davids for even this roote of Iesse was not onely commonly called by the name of the sonne of David but of the name of David himselfe Ezech. 34. 24. My servant David shall be the Prince among them which was long after David was dead Ieremiah 30. 9. They shall serve the Lord their God and David their King whom I will raise up unto them Hosea 3. 5. They shall seek the Lord their God and David their King that is not the typicall King David dead long before but the Messiah the true David to whom onely prayer and spirituall worship belongs II. For his vocation and calling 1. Both called to be the head of nations Psal. 18 43 thou hast made me the head of nations which was not literally true of David who was properly King of one little corner in Judea but of Christ the true David whose kingdome was from sea to sea and to the worlds end David of a shepherd of sheepe was raised to be a shepherd of men even of Gods people So was Christ raised of God to be the chiefe shepherd of the stock 1 Pet. 5. 4. And not of bodies as David but of soules 1 Pet. 2. verse 25. 2. The time when David was anointed about the thirtieth year of his life 2 Sam. 5. 4. and Christ was baptized at thirty yeares and invested into his Office 3. The place where David made choice of Jerusalem for his royall seat and Metropolis being anointed of God to the Kingdome of Israel So Christ being anointed the everlasting King of all the Israel of God made choice of Ierusalem there to rule and shew his power upon the Crosse his Chariot of triumph crowned with a crowne of thornes and after in his glorious resurrection and ascension sending the Spirit and the Gospel And as David added some of the borderers to the kingdome of Israel as himselfe saith strangers were subdued to him So the true David adds to the Church the whole body of the Gentiles and hath by the preaching of the Gospel the sword of his mouth subdued the world to himselfe 4. The gifts fitting him to this function As when David was anointed the Spiof God came upon him 1 Sam. 16. 13. and fitted him to the government of Gods people So our true David Jesus Christ anointed with oyl above all his fellowes had the Spirit of God descending upon himin a visible shape and by that anointing filled and furnished with the Spirit and all needfull graces for the administring of his Kingdome 5. As David was preferred above all his brethren in four speciall graces So was Jesus Christ above David himselfe 1. In wisedome and prudence 1 Sam. 16. 18. the servants of Saul observed David to be wise in matters and the Lord was with him and Ch. 18. verse 14 15. when Saul saw that David was very wise he was afraid of him Our true David had all treasures of wisedome and knowledge The Spirit of wisdome and understanding the Spirit of Counsel rested upon him Isai. 11. 2. who is therefore called the great Counseller Isai. 9. 6. whose counsels are farre beyond Ahitophels his were as the Oracles of God Christs were so And our true David gets beyond his type David in many things by his own confession did very foolishly Our true David never did any thing but the wisedome of God shined in it with whom not onely God was but because he was God 2. In fortitude and magnanimity without which counsell were bootlesse by which he was able to encounter with a Lyon a Beare with Goliah and all that rose up against him or his people A man fitted for peace or warre with counsell and strength Whose description in part is contained in the forecited place 1 Sam. 16. 18. strong valiant a man of warre and wise in matters A type of our true David who for fortitude is the invincible Lion of the tribe of Judah and not a valiant man onely but the strong God Isai. 9. 6. the mighty God See Tit. 2. 13. 3. In gifts of prophecy He was able to sing divine Psalmes and hymnes to the praise of God an holy pen-man of the Scripture A type of Christ the true Prophet of his Church not a pen-man but the Author of all the holy Scriptures David a Prophet Christ the Lord of all holy Prophets 4. In gifts of true sanctification and holinesse being a man after Gods own heart commended for his uprightnesse in all matters save that of Uriah A type of Jesus Christ who by the devils confession was the holy One of God 1. Himselfe being sanctified beyond all measure 2. Being the sanctifier of his people the author meritour and applier of all sanctifying graces to his members of whom himselfe is head 3. In his type were many foule spotsâ— In him no spot nor staine Therefore the Church sings out his holinesse from toppe to toe Cant. 5 10. and concludes him wholly faire and delectable verse 16. III. David was a type of Christ in his warres First in respect of his followers secondly of his enemies thirdly of his victories 1. His followers David had a traine 1. Of poore men and received such to him as were in debt 1 Sam. 22. 2. The Sonne of David had a poor train and not receiveth onely but calleth all unto him that are heavy laden with the burthen of sinnes called debts promising he will ease them 2. Afterwards David had his thirty seaven Worthies that Valiantly fought his battels 2 Sam. 23. and
by their strength carried wonderfull victories So had the Sonne of David his twelve Apostles and seventy two disciples who as worthy and stout Champions fought the Lords spirituall battels and mightily subdued the world under the government of Jesus Christ in whose place are succeeded Pastors and Teachers to the end 2. His enemies 1. Open and manifest not onely Goliah that defied all Israel but Saul that casts a speare at him that hunts him as a Partridge that sends out for him to bring him to death and the house of Saul Shimei rayling on him and cursing him with an horrible curse besides Amalekites Philistims c. So our Lord Jesus had open hostility against the great Goliah of hell and encountered him hand to hand and conquers him in the wildernesse But Herod hunts his life every where the Pharisees revile him for a deceiver and Demoniack send out for him to take away his life and the people of the Jews pursuing him with all open hatred and hostility even to the death and all the wicked tyrants and enemies so many Amalekites and Philistima 2. Secret and underhand enemies that should have been loyall and loving to him even his own people that flattered him with their mouths but imagined mischief against him Ps. 41. 9. Such as Doeg Achitophel Nay he which eat bread with him at his table his familiar that went up to the house of God with him And more than all this he that came out of his own loynes his own son Absalom besides the sonnes of his Father 1 Sam. 17. 28. So our true David had not onely his own Jewes and brethren hating him with an horrible hatred and calling his bloud upon themselves but his own Disciple that had been so familiar with him that went to the house of God often with him that knew all his haunts and waies betraying him and delivering him to be crucified And thus Christ himselfe expounds that in Psalm 41. 9. of himselfe and Judas Euk. 22. 21. And therefore Interpretors expound such exectations as Psal. 59 13. Consume them that they be no more not so much litterally against Saul and other enemies of David as against the Jewes and enemies of Christ shadowed by them and so conceive them as they be Propheticall predictions of Jerusalem and the Jewes forty yeares after Christs ascension and oâ— the present wrath upon the hardned Jewes whose hatred against Christ liveth at this day as the cuâ—se liveth on them 3. His deliverances and victories with many of which the Lord honoured him As 1. Saul layes wait every where to take him and pursues him from place to place but Davids feet were made like Hinds feet in expedition to avoid his enemy whether Saul or Absalom who chased him as hunters the silly hare and he escapes them all though narrowly and strangely Christ Jesus was often sought after and layd for by his enemies no kind of snare was undevised to take him in his talke in his doctrine in his life and conversation no meanes unattempted to take his person but he escaped their hands strangely Sometimes he went through the middest of them all who having strong purpose yet had no power to take him till the time was come that he delivered himselfe 2. Saul having wearied himself in pursuit of David sent messengers to take him three severall times 1 Sam. 19 20. but they among a company of Prophets began to prophecy the spirit of the Lord comming upon them and they went without him So the Pharisees sent messengers to apprehend Christ and bring him before them but comming to him as Sauls messengers to David hearing his gracious words had no power to take him but went away preaching and proclalming as they prophecying never man spake like this man Joh. 7. 46. 3. In the comparison between Saul and David David having ssaine Goliah was sung Saul hath slaine his thousand but David his ten thousand 1. Sam 18. 10. But there is no comparison between the victories of David and the Son of this David who hath slaine the great Goliah the Devill who defied all the host of Israel and not destroyed the devill onely but overcame death hell the grave and chased before him all the armies of sinnes and bands of temptations which come out against the Israel of God 4. In that noble victory David cuts off Goliahs head with his own sword So in the wildernesse the devill the great Goliah used Scripture against Christ and Christ overthrowes him and cuts off his head by the fame sword of the Spirit the word of God And now daily he convinceth the wicked enemies by the testimony of their owne conscience Rom. 2. 15. He needeth no other sword or weapon against them than their own IV. David was a type of Christ in his kingdome first in respect of the entrance secondly of the administration thirdly of the continuance or eternity 1. David entered not without strong opposition much contempt and disdaine so our David For of both it was verified the stone which the builders refused is become the chiefe stone of the corner No man was more despised of Sauls Courtiers than David who was thought farre enough from the Kingdome So no man so much despised and rejected of the Scribes Pharisees chiefe Priests and People as Christ. Barrabas an honest man to him and yet was mightily and unexpectedly invested into his kingdome by his glorious rising from the dead 2. In his administration David will judge uprightly and sing mercy and judgement he will endure no hatefull person in his presence But our David is the just and righteous Judge of all the world and most sincerely dispenseth mercy to the penitent sinner but seedes the impenitent with judgement 3. In the continuance or eternity God promised mercy to David and his seed forever which promises are not to be extended to his carnall succession for the princely dignity is taken from them Their glory was eclipsed in the captivity and where be now any of Davids race according to the flesh But the everlasting seed of David is to be meant 1. Christ himselfe in whom his kingdome is perpetuated 2. The true Israel as well of Gentiles as of Jewes by faith ingrafted into the Messiah in respect of whom shall be no end of his Kingdome Thus in all those speeches wherein David professeth he will praise the Lord among the Gentiles David must be taken as a type of Christ who by his Spirit set forth the praise and true worship of God among the Nations to the end of the world And so Paul Rom. 15 9. interprets it of the calling of the Gentiles For David could not do this litterally and in person among whom he never dwelt nor came but onely in him whose type he was V. David was a type of Christ in respect of Christ his prophesticall and Priestly office 1. David by his sweet musick allayes Sauls madnesse 1
Sam. 16. 23 Christ by the sweet voyce of the Gospel stills the evill spirits which molest and vexe men and gives them peace and quietnesse in mind and conscience And in the dayes of his flesh how he sought to cure and allay the spirituall madnesse of the wicked Scribes and Pharisees against him is plaine in the story 2. David brings back the Arke to his right place 2 Sam. 6. So did Christ the truth of Gods Law obscured by the false glosses of Scribes and Pharisees and reduced the true sence and meaning of it And freed his Church signified by the Arke from the spirituall thraldome and captivity of the Law 3. David buildes an Altar in the grounds of a stranger 2 Sam. 24. 24. namely Araunah the Jebusite The true David builds up a Church among the Gentiles and sets up Gods worship among them that were strangers from the Covenant 4. David offers a sacrifice and the Lord accepts it sending fire from heaven to consume it 2 Sam 24. 25. Christ offers the most acceptable sacrifice that ever was in which both Davids and all ours must be accepted and in which alone the Lord smels a savour of rest I. As the Spirit of God came on David after his anoynting 1 Sam. 16. 13. So did it on our true David after his baptizing to fit them to their waighty offices Learne 1. That he that is not fitted and furnished with gifts of the spirit in some measure and attempteth any office in the Church or common-wealth is not called by God whose wisedome will not send a blind man for a Seer nor a dumb man on his message or errand Would a man know whether he have received of this spirit for his office A note is when God stirres up his will in that office to performe all the desire of God Isai. 44. 28. he saith to Cyrus Thou art my Shepheard thou shalt performe all my desire The Magistrate is a shepheard he must do in judgement what God himselfe would do in repressing vice and cherishing religion else the spirit who is not contrary to himselfe leads him not The Minister is a shepheard he must speake nothing but what God would speak for the incouraging of grace and disgrace of sinne and sinners God speakes peace to his people and feeds the impenitent with judgenent and he that in his ministery doth speak sweetly to wicked men and broacheth aÌ„ vessell of gall and wormewood for godly men to drink is not sent by God on that errand he crosseth the spirit which he pretendeth 2. Art thou a private Christian see that the same spirit rest on thee and that thou hast received of the same anointing For 1. he that hath not the spirit is none of Christs and 2. wâ—â—t is it to us that the spirit rest and light upon Christ if he should determine all his fruits and graces upon him But in that the sweete oyntment and Balsame poured upon the head of our high Priest runnes down to the skirt of his garment that is to the lowest member of his Church Psal. 133. 2. hence are we sweetly and admirably refreshed Findest thou emptinesse or want of grace fly to this fullnesse but observe the diverse manner To the head is given the spirit in all fullnesse to us members of that fulnesse Joh. 1. 16. To him beyond all measure to us according to measure II. That Jesus Christ is the right and undoubted King of his Church of whom David was but a shadow And it will be worth our labour to enquire how farre the truth exceeds the type 1. For originall Davids kingdome and all other Kings and kingdomes are mediately from men either from some meane family as Jshais or some greater house in some corner of the earth But the kingdome of Christ is immediately and unchangeably from heaven Dan. 2. 44. the God of heaven shall raise up a kingdome that is immediately for mediately all kingdomes Kings and power is from him 2. In respect of unction All they are anoynted 1. by men 2. with materiall oyle 3. to be temporary Saviours 4. from temporary dangers But Christs anointing was by the Spirit of God with more divine and excellent oyle above all his fellowes Psal. 45. 7. that he might be a spirituall and and eternall Saviour a Jesus saving his people from their sinnes and such spirituall evils as pertaine to the life to come 3. Their titles are stately and glorious David as an Angell of God as the woman of Tekoah said so Caesar Augustus Charles the great Constantine and Alexander the great to set out their glory But all these are nothing to the true and undoubted title of Jesus Christ who is King of Kings and Lord of Lords Rev. 19. 16. And if this were too little he hath another for he is God and man in one Person our Emmanuel a stile too high for Pope or Potentate for men or Angels Isai. 7. 14. 4. Their Scepters are of metal gold or silver which they hold in their hands and by them they save or slay innocent or nocent But his Scepter is but verball which he holds in his mouth the word and breath of his mouth more pure than the gold of Ophir more potent than all the Scepters of all Kings put together By this he slayes the wicked Hos. 6. 5. I slew them with the word of my mouth 2 Thes. 2. 8. He shall slay that wicked man of sinne with the breath of his mouth Other Kings by their Scepters can kill men but cannot make them alive againe when they have done but Christ by his word can quicken and make alive dead soules and bodies They by theirs can be dreadfull to men Christ by his drives back devils diseases death and all adversary power 5. In port and state 1. Their banners and ensigns exprese their noble acts and the honourable exployts of them and their progenitors which are glorious in the eyes of men Christs banner for his kingdome of grace is his Crosse or rather the Gospel a doctrine of the Crosse to the world foolishnesse or basenesse but in his kingdome of glory the signe of the sonne of man that is such glory and power as agrees to none else 2. Their servants and attendants must be rich stately noble and the sonnes of great Princes must be nearest to attend them Christ Jesus in contempt of what the world admireth will have his servants poor meek lowly not such losty Lords as so farre excell the Emperour in worldly glory as the Sunne the Moone the Popes ridiculous claime and yet they be Sonnes of God heires of heaven brethren of Christ and of the royalest bloud that ever was 3. When they ride in progresse they shew their state pompe and worldly glory Great Alexander gets upon his Bucephalus Pompey triumphs upon an Elephant Anthony rides upon Lyons Aurelianus upon Harts and Bucks Christ had his kingdome been of this world
things as they handled But especially to signifie Jesus Christ our high Priest to be without all blemish the onely immaculate Lamb that takes away the sinnes of the world For although no other mortall man could be without some blemish of sinne or other yet it became us to have such an high Priest as is holy harmlesse undefiled separate from sinners Hebr. 7. 26. And as our Lord was spotlesse and without all blemish so also perfect in all parts and perfections He wanted no part no gift no sufficiency to discharge that function too weighty for men and Angels I. In this our unblemished high Priest we have a sufficient cover for all our blemishes both of soul and body 1. If never so blemished in soul by sinne by infirmity if we have a thousand wants and eye-sores if we bewaile and resist them here is help and remedy in our high Priest against them all For as those persons that had such blemishes might not stand at the Altar to doe duties there yet they were allowed in the Congregation and to eat from the Altar of the sacrifices as the Priests did Levit. 21. 22. So all defects and weaknesses which the Saints carry as a burthen shall not hinder them from participating in the good things purchased by Christs sacrifice nor cast them out of place of the elect neither here nor for ever 2. Be thou never so blemished and deformed or maimed in body now the truth being come God respects not according to the outward appearance And although the honour of the Ministery must be respected and the choysest of our children are not too good for Gods service yet now it is far better a good Minister without an eye or a hand or foot than a Congregation without a good Minister II. All these outward perfections of the body in all the Priests high and low point us to such endowments and gifts of mind which the Lord expects in Ministers before they attempt this high calling 1. He of all men must not be blind or ignorant Hos. 4. 6. Because thou hast refused knowledge thou art rejected from being a Priest to me How should he be a light to others that himselfe is in darknesse If the eye be dark so is all the body 2. He must not have either a blind or a blemished eye an eye filled with envie at another mans gifts and prosperity Nor a squint eye looking indirectly upon every thing not ayming at Gods glory or the building of Christs kingdome but his own glory wrath lusts ends 3. He must not be lame or cripled in his feet but make right steps to his feet Heb. 12. 13. Upright in his way not right doctrine onely but right life also 4. He must not have a flat nose that is without discretion or judgement to discerne truth and falshood good and evill things fit and unfit As the nose discerns smells so to discern companies and courses 5. He must not have a crooked back bended downwards and allmost broken with earthly cares hindering his eye from looking towards heaven and interrupting heavenly contemplations and study And so in the rest Would God such care were had in the choice and permission of Evangelicall Ministers as in the Old We should not see the Churches pestered with so many unworthy illiterate men fitter for any trade than this so holy calling Sect. II. II. His consecration set down Exod. 29. 1. wherein were three things 1. Washing 2. Anointing 3. Sacrificing and purifying with bloud And this consecration to continue seven dayes together Which in generall shadowed the surpassing sanctity and purity of Christ above all other men and Angels Whom the devils themselves call that holy one of God Mark 1. 24. In speciall verse 4. the washing did not onely admonish them to cleanse and purge themselves from the inward defilement of their sinnes before they undertooke that holy calling but plainly pointed at the washing and Baptisme of Christ who undertaking his Ministery went into the water and was baptized Matth. 3. The anointing by the holy Oyle verse 7. signified the anointing of Christ with the holy spirit without measure Isai. 61. 1. The Spirit of the Lord hath anointed me to preach Psal. 45. 7. God even thy God hath anointed thee with the oyle of gladnesse above all thy fellowes In which regard Christ was called by eminency the anointed of God and the Priests are types touch not mine anointed In this anointing 1. The matter holy oyle signifying the Spirit of God and his gifts for much similitude agreement between them 1. That was made of the most pretious things in all the world Exo. 30. 25. So the holy graces of the Spirit are the best things in the world Luk. 11. 13. there is no gift to this Oyle swimmes aloft So the Spirit and graces are highest 2. No stranger had that Oyle but onely persons and things sanctified So none but Gods Elect have these precious and saving mercies Joh. 14. 17. the World cannot receive it that is gifts not common but of sanctification 3. That perfumed all the place where it was It is the Spirit of God that sweetens and perfumes all our actions and natures otherwise most corrupt and loathsome to God 4. That sanctified the thing to which it was applied and set it aside to an holy use Without this oyle the sacrifice of the Jew was as if he had killed a dog It is the Spirit that sets us apart and sanctifieth to the Lord us our persons our actions 2 Tim. 2. 21. The service that wants the Spirit is hatefull to God 5. Oyle is cleare in shining and makes other things anointed to shine The holy Ghost within enlighteneth the mind and brings in the true light and knowledge of God 1 Joh. 2. 27. the anointing shall teach you all things 6 Oyle hath the force of fire in penetrating and subtly pearcing and is the fuell and feeder of fire and flames So the Spirit of God is a pearcing fire in the heart and kindles and maintaines in it the ardent flames of the Love of God Holy thoughts as sparkels flie upward 7. Oyle suppleth cherisheth comforteth So the Spirit of consolation anoints with oyle of gladnesse Psal. 55. 7. It is he that brings peace and tranquility into consciences 2. the measure powred in abundance upon Aarons head Not dropped but powred signifying the abundance of gifts and graces most plentifully conferred upon Christ our head For as it was proper to the high Priest to be anointed on the head whereas the common Priests were anointed but in their hands not on their heads So was Christ as the head anointed with oyle above all his fellowes and received the spirit beyond measure signified by powring on the head 3. The communication of this oyle It stayed not on Aarons head but ran down his beard even to the skirts of his garments signifying that the Spirit of grace distills from the head unto
all the members of his mysticall body the Catholike Church First the Spirit descends and sits on Christs head then on the Apostles in likenesse of fiery tongues running down as it were by Aarons beard and from them upon other inferior persons beleeving their word as unto the skirts of his garment Psal. 133. 2. Now a threefold Application hereof I. In the anointing of the high Priest the eminency of Jesus Christ above all creatures whose very name carrieth in it a note of principality being called the high Priest of our profession And in that this whole consecration of the high Priest in most solemne and stately manner was but a dark shadow of his selemne inauguration into his Office And by this anointing Christ is differenced from the most excellent Priests and Prophets that ever were Aaron Moses Elias Some of them had a most glorious vocation as Moses and in the entry of their callings graced with most divine and powerfull miracles but never any had the spirit sitting on his head but he None of them by their anointing had all graces nor any grace in perfection but onely begun and in small degree Moses a beleever wanted faith sometime as when he smote the Rock which he should have spoken to and the meekest man in the world was sometime to seek of his meknesse Aaron though the oyle was powred on his head was weak as in murmuring against Moses in making the calf But in our high Priest all graces virtues were not inchoate onely but perfect In him knowledge of God was most perfect holiness most perfect and all kind of graces in highest degrees Grace sits in his lips not onely to move the mind but to change it None of them by anointing could receive graces for others but for themselves onely but he receives such a measure as runns over to the sanctifying of the lowest and meanest of his members Hence 1 Joh. 2. 27. the anointing which we have of him dwels in you and teacheth you all things And 2 Cor. 1. 21 22. It is God that anointeth us in Christ and sealeth and giveth us the earnest of the Spirit Thus our Lord Jesus is advanced above all his oyle shines brightest and swimmes aloft above all others II. In Aaron's and Christs anointing and furnishing to their Office Ministers must labour for a greater measure of this ointment than others to run down from them to their skirts They must pray by the Spirit watch by the Spirit walk by the Spirit An unconverted Minister may do another good but he hath no prmise of blessing nor doth any good to himselfe As the holy ointment was kept in the Sanctuary So Christ is the Sanctuary whence this oyle comes The pipes are the Word preached Sacraments Prayer societies of the Saints and Gods people And such Ministers as contemptuously contemne the conduit-pipes through which this oyle drops and flowes scorne to come to Sermons and joyne in holy exercises how doth their oyle dry away Instead of this oyle that should fall from them a deale of pitch and slime froth and filthinesse falls on their skirts III. In the communication of this ointment unto us the skirts we learn that Christ is not for himselfe but for us And therefore 1. Examine if thou beest anointed This is to be a Christian to be anointed as Christ was Scornest thou this holy oyle in thy selfe or others Know thou shalt one day wish the mountaines to fall on thee on whom this oyle falls not 2. Hence draw strength in temptation Remember If sollicited to sinne Oh I have the anointing I am taken up and set apart to Gods use I am for God and his glory Neh. 6. 11. 3. Use meanes to attaine a farther measure and be liker Christ. Thou missest a Sermon or the Sacrament thou knowest not what drops of oyle thou hast missed 4. Have a care to walk as such as are anointed smelling sweet every where in holy lives speeches prayers in all things edifying thy self and others Leave a sweet smell every where behind thee Let it drop down from us to others round about us The third thing in the high Priests consecration was sacrificing Exod. 29 1 2. In which 1. Observe in general that the Priests must be consecrated by offering all sorts of sacrifices for them and therefore they must take a calfe two rammes unleavened bread cakes and oyle verse 1 2. 1. Because of the speciall holinesse and honour of their calling who are to come so near unto God who will be specially sanctified in all that come near him 2. Because sinne in them is more hatefull than in any other and in expiating their sinnes as much is required as for the sins of all the congregation 3. Because they were to offer unto God all the gifts and sacrifices of all the people of all sorts and therefore for them must be offered all sorts to sanctifie them not onely in generall but to their speciall services between God and his people 2. In particular The first of these sacrifices must be a sinne offering verse 10. For which they must 1. Take a calfe and offer him for the expiation of sinne verse 14. This young calfe was a type of Christ who onely by his own oblation expiated our sinne which otherwise made our selves and duties most hatefull 2. This calfe must be presented before the Lord and his Congregation signifying the willingnesse of Christ to offer up himselfe for the sinnes of men Joh. 19. 11. 3. Aaron and his sonnes must put their hands on the head-of the calfe verse 10. not onely to confesse they were worthy to die for their own sins but to professe also that the death which they deserved was by the death of the Messiah the high Priest of the new Testament removed off them and transferred upon the beast And not onely the imputation of our sinnes upon Christ but also is signified that we must lay our hand by a true faith upon Christ our head if we expect any comfort from his death and passion 4. The calfe must be killed before the Lord at the doore of the Tabernacle verse 11. signifying both the death and crucifying of Christ as also the fruit of it by the place That by his death as by a doore an entry is made for us into the Church both militant and triumphant Heb. 10 20. 5. The bloud of that sinne-offering for the Priest must be put on the hornes of the Altar and the rest powred at the foot of the Altar verse 12. signifying 1. The sufficiency of Christs death to purge and reconcile us to God 2. The plenty of grace and merit in it for many more than are saved by it For being sufficient for all it is not helpfull to all nor to any that tread under foot this pretious bloud the extent of the benefit is to all the elect 3. The large spreading and preaching of the Gospel of salvation by Christs bloud through
Jacob when he intended evill intreaty towards him 2. He can turn their counsel to folly and bring it on their own heads as in Haman Architophel 3. He can turn their evill to thy good salvation according to the saying of Joseph to his brethren Ye intended evill against me but God turned it to good as this day 4. He can take them off at his pleasure he hath a hook for Zenacherib and Balaam shall not curse though he would never so faine 3. In that Christ brought no unclean thing to his sacrifice figured in pulling out the maw and feathers and casting them besides the Altar in the place of ashes we have comfort in the offering of all our service and sacrifices of prayer praises almes duties all unclean in and from us but presented in Christs sacrifice no uncleannesse is in them II. How carefull the Lord is that his people preserve purenesse among them that the holy God may walk amongst an holy people And teacheth how carefull we Christians should be to cleanse our selves from all filthinesse of the flesh spirit 2 Cor. 7. 1. And that we should be ever stopping up those unclean issues which disturbe our chastity of body or mind which these legall issues specially ayme at Oh this chastity of mind and body is a singular grace For 1. It stands with the will of God 1 Thes. 4. 3 4. This is the will of God even your sanctification and that every one possesse his vessell in holinesse and honour 2. It stands with the nature of God which is most holy and pure God is a pure chast Spirit and will be praied unto with a pure and chaste heart How can foule fornicators and adulterers think that their praiers can get into heaven and themselves shut out 3. By holinesse and chastity of mind and body thou becommest a Temple of the holy Ghost 1 Cor. 6. 19. Without which thou art no better than a swine-sty fit for foule spirits and devils that delight in uncleannesse to harbour in 4. It stands with the honour of the body which 1. is for the Lord that is created for the glory of the maker 2. The Lord is for the body namely to redeem it so as the body also is a part of Gods purchase 3. The Lord is the head and the bodies are members of Christ. Oh what a great wickednesse as Joseph calls it Gen. 39. 9. to make it a member of an harlot 5. Follow holinesse and chastity without which thou shalt never see God either in grace or in glory Heb. 12. 24. What makes the harlot so sottish so gracelesse in the middest of powerfull meanes but that their hearts are taken away Hos. 4. 12. Gods plague hath already seised upon them in great part for they cannot see God in grace offering repentance and therefore they shall never see him in glory Now the best directions for stopping these running issues are I. Direction Begin at the fountaine labour for inward purity first For 1. Whence issue these but from a wicked and impenitent heart 2. God looks first at the cleannesse of the heart knowing that if he find that unclean nothing is clean 3. Morality and cleanliness make a man care for the cleanness of his face but grace and religion make him look to the cleannesse of his heart Jer. 4. 14. Because he knowes that no beauty of the face can allure a man so much as the cleannesse of heart allureth 4. Get grace into thy heart and it cannot choose but send out as Christ saith According to that which is within According to the abundance of the heart the mouth will speak the eye will look the hand will work the foot will walk Get thy heart purged and washed and it is impossible that thy life should be foule 5. In vaine do men struggle and strive to cast off some wast boughes of sinfull actions if they seek not to strike up the root Thou wouldst avoid oathes and lyes in thy tongue but shall never do it while thou hast a swearing and lying heart Thou wouldst avoid fornication and adultery in the act in the eye in the speech but never shalt thou stop this issue if thou hast an adulterous heart And so in other sinnes Quest. How may I cleanse my heart Answ. Cleannesse of the heart is in two things 1. Justification by the bloud of Christ imputed and applied Joh. 15. 8 10. 2. Sanctification by the Spirit which stands in two things 1. In parting with our filthinesse as evill thoughts pride hypocrysie stubbornnesse mallice in a mortification of all inward lusts 2. In attaining a new estate in all the inward faculties a planting and cherishing of all graces Thus as our Saviour saith he that is washed is all clean II. Direction From the foundation come to the streames If the heart at any time be inflamed with the fire of concupiscence and begin to boile over stay the issue with all expedition Quest. How Answ. 1. Covenant with all thy parts that none of them shall fulfill the lusts of the flesh Specially covenant with thine eye as Job with thy tongue not to name any filthinesse as it becommeth Saints Eph. 5. 3. With thy hand not to execute any inordinate desires 2. Threaten thy members that thou wilt pluck out thine eye cut off thy hand and foot rather than by them offend God and thy conscience If this will not serve beat down thy rebellious members as Paul with labour 3. Direction Avoid occasions of defilements by the unclean issues of others so did the Jews As 1. Come not near unclean persons 2 Cor. 6. 17. Avoid swearers drunkards gamesters wantons Proverb 4. 14. 2. Avoid the seat they sit on A place of shorter rest Psal. 1. 1. Blessed is he that sits not in the seat of wicked men Lev. 15. 6. 3. Shunne the bed they lye on Lev. 15. 5. A place of longer rest with them as one delighting in their fellowship and tumbling with them in filthinesse 4. Beware of their spittle v. 8. words are cast out of the mouth spittle Neither assent to their speeches and perswasions which are still against God nor be dismaied from good things by their threats and reproaches This filthy froth and spittle daily pollutes many that are carelesse to avoid it Object Alas it is impossible then to avoide unclean issues I cannot but daily and hourly touch some filthinesse unlesse I run out of the world and from my selfe Sol. 1. Therefore as the woman having the bloody issue thrust in daily to touch the hemme of Christs garment Mar. 5. that his bloud may heal thy bloudy issues 2. As seeing need of daily mercy to true watch joyne prayer as Hezekiah 2 Chron. 30. 18 19 20. The good Lord be mercifull to him that is sanctified although net according to the purification of the Sanctuary And the Lord heard him So will he thee where he findes a true endeavour after
reasonable sacrifice to God Rom. 12. 1. willingly mortifying all the deeds of the flesh and denying and renouncing all fleshly lusts and affections which are as neat and as dear unto thee as the parts of the body So Col. 2. 11. it must be a putting off the sinnefull body implying not a suffering it onely to be violently taken and cut away but a voluntary putting away and parting with it Indeed in legall Circumcision the infant could not cut away the flesh of his body but in Evangelicall Circumcision thy selfe must put off this sinnefull body of flesh and be more than a meer patient 2. As there the whole body was wounded in one part so see the whole body of sinne be wounded in all parts not one member spared Col. 2. 11. put off the sinnefull body No sinne must raigne none unresisted And therefore 1. Labour for an heart circumcised There the Lord begins this work Deut. 30. 6. and Chap. 10. 16. there see thou hast begun See thy desires be sanctified that the thoughts of thy heart and inward affections be watched and guarded not suffered to be earthly wanton impious disordered or unfruitfull This purging of carnall affections and fastning them on the right object is a note of inward circumcision Deut. 30. 6. 2. See thine eare be circumcised Act. 7. 51. the Jewes are reproved for uncircumcised eares All sinnes of the eare must be circumcised and that is done in opening them to hear God and good instruction and shutting them against slanders false tales wicked counsels doctrines of liberty and the like 3. Circumcise thy lips which then are so when they are able to speak for God Moses in Exod. 6. 12. complaines that his lips were not enough circumcised All the sinnes of the tongue must be cut off This circumcision admits not a lie an oath a slander a deceitfull or filthy or unclean speech unmortified 4. All sinnes of the eye must be circumcised by making Covenant with this member not suffering the eye to be envious covetous wanton scornfull adulterous And so examine all the parts that no sinne be peaceably admitted without drawing bloud upon it as was in circumcision 3. As in that Circumcision was sence of much paine and griefe in the body as we see in the Shechemits Gen. 34. 25. So in this where ever it is is affliction of conscience pain of spirit pricking in the heart as in the Converts Act. 2. 37. which makes the circumcised mourn and cry out of himselfe judging himselfe and breaking his heart with godly sorrow for sinne The Priest could not take the knife and cut off the piece of flesh without paine and sorrow of the child Neither can the Minister take the sharpe weapon of the Law to wound and cut the body of flesh in any part but it will be painfull and sorrowfull to the child of God who will judge and condemne himselfe and dares not stand out the threats of the Law as many contemptuous rebels do An hard and secure heart is an uncircumcised heart good Josiah will tremble at the word but all Gods words and plagues stirre not Pharaoh 4. As that part cut off was never set to the body againe but was taken quite away for ever So in this circumcision of Christ is not a parting with sinne onely for a time but a ceasing of sinne that is a constant endeavour to forsake all sinnes inward outward secret open A parting from pleasing profitable deare and bosome sinnes saying to them as Ephraim to his idols Hos. 14. 9. get ye hence what have ye to do here with resolute purpose never to give them entrance or entertainment more Those that fall to their former sinnes as who forget they were washed like dogs and swine were never circumcised The skin once cut off died for ever such a dying to sinne must be in this circumcision 5. In that was a joyning to Gods people and a receiving of the party into the Church and family of God See if thou beest joyned to Gods people not in outward profession but in sincere affection embracing them that feare God delighting in their society giving them the right hand of fellowship and with the hand the heart separating from the fellowship of the uncircumcised and prophane as the Jewes medled not with the Samaritanes Doest thou professe circumcision and grace by Christ but oppose and pursue the professours of Christian religion as Ismael him that was born after the promise A plaine signe all thy circumcision was made with hands Thy body was washed with water of Baptisme but thy heart is unwashed untouched with any water of saving grace 6. In that was a joyning and admittance to the outward worship of God and externall communion in all holy things so here thou art become a true worshiper not outwardly in the letter and ceremony but inwardly in spirit and truth A Jew within Rom. 2. 29. Phil. 3. 3. We are the circumcision which worship God in the spirit He that worships formally for fashion for Law and in the mean time can contemne the power of godlinesse cannot away with inward watchfullnesse sincerity strictnesse though by Baptisme he be brought to the externall communion of the Church in holy things all is but in the letter without all circumcision of the heart 7. In that was much rejoycing as in a great priviledge and the Jew did much boast and beare himselfe upon this prerogative partly upon the externall worke partly on their distinction by it partly because it manifested them sonnes of Abraham according to the flesh and much was their praise among men But true circumcision rejoyceth not in Abraham but in Christ hath no confidence in the flesh but renounceth all outward things and settles his rejoycing in Christ alone and his merits counting all other things dross and dung in comparison of him Let the Jew trust in Circumcision by the work wrought as our Judaizing Papists do in their Sacraments Let him glory of Abraham his father Joh. 8. 33. that he is beloved because the seed of Abraham We are chosen in Christ not in Abraham In him we have atonement and become a beloved people and not in Abraham In him we come boldly to the Throne of grace and speed in our suits In him we glory all day long We trust not in good meanings as simple ignorant persons nor in merits as wilfull blinded Papists nor in any thing within us nor without us nor without Christ. All our joy and trust is in himselfe alone And this is the true inward Circumcision Phil. 3. 3. The Motives are 1. All outward service and Ceremony without this is rejected as preaching hearing praying fasting weeping All thy service and labour is lost if by the Spirit of God thy mind be not renewed and faith and conversion wrought in the heart For as the Jewes being circumcised were chalenged to be uncircumcised though they had the fore-skinne of the flesh cut off and had the
1. The Ministery reverend for antiquity 2. Antiquity of the doctrine offres grace Quod antiquissimum verissimuÌ„ Tertul. 3. Seek life by Christs death 2 Cor. 4. 6. 4. Get into Christ the second Adam as thou art sure of the first Motives 1 Cor. 1. 30. Noah a type of Christ in seven respects 1. 2. Differences between Christs and Noahs righteousnesse Christus i am perfectus Noah currens ad perfectionem August 3. 4. Noahs Ark and Christs 6. resemblances 5. 6. Sacrifice of testification and of satisfaction 7. Mat. 3. 16. Use 1. Preserve integrity in the worst times Math. 5. 16. 2. Sins which are signs of Iudgement approaching Math. â—4 38 2 Pet. 3. 20. 3. Comfort to be had in Christ our Noah Ps. 119. 71. Psal. 46. 2. Arca tandem ex deluvio liberatat fic Ecclesia Arca cessante diluvio in monte requievit Ecclesia mundi fluctibus cessantibus in coelesti monte Melchizedek a type of Christ in 4. respects 1. 2. Peace by Christ most excellent Hebr. 7. 3. Heb. 7. Luk. 1. 35. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apoc. 〈◊〉 11. Melchizedek quoad Scripturam Christus quoad natuvam 4. Ego reficiam vos Preheminence of Christ's Priesthood above Aarons Psal. 110. 4. Use. 1. Christ greater than Abraham Use. 2. Comfort by Christ our Melchizedek Mâ—gnum in 〈◊〉 habeâ—â—m â—atroâ—um Use. 3. We are blessed by our Melchizedek Use. 4. By our Melchizedek the Church abides for ever Use. 5. Excellency of Christs Priesthood above the Leviticall 6. Sin not to be accounted slight whose sacrifice is so costly Isaac a type of Christ in five respects 1. 2. 3. Et Isaac Christus erat aries Christus erat Isaac sibi ligna portabat Christus crucem propriam bajulabat Pro Isaac aries c. Aug. Act. 2. 4. Cervamatâ—tina Ob moliâ— magnitudinem Ob peccatorum molem 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5. Similitude of Rebeckahs marriage and the Churches How Christ meets his Church Vse 1. A pattern of obedience Non ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sic Christus tantum tamen quoad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etiam propter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Two rules for our obedience Use. 2. A type of our resurrection 1 Cor. 15. 12. Use. 3. Matter of sweet consolation Use. 4. Look for help though the case be desperate Luke 24. Gen. 22. Deus providebit Ioseph a type of Christ 4. wayes 1. Gen. 30. 24 Luke 1. 18. Decorus facic pulchrior mente Gen. 41. 38. Gen. 49. 22 Isai 53. 10. 2. Gen. 37. 15. Gen. 41. 42. Ioh. 6. 37. Gen. 45. 24 3. 4. Use 1. No newes for good men to be hated for their excellency Use. 2. All sufferings of the godly come of God Ordained by him Ordered and how Use. 3. Comfort by Christ our Ioseph manifold Use 4. Doe to Christ as Iosephs brethren to him Moses a type of Christ 4. wayes Similes non pares 2. Office of Moses and of Christ. Execution faithfull for matter and manner Non redemptionis sed relationis Dum extendebat manus Moses praese serebat typum ejus qui crucifixus est pro nobis Nam quem ad modum serve extendente manus cecidit Amalech ita cum dominus manus extendit dissoluta est acies diabol Theodoret. in Exod. Ioh. 5. 45. 3. Suffering of Moses and of Christ. Exod. 2. 14. 4. Actions of Moses and of Christ. Use 1. Our doctrine is of God Use. 1. Be faithfull in doing thy office Use. 3. Shew faith in the fruit of it Use. 4. Assurance of our resurrection Joshua a type of Christ five ways 1. Saviours 2. Calling 3. Miracles 4. Valour 〈◊〉 Uterque magnus miraculis magnus triumphis Ambr. de offic lib. 2. cap 20. Moses non pugnat cum Amalecitis sed Joshua Exo. 17 10. fig. quod non lex nos ab hostibus liberaret sed Iesus Christus 5. Actions Use. 1. A fearfull thing to be an enemy of the Church Vicisti Galilae Qui non faciunt Dei voluntatem de iis fit Dei voluntas Use. 2. Comfort in our salvation accomplished Use. 3. Duties we owe to Christ our Joshua Use. 4. Conditions to be observed in going to heaven Vincenti dabo Rev. 2. Sampson a type in 4. respects 1. Conception Nazarite Growth in Spirit 2. Actions Christianorum processit examen instar apum August ser. 107. de temp 3. Sufferings Stratagems and victories Use. 1. Judge none by outward calamities Or inward Psal. 37. 15. 22. 1. Use. 2. Strange means used by God for the Churches good Use. 3. Our victory stands in patience passion Illic ' qui caedit superat hic qui caediur perfert I llic qui vicissim ferit hic qui alteri maxillam praebet non in ultione sed patientia victoria ponderatur Use. 4. Fourfold comfort to Gods people Christ a mightier and better Deliverer than Sampson in six things Psal. 37. 9. Use 5. In Gods cause contemn greatest perill Injussu Dei privato affectu And prepare for death approaching Five things specified in which David was a type of Christ. 1. 1. Person 2. 2. Calling 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal. 18. 44. Four graces wherein David and Christ excelled Confilium fine fortitudine magnanimitate inane 4. Sanctification eminent in Christ three wayes 3. Warres Followers Enemies open and secret Victories 4. Kingdome Entrance Psal. 118. 22. Administration Eternity Ps. 132. 12. Psal. 18. 49. 5. Office Propheticall and Priestly 1. Matth. 5. 6. 7. Use. 1. Enter upon no office without assistance of the Spirit A note of it Rom. 8. 9. Use. 2. Christ the true King of the Church And nine waies more excellent than David 1. Originall 2. Unction 3. Titles Rex regum Dominus dominantium 4. Scepters Rev. 19. 15. 5. State 6. Absolutenesse 7. Iustice. Ex allegatis probatis 8. Meanes of upholding it 2 Cor. 10. 4. 9. Things to be attained Rom. 14. 17 Quid regium vides videsne coronam aliam quam spineam sceptrum aliud quam clâ—vos aliam purpuram quam sanguinem alium throâ—um quam crucem alios ministros quam carnifices Use. 3. How God brings his servants to honour Ut per augusta ad augustum per spinas ad rosas per motum ad quietem per procellas ad portum per virtutem ad gloriam per arma ad triumphum per bella ad pacem per erucem ad caelum contendamus Use. 4. Church ever pestered with home-bred enemies 5. Comfort to the Church in 3. things Six things wherein Salomon typified Christ. 1. Person 2. Pacificus Isay 9. 6. Luk. 1. 74. 3. Wisdome Christ greater than Salomon in wisdome 5. things 4. Royal glory In Christ far greater and better 5. In templo 1 aedificaÌ„do 2 dedicando 3 consti tueÌ„ do Structure Ioh. 14. 23. 1 Pet. 2. 5. Dedication Joh. 17. Order set 〈◊〉 6. Administration of justice Salomons Throne six things opened Premio poena Use.