evidently expressed in the preparation of the Paschall Lamb wherein the Jewes were tyed to six observations I. Observation The Lamb must be severed from the flock v. 6. to signifie Jesus Christ separated by God the Father to the office of mediator and that two waies I. By Gods eternall decree he was a chosen servant of God to the most excellent service in heaven and earth Isai. 42. 1. My elect servant And thus is called a Lamb separarated from before the foundation of the world 1 Pet. 1. 20. 2. In due time actually separated from all the rest of the flock by 1. A supernaturall conception by the holy Ghost whereby he became an high Priest separated from sinners all the rest of Mankind remaining sinners 2. By a miraculous birth of a Virgin being the seed of the woman 3. By an unconceiveable union of the two natures divine and humane in one person by which he became our Immanuell God with us 4. By a solemne and heavenly inauguration into his office at the brinke of Jordan by which he was openly proclaimed the chiefe Doctor and Prophet of his Church Thus it became this Lamb of God to be actually separated from all the rest of the flock because for all the rest he was to pay a greater ransome and price than any other that could be found amongst all mankind II. Observation The Lamb thus separated must be reserved and kept alive four daies even from the tenth day of the first month till the fourteenth day of the same month vers 6. Wherein was signified the very particles of time of Christs both Ministery and passion 1. For his Ministery Christ must not be sacrificed presently so soon as he was born nor so soon as he is baptized and separated but after that separation must live about four years to preach the kingdome of God and then be offered up that his death might not be a seale to a blancke but might confirme all that holy doctrine delivered by his owne mouth and Ministery to the world 2. For his passion The time of it depended not on the will of man for his enemies sought many a time before to slay him as Herod in his infancy Matth 2. 16. the Jewes took up stones to stone him Joh. 8. 59. The Nazarites would break his neck from an hill Luk. 4. 29. And many other attempts were made against his life but his time was not then come the lamb must be reserved four daies And this very moment of time was determined and registred in Gods most certaine and unchangeable computation Act. 2. 23. being delivered by the determinate counsel and foreknowledge of God Whose wisdome so ordered that 1. As the lamb was taken in the tenth day of the first moneth so Christ came into Jerusalem about the tenth day of the same month to suffer as appeares Joh. 12. For upon the sixth day before his passion he came to Bethany vers 1. and the next day he went to Jerusalem which was the fifth day before his passion ver 12. 2. As the lamb must be slaine the fourteenth day of the first month which answereth to our March and at the full of the Moon So that no man might be deceived in our Paschall lamb he must be sacrificed at the Passeover the same day that the lamb must be slaine In the full Moon to note the fullnesse of time now come which was so long before appointed and in such a month as when light prevailes against darknesse and every thing revives and springs to signifie that Christ by his suffering chaseth away our darknesse and death and brings in light and life and a blessed spring of grace and glory III. Observation The Lamb must be slaine vers 6. signifying that Jesus Christ being as that Lamb of a year old in his vigour and strength who by reason of his age and strength might have lived longer must not onely die but by a violent death and that by Israel Noting 1. That Christ must be put to death by the Jewes 2. That the benefit aad merit of his death redounds to his Church onely The Redeemer must come unto Zion Isa. 59. 20. Objection How was he then a Lamb slaine from the beginning of the World before the Jewes were in being Sol. Two waies 1. In regard of Gods decree whereof a promulgation was made in promises and types and an acceptation as if it had been already done 2. In regard of man He was slaine onely one time as to the act but in all times as to the fruit because the perpetuall power and efficacie of Christs sacrifice was begun with the world and extended to all believers of all ages who onely diversly apprehend it IV. Observation The lamb must be slain between two evenings 1 To put them in remembrance of their deliverance in Egypt which was in the evening 2. To note that our Paschall lamb should be slain towards the evening of the world that is in the last times Heb. 9. 26. 3. that Christs sacrifice was to succeed in the same time of their evening sacrifices which were daily to be offered Exod 29. 41. and so to put an end to them Dan. 12. 4. to note the very houre as well as the day of Christs suffering on the Crosse. To understand which we must know that the Jewes distinguished their artificiall day into four parts From six to nine from nine to twelve from twelve to three from three to six This last part was counted the evening of the day and the next three houres the evening of the night In this fourth part of the day used the Paschal lamb to be slain and the rest of the time was little enough to dresse it whole for Supper even so the true Paschal lamb must be sacrificed the very same day and houre that the Mysticall lamb was For Christ at the third houre that is at three of the clock in afternoon between the evenings with a great voyce gave up the Ghost Matth 27. 50. V. Observation The lamb must be roasted with fire not raw not sod baked boyled or otherwise but all thoroughly roasted with fire vers 9. 1. Not eaten raw to signifie that we must not grossely conceive nor unpreparedly receive Christ in the Sacrament as the Capernaites did of the flesh of Christ Joh. 6. and the Papists of eating the raw flesh of Christ as it was born of a Virgine with their teeth 2. Roasted to Signifie two things 1 The manner of Christs death he was to be crucified and peirced As the lamb must be thrust through and fastened to a spit so must the lamb of God be peirced and fastened to the Crosse. As the brazen Serpent was fixed to a pole Joh. 3. 14. 2. That Jesus Christ was made fit food as that lamb for his people by enduring the fire of affliction but especially by suffering the hot burning fire of his Fathers wrath which had burnt up
body with the Actions and motions So those rites and Ceremonies resemble Christ in all his actions passions motions as after we are to hear 3. As the shaddow is but an obscure resemblance in respect of the body So the Ministery of the old Testament in rites and Ceremonies is a dark representation of the body namely Christ and his spirituall worship 4. As the body is solid firme and of continuance even when the shadow is gone So the Ceremonies as shadows are flown away but Christ the body and his true worship lasteth for ever In all which Christ and his grace are advanced as the publisher and perfecter of our salvation without any shadows whereas of the Law it is said It made nothing perfect Heb. 7. 19. III. Those Ceremonies were not given to merit remission of sinnes by them nor to appease Gods anger nor to be an acceptable worship by the worth of the work done nor to justifie the observer but to shew justification by Jesus Christ the truth and substance of them to be types of him pointing at him in whom the Father is pleased to be Allegories and resemblances of the benefits of Christ exhibited in the new Testament to be testimonies of the promise and Covenant on Gods part to be Sacraments and seales of faith on the part of the beleeving Jew exciting and confirming his faith in the Messiah IV. God would have this heap of Ceremonies 1. As bonds and sinewes of the ministery and publike meetings in which the voyce of the promised seed and the sound of wholesome and saving doctrine might be preserved in the Church and propagated to posterity 2. To be externall signes of their profession by which God would have his Church distinct from all nations of the earth 3. To be to the unbeleeving Jewes an externall discipline to bridle them and an exercise to frame them at least in externall conversation to the Policy and Common-wealth of Moses for else they must be cut off and excluded V. Gods wisedome in appointing these Ceremonies 1. Appointed a certaine observation of the line tribe whence the Messiah should come according to the promise 2. Enjoined a certaine provision for the Ministery which had no certaine part of the Land allotted to them 3. That the poore might be so provided for as that there might not be a beggar in Israel The former propositions and reasons being delivered by way of Preface we now come to shew that which our Text properly calleth for that is wherein or how Christ is the truth of those figures and the body of those shadows of the Ceremoniall Law Christ was figured in the old Testament by holy Persons and by holy Things Of the most holy and eminent Persons who were figures of Christ I will propound some instances CHAP. II. 1. Adam a type of Christ. THe first of them is the first Adam who was so lively a representation of Christ as that Christ is often called the second Adam Rom. 5. 14. Adam was a figure of him that was to come We will gather the resemblances between them into four generall heads I. In respect of Creation 1. Both of them were Sons of God the one by eternall generation the other by grace of creation 2. Both were men Adams red earth the first in his matter the second not in his matter onely but also in his bloudy passion 3. Both were Sons of one Father and both men but of no man their father neither of them having any other father but God 4. Both created in the Image of God the former Gen. 1. 27. the latter the ingraven forme of his Fathers person Heb. 1. 3. 5. Both endowed with perfect wisedome and knowledge the first Adam so wise as that he gave fit names to all Creatures according to their natures in the second Adam dwelt treasures of wisdome and knowledge Col. 2. 3. 6. Both possessed of a most happy and innocent estate in which the one had power to persever but not will the other had both power and will 7. The first Adam was made in the sixth day of the week to the Image of God the second Adam towards the sixth age of the world appearing to restore that Image which the first Adam quickly lost II. In respect of office and soveraignty 1. The first Adam was owner of Paradise the heir of the world soveraigne Lord of all Creatures to whom they came for their names the second Adam is Lord of heaven as well as earth heir of the outmost bounds of the earth Psal. 2. 8. Commander of all Creatures whom the winds and sea obey whose word the divels tremble at and he keeps his soveraignty which the first Adam lost 2. Adam was appointed to keep the Garden and dresse it Gen. 2. 15. Christ the second Adam was set apart to sanctifie and save his Church the Garden and Paradise of God Ephes. 5. 26. 3. Adam was King Priest and Prophet in his family so is Christ in the Church the family and houshold of faith Rev. 1. 5. As Adam was the first Minister of the word in the Church delivering the promise of the blessed seed with certaine rites and Ceremonies to his Children and they to their posterity So the second Adam is the chief Prophet and Doctor of his Church who alwaies prescribed the pure worship of God for matter and manner in the Churches of all ages III. In respect of Conjugation 1. Adam sleeping Eve is formed Christ dying the Church is framed Eve is taken out of Adams side while he sleeps out of the second Adams side while he was in the sleepe of death issueth the Church 2. Eve was no sooner framed but as a pure and innocent spouse she was delivered by God to Adam yet in innocency so God the Father delivered the Church as a chaste and innocent spouse to be married to the second Adam for ever to be bone of his bone and flesh of his flesh 3. Of Eve marryed to Adam he receives both a Cain and an Abel into his house so the second Adam had in his visible Church both elect and reprobates sound and hypocrits as by many parables is signified as of the field the net c. IIII. In respect of propagation 1. Both of them are rootes both have a posterity and seed Isai. 53. 10. 2. Both of them convey that they have unto their posterity Rom. 5. 12 14. As by the first Adam sinne and by sinne death came over all men so by the second Adam came righteousnesse and by righteousnesse life on all beleevers and herein especially was the first Adam a figure of him that was to come 3. As the first Adam merited death for his posterity so the second Adam life for all his Application followes I. To note the honour and antiquity of the Ministery which not the first Adam onely but the second also exercised Despise at thy perill what they so
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
hard barren and despised Rock the most abject of men the refuse of the world a worm and no man of whom when the Prophets preached they could fimd none almost that would believe their report 2. A Rock for exaltation and advancement A Rock is a promontory lifted up above the earth Such a Rock was Christ advanced above the earth yea and the heavens advanced above all men and creatures 1. In holinesse and purity 2. In power and authority 3. In place and dignity So Joh. 3. 31. he that comes from heaven is above all His person is above all for God hath exalted him and given him a Name above all names Phil. 2. 9. His work is above all that men and Angels can comprehend in power and merit His place is above all the head of the Church eminent above all men and Angels 3. A Rock for firmnesse and stability He is the strength of Israel on this Rock as on a sure and firm foundation the whole Church is laid and the gates of hell shall not prevail against it Mat. 16. 18. Hence he is a Rock of defence and safety to his chosen and everywise man builds his house on this Rock 4. A Rock of scandall and offence to wicked men Rom. 9. 32. Not in himself and his nature for he is a precious corner stone but accidentally and passively because men dash themselves against him as many at this day bark like doggs against the wholesome doctrine of justification by Christ without the works of the Law Many loose and formal Gospellers scorn the basenesse and meannesse of Preachers and true professours of the Gospel because their darknesse can abide no light to come near it To all these and thousands moe Christ is a Rock of scandal by their own default 5. A Rock for weight and danger and inavoidable judgement upon his adversaries which on whomsoever it falls it crusheth him to pieces Mat. 21. 44. If any rise against it they doe but tire and tear themselves but if this Rock rise against any man and fall upon him it breaks him to pouder Witnesse the greatest enemies of Jesus Christ which the world ever had Herod Judas Julian Jewes Pilate as unable to rise from under his revenge as a man pasht to pieces unable to rise from under a Rock II. It was a type of Christ as it sent out water in abundance to the people of Israel ready to perish for thirst For so Jesus Christ is the onely Rock that sends from himself all the sweet waters of life for the salvation of his elect otherwise ready to perish eternally For explanation whereof mark 1. As from that Rock issued waters to wash and cleanse themselves and their garments so from this Rock stream waters of ablution or washing which serve to wash away both the guilt of sin and stain of sin For the former the precious bloud of Christ streaming out of his side is the onely mundifying water in the world to wash the soul from the guilt of sin and to scoure away all the execration of sin from the sight of God 1 Joh. 1. 7. The bloud of Jesus Christ cleanseth us from all sin For the latter from the same side of Christ our Rock issueth water as well as bloud even the waters of regeneration called Tit. 3. 5. the washing of the new birth by the Spirit of grace and holinesse which daily cleanse the stain and filthinesse of sin Of these waters read John 7. 38. He that believeth in me out of his belly shall flow rivers of water of life This he spake of the Spirit which he would give 2. As from that Rock issued waters to cool and comfort Israel in their wearinesse and wandrings so from Jesus Christ doe issue the waters of refrigeration and comfort to cool and refresh the dry and thirsty soul to allay the heat of a raging and accusing conscience and to revive with new strength the fainting soul in temptation or persecution And therefore the tyred traveller and thirsty passenger is called to these waters Mat. 11. 28. Isai. 55. 1. For nothing but sound grace from Jesus Christ can quench the tormenting thirst of an accusing or distressed conscience 3. As from that Rock streamed abundance of waters to make fruitful that barren wildernesse wheresoever they ran so onely from the true Rock issue plentiful waters of grace to make our dry and barren hearts fruitful in all works of righteousnesse Isai. 44. 3 4. I will pour water upon the thirsty and floods upon the dry ground I will pour my spirit upon thy seed and my blessing upon thy buds and they shall grow as among the grasse and as willowes by the rivers of waters All this blessing of fruitfulnesse is from the Rock See Eph. 1. 4. III. In the manner of attaining this water are many sweet resemblances 1. The people might ask Moses water but Moses cannot give it It is God must give it and miraculously fetch it out of a Rock which how it should be Moses cannot conceive So men may seek justification and to drink waters of salvation in themselves either by nature as Pelagians or by merit as Popish Justiciaries doe either in the Law of Moses as the Jewes or in Evangelical Counsels as the fond votaries of the Church of Rome But no Jew can tell how to procure any water to himself neither can Moses give it By the Law of Moses no man can be justified nor by any fond devises beyond the Law But God of his grace hath devised a way and pointed to us a Rock of living waters to supply unto us that which was impossible to Moses Law because of our infirmity Rom. 8. 3. 2. The Rock gives water but not till it be smitten Exod. 17. 6. so Christ the true Rock must be smitten with passion he must be smitten with the wrath of his Father and made a curse for us before there can issue out of his side that bloudy stream by which the thirst of believers can be quenched And as the Rock was smitten twice and waters gushed out both times so Christ was twice smitten first actually in himself secondly virtually in the faith of believers of all ages the faithful before him believing in the Rock that was to be smitten and suffer death for sinne the faithful after him believing in the Rock that was smitten dead and raised already 3. It was the Rod in Moses hand that smites and breakes the Rock Even so it was the Law given by Moses hand and our transgression against it that breaks the true Rock Isai. 53. 5. Gal 3. 13. He was made a curse for us and our transgression of the Law was laid upon him that we might be freed from it And as this was the same Rod that smote the River to bring destruction on the Egyptians and enemies of the Church so this same Law and Rod of Moses brings the curse and damnation upon all the enemies of God from