evening of the Sabbath in double quantity because they must not break the Sabbath in gathering any signifying the double diligence that we must use to get Christ while we are in this life which is as the Even of our eternal Sabbath and the incessant labour after a farther degree of grace giving all diligence to make our election sure before we goe hence for when that eternal rest cometh there is no more gathering but a ceasing from all labours And upon condition of our diligence and care here below we shall have supply enough of all grace without labour and gathering when Christ shall be all in all to all Israel gathered unto him Sect. II. Now we are to consider this miraculous food both in the Jewes gathering of it as also in their use of it I. In their gathering are three things the place the time the measure 1. The place where It was about the campe and tents of the Jewes in the wildernesse signifying that Christ the heavenly Manna is given to us in this our wildernesse and while we are in this world we must procure him to our selves or never And farther that his grace is rained down in the Church and no where else is saving grace ordinarily to be found Onely the Israel of God enjoy Christ in the meanes his abode is among the tents of shepherds 2. The time of gathering is 1. The week day the six dayes not the Sabbath for it came not on the Sabbath but as knowing and distinguishing times it would as feed them so teach them namely to rest on the Sabbath day as it did and signified that in that eternal Sabbath we shall enjoy Manna without meanes and shall eat our fill of that hidden Manna laid up and prepared for the Saints Rev. 2. 17. 2. Every day in the week to signifie that we must daily feed on Christ and his grace and that we must daily renew the care of the salvation and sustenance of our soules 3. Every morning of every day early must they gather it the first thing they did To signifie that we must embrace Christ speedily while the meanes last and offer themselves Christ is worth our first care and his commandement is first to seek the kingdome of God The foolish Virgins sought Oyle and Manna too late 3. The measure 1. Every man hath a measure out of the common heap signifying that Christ is the same treasury to poor and rich small and great and every believer and Israelite hath his portion and measure measured out unto him for he must live by his own faith and a severed measure of knowledge and sanctification from others 2. Every man hath the same measure There was one measure for all a Gomer for every person So every Christian hath his Gomer and the same measure For although there is difference in the graces of sanctification some being in the higher formes of knowledge some in lower some of little faith some of great faith some whose zeal is as a smoaking flax in some a bright flame yet justification by Christ is equall to all and doth not admit a more or a lesse The youngling in grace is as truly and fully justified as the ancient believer though not so fully sanctified 3. Every man hath a full Gomer a full measure to signifie that in Christ is no want but we are compleat in him Col. 2. 10. And as the gathering Israelite though he gathered lesse than some other had his Gomer full so he that hath â—he weakest grace and weakest faith if true and sound shall attain the same salvation which the stronger believer attaines For the same precious faith attaines the same common salvation II. We must consider this Manna in the Jewes use of it 1. In respect of the dressing It must be ground and baked before it could be fit food for the Israelites signifying that Jesus Christ must first be ground and broken upon the Crosse and pounded with passion before he could become a fit food and Saviour of his Church Every grain of Manna must be ground and broken so must Christ be broken and bruised in the winepresse of Gods wrath Every grain of Manna must be baked in the Oven so must Christ be parched and baked yea and dryed up in the Oven of his Fathers displeasure And this was extraordinary and above nature in it that one heat namely of the Sunne melted it another heat namely of fire baked it very strange but significative of the same in Christ. The heat of his love to mankind melted him but the heat of his Fathers wrath as hot as fire baked him and fitted him for our spirituall food 2. The Manna being dressed must be eaten that is applied to their substance and digested for their nourishment signifying Jesus Christ who although like the Manna he must be gathered in common and must be received whole as Manna must be gathered whole yet he must be eaten in several that is specially applied to every believer for his food and strength by which application he becomes food in our hunger and physick in our weaknesse as the Manna was to them and other had they none 3. They must use it all and reserve none till the morning for if they did it putrified and wormes grew in it verse 19. 20. To signifie that not the profession of Christ profits any thing without faithful applying of him Yea and as Manna reserved putrified so Christ becomes a scandall and a rock of offence to the unbelieving of the world that content themselves to hear of Christ and have the Word among them but apply it not to their hearts and lives The sweetest Manna becomes a rottennesse and a savour of death to carnall professours Quest. But why did the Lord cause the Manna daily to putrifie if kept Answ. 1. He will have them daily depend upon his hands and provision that was no time nor place to shift covetously for themselves neither was there any need seeing every day supplied them with a new harvest 2. To signifie to them that man lived not by bread onely but by every word of God Mat. 4. 4. How could they think that such corruptible food could preserve them that it self could not be preserved above a few houres but by Gods institution 3. That they might acknowledge God a free and extraordinary worker in all his administration with them For even this Manna which kept an hour beyond a day suddenly rotted if God command to keep it two dayes every week for his worship sake it shall be miraculously preserved sweet and savoury Yea if for a monument of his mercy he shall command to lay a sample of it in the Ark it shall last and be kept in the Holy of holies many ages yea many hundreds of yeares sweet and savoury as at first And all this not without signification that although Jesus Christ was in his flesh and humane nature subject to sorrow death and passion yet
MOSES AND AARON OR THE TYPES AND SHADOVVS Of our SAVIOUR in the old TESTAMENT Opened and Explained By T. TAYLOR D. D. Very usefull for the better understanding the whole Scripture And beginning at Moses and all the Prophets he expounded unto them in all the Scriptures the things concerning himself Luke 24. 27. LONDON Printed for John Williams at the Crown in St. Pauls Church-yard 1653. TO THE RIGHT WORSHIPFUL Sir MILES FLEETWOOD Knight Receiver Generall of his Majesties Court of Wards and Liveries All welfare in Christ Jesus Noble Sir IT is a truth able to endure the most fiery times and trials None but Christ none but Christ. Ignatius expresseth as much drawing near to his Martyrdome Let come upon me fire crosse meetings of wilde beasts cuttings tearings breaking of bones rendings of members dissolutions of the whole body and all torments of the devill 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 onely that I may gain Iesus Christ. Thus he intreated the Romans not to intercede for him and hinder his suffering for the Gospel And thus the servants of God in these last times when Romanists have thrust them into flames and other calamities Christ is all and in all said the Apostle Col. 3. 11. Look to the Church he supplies all defects of his people heales all their infirmities puts on all comfortable relations and procures all saving benefits In the golden chain of our salvation which reacheth from eternity to eternity we shall observe that Christ is the owke or closure that tyeth every linke together as in these lines He is the foundation of our Election Ephes. 1. 4. He is the price of our Redemption 1 Pet. 1. 18. 19. He is the cause efficient of our regeneration Eph 2. 10. He is the author of our justification Jer. 33. 16. He is the beginner and perfecter of our sanctification Heb. 12. 2. John 15. 4 5. He is the matter of our consolation spiritual and temporal c. 16. 37. Rom. 5. 1. He is the sweetner and sanctifier of all our troubles Rom. 8. 37 c. He is the assurance and pledge of our resurrection 1 Cor. 15. 20. He is the procurer and producer of our glorification John 17. 22. Rev. 21. 23. All of them good grounds of comfort and set forth the happinesse of Gods people All of them disgrace merit and the worthinesse of the creatures Men and Angels All of them magnifie Gods love and wisdome call unto thankfulnesse and would make us content with little All invite labour to make sure of a portion in Christ without whom all is as nothing And finally all command those that are in Christ to be all unto him doe all for him give all suffer all speak live die rejoyce in all through him and with him expect all in his heavenly kingdome Look to the Word wherein all these things are revealed Christ is evidently the matter and sum of the Gospel and the Apostle affirmes the like concerning the Law Christ is the end of the Law for righteousnesse to every one that believeth First by similitude saith Austin when a man is come to the end of a way he can goe no farther so when a Christian is come to Christ he hath no farther excellencie to seek or goe unto in Christ there is enough and enough to reconcile him to God and bring him to heaven Secondly for perfection saith Cyril when a thing is finished it is said to come to an end as namely in weaving a garment so Christ hath finished perfected and fulfilled the Law he came not to destroy but establish it so that in him we have a perfect righteousnesse to present God withall even as the Law required Gal. 2. 16. 21. Thirdly he is finis intentionis the Law bids us look to Christ in whom onely we can live both the Moral Law in the holy precepts of it impossible in this our weaknesse therefore have recourse to Christ Rom. 8. 3 4. together with the curses and threats of it whereby it is a sharp Schoolemaster leading to Christ Gal. 3. 24. As also the Ceremonial Law all whose shadows figure out Christ and his benefits Heb. 10. 1. Now is Christ come saith Tertullian who is the end of the Law opening all the dark matters of it anciently covered under the mists of Types and Sacraments An excellent Master an heavenly Teacher a setler of truth to the uttermost Austin calls Moses his Ceremonies prenunciative or foretelling Observations and saith We are not now constrained to observe things used in the Prophets time Non quia illa damnata sed quia in melius mutata sunt not for any evill in them but because they are changed for the better What they foretold and how they are changed for the better this Treatise in part discovereth and I purpose not now to discourse These glorious times of the Gospel shew evidently how much the truth excelleth the shadow the vertue common to the antient believers as well as unto us Christ Iesus yesterday and to day and the same for ever but as the manifestation is more clear so the grace is more plentiful and comfortable The same Testator made both Testaments and these differ not really but accidentally the Old infolding the New with some darknesse and the New unfolding the Old with joyous perspicuity This glorious dispensation of grace as it stands by the good pleasure of God so also by his manifold wisdome who in severall approaches of his mercy and goodnesse drawes still nearer to his Church and yet reserves the greatest for his Kingdome of glory Even now in this marvellous light of the Gospel we have our divine Ceremonies and Sacraments see him afar off know but in part darkly as in a glasse and receive our best contentment by the acts of faith while the Word and Spirit make us know the things freely given us of God in Christ Jesus But time shall be when to say nothing of the estate of the Church after the ruine of Antichrist and calling of the Jewes we shall in heaven see him whom we believed face to face clearly perfectly immediately without Sacraments or Types in the fullest vision nearest union and absolutest fruition Never till then shall we comprehend wholly what is the marrow of that text I am the Way the Truth and the Life To your Worship I commend this Treatise of that illuminate Doctor excellent sometime in following and opening an Allegory and now more excellent in enjoying the Truth it self of whom while here a Preacher you shewed your self a joyfull Hearer as of other faithfull Pastors at this day with obedience to the truth religious care of your family integrity in your office love of good men both in the Ministery and private estate and all Christian behaviours as the fame of your sweet savour goes forth in the Church of God to which I doubt not but this Treatise will be the more welcome because of your worthy name prefixed It
is an Orphane 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.
wholly out of thy self and all other 300 Look onely unto Christ and that two wayes 302 How this looking cures us by faith and how by faith 303 Markes of one cured by looking to Christ. 304 Four qualities of the eye that lookes to him ibid. Motives to look up to our Serpent 306 Use of comfort in five particulars 307 In this Treatise are two things 1 The Introduction chap. 1. where 1 Propositions concerning the Church of God 2 Reasons of the ancient Ceremonies 2 The Treatise it self c 2. where 1 Christ is figured in holy persons 1 Singular eleven cap. 2 -12 2 Rankes and orders of men separated and sanctified 1 By birth the First-born c. 13. 2 By office the Priests c. 14 Deputation Execution 3 By vow the Nazarites c. 15 4 By ceremony Clean persons c. 16. 2 He is figured in holy things c. 17. 1 Ordinary Sacraments 1 Circumcision c. 18 2 Passeover c. 19. 2 Extraordinary answerable to 1 Circumcision Baptism 2 1 Pillar of Cloud Fire c. 2 2 Red Sea c. 21. 2 Passover and Lords Supper 2. 1 Manna froÌ„ heaveÌ„ c. 22 2 Water out of the Rock c. 23 Adde hereunto the Brazen Serpent c. 24. CHRIST REVEALED JOHN 14. 6. J am the Truth CHAP. I. HAving formerly delivered that Christ is Truth as opposed to falsehood we are now to shew that he is Truth as opposed to the shadows and figures of the old Law In the entrance into which Treatise we must premise some Propositions I. That the Lord decreed to have always a Church upon the face of the earth for the upholding of which he upholds the world For 1. He will have his name confessed and praised as well in earth as in heaven 2. He will maintaine his publike worship by it to distinguish heathenish Idolaters from true Worshippers 3. To prepare true beleevers in this Church militant to that Church triumphant and to set and polish them as living stones in this mount of the Church for that heavenly mountaine and temple II. For the effecting of his purpose he hath decreed that the doctrine of salvation by Jesus Christ would be sounded out in the Church together with the doctrine of the Law that partly the right way of his shorship and partly the way of salvation might be made known and opened to beleevers III. By the Gospel the Lord hath revealed the Covenan of grace which is in substance but one as God is but one and Christ is but one who is the substance of it As there is but one hope of one eternall life the end of the Covenant and one faith which is the mean to lead to that end Ephes. 4. vers 5. IV. Christ and his doctrine the Covenant being the same yesterday and to day and for ever Heb. 13. 8. for substance altereth and differeth onely in the form and manner of dispensation according to which it is diversly propounded in the old Testament and New In the former propounded as of the Messiah to come from Adam unto his Incarnation In the latter as of the Saviour allready come and so embraced in the Church from his first comming to his second comming againe V. So long as Christ was to come it pleased God to train his Church by an heap of Ceremonies rites figures and shadows to strengthen their Faith in the 〈◊〉 〈◊〉 of him Of which multitude of Ceremonies if more â—pâ—â—â—ll reasons be demanded These may be given 1. The nonage and infancy of that Church which was not capable of such high mysteries but was to be taught by their eyes as well as their eaâ—s And therefore it pleased God to put the ancient Church even newly out of the Cradle under Tutors Gal. 4. 2. and appointed divers Types and Ceremonies as Rudâ—ments and Introductions vers 3. fitted to the grosse and weak fences of that Church which was to be brought on by little and little through such shadows and figures to the true Image and thing signified who in our Text calleth himselfe truth in opposition to all those shadowes Object But the weaker and duller they were the more need had they of clear instruction and God could have revealed Christ as clearly to them as to us Sol. But as the Lord had observed this method in creating the world he would have darknesse go before light and in upholding the world he would have dawning go before clear day So in the framing and upholding the Church he would have Christ exhibited to the Fathers as to the Wise men in swadling coluts which hid his glory He respected them as Children he erected for them in Jewry a little free-schoole set up in a corner of the World he appointed the Law of Moses as a Primer or A. B. C. in which Christ was to be shaddowed in dark and obscure manner he would that Christ should come to his brethren as Joseph to his who first obscured himself to them and afterwards made himself better known One compares it to Noahs 1. opening the window of the Arke 2. Removing the covering 3. Stepping forth himselfe II. Therein the wisedome of God provided for the further advancement of Christ and his Gospel which compared with the Law must be manifested in great brightnesse and glory Christ the Sonne must come in more glory than Moses the servant Hence John 1. 17. The Law was given by Moses but grace and truth came by Jesus Christ. The Gospel is called grace not because under the Law the same grace was not preached but comparatively that was scarce grace to this which is more full more manifest as the light in the dawning is scarce light in comparison of light at noon-day There was grace but here is more grace 1. In manifestation The light of the Sunne is sevenfold and like the light of seven days as was prophesied Isai 30. 26. 2. In impleti on and accomplishment of that which was but a promise of grace in comparison Act. 13. 32. 3. In application and apprehension by beleevers in all Countries not onely in Judea 4. In the groth and perfection of faith and grace in the hearts of ordinary beleevers above them Hence Heb. 10. 1. the Law had but a shadow of good things to come and not the Image and truth it self that is It had a rude and dark delineation of good things to come as a draught made by a painter with a coale but the Gospel exhibites the picture it self in the flourish and beauty that is the truth and being of it Hence also Paul to the Col. 2 17. speaking of observances of the Ceremoniall Law saith they were but shadows of things to come but the body is Christ. Whence he would have us conceive 1. That as the body is the cause of the shadow and the cause more excellent than the thing caused So Christ was the cause of those Ceremonies and more excellent than they 2. As the shadow representeth the shape of the
could have imitated them But while he was in the world to shew that his kingdome had no similitude nor correspondency with the Pomps of earthly kingnomes in his progresse he gets on an asse and in'stead of a saddle of state he had poore mens clothes spread under him But when he shall shew his glory he shall ride upon the Clouds as on an horse with such attendants and majesty as all the Potentates on earth were never capable of nor shall be able to behold 6. In amplitude and absolutenesse They will be free Monarchs and Commanders their will and every word of theirs must be a Law but never was any kingdome absolutely Monarchicall but Christs all earthly kings ever held in fee of him By me Kings raigne Prov. 8. 15. Never any other included all kingdomes of the world in it and under it but this Never any to whom all Princes were subject but this Never was there any of them which shall not be broken to pieces by this little stone if it stand in opposition against him Dan. 2. 45. 7. In dispensing justice 1. They must judge by evidence and proofe by the sight of their eyes and hearing of their eares but he shall not do so Isai. 11. 3. For he shall try and discerne the reynes and secrets of all hearts and shall judge things as they be not as they seem David judged according to the hearing of his eare rashly against Mephibosheth Christ shall not do so 2. They can pronounce their subjects just and innocent but he can make them innocent and just communicating his own righteousnesse to them which no Prince can do 1 Cor. 1. 30. He is made to us righteousnesse 8. In meanes of upholding and maintaining 1. They must winne holds as David Sions for t and enlarge themselves by force of armes dint of sword multitude of souldiers But Christ sends but twelve unarmed poor men who wonne and subdued the whole world with the word onely in their mouthes such a word as was the greatest enemy to the world and corrupt fashions of it This is the weapon mighty under God to cast down holds 2. They if they want men money munition must despaire of attaining or retaining their rights But Christs kingdome being neither set up nor held up by military power shall be upheld by the invisible and secret power of the spirit If all worldly power be against it never despaire it thrives best in opposition 9. In things to be attained In them the best things are honour pleasure externall prosperity and this for a time But Christs Kingdome stands not in meat or drink but in righteousnesse peace of conscience joy in the holy Ghost in grace here and glory hereafter The wealth of Christs subjects is to be rich in grace rich in good works his honour to be of the stock and lineage of Christ his pleasure a patient and painfull expectation of the pleasures at Gods right hand And these being eternall the kingdome of Christ must needs be eternall now this being the glory of the kingdome of Christ we have need of faith to discerne it and a great measure of humility before we can resolve to become subjects of it The theefe on the Crosse asking Christ to remember him in his kingdome Augustine askes him What Royalty doest thou see Seest thou any other crown than that of thornes any other Scepter than Iron nayles any other purpl than bloud any other Throne than a wooden Crosse any other guard than executioners Was there now so great faith in Israel Let our faith touch the top of this Scepter let us submit our selves to his word for the present and cast our eye beyond the present upon his second comming when we shall see him ride upon a white horse not upon garments but upon the Clouds in power and great glory entring not Jerusalem but the stage of the whole world to render unto every man even Kings according as they have done in the flesh good or evill III. David was called and anoynted to be King but between that and the installing or enjoying of his kingdome he had many troubles doubts and feares that made him stagger and say I shall surely one day fall by the hand of Saul So was the true David Jesus Christ annoynted with the fulnesse of the Spirit and called to be King of his Church but before his installation into his Kingdome many afflictions persecutions feares yea death it self overtooke him for our sakes Isai. 5. 3. Wherein he said My God why hast thou forsaken me So must it be with us who must be content to suffer before we can raigne to be crowned first with thornes as Christ was and stand with Christ on Mount Golgotha before we come to Mount Olivet see Act. 14. 22. It is so ordained by God that we should make our way through a straite to state through thornes to Roses through troubles to rest through stormes to the haven through vertue to glory through conquest to triumph through warre to peace through the Crosse to Heaven And this processe God the father strictly observed with his beloved Sonne as was necessary Luk. 24. 26. Phil. 2. 8 9. he was humbled therefore God exalted him And this is the Lords honour to honour his servants raised from the dunghill that they may know the way to glory lies by humility IV. It was ever the lot of the Church to have in it secret and inbred enemies as David and Christ had even such as eat bread at his table and dipped in the dish and these have alwayes proved more mischievous than open and forraigne enemies The Church ever had hypocrites and false brethren Satans spies who professing the same Christ and religion eating bread at the same table of the Lord and making shew of friendship in the communion of Saints joyning in the hearing of the word and prayer yet watcht the haunts of Gods servants to spy their weaknesse and where they ly open to advantage Every one sees they advantage not themselves but by all meanes undermine the Gospell and professors so as the silly dove of Christ can find no rest for the soale of her foot And never was the Church so wounded as in the house of her friends Cant. 1. 5. The sonnes of my mother were angry against me This being the estate of the Church to be hunted as the silly hare from one Mush to another and no where safe it must make us 1. more wary 2. desire our rest 3. love that promise Come with me from Lebanon c. Cant 4. 8. V. Comfort the Church That Jesus Christ is the true David 1. We have a strong deliverer and deliverance David pulled the sheep out of the Lyons mouth and the Lamb out of the paw of the Beare 1 Sam. 17. Christ the true David hath delivered his chosen flock out of the power of Satan death and damnation 1 Cor. 15. 27. 2. Be
2. For undertaking his office 1. In his incarnation he was the first-born of his Mother Matth. 1. 25. till she had broughtforth her first-born Son not in respect of any that his mother had after him but because she had none before 2. For the stranger manner He was the first-born of a virgin and so never had brother 3. He was the first born without sinne 3. For accomplishing his office in his resurrection He is called the first-begotten or first born 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 Acts 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 soul into heaven Thus consider Christ as God as Mediator as incarnate as raised and ascended he is the Lords first-born and the birth-right 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 performes all offices of a careful 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 He nurtures and teacheth his Church 3. He 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 Jacob for Esau supposing him the first-born one part of it was Be Lord over thy brethren and let all thy mothers children honour thee So all the sheaves must bow to Josephs And Gen. 49. 8. when Jacob blessed Judah this is added as his right Thy fathers sonnes shall bow down unto thee Herein 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 Jesus 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-born had a double portion in goods Deut. 21. 17. Signifying 1. The plenitude of the spirit and grace in Christ who was anointed with oyle of gladnesse above all his fellowes 2. The preheminency 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-born learn 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 chalengeth in him For therefore the first-born were his by a speciall right because he had not onely delivered them out of Egypt as others but from the speciall plague of Egypts 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 be a great load-stone 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 dutyfull Hath God multiplied blessing on thy head that thou shouldest blesse thy self in wickednesse Hath God continued mercy that thou shouldst 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 Josephs 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 do this great wickednesse and sinne against God II. If Christ be the true first-born of whom all they are but types we must give him the honour 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 bow 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 Jewes at this day but acknowledge him the first-born esteeming him as doth the Church the chiefe of ten thousand and with the Apostle esteem to know nothing but Christ and him crucified Question How shall we honour Christ as the first-born Sol. 1. If we honour him with the same honour that is due to the Father Job 5. 23. 2. Advance his estate above our own 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. Grieve to offend him by sinne How pitifully can men women grieve for the death of their first-born So much more should we that our sinns have pierced Gods first-born Zach. 12. 10. III. Here is a ground of much consolation 1. In that Christ being the truth of the first-born from him the birth-right is derived unto us believers as it was from Reuben unto Judah and we partake of the same birth-right with our head For here is a difference between the type and truth of the first-born They had all their priviledges for themselves but Christ not for himselfe but for us Whence his elect members are called the Congregation of the first-born written in heaven that is whose names are written in the book of life And farther the more those first-born had the lesse had the other brethren but the more Christ hath
Office of Christ. Sweet is the proclamation of the Gospel of peace 4. The use That by these Bells the Priests must be heard when he goeth into the Sanctuary signifying the power of Christ our high Priests perpetuall intercession being entred into the sanctuary of heaven for his elect and chosen The fourth peculiar garment was the Miter or bonnet upon his head vers 36. 1. Made of blew silke and fine linnen vers 39. like as it seemes to an halfe coronet 2. Beautified with a golden plate on which was written Holinesse to the Lord. 3. The use Aaron must ever have it on his forehead while he beares the iniquity of their offerings to make the people acceptable before the Lord verse 38. First The Miter and crowne on the Priests head signified 1. The Deity of Christ our head which as a crown or circle wants beginning and end 2. The Kingly Office of Christ with all that honour and crown of glory set on the head of our Redeemer to whom all power is given in heaven and in earth And according to his power is his name for God hath exalted him and given him a Name above all names Phil. 2. 9. His stile is not onely King of Saints Revel 15. 3. But King of Kings and Lord of Lords Chap. 19. 16. Secondly The golden plate in which was written Holiness to the Lord did not onely distinguish it from the miters of the ordinary Priests which wanted such a plate but specially typified Jesus Christ our head in whom was most conspicuous as in a mans forehead a most divine and perfect holinesse purer than the gold of that plate Who was not holy onely as other sanctified persons but holinesse it selfe Holinesse in his person holinesse in his nature holinesse in all his actions and passions holinesse in the fountaine and originall whence all streames of holinesse issue forth to his elect members So Joh. 17. 19. I sanctifie my selfe that they may be sanctified Never was there so pure a plate such shining holinesse so deeply ingraved as nothing can raze it out for ever Thirdly The use was significant that as the high Priest having on this plate with this inscription got the iniquities of the people pardoned which he bare before the Lord So our high Priest Jesus Christ presenting before his Father his most absolute holinesse gets a pardon for all our sinnes which he beares upon him selfe And as their sinnes were pardoned in respect of the high Priest who represented Christ So both theirs and ours are indeed and truth pardoned for the true and eternall high Priest who is Christ himselfe The 5. peculiar garment was the embroydered Coat of fine linnen vers 39. which was a beautiful costly and large garment reaching down to his feet covering most of his boby curiously wrought with most precious matter and cunning workmanship which noted the dignity of the person and office of the high Priest For in old time long white garments appertained to men of high place and excellent in wisedome As in Iosephs advancement Gen. 41. 42. he was clothed with white fine linnen when he was to be Viceroy and next in authority to the King See Ester 6. 8. how Mordecai was apparelled by the Kings command This garment was most proper to our high Priest of the new Testament Jesus Christ who is by it described Rev. 1. 13. clothed with a robe down to his feet Noting 1. The excellency of his person who is Prince of peace Isa. 9 6. For so long white garments ever betokened peace both within the Church and without 2. That he excelled in wisedome and counsell being the great Counseller and the spirit of counsell and understanding resting in his breast Isai. 11. 2. For to such also these garments belonged Dan. 5. 7 16. 3. The lovely and beautifull connexion and conjunction of his Propheticall Priestly and Princely Officers sincerely and perfectly fulfilling them and appearing before God in them as in a most costly embroydered garment consisting of many pieces and many colours fitly couched and layd together And this grament he ware not onely in earth as the Priests did but now after his ascension he continues to performe the Offices of the high Priest for his Church in the same embroydered garment presenting before God the merit of his onely sacrifice and making intercession to the Father for it The sixth garment is the girdle of needleworke ver 39. Of diverse matter linnen blue silke purple and scarlet and of divers colours Chap. 39. 29. The use of it was to fasten the Priests garments unto him that they might not hang loose upon him in his ministration and specially points out unto us our high Priest Jesus Christ described after his ascension Revel 1. 13. to be girded about the paps with a golden girdle Noting in Christ four things 1. The truth and constancy in accomplishing all the gracious promises of the Gospell seeing our high Priest is girt about with the girdle of verity 2. His justice integrity pure and uncorrupt judgement as gold Isai. 11. 5. Iustice shall be the girdle of his loynes and faithfulnesse the girdle of his reines 3. His readinesse to do the office of a Mediatour Girding of the attire hath ever been a signe of readinesse and diligence in businesse undertaken So Luke 12. 35. Let your loines be girded about 4. His mindfulnesse and care in performing his office For as not girding is a sign of carelessenesse and negligence So girding of care and industry So our Lord and high Priest never carelessely cast off any poor and penitent sinner but in the dayes of his flesh minded their misery and now in heaven keeps on his girdle casts not off the care of his Church but perpetually accomplisheth whatsoever is needfull for her salvation Sect. IV. I. In the garments some things necessary for Ministers some things for the People 1. All about the Priest must be gold silver pretious stones curious colours signifying that no vile or base thing must be in the Ministers cariage or behaviour But as the Priests costly garments covered the frailty of their bodies and graced them in their office so the graces of their minds must not onely hide their weakness but adorne and beautifie them for the honour and prosperity of their function And the rather because this corrupt age is bent to disgrace this holy profession care shall be had both of keeping out and thrusting out vile persons And those who are in this calling should labour to shine in godlinesse and vertue which is the onely apparell that will draw the eyes of good men to reverence them II. As the Priests had variety of holy garments so every minister must be clothed and adorned with many graces If every sheep of Christs fold must adde to his graces much more the Pastor of the flock If every child of God much more the Father in the faith begetting others to God He is not
on no other Mediatour but him 1 Tim. 2. 5. IV. He must continually decide the highest controversies he must judge between the clean and unclean he must excommunicate the one out of the Congregation and receive in the other when he was legally cleansed Signifying Christ who in the Church and Scriptures is the supreame Judge of all controversies It is his word alone can binde or loose justifie or condemne According to his direction obstinate persons are to be cast out and penitent offendors received in As Pharaoh to Joseph so God to Christ Without thee shall no man lift up his hand or foot in all the land of Egypt Gen. 41. 44. I. Ministers of the new Testament must learn hence to attend diligently on their charges and know that the substance of all these duties lyeth as heavy on their shoulders as upon those Priests of the old Testament Every conscionable Minister is bound 1. To prepare sacrifices to the Lord. In the old Law the Priest presented dead sacrifices but we must offer living ones They dead beasts but we living men quickned by faith alive by the Spirit of God holy and acceptable They externall and unreasonable we reasonable and spirituall such as God who is a Spirit may accept and delight in They must first kill and then sacrifice so we can never present any man an acceptable sacrifice without killing his sin As the poore beast must be killed and cut in pieces and then offered so we must by the sharpe knife of the Law urging repentance and mortification cut asunder the heart-strings of sinne mangle the body of sinne and let out the life-bloud of mans lusts and corruptions And as they having slaine the beast must wash the intraile burne the fat cast the filth and dung into the place of ashes so the Minister after his labour in mortifying sinne must bring men to the labour of sanctification separate them from their foulenesse and bring them to the full holinesse in the feare of God 2. The Priest must preserve knowledge his lips must feed many he must stand in the counsell of God and be as his mouth And as Jesus Christ brought the whole will and counsell of God from the bosome of his Father So must his Minister declare that whole counsell to the Church and keep nothing back 3. The Minister must daily dresse the holy lamps and lights morning and evening and preserve the light from going out he must provide oyle for the continuall feeding of the lights that is by painfull and diligent study of the Scriptures and meditation he must furnish himselfe to the work of the Ministery that the light of holy doctrine may shine by him on all occasions that having the tongue of the learned he may be alwaies ready to speak a word to him that is weary and never want words of comfort which may be as oyle to the distressed soule 4. He must daily burne incense before the Lord upon the Altar of sweet perfume that is offer daily prayers as sweet odours in the Name of Christ who is the Altar of sweet perfume both for himselfe and his people He must pray also for the people and blesse them as Samuel God forbid I should sinne against God and not pray for you For his office is to stand between God and his people Every man must be his own mouth to God but he must be the mouth of every man 5. He must weekly set the Shew-bread before the Lord that is propound Jesus Christ the true bread of life the Manna that came down from heaven the continuall strength nourishmēt of the Church of God both in the ministery of the Word Sacramēts which the ancient Church did weekly celebrate as the Priest did weekly set these loaves Nay he must not onely set them before others but himselfe must feed on them as the Priests did on the Shew-bread all the week and year long least it befal him as that Prince 2 King 7. 20. that saw plenty of food with his eyes but tasted not of it for being troden under foot he died II. Every Christian as a Priest unto God must 1. Daily labour in his owne mortification Every day kill some beast or other some lust or other that as wild beasts are untamed and dangerous to the soule 2. Morning and evening dresse his lights and look to the clearing of his lamps setting himselfe a task of daily reading the Scriptures for the clearing of his judgement and the informing of his minde and for the reforming of his heart and life that he may shine every day more clearly than other in holy conversation 3. Every day burne incense before the Lord upon the Altar of sweet perfume both morning and evening Every Christian morning and evening must offer up daily prayers and praises as a sweet smell unto God That as the smoke of sweet incense goeth upwards and disperseth it selfe abroad in the ayre so the incense of prayer ascending may disperse it selfe abroad for the benefit of the person family Church at home and abroad What else calls the Apostle for saying Pray continually in all things give thanks but that the Lord should smell the sweet odours of our morning evening prayer especially when we rise and go to rest How this duty is neglected and with manifest contempt and losse every mans conscience can tell him Now in offering this incense 1. See no strange incense be offered that is no prayer without faith 2. None but upon the Altar of incense none but in the name of Christ. 4. Every week on the Sabbath day as the Priest in the Law provides himself of shew-bread to serve for his provision all the week that is make such conscionable use of the holy Ministery as he may preserve life of grace and strength of grace which falls to consumption in the soule except it be continually repayred even as the body wasteth without naturall food 5. Every yeare set apart a day of expiation to make an attonement for himselfe for his house and all the people This proportion shewes it not amisse once a yeare to set apart a day of humiliation in serious fasting and prayer to make attonement for our own and others sinnes The equity of which seemes not onely grounded in that Law Lev. 16. 29. which enjoynes the Jew a yearly standing fast wherein once a year every 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 be committed to provoke the Lord 2. Many judgements let in or to be let in for those sinnes 3. many mercies wanting which by ours and others sinnes we are worthily deprived of And although we ought continually to humble our selves for our sinnes yet to help our infirmities and to do it throughly it shall availe us
upon the unclean person the third and seventh day and so he washing his clothes and flesh with water was clean at even ver 18 19. Signifying 1. That the bloud of Christ is the onely water of separation for persons separate to separate them from their uncleannesse The water made of the ashes of Christs death and bloud-shed sprinkled upon the unclean can onely purge the conscience from dead works 2. That this bloud of Christ must be sprinkled with hysope of faith and mortification For hysope hath a cleansing quality and is put sometimes for that which onely and properly cleanseth purge me with hysope that is with the bloud of that eternall sacrifice figured by that which is sprinkled with hysope 3. That this bloud of Christ must be often applied the third day and the seventh day The death and merit of Christ must be often meditated and applied to the heart For it is a perpetuall and eternall purging and sprinkling water in the Church and we must have daily recourse unto it I. That the Lord hath appointed meanes for cleansing all kind of impurity 1. That his people and we might know that by no infirmity and frailty we shall fall quite out of the grace of God 2. That the Lord takes not the forfeit of all the scapes and foule falles of his children utterly to forsake them seeing the Jew that was legally polluted seventy times seven times was as often received in againe as he was cleansed according to the purification of the sanctuary 3. That we should not despaire nor the weak Christian be quite dejected in the sence of the multitude of his frailties and foule touches seeing the Gospel affordes us the remedy and meanes to cleanse all morall uncleannesse no lesse certainely and fully than the Law to the Jews to purge their legall II. As the Jew was no sooner defiled by touching a dead man or bone or grave or tent or any thing about him but he must presently repaire to the meanes of legall cleansing So every Christian defiled by the least touch of any dead work must have recourse to the remedy appointed in the Gospel The Law appointed the water of the ashes of a red Cow but the Gospell appoints the red bloud of Jesus Christ sprinkled and applied by faith as by hysope upon the conscience Consider 1. The necessity The person defiled not having this sprinkling upon him shall be cut off from Israel vers 13. So whosoever hath not the bloud of Christ sprinkled upon his soule shall be cut off from the number and inheritance of the Saints Mar. 16. 16. he that believeth not shall be damned 2. Every sin is a separation from God who being a God of pure eyes cannot abide the filth of it and therefore we had need continually to have this water of separation for the washing of our hearts daily and often every day because it is gathering some uncleannesse every hour yea every moment 3. An unclean creature or vessell could not be of any service to man for he must not touch it till it be cleansed So a sinner so long as he is unclean and impenitent cannot be of any good use nor present any acceptable service to God And therefore the Prophet Isa. 〈◊〉 Wash you and cleanse you and then come No man dare present any thing to a King with a foule hand the Lord will accept no such present 2 Cor. 6. 17 18. touch no unclean thing and I will receive you and be a father unto you Implying that the Lord will not receive him that any way communicates with sinne if obstinate and impenitent 4. Nothing else can recover our beauty and first estate of holynesse and happinesse but this laver A cloth once soiled never recovers the beauty and whitenesse but by washing This laver onely brings back a white and unspotted innocency All the holy water in the Sea of Rome cannot wash one sinne for that hath no commandement no institution no promise Besides all legall Ceremonies are dead which in their life time could not cleanse by the meer deed done as they say theirs doth 5. How vaine is it to see men and women curious and carefull in washing their bodies and clothes they will not suffer the least spot on them but wash them weekly and yet go on year by year in the soule defilements of sinne and never desire to be washed and rinsed in the water of separation nay nothing more troubles them than to be called to reformation A cleanly man will have his clothes washed weekly but his hands and face every day A cleanly Christian will not be lesse carefull of his heart III. Seeing there was so much businesse in legall cleansing of the least foulenesse how carefull were the Jewes to avoid those foulnesse and how much more should Christians be to avoid the morall 1. In themselves A good heart will be affected with the least touch of sinne as David to cut Sauls lappet and to avoid the least appearance as well as evill it selfe 2. From others For the Jew might be impured from others as well as by himselfe We must not communicate in other mens sinnes 1 Tim. 5. 22. The just man bewareth not onely sinne it selfe but even the contagion and infection of sinne Watch thy selfe as privie to thine own weaknesse and thy adversaries subtletie and strength Watch against other sinnes as being beset with snares Resolve with good Jacob Gen. 49. 6. Into their secret my soul shall not come This strict watching is counted commonly foolish precisenesse nicety hatefull purity but God esteemes it otherwise It is an apparant losse of mens favour preferments and worldly helps but he onely findes the favour of God and the happinesse to see God Sect. VII The oblation for unclean issues leading us to Christ is appointed Lev. 15. 14 15. In this 1. What foules must be prepared for the offering Two Turtles or two young Pigeons and so for the womans vers 29. Of the clean kind of birds signifying and resembling the purity of Christs humane nature Besides his innocency simplicity meeknesse chastity charity fruitfulnesse of all which virtues these Doves were expresse Emblems 2. What was the use of these foules 1. They must bring them to the Priest No man must offer his own sacrifices but must present them to God by Christ the onely high Priest 2. They must bring them to the doore of the Tabernacle for publick service must not be privately performed and figured our entrance by Christ the doore 3. One must be made a sinne offering the other a burnt offering The sacrifices were types of that onely sacrifice of the Sonne of God our Redeemer performed upon the Altar of his Crosse for the expiating the sinnes and foule issues of the whole world In them both 1. What they were 2. What were the ceremonies about them 1. The sinne offering was a sacrifice in which the whole beast or bird was not
it from the spirituall servitude of sinne death the devill and damnation 2. It shadowed herein its successor in the new Testament for the Sacrament of the Supper was therefore instituted to keep in remembrance the death of Jesus Christ 1 Cor. 11. 26. As often as yee shall eat this bread and drink this cup yee shew the Lords death till he come 3. To be a rule for all Sacraments wherein it is necessary that the word be joyned to the Element I mean the word of Institution and if it may be conveniently of exhortation that the seal may goe with the Charter as even in these shadowes the Lord himself straitly enjoyned these were the Lawes prescribed for the Anniversary Passeover both in Exod. 12. 14. and Numb 9. in neither of which is any mention of any of the former Laws proper to the first Passeover The last condition in eating concerned the measure The Lambe must be whole eaten signifying 1. Our perfect communion with Christ who are as nearly united unto Christ as the meat we eat which is turned into our own substance 2. That nothing in Christ is unprofitable 3. That Christ must be received wholly without dividing of his natures or destroying any of his offices Arrius divides the Lambe in denying his Godhead Manichees impugned his humanity Neither eat the whole Lambe The Papists destroy all his Offices Whosoever deny any fundamentall Article of Religion they divide the Lambe To eat the whole Lamb is to believe whole Christ according to the rule Faith is but one yet a copulative Deny one overthrow all Hitherto served that Injunction that no part of the Lambe must be reserved till the morrow but if any remained it must be burnt with fire verse 10. The Lord in his infinite wisdome would prevent all the occasions of idolatry which is easily admitted in the reservations of holy things As in Popery what a deal of idolatry is crept into the Church by reserving superstitious relicks and especially their consecrated or conjured bread as if this condition did not condemn expresly that Popish reservation of the hoast or breaden god Add hereunto that the Jewes requiring the body of Christ on the Crosse to be taken away that night before the Sabbath Joh. 19. 31. fulfilled against their knowledge this Prophecy Nothing of the Paschall Lambe must be left till the morning Sect. V. V. The Paschall Lambe is an expresse type of Christ in respect of the fruit and use of it which is security and safety from Gods revenge ver 23. For as by the sprinkling of the bloud and eating of the flesh the Jewes were defended from the revenging Angel and the destroyer passed over the house where he espied the bloud sprinkled So the bloud of Christ applied to the conscience causeth the wrath of God to passe by those that are so sprinkled And as they could sit in the house safe and not fear the stroke of the destroyer because of the bloud sprinkled so whosoever by true faith feeds upon Jesus Christ and are died with his bloud rest secure and fear not the destruction and revenge due to wicked men Heb. 10. 22. Let us draw near with a true heart in assurance of faith sprinkled in our hearts from an evill conscience 1. As the Jewes dwelling in Egypt were in great danger of the revenging Angel who was to passe through the land So all the Israel ot God dwelling in the midst of the Egypt of the world and too too much tainted with the fashions of it have no small cause to fear the judgements and revenge of God which must pursue the sinnes of it and also to use meanes for their own safety in the night of trouble and revenge as the Israelites did Quest. What meanes Answ. The same that Israel did We must 1. Sprinkle the house of our hearts with the bloud of the Lambe Heb. 10. 22. sprinkled in our hearts c. Whosoever were sprinkled with the bloud of the Lambe were safe Was there so much power in the bloud of the type and not much more in the bloud of the truth 2. Get into the house of the Church and fellowship of the faithfull for such as are true members of the Church which is the house of Saints are secure from the plagues of wicked men Isai. 27. 3. I the Lord doe keep the vineyard I will water it every momâ—nt lest any assaile it I will keep it night and day and â—sai 37. â—8 My people shall dwell in the Tabernacle of peace and in sure dwellings and in safe resting places Noah can be safe no where in the deluge but in the Ark And out of the Church is no salvation or safety 3. Thou must abide in the house all night and goe not forth Except the Israelites abide in the house they cannot be safe except thou abidest in the ship of the Church thou canst not be safe no more than any of Noahs company if they had stepped out of the Ark. We must adhere constantly to the true Church and not forsake the fellowship or depart from it by Apostacy or revolt which brings certain shipwrack of faith Consider Heb. 10. 25. 4. Patiently wait for the morning even the bright rising and appearing of Jesus Christ the Sunne of righteousnesse coming again to our deliverance whether publikely to generall judgement or personally in speciall to our selves For he shall bring health under his wings Mal. 4. 2. II. In the whole precedent discourse is a fruitfull direction for Christians for their holy use of the Sacrament of the Supper which is come in place of the Passeover 1. As he must be circumcised that must eat the Passeover so must he be baptized that must be admitted to the Supper that is a reverent professed Christian. For holy things must not be cast to dogs Mat. 7. 6. The Word and Sacraments are childrens bread and must not be cast to dogs that is obstinate enemies scorners blasphemers to men of uncircumcised lips and eares who wilfully repell the meanes of their cleansing So much the more pity is it that all sorts of notorious evill men thrust into the presence chamber of the great King yea sit down at the Lords Table and like swine swill in his cup without controul or any rebuke in many places Open blasphemers common-drunkards scoffing Ishmaels noted adulterers obstinate sinners And where is the care to preserve the holythings of God from pollution contempt and prophanation Would a man spread a table for dogs or swine If the shadows of these holy things might not be cast to dogs is it nothing to expose to them the body and substance it self 1 Cor. 11. 30. for this cause many are weak and sick among you and many sleep 2. As the Lamb was taken in the tenth day but was not slain till the fourteenth that it might be before their eyes all the four dayes before for the helping of their meditation and due
meanes of which being offered unto them they wilfully tread under foot turning all the grace of Christ to their deeper damnation 3. As the same Pillar of cloud and fire Christ is the guide of all the Israel of God whom we must follow in all our journey through our wildernesse both in the rules of his holy doctrine and also of his blessed example Therefore himselfe saith Matth. 11. 29. follow me as they were to follow that cloud for that was but a type of this leading us unto our Canaan 4. As that same Pillar of cloud and fire Jesus Christ protecteth his Church from all enemies He steps between the Camps of Israelites and Egyptians becoming their sure defence Psal. 18. 1 2. This Pillar shall never rest till the dead bodies of the Egyptians and enemies become a spoile and spectacle to his people V. In the infallible instruction of it it typified Christ. For as the Lord spake to Moses out of the cloudy Pillar when it descended on the Tabernacle and delivered his Oracles in it Exod. 33. 9. So Jesus Christ alone is the cloudy Pillar by whom the Lord delivers to us his whole counsell concerning our happy passage through this our wilderness to that blessed Canaan the happy rest of all the Saints And as they must hear and obey absolutely those Oracles so we are commanded to hear him Mat. 17. 5. Application followes I. Is Christ the Pillar Here is comfort for the people of God who shall want no good things but this Pillar of cloud and fire shall supply it For I. The Cloud was a generall guide for all and every particular of Gods people Isa. 4. 5 6. The cloud was every where seen and Christ is every where present to be seen and found in his Church Wheresoever two or three are gathered together in my name there am I in the middest of them Matth. 18. 20. Jer. 51. 5. Israel hath been no widow II. The Cloud was an unerring guide because the Lord went in the Cloud so that except the Lord could mislead them they must needs go aright Jesus Christ is the way as well as the truth follow him in the direction of his word in the motions of his spirit agreeing thereto in his blessed example both in doing and suffering walk as he did and as be passed by his Crosse to the Crown so shall he lead thee through this wildernesse to that Canaan and rest to which he hath gone before to take thee in III. As the Cloud was a safe guide and a covering cloud so is Jesus Christ the vaile and cover of his Church When the Pharaoh of hell pursues us at heels and is even ready to snatch us back into eternall slavery now this Angell of the Covenant interposeth himselfe to defend us and steppeth between us and dangers This Cloud of Gods protection seem it never so farre off is the sure wall and defence of the Church the strongest munition and will not suffer the Egyptian armies to come near the Israelites to hurt or destroy them but onely to exercise them drive them more hastily to God for safety and to Canaan for rest This is a sure comfort when we know that all the enemies of grace Papists apostates recusants drunkards scorners and atheists reach at us to hurt and hinder us in our way this cloud shall make them further us IV. The Cloud was a powerfull guide strengthning Israel weakning and discomforting all the power of Egypt powerfully and miraculously opening the red sea for a passage to the one and shutting it for the others perdition Our Lord Jesus is a potent guide the Michael and Captain of Gods Armies getting himself a name upon Pharaoh and his forces discomfiting and destroying all adversary power of our salvation perfectly conquering for us all the powers of darknesse and triumphing upon all the externall enemies that pursue his people and making them the dust of his footstool Besides that this cloud powerfully opens the red sea and makes a way for the Saints through a sea of afflictions Oh the sweet comfort hence both in the view of the trouble of the Church in generall beset with so many huge armies of Antichrist and his adherents as also in sence of our own particular tryals Both whole and parts are under this powerfull cloud V. The Cloud was a comfortable guide a cooling covering Cloud Jesus Christ is the well yea and sea of consolation without whom is nothing but scorching heat which would burn up and consume the Church But he cools the fire of his Fathers wrath for us he cools the fiery darts of Satans temptations and quencheth them in us he refresheth and cheareth us in the sunne of persecution and afflictions which Satan and his instruments kindle against us he is our onely shadow for the heat and a cover for the storm and for the rain Isai. 4. 6. Now therefore get to him by prayer faith and repentance VI. The Cloud was a patient and respective guide It waited all their necessities it rested that they might rest it moved slowly according to their pace it stayed for them till they had ground their Manna and baked it till they had eaten and refreshed themselves till they had offered sacrifices and whatsoever was necessary to be done it waited for them Oh what a patient and respective Lord have we who not onely waits on our necessities but beares all our needs and weaknesses on himself not onely beares with our infirmities but beares them on himself and helpes them in us He stretcheth his hands all day long waiting for our return He knows our mould and weaknesse and covers it with his own strength and righteousnesse He would be in all things like us that he might in all things help us VII The Cloud was a constant guide The Lord never took away his Pillar by day nor by night from before the people Exod. 13. 22. not all their journey till they came into Canaan Jesus Christ is constant to his Church never leaves it without light and direction without comfort and consolation without safety and protection Nay he not onely leads and covers them in this wildernesse but never failes them no not in the land of their rest That cloud which now is like the cloud which Elias saw like the bignesse of an hand then shall cover or rather fill the whole heavens II. Here is a ground of confidence and security in the greatest perils What a marvellous thing is it that a Pillar of fire should sit upon the Tabernacle and not burn it What a strange thing that a Pillar of fire must cool the Israelites and save them from fire So shall all fires kindled and all extream dangers threatned against the Church tend to the saving and comforting of it For 1. God never kindles a fire to consume his Church but as the Pillar of fire to enlighten it and direct it to Canaan 2. The Church is that bush which burnes with
fire but is not consumed Exod. 3. 2. The members of this Church are not chaffe and stubble but pure metall the longer in the fire the better tryed and the purer 3. There is no Pillar of fire in the Church without the pillar of cloud God mingleth his corrections with consolations and in judgement remembreth mercy 4. Nature must run out of her self to doe homage to her Creator Fire must câ—ase to burn at his word Dan. 3. 27. The fire burnt onely the bonds of the three children but not their bodies it not onely saves their lives but sets them at liberty being cast in bound 5. The power of God makes all the creatures serviceable to his Church the love of God to his Church makes them comfortable and the presence of God with his Church makes them profitable as the presence of the Angell in the bush the presence of a fourth like the Sonne of God in the furnace Dan. 3. and the Pillar of fire was a sign of the presence of God in it who made a pillar of dreadfull and unmercifull fire a great mercy to his people yea and most beneficiall 6. The wisdome of God can put understanding into these senselesse creatures to distinguish between an Israelite and an Egyptian The fire shall give light to the Israelites and deny it to the Egyptians The sea shall give way to Israel but shut up the way to Egypt The cloud shall hide cover and comfort the Israelites but deny it to the Egyptians The fire shall come out and destroy the Captains and their fifties and send them to hell but a Chariot of fire shall hoyse Eliah to heaven Make use of this observation for the present in the greatest dangers remembring that gracious promise Isai. 43. 2. When thou passest through the fire I will be with thee and it shall not burn thee no more than the Pillar did the Israelites Doe the enemies come out against us as strong as pillars as furious and fiery as fire it self Never was there so not a Pillar of fire but there was a cooling and covering Cloud as near us The Cloud that makes the Red sea give way can conquer Canaanites too and all the furious enemies that come out against us Were it not for this Cloud of Gods gracious protection there were no standing against the heat and rage of such fiery enemies Lay up this meditation for time to come Time shall be when our Lord Jesus shall appear in flaming fire 2 Thess. 1. Heb. 10. 7. he comes with a violent fire Psal. 50. 3. a fire shall devour before him This shall burn up the studs of heaven and earth and now how shall any man be able to stand before these great burnings Now know 1. That that dreadfull fire shall attend Christ the head as a servant for the finall salvation of his members 2. It shall be commanded to be comfortable to the elect as most dreadfull to the wicked driving them to their wits end even as this Pillar of fire was And as the waters of the deluge which while they drowned the world of the ungodly lifted up the Ark and saved that from drowning III. Who they he that may expect to partake of all these comforts from this Pillar Answ. The Cloud is not the same to all But the same Cloud that lightned Israel cast darknesse on the Egyptians so Christ is not the same to all not sweet not comfortable to all But to such as are 1. Of mount Sion Isai. 4. 5. true members of the Church sonnes of the Church known by eleaving to the Assemblies Upon Sion and the Assemblies thereof shall be a cloud in Sion shall be deliverance And as the hills compass Jerusalem so doth the Lords protection his people 2. Such as be in the Lords wayes gotten out of the Egypt of their darkness and earthliness and moving still towards Canaan for so did the Israelites so Psal. â—1 11. they shall keep thee in all thy wayes All the while Israel was in Egypt they had no Pillar of Cloud and Fire and when they came into Canaan they had none nor needed any but while they were walking in the wilderness in unknown wayes in danger of enemies We are without protection while we are in the state of nature not called out of our Egypt and when we shall come into our Canaan we shall need none because we shall be set quite beyond danger and enemies But now in our moving towards heaven in so many dangerous wayes among so many mortall enemies we need the Cloud and the Lord supplies our need 3. Such as life up their eyes to this Cloud and Pillar for direction Had Israel refused to move according to the motion of it it would not have sheltred and comforted but revenged them Such onely shall obtain the mercy of God in Christ who obediently follow Christ and submit themselves to his direction If thou waitest upon him for duty thou mayest wait upon him for mercy for such onely shall attain it Gal. 6. 16. Psal. 121. 1. I will lift mine eyes up to the mountains and then verse 6. the Sun shall not smite thee by day nor the Moon by night alluding to this place in which the Cloud abates the heat of the Sun by day and the fire the coldness of the Moon by night 4. Such as persevere and goe on forward in grace For therefore was the Pillar light in the night to Israel that they might goe forward day and night And therefore was it a dark cloud to the AEgyptians that they might not hinder the Israelites in their way Gods favour and protection belongs to such as desire to prosper and profit in grace and get every day nearer their happiness Object But this seems to be the way to lose all peace and joy of our lives seeing none are more assailed by Satan and wicked men than godly men sonnes of the Church that walk in Gods wayes that take Gods directions and desire to proceed and persevere in godliness how then are all these promises accomplished Answ. 1. All promises of temporall good things are made with exception of the cross this exception impeacheth not the promise 2. It is a common condition of good and bad to sustain many evils and undergo many difficulties but with this difference that the wicked have no Pillar to sustain them no Cloud no refuge or hiding place but the godly hath God for his refuge his Pillar and Cloud 3. The Pillar still stands over the Tabernacle and saves the Army of Israel the whole Church is ever saved by Gods protection though some souldiers may fall in the battell as Martyrs who receive not alwayes corporall deliverance to receive a better resurrection 4. If this Pillar put not off some evils it ever supplies some greater good If it deliver not from death it delivers by death If our state seem not so good it will turn it to good Rom. 8. It led the Israelites to Marah a
even in that humanity now glorified he is set in the Holy of holies as the Manna in the golden pot before the Lord for ever Exod. 16. 33. and abides for ever in the heavens for all eternity not subject to corruption any more as that golden pot of Manna was Sect. III. II. Now let us see how Christ is infinitely preferred before this type or figure in six severall advancements 1. That Manna had no life in it self but this hath Joh 5. 26. As the Father hath life in himself so hath he given to the Sonne to have life in himself Joh. 6. 35. I am that bread of life 2. That Manna not having life in it self cannot give to others what it self hath not it could onely preserve life given of God But this can convey and give life to others John 6. 33. The bread of God is he which cometh down from heaven and giveth life unto the world 3. That Manna preserved onely natural and temporal life as other bread but this preserves spiritual and eternal life in the soul and inward man 4. That Manna could not preserve this temporal life for ever Joh. 6. 49. Your fathers did eat Manna in the wildernesse and are dead nay it could not keep them from hunger above one day to an end But this bread once tasted makes a man live for ever he shall not die ver 50. yea he shall never hunger more verse 35. 5. If a man were dead that Manna could not raise him again to life but this raiseth dead to life as Lazarus which all the food physick and meanes on earth cannot doe Joh. 11. 25. He that believeth in me though he were dead yet shall he live 6. That Manna did corrupt it melted daily when the Sun arose it lasted not beyond a day it continued not beyond the wildernesse and that small portion which the Lord reserved in the Holies 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 fear of danger nor onely lasts in this journey through our wildernesse but is the sweetest and most delicious in our Canaan when he shall be food physick raiment delight and all in all to all the Saints and sonnes of God Sect. IV. Now to Application I. To note God in four things 1. Patience and love 2. Watchfulnesse and care 3. Bountifulnesse and beneficence 4. Wisedome and judgement And all these to his Church both Jewish and Christian and to all the Israel of God Legal and Evangelical Every one of these affordeth us special matter of instruction I. His grace and patience appears in the time of his giving both the typical and the true Manna from heaven Then he pleased to give the Manna to Israel 1. When Israel had great need of Gods help and had no power to help themselves when they were even ready to starve Even so when the Church was in extream need of Christ and altogether helplesse in her self 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 look for nothing but fire from heaven he 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 he will still the frowardnesse of his first-born rather with the breast than with the rod Even so when by our hateful sinnes of many sorts we 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 than the honey comb which one gift sweetneth all blessings which else had been 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 deal thus with his enemy but he that hath an Ocean of mercy Which the same Apostle in the same Chapter ver 8. leadeth us unto where he magnifieth and heightneth Gods love unto us that while we were yet sinners Christ died for us yea while we were yet enemies ver 10. he sent us this Manna by whom he reconciled himself unto us Let this consideration be of use 1. To stir up in us a fervent love of God who loved us with a pittifull love when we were in so pitifull a case as also with so seasonable love when our extream 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 contain 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 Mat. 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 he please to reserve love for us while we 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 be and how constant For doth he not cast us off when we are enemies and deserve hatred and will he ever cast off those whom he thus loveth This love shall be stronger than 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 sleep ever watchfull 2. Because he is a tender father and Israel is his son and first born A carefull father is waking for his childes good while it sleeps and takes no care In like manner hath this watchful eye kept it self waking from the beginning of the world till this day How did it watch over Abraham and all his believing posterity whilest he and we were all in the night of sin and death And whilest we were in a dead sleep how carefully did he 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.
them as despised as himself is Alas that the wisdome of God shall be a rule onely for our judgements but reason must guide our practise 2. Ordinary hearers think they have reason to professe religion so farre as they may thrive by it and prosper in the world whose godlinesse is gain To trust God so farre as they see him in some sort else not To favour religion and religious persons when times doe else not To avoid pernicious and dangerous sinnes which law revengeth as murther adultery theft but not covetousnesse not usury not swearing not unclean lusts Herod will not part with his Herodias Ahab hath no reason to respect Micah when he prophecies evil to him 3. Tradesmen oppresse cosen lye deceive c. because they have reason to make the best of their own 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 week because they must walk diligently in their callings the six 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 feel our selves stung with our sinnes and confesse our selves stung for so must the Israelite before he could be cured We must feel the poyson and pain of sin and First That this poyson hath not seated it self in one place but hath crept and diffused it self through all our parts For therefore it is called venenum quod per venas eat And as the veines and bloud run through every part of the body so sin through every part of the man Secondly As poyson never rests till it come to the heart and there strikes and corrupts the fountain of life So our sin hath mortally wounded our very hearts and strikes at the life of grace in the soul. Thirdly As poyson inflames the party with an incredible thirst having overcome natural moisture and eaten up the spirits so sin in the soul workes an utter defect and dries up all waters of grace and makes the sinner insatiable in drinking up iniquity like water Fourthly As poyson not prevented brings speedy and certain death but not without extream pain and intolerable torture so the poyson of sin unconquered brings certain and eternal death attended with horrour of conscience desperate feares and torments most exquisite Thus must we labour to feel the sting of our sin in all parts farre more mortal than the most venomous stings of most direful Serpents 2. When this people felt themselves stung so deadly they come to Moses for counsel so must thou depend upon the Minister for direction as they upon Moses Never was man sensible of this sting but he would run to the Ministers Acts 2. 37. when they were pricked in their hearts they said to Peter and the rest Men and brethren what shall we doe Acts 16. 30. the poor Jaylor being stung and being sensible of his pain came trembling and humbling himself to Paul and Silas prisoners saying Sirs what must I doe te be saved A conscience truly wounded will seek to God to his Word and Ministers for it knowes that God woundeth and healeth The feet of him that brings good tidings are beautiful to an humbled heart even as an experienced Physitian to a sick party who else were sure to be lost for want of meanes What marvel if a soul truly sensible of his sting and pain can run to Gods Ministers when a counterfeit humiliation can make as hard hearted a King as Pharaoh run to Moses and Aaron and beg prayers of them A marvellous 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 sin and sence of pain like a Doe shot with an arrow run 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 run into the house of laughter and wicked play-houses to see and hear the Lords Sampsons and Worthies derided not without haynous blasphemy Others fall a buildding with Cain or set upon other imployments perhaps it is but an idle fancy Some run perhaps to the Witch of End or in the mean time send away Paul as Felix or run against Moses and his Ministers But comfort can they have none but from God and his Word had not thy Word saith David been 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 help a stung Israelite he must come to Moses when he had done all he could All other by-comforts are worm-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 than others had they had so little sence of their sting as others have as the Israelites had never come at Moses had they not been stung 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 carnal men or councels The Lord in mercy hath brought them light out of darknesse for pitty had it been they had wanted the sting of affliction that hath driven them to God and to his Word and Servants 3. Coming to Moses wherein doe they imploy them what questions move they to him Numb 21. 7. Oh their sinne troubles them which they confesse in general we have sinned and in particular we have spoken against the Lord and against thee and then pray him to help them in removing the Serpents So thou being stung when thou comest to Gods Ministers must be conversant in fruitful and edifiable questions thou must be free in confession of such sins 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 sins Thou will be careful to know how to get ease of heart and quietnesse of conscience from the pain and sting of sin So the converts Act. 2. and so the Jaylor What shall I doe to be saved The fault of many is when they have meanes of counsel and comfort 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 than meat Questions meerly idle the resolution of which helps them no whit to ease or to heaven An