This way of remedy and cure could be no devise of man nor Angel For 1. The Angels stand still admiring and amazed at it 1 Pet. 1. 12. 2. Men without a superior teacher cannot conceive it 1 Cor. 2. 14. much lesse invent it Secondly The thing appointed a Serpent of brasse resembling Christ in the matter and the form 1. The matter was of Brasse not Gold for five reasons 1. God ties not himself to the excellency of meanes but by weak and unlikely meanes effects his great works And therefore that which had no power of cure in it self must cure and heal that the work may be known to be his and not the meanes 2. The lower and baser the meanes are the better may the Israelites be led through them and so beyond them It was not the will of God that they should rest in the brazen Serpent which had no power of cure but through it be led by faith unto the Messiah who onely could cure them 3. Though it was of brasse yet it was strong and signified Jesus Christ how weak soever in mens eyes yet was he First the mighty and strong God Secondly powerful and able to deliver his people Thirdly most invincible and potent also against all his enemies he is a wall of brasse and his strength is as the strength of brasse Rev. 1. 15. 4. Being of brasse as it was strong so was it shining and bright signifying Christ in respect of his divine and eternal generation truly shining and glorious He was the brightnesse of his Father Heb. 1. 3. the very brightnesse of the glory of God excelling all the Angels in heaven in their clearest glory and brightnesse Rev. 1. 16. 5. As that Serpent so shined that the Israelites might look upon it and their eyes not dazled so this great glory was so veiled by his flesh and humility as we the Israel of God might behold it yea approach it and fetch our salvation and happinesse from it 2. It resembled Christ in the form for the form was of a Serpent 1. A Serpent is of an hateful and contemptible shape and appearance so was Christ in his own habit Isai. 53. a despised man a worm rather than a man men saw no beauty in him but hid their eyes 2. The Serpent was accursed of God so Christ lay under the curse of sin for us Gal. 3. 13. 3. That was but like a Serpent in the form of a Serpent not a Serpent it had onely the shape not the life sting nor poyson of a Serpent So Jesus Christ was the similitude of sinful flesh but no sinner No venome or poyson of sin was found in him neither in his nature nor actions Rom. 8. 3. he was in the similitude of sinfull flesh as that of a Serpent but without all sting or spot of sin The third thing in the appointment is the end or use of the Serpent It must be lift up upon a pearch that all Israel might see it Which plainly noteth both the kind of death which Christ must suffer as also the proper end and vertue of it as in these particulars 1. Both must be lifted up So Christs crucifying is called an exaltation from the earth Joh. 12. 32. 2. Both must be exalted upon wood the Pole a type of the Crosse of Christ. 3. Both among the Jewes out of the Church is no salvation 4. Both to be looked upon one with the eye of the body the other with the eye of faith 5. Both to recover health and life one of body the other of soul one frees from corporal death the other from spiritual and eternal II. The applying of this remedy was nothing but the looking upon the brazen Serpent which signified the sinners beholding of Jesus Christ for his cure The meanes of application of the remedy was the eye of the Israelite So the instrument of applying the remedy by Jesus Christ is the eye of faith which is the eye of the soul. So our Saviour Christ himself expoundeth it Joh. 3. As the brazen Serpent was lift up so shall the Son of man that whosoever believeth in him c. That which Moses calls looking on the type Christ calls believing in himself the truth Which if the Lord had not purposed to expresse he could as easily have removed the Serpents as appointed the making of another and as easily have healed them by his word as by this sign but hereby affords them a double mercy and cure one of the body by the sign another of their soules by the thing and truth thereby signified III. From this application follows a saving effect The Israelite by looking lived and received present ease with freedome from pain and poyson So the believer looking on Christ by the eye of faith hath an heavenly life restored present ease from the pain of a guilty and accusing conscience freedome from the poyson of sin both the guilt and stain of it But herein the truth is advanced above the type 1. That brazen Serpent had not power in it self to cure this hath power in it self 2. Whereas they were cured to dye again believers attain a sound cure never to dye more Joh. 11. 26. 3 Whereas that did not alwayes retain the vertue of curing our brazen Serpent doth ever retain power and vertue for the salvation of believers looking towards him to the end of the world 4. Whereas this brazen Serpent now a remedy against poyson was after turned to poyson the Israelites in Hezekiahs time which made him stamp it to powder our brazen Serpent ever remaineth the soveraign and healing God as unchangeable in his goodnesse as he is in his most holy and divine nature 5. That remained a great while about seven hundred and threescore yeares but after was defaced and destroyed Our brazen Serpent can never be defaced or destroyed but abides the Saviour of sinners to all eternity Oh now what a sweet Sermon doth this one type contain of the whole sum and marrow of the Gospel what a pregnant testimony and vaticinie is it alone of the death and passion of Jesus Christ as also of the vertue and merit of the same and consequently what a prop and stay of our faith what a goade and spurre to drive us to Jesus Christ in whose name alone we can be saved Sect. III. I. Note What weak unlikely and contrary meanes the Lord useth to effect great things for his Church and in his Church Was there any sence or reason to be conceived in all this counsel and ordinance of God in healing thus his people 1. Could a Serpent of brasse a shape onely more heal than hurt them 2. Could a dead Serpent prevail against so many living and fiery Serpents 3. Shall not this shape and image of a Serpent be so much as touched or applied to the wound but the sight of it onely afar off cure a mortal wound really inflicted How inconceivable is this to humane
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.
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
honoured think it too base for thy self to attend for thy sonnes to intend Neither the first Adam Lord of the earth nor the second Adam Lord of Heaven and earth did so II. To note the antiquity and authority of the doctrine of free grace by the merit of the Messiah which both the first and second Adam taught neither of them ever dreamed of the doctrine of workes and humane merits What Adam learned of God in Paradise he taught to his posterity what his posterity heard of him the same they delivered and left to their children but they never heard nor taught any other way to salvation but by the promised seed so also what the Disciples heard of the second Adam that they taught to the Churches but they heard the same of him Act. 4. 12. And our doctrine being the same with theirs is not new but more ancient then any other For as this is the honour of all truth to be before error and falshood so of this truth to have precedency of all truthes It truely pleadeth antiquity therefore verity III. In that the Church comes out of Christs side being in the sleep of death as Eve out of Adams he sleeping we learn to seek our life in Christs death That death should be propagated by the sinne of the first Adam was no marvell but that life by the death of the second is an admired mystery Here is the greatest work of Gods power fetched out of his contrary of ranke poyson a soveraigne remedy by the most skilfull Physitian of hearts Let the Jewes scorn a crucified God and refuse the life offered by a dead man they know not the Scriptures nor the power of God who can and doth command light out of darknesse life out of death all things out of nothing How easily can he repaire all things out of any thing who can fetch and frame all things out of nothing He is of power to make of clay and spittle fit to put out the sight a remedy to restore sight He can as easily save a world by the death of his Sonne as multiply a world by the sleep of Adam IV. Labour to be ingrafted into the second Adam that as thou hast born the image of the earthly so thou maist bear the image of the heavenly 1 Cor. 15. 49. 1. Because the second Adam repaires whatsoever we lost in the first By the first we are enemies to God by the second we are reconciled to him By the first we all dye by the second we are all made alive 1 Cor. 15. 22. By the first we are left to Sathans power by the second we are guided by the spirit of God By the first we lost all the Creatures by the second we are restored to the holy use of all By the first a necessity of death is brought in Heb. 9. 27. it is appointed for all men once to dye and then commeth judgement but by the second we have a recovery of the blessing of immortality and life Whatsoever the first Adam brings into the world by sinne the second carries out by his righteousnesse 2. Because by Christ the truth we recover more than we lost or ever should have by the Type For so the Apostle Rom. 5. 16. the gift by the second Adam hath exceeded the offence of the first That as the first Adam by eating the forbidden fruit hath powred all evill into the souls and bodies of all men though they eat not of the forbidden tree So the second Adam by regeneration is made righteousnesse to those who had wrought no righteousnesse and powred all good things into the souls and bodies of his members The first Adam by sinne helps us into misery but the second Adam not onely helps us out of misery but advanceth us to the highest dignity to be of sons of wrath sons of God brethren of Christ members of his body heires of the kingdome of heaven By Adams sinne we are all driven out of Paradise and earthly pleasure in which we should have enjoyed an inconstant happinesse but by Christ we are brought into the heavenly Paradise our Fathers house By Adams sinne we became unjust but by Christs holinesse we are not just onely but sanctified graced confirmed glorified into whom by faith we come to be ingrafted CHAP. III. 2. Noah a type of Christ 7. wayes THe second instance is Noah a manifest type of the true Noah and that in seven respects I. Both were fore-prophesied of to be Saviours Gen. 5. 29. Lamâ—ch begat a son and called his name Noah saying This shall comfort us concerning our workes and sorrow and curse of the earth therefore he called him by a name signifying ceasing or rest So of Christ Mat. 1. 21. thou shalt call his name Jesus for he shall save his people He shall be the true Noah that shall cause Gods wrath to cease and bring the afflicted soule to true rest and tranquility II. Both are said to be just and perfect both said to walk with God and both to finde grace and favour with God 1. Noah was just in his generation So was Christ have nothing to do with that just man saith Pilates Wife Mat. 27. 19. But with difference Noahs righteousnesse was imputed being righteousnesse of faith Heb. 11. 7. Christs was inherent a righteousnesse of nature person and heart 2. Noah was a perfect and upright man Gen. 6. 9. that is not defiled with Idolatry false religion opinions or externall crimes but Christ was perfect simply and absolutely Noah but comparatively Noah was perfect but in part Christ perfectly perfect Christ Legally Noah Evangelically Noah perfect by the perfection of another Christ by his own Noah perfect because without open crime Christ being without sinne 3. Both walking with God found grace with God Noah Gen. 6. 8. Christ Luke 2. 40. 52. But Noah found grace by acceptation and imputation Christ by compleat merit and satisfaction Christ found grace by his own perfection and justice but Noah cloathed with Christs III. Both of them were Preachers of righteousnesse But Christ preached his own doctrine Noah Christs Both invited unto repentance Both called men to avoid the Judgement to come Both lived and preached in a most corrupt age when there was a generall defection both in doctrine and manners Both their Ministeries were despised and that despight of both fearfully revenged the one by water the other by fire and sword both by utter desolation as the like never heard of before IV. Both of them makers of an Ark and Masters of it But Noah of a materiall Christ of a spirituall the Church Noah to save sinners from the deluge of waters temporall Christ to save sinners from the deluge of Gods wrath eternall In the making of their Arkes they are very like 1. Both doe all about their Arkes at Gods commandement For as the Lord did not hide from Noah his decree Gen. 6. 13. So he
have any end for he is the beginning and the ending And although his humanity had genealogie beginning and ending of life yet as he was the word he had none And although as the Soâ—â—e he was from the Father yet as God he was from none but as the word was of himself Here also is a difference Melchizedek was without genealogy according to Scripture Christ according to nature IV. In the excellency of his 1. Person 2. Priesthood 1. For excellency of Person 1. Melchizedek was greater than Abraham for he blessed Abraham and the greater blessith the lesser Heb. 7. 7. signifying Christ the fountain and originall of all blessing in heavenly and earthly things Ephes. 1. 3. 2. Melchizedek refreshed Abraham and his Army returning weary from the battell and journey with bread and wine Here Abraham was a receiver Melchizedek a giver a manifest type of Jesus Christ refreshing and comforting all his followers and members of his militant Church in their journey and wearinesse with his word and Sacraments Matthew 11. 28. I will refresh you 3. Melchizedek was man onely and sinfull Christ God and man without sinne Melchizedekas the sonne of God Christ indeed the Sonne of God 2. For the excellency of his Sacrifice or his Priesthood which was greater than Aarons For 1. Levi and Aaron paid tythes in Abrahams loines to Melchizedek Heb. 7. 9. and the inferiour payes tythes to the Superiour Such is the Priesthood of Christ after the order of Melchizedek not of Aaron 2. In regard of the entrance Melchizedek was not annointed with materiall oyle as Aaron nor received his Priesthood from any other but onely so declared by the mouth of God So Christ succeeded none received his Priesthood from none but annointed by the Spirit of God Luke 4. 18. and made a Priest by the Oath of God Psal. 110. 4. The Lord sware and will not repent thou art a Priest for ever after the order of Melchizedek 3. In regard of the continuance of his Priesthood For as he receives it from none so he passeth it not to any other nor any can succeed him but he endureth ever having an everlasting Priesthood Heb. 7. 24. The Leviticall Priesthood ended particularly in the death of every high Priest and universally and finally in the death of our high Priest But Christ is eternall who died but rose again figured in Melchizedek I. If Christ be the true Melchizedek then must he needs be greater than Abraham though the Jewes vainly gainsay it Joh. 8. 53. To him all our tythes and offerings due from Abraham to Melchizedek He is blessed and Prince onely the King of kings and Lord of lords unto him be honour and power everlasting 1 Tim. 6. 15 16. So the four and twenty Elders Revel 11. 15 17. And Angels Beasts Elders and all creatures Revel 5. 11 12 13. II. For the comfort of the Church that Christ is the true Melchizedek both a Priest and a King 1. As he is a Priest we are assured of a perfect reconciliation by his all-sufficient Sacrifice 2. Of sound instruction for the Priest must teach the Law his lips must present knowledge Joh. 4. 25. When the Messiah is come he will tell us all things We detest the blasphemy therefore that tells us that he hath left an imperfect doctrine that must be eeked with traditions 3. Of his blessed intercession which is meritorious and acceptable Samuel out of his love to the people 1 Sam. 12. 23. saith thus God forbid that I should sinne and cease to pray for you but I will teach you the good way Christs love to the Church is no lesse therefore he will both teach and pray 4. Of powerfull protection and safety For he is not our Priest onely but our King not our Doctor onely but our Defendor not a Priest onely to pray but a King to obtain for us and bestow on us what he prayes for What if he had never so much power in teaching if he were impotent in defending But he is King of peace in himself and unto us We have a powerfull advocate in heaven They never tasted the sweetnesse of this doctrine that seek after any other Mediator III. Hence is the happinesse of the Church As Melchizedek blessed Abraham So Christ our Melchizedek hath blessed all the faithfull posterity of Abraham Ephes. 1. 3. with all spirituall blessings in Christ Jesus But with difference Melchizedek onely pronouncing blessing Gen 14. 19. Blessed art thou of God possessor of heaven and earth But our Melchizedek meriteth and bestoweth blessings of higher kind also than could Melchizedek For 1. Christ blesseth by meriting blessing through his most perfect sacrifice pacifying his Fathers wrath Melchizedek offered no such sacrifice to no such effect his was accepted by mercy not for merit not for his own sacrifice but for Christs 2. By actuall procuring the blessing of remission of sinnes and righteousnesse restored a more effectuall blessing than Melchizedek could procure His sacrifices could onely signifie these in the Messiah's not actually apply them 3. By gathering calling ruling and preserving in spirituall life his whole Church as members of his own body and by the donation of his spirit none of which blessings Melchizedek could give 4. By bestowing eternall life on beleevers here in the first fruits hereafter in the harvest whereof Melchizedek must be a receiver from him the fountain not a giver 5. By publishing and pronouncing on beleevers all this blessing in the preaching of the Gospel and sealing it to the hearts of the elect by the daily effectuall voyce of his spirit by the word which Melchizedek could not doe Therefore a greater than Melchizedek is here and a greater blessing than Abraham received from him Let the world curse wicked ones rage and revile against the Church and Members yet as Isaac said of Jacob Gen. 27. 33 I have blessed him and therefore he shall be blessed the same will Christ not say onely but accomplish to them IV. Hence is the stability and perpetuity of the Church and members That Christ is the true Melchizedek that is an eternall Priest the Church must be eternall For a Priest cannot be without a Church nor an eternall Priest without an eternall Church but of Christ it is said thou art a Priest for ever Therefore Tyrants shall not waste it time shall not out-last it death shall not hinder the being and happinesse of it no more than it could the eternity of the Priest himself who rose gloriously from the dead so shall the members How happy a thing is it to be of this houshhold V. The excellency of Christs Priesthood above the Leviticall This is the scope of the Apostle in describing Melchizedeks Priesthood so largely For the Leviticall Priests were homagers to this yea to the shadow of it in Melchizedek while they were in Abrahams loines 1. They were men onely of men Christ the Sonne
alone Christ being to preach the Gospel fasted so long in the Wildernesse alone 2. Moses comming armed with authority for the Hebrews good was rejected both in his person and doctrine and message The Hebrew could say who made thee a judge And Pharaoh will not hearken Exod. 7. 4. Nay Pharaoh raged and oppressed the more Our true Moses comming to save the Jewes sped no better for thus they protested against him We have no King but Caesar Joh. 19. 15. And we will not have this man to raigne over us Yea his gracious words and potent works were still contemned and envied by the wicked Scribes and Pharisees as at this day by all the wicked in the world and there is no stilling of the rage of the Devil and his instruments where Christ is truly preached 3. Moses refused to be call'd the sonne of Pharaohs daughter and left the Court of Pharaoh to be partaker of the afflictions of Gods people Heb. 11. Christ descended from the Glory of heaven to save his elect and to suffer with them and for them as Moses could not do Yea he tooke on him our infirmities and sorrowes and on earth refused his right to be a King when they would have made him because his Kingdome was not of this world 4. Both were willing to dye at Gods commandement both went up into a mount to dye Moses on mount Abarim Christ on Golgotha Both carefull to supply their absence to their people Moses by appointing Joshua his successor Christ by sending his spirit to lead his people into all truth IV. In sundry particular actions 1. Moses lift up the serpent in the wildernesse So was Christ lift up Joh. 3. 14. 2. Moses obtained flesh in the wildernesse to feed many thousands So Christ in the desert fed many thousands with a few loaves and fishes 3. Moses married an AEthiopisse a stranger blacke Christ marrieth the Gentiles strangers and in the Encomium of his Church it is said I am blacke but comely Cant 1. 4. 4. Moses sweetned the bitter waters of Marah by the tree cast in Exod. 15. 25. Christ sweetens our afflictions by the wood of his Crosse Hebr. 2. 10. 5. Moses was called a God Aarons God for directing him in things of God Exod. 4. 16. and Pharaohs God Exod. 7. 1. For executing on him as God Gods judgements But Christ is indeed God most wise in counsell most potent in revenge 6. Moses delivered Israel through the Red-sea by his Rod Exod. 14. So Christ his Church from death by his Crosse through the red-sea of his bloud 7. Never was God so clearly seen by the eve of flesh as to Moses who talked face to face But never did Creature see his face but Christ Joh. 1. 18. 8. As Moses was transfigured on an hill Sinai and so glorious as Israel could not behold his face So was Christ on mount Tabor so as his disciples were amazed and wist not what they said 9. As Christ after death rose most gloriously So Moses body after his death was most gloriously raised in which he was talking with Christ on the mount in his transfiguration Matth. 17. 2. 10. Moses face was covered with a vaile Our Moses with the vaile of his flesh hid the glory of his Deity and put on vilenesse in stead of majesty that men might behold him and see and hear him and beleeve I. The doctrine of Religion which we teach is of God For 1. We teach no other than what Moses taught nor no other than what Jesus Christ taught the one being faithfull as a servant the other as the sonne in the house For as there were not two Churches of the old and new Testament So is there but one faith one doctrine in substance onely differing in manner of delivery 2. This doctrine was perfectly fully and faithfully delivered to the Church seeing both were so faithfull If there be a doctrine of traditions unwritten If a doctrine of merits of purgatory of intercession of Saints then was Christ unfaithful and did not reveale the whole will of his father Paul a servant revealed the whole will of God Acts 20. 27. Was the Sonne lesse faithfull 3. This doctrine is fully and sufficiently confirmed by many and mighty miracles both in Moses the servant and in Christ the Sonne and being no new doctrine it needs no new miracles It is too idle to call for other miracles when they cannot prove that we bring any other doctrine If we should bring in strange and lying doctrines never known to Moses or Christ as they do we would cast about for lying wonders and pretend fabulous miracles to proove them as they do II. Whatsoever office or function God sets thee in be faithfull so was Moses the servant so was Christ the Sonne Hast thou an high place in Gods house as Moses be faithfull see 1 Tim. 1. 12. Art thou but a door-keeper in Gods house be faithfull in faithfull performing of whatsoever God reveales to be his will Hast thou received any talent lay it out to thy Lords advantage else canst thou not be faithfull Let thy care and study be to be found not onely faultlesse but faithfull in all things according to thy Christian profession that faithfullnes may be thy praise and crown in Magistracy Ministery private life in the whole practise of religion and also thy comfort living and dying when the Lord shall witnesse unto thee as to Moses in his life time Numb 12. 7 8. and dead Deutremon 34. 5 10. Moses the servant of the Lord died and there arose no such Prophet III. Labour to expresse the fruit of faith Heb. 11. 26. to preferre the state of Gods people above all earthly profits and prerogatives account the despised condition of the Saints above the admired happinesse of wicked men Moses would joyne himselfe to them when he might have been in the height of honour Christ would not be in heaven without them but endured more affliction than Moses could to enjoy them Hence observe four sorts of people that are not of Christs nor of Moses minde 1. Polititians who take the honour and profit of the Gospel but will none of the afflictions of Christ. 2. Proud persons who will not looke so low as on afflicted Christians 3. Temporizers that looke a squint on them if any suffer for well-doing 4. Scorners that despise the society and exercises of Gods people as too base company and courses for them Let all such know 1. That Christ in heaven scornes them not nor withdrawes himself from them yea heaven would not please him without them 2. That the fellowship of a Kings Court such as Pharaohs in riot feasting drinking gaming is hatefull to a sound mind in comparison of the society of the miserable and persecuted Saints though a fleshly eye cannot see it 3. That it will be no great comfort to beleeve the Communion of Saints and not enjoy it 4. That they which despise it here
himself and all his members All the bonds of death and sinne with which he was bound in our steed he shooke off as Sampson did the seaven green cords and broke their power as towe is broken when it feeleth fire 5. Sampson never had help from any other in slaying the Lyon the enemies but with his own hands without any other second or weapon So Christ in the wildernesse alone in the garden at prayer alone before Pilate alone all the disciples fled on the Crosse alone No other must tread the winepresse none must share in the honour nor conquest with him 1. Not to judge of the piety or impiety of Gods children by their calamities Sampson hath many enemies many conslicts many dangers by the Lyon the Philistims the Azzhites and his own wife his life painfull his death violent Jesus Christ himselfe beset with enemies on all sides as the sunne with moats never free from conflicts with the Lyon the devill with his owne Jewes with Pharaoh Sadduces Herodians his person despised his miracles traduced his life painfull his death shamefull and accursed Yet may we not judge either of them forsaken of God who still assisted them with his own strength and was strongest in them when they seemed weakest Neither may we mis-judge the generation of Gods children in their conflicts with satan with temptations with sinners or with the terrors of their own hearts If they shall cry out My God why hast thou forsaken me waite a while and Gods strength shall do great things in their weaknesse II. God can and usually doth use strange weake and unexpected meanes to overthrow his enemies and the enemies of his Church his strength is most seen in weake things his wisedome working by the most foolish When a thousand enemies set upon Sampson at once without any weapon or meanes of defence he can use a jawbone to kill a thousand of them when they thinke him farre enough from any weapon and if Sampson wants a better and readier meanes against Gods enemies he can by two hundred Foxes a most unexpected meanes burne up their graine and fields at harvest time Our Lord by the foolishnesse of preaching can doth overcome his enemies nay God can and doth by contrary meanes wrack his foes Sampson shall marry a wife among the Philistims to be an occasion of warre and revenge and this came of God whereas marriages among Princes ordinarily are made to compose and make up differences not to make them Our Lord Jesus overcomes sinne death hell grave by suffering by death by descending into hell by lying in the grave most unlikely or contrary meanes Let Gods enemies fear revenge by every thing even where no fear is An enemy of God and his Church is never safe seeme he never so secure An Army of frogs shall drive Pharaoh out of his bed chamber in the middest of his greatnesse a fly shall choake Pope Adrian if other meanes be wanting and proud Herod shall be eaten up not by any army of men but of lice III. The greatest victory against the enemies of the Church is by passion and patience submitting our selves meekly unto God in obedience walking in our callings and doing the work of God Thus did these two mighty Sampsons most overcome their enemies when they seemed most overcome by them Our warre saith Isidore is contrary to the striving of the Olympicks There he gets the garland which striketh and overcommeth here he which is strooke and suffereth There he which being strooke striketh againe here he which offereth his cheeke to the striker And thus he concludeth Our victory consisteth not in revenging but in suffering Oh let the children of the Church lay aside worldly weapons clamour reviling revenging speeches or actions and betake themselves to the weapons of the Church prayers teares patience weapons mighty under God The power of a Christian is patience who must overcome evill with goodnesse IV. In that Christ is the true Sampson here is much consolation and many comforts to the Israel of God 1. Comfort As Sampson revenged the wrong offered him in his wife So will Christ Matth. 25. In that ye did it to one of these little ones ye did it to me And though Sampsons wife may be taken from him and given to another Christs cannot Ioh. 10. 28. none shall pluck them out of my hand 2. Comfort A mightier deliverer is here than Sampson for Israel For 1. Though Sampson was strong to overcome a Lyon our Sampson is stronger to overcome the Devill not in himselfe onely but for us in us and by us 2. Sampson was stronge but might abuse his strength as he did in whoring and wantonnesse which in prison he repented But Jesus Christ used all his strength for God against sinne and his enemies 3. Sampson abusing it might loose his strength for it was not the parting with his haire but his sinne grieving the Spirit that weakned him but Christ could not loose his strength because he could not loose his obedience 4. Sampson was so strong as the Philistims thought it bootlesse to assay him with power but by pollicy and indirect meanes they conquer him but our Sampson cannot be conquered neither by power nor by pollicy for he is stronger than all and in him are treasures of wisdome 5. Sampson overthrew the enemies but that was his owne overthrow but Christ not so his conquest was to his most glorious exaltation 6. Sampson as a type onely began the deliverance of the Church but hindered by death could not perfect it Our Sampson perfected the deliverance and salvation of the whole Church and did more after death than in his life or death and will most fully perfect it for all his members in the resurrection 3. Comfort The glory of Gods children appeares not yet but shall when he shall appeare 1 Ioh. 3. 2. Sampsons strength for a time lurked in the prison the glory of Christs Deity lay hid a while in the grave but both most powerfully brake forth So shall the glory of the despised Saints Psal. 37. 6. 4. Comfort We shall never doubt of meanes to comfort and supply us in want The same God that supplied Sampson a jawbone against his enemies supplied him out of the same jawbone a well of water to drinke when he was ready to faint Trust thy selfe with God in thy wants reserve to him all meanes instruments and wayes of bringing thee help If thou see no apparant or great meanes of thy comfort and supply he can use weak and unexpected meanes onely walk in thy calling and the rock shall yeeld thee water rather than thou shalt be destitute in Gods way or work V. In both learne to contemne the greatest and extreamest perill in Gods causes Sampson offered himselfe to death so did Christ he went out to meet his enemies so must thou learne not to love thy life to the death Revel 12. 11. and with Paul
not count thy life dear to finish thy course with joy For a man to thrust himselfe in hazard or venture his life without warrant from God or by his own private motion is rash but God calling in standing against the enemies of the Church it is honourable In both learn to prepare for death approaching by faithfull and fervent prayer So did both these Sampsons And the issue will be comfortable as theirs that all thy life and combate shall not give such an overthrow to thine enemies as such a death though enemies seem never so much to prevaile CHAP. X. 9. David a type of Christ in 5. respects AS all the Kings of Israel were expresse types of Jesus Christ the head of his Kingdome and of all the people of God as they in their times were So were there two of them that were more manifest figures of him than all the rest I meane David and Solomon Of both which we are to enquire wherein the resemblance consisteth David was so speciall a type of Christ as scarce is any thing noted of Christ but some shadow of it might be observed in David I. For his person David the son of Iesse Christ the true rod out of the stock of Iesse Isai. 11. 1. Both of obscure and low parentage Both out of dry and despicable roots Both Kings Both Kings of Israel Both their Kingdomes raised out of humility Both men after Gods own heart Both Davids for even this roote of Iesse was not onely commonly called by the name of the sonne of David but of the name of David himselfe Ezech. 34. 24. My servant David shall be the Prince among them which was long after David was dead Ieremiah 30. 9. They shall serve the Lord their God and David their King whom I will raise up unto them Hosea 3. 5. They shall seek the Lord their God and David their King that is not the typicall King David dead long before but the Messiah the true David to whom onely prayer and spirituall worship belongs II. For his vocation and calling 1. Both called to be the head of nations Psal. 18 43 thou hast made me the head of nations which was not literally true of David who was properly King of one little corner in Judea but of Christ the true David whose kingdome was from sea to sea and to the worlds end David of a shepherd of sheepe was raised to be a shepherd of men even of Gods people So was Christ raised of God to be the chiefe shepherd of the stock 1 Pet. 5. 4. And not of bodies as David but of soules 1 Pet. 2. verse 25. 2. The time when David was anointed about the thirtieth year of his life 2 Sam. 5. 4. and Christ was baptized at thirty yeares and invested into his Office 3. The place where David made choice of Jerusalem for his royall seat and Metropolis being anointed of God to the Kingdome of Israel So Christ being anointed the everlasting King of all the Israel of God made choice of Ierusalem there to rule and shew his power upon the Crosse his Chariot of triumph crowned with a crowne of thornes and after in his glorious resurrection and ascension sending the Spirit and the Gospel And as David added some of the borderers to the kingdome of Israel as himselfe saith strangers were subdued to him So the true David adds to the Church the whole body of the Gentiles and hath by the preaching of the Gospel the sword of his mouth subdued the world to himselfe 4. The gifts fitting him to this function As when David was anointed the Spiof God came upon him 1 Sam. 16. 13. and fitted him to the government of Gods people So our true David Jesus Christ anointed with oyl above all his fellowes had the Spirit of God descending upon himin a visible shape and by that anointing filled and furnished with the Spirit and all needfull graces for the administring of his Kingdome 5. As David was preferred above all his brethren in four speciall graces So was Jesus Christ above David himselfe 1. In wisedome and prudence 1 Sam. 16. 18. the servants of Saul observed David to be wise in matters and the Lord was with him and Ch. 18. verse 14 15. when Saul saw that David was very wise he was afraid of him Our true David had all treasures of wisedome and knowledge The Spirit of wisdome and understanding the Spirit of Counsel rested upon him Isai. 11. 2. who is therefore called the great Counseller Isai. 9. 6. whose counsels are farre beyond Ahitophels his were as the Oracles of God Christs were so And our true David gets beyond his type David in many things by his own confession did very foolishly Our true David never did any thing but the wisedome of God shined in it with whom not onely God was but because he was God 2. In fortitude and magnanimity without which counsell were bootlesse by which he was able to encounter with a Lyon a Beare with Goliah and all that rose up against him or his people A man fitted for peace or warre with counsell and strength Whose description in part is contained in the forecited place 1 Sam. 16. 18. strong valiant a man of warre and wise in matters A type of our true David who for fortitude is the invincible Lion of the tribe of Judah and not a valiant man onely but the strong God Isai. 9. 6. the mighty God See Tit. 2. 13. 3. In gifts of prophecy He was able to sing divine Psalmes and hymnes to the praise of God an holy pen-man of the Scripture A type of Christ the true Prophet of his Church not a pen-man but the Author of all the holy Scriptures David a Prophet Christ the Lord of all holy Prophets 4. In gifts of true sanctification and holinesse being a man after Gods own heart commended for his uprightnesse in all matters save that of Uriah A type of Jesus Christ who by the devils confession was the holy One of God 1. Himselfe being sanctified beyond all measure 2. Being the sanctifier of his people the author meritour and applier of all sanctifying graces to his members of whom himselfe is head 3. In his type were many foule spotsâ— In him no spot nor staine Therefore the Church sings out his holinesse from toppe to toe Cant. 5 10. and concludes him wholly faire and delectable verse 16. III. David was a type of Christ in his warres First in respect of his followers secondly of his enemies thirdly of his victories 1. His followers David had a traine 1. Of poore men and received such to him as were in debt 1 Sam. 22. 2. The Sonne of David had a poor train and not receiveth onely but calleth all unto him that are heavy laden with the burthen of sinnes called debts promising he will ease them 2. Afterwards David had his thirty seaven Worthies that Valiantly fought his battels 2 Sam. 23. and
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
all the members of his mysticall body the Catholike Church First the Spirit descends and sits on Christs head then on the Apostles in likenesse of fiery tongues running down as it were by Aarons beard and from them upon other inferior persons beleeving their word as unto the skirts of his garment Psal. 133. 2. Now a threefold Application hereof I. In the anointing of the high Priest the eminency of Jesus Christ above all creatures whose very name carrieth in it a note of principality being called the high Priest of our profession And in that this whole consecration of the high Priest in most solemne and stately manner was but a dark shadow of his selemne inauguration into his Office And by this anointing Christ is differenced from the most excellent Priests and Prophets that ever were Aaron Moses Elias Some of them had a most glorious vocation as Moses and in the entry of their callings graced with most divine and powerfull miracles but never any had the spirit sitting on his head but he None of them by their anointing had all graces nor any grace in perfection but onely begun and in small degree Moses a beleever wanted faith sometime as when he smote the Rock which he should have spoken to and the meekest man in the world was sometime to seek of his meknesse Aaron though the oyle was powred on his head was weak as in murmuring against Moses in making the calf But in our high Priest all graces virtues were not inchoate onely but perfect In him knowledge of God was most perfect holiness most perfect and all kind of graces in highest degrees Grace sits in his lips not onely to move the mind but to change it None of them by anointing could receive graces for others but for themselves onely but he receives such a measure as runns over to the sanctifying of the lowest and meanest of his members Hence 1 Joh. 2. 27. the anointing which we have of him dwels in you and teacheth you all things And 2 Cor. 1. 21 22. It is God that anointeth us in Christ and sealeth and giveth us the earnest of the Spirit Thus our Lord Jesus is advanced above all his oyle shines brightest and swimmes aloft above all others II. In Aaron's and Christs anointing and furnishing to their Office Ministers must labour for a greater measure of this ointment than others to run down from them to their skirts They must pray by the Spirit watch by the Spirit walk by the Spirit An unconverted Minister may do another good but he hath no prmise of blessing nor doth any good to himselfe As the holy ointment was kept in the Sanctuary So Christ is the Sanctuary whence this oyle comes The pipes are the Word preached Sacraments Prayer societies of the Saints and Gods people And such Ministers as contemptuously contemne the conduit-pipes through which this oyle drops and flowes scorne to come to Sermons and joyne in holy exercises how doth their oyle dry away Instead of this oyle that should fall from them a deale of pitch and slime froth and filthinesse falls on their skirts III. In the communication of this ointment unto us the skirts we learn that Christ is not for himselfe but for us And therefore 1. Examine if thou beest anointed This is to be a Christian to be anointed as Christ was Scornest thou this holy oyle in thy selfe or others Know thou shalt one day wish the mountaines to fall on thee on whom this oyle falls not 2. Hence draw strength in temptation Remember If sollicited to sinne Oh I have the anointing I am taken up and set apart to Gods use I am for God and his glory Neh. 6. 11. 3. Use meanes to attaine a farther measure and be liker Christ. Thou missest a Sermon or the Sacrament thou knowest not what drops of oyle thou hast missed 4. Have a care to walk as such as are anointed smelling sweet every where in holy lives speeches prayers in all things edifying thy self and others Leave a sweet smell every where behind thee Let it drop down from us to others round about us The third thing in the high Priests consecration was sacrificing Exod. 29 1 2. In which 1. Observe in general that the Priests must be consecrated by offering all sorts of sacrifices for them and therefore they must take a calfe two rammes unleavened bread cakes and oyle verse 1 2. 1. Because of the speciall holinesse and honour of their calling who are to come so near unto God who will be specially sanctified in all that come near him 2. Because sinne in them is more hatefull than in any other and in expiating their sinnes as much is required as for the sins of all the congregation 3. Because they were to offer unto God all the gifts and sacrifices of all the people of all sorts and therefore for them must be offered all sorts to sanctifie them not onely in generall but to their speciall services between God and his people 2. In particular The first of these sacrifices must be a sinne offering verse 10. For which they must 1. Take a calfe and offer him for the expiation of sinne verse 14. This young calfe was a type of Christ who onely by his own oblation expiated our sinne which otherwise made our selves and duties most hatefull 2. This calfe must be presented before the Lord and his Congregation signifying the willingnesse of Christ to offer up himselfe for the sinnes of men Joh. 19. 11. 3. Aaron and his sonnes must put their hands on the head-of the calfe verse 10. not onely to confesse they were worthy to die for their own sins but to professe also that the death which they deserved was by the death of the Messiah the high Priest of the new Testament removed off them and transferred upon the beast And not onely the imputation of our sinnes upon Christ but also is signified that we must lay our hand by a true faith upon Christ our head if we expect any comfort from his death and passion 4. The calfe must be killed before the Lord at the doore of the Tabernacle verse 11. signifying both the death and crucifying of Christ as also the fruit of it by the place That by his death as by a doore an entry is made for us into the Church both militant and triumphant Heb. 10 20. 5. The bloud of that sinne-offering for the Priest must be put on the hornes of the Altar and the rest powred at the foot of the Altar verse 12. signifying 1. The sufficiency of Christs death to purge and reconcile us to God 2. The plenty of grace and merit in it for many more than are saved by it For being sufficient for all it is not helpfull to all nor to any that tread under foot this pretious bloud the extent of the benefit is to all the elect 3. The large spreading and preaching of the Gospel of salvation by Christs bloud through
sorrow turne the streame against our sinnes and in all crosses set our heaviness rather upon some sinne in our selves which might cause the crosse than on the crosse it selfe Sect. VII Now it followeth that we shew how the Priests figured Christ in their ministeriall actions Of these kinds of actions some were common to inferiour Priests some proper to the high Priest I. Common actions were six 1. The Priests must kill the sacrifices and none but he signifying Jesus Christ his voluntary action in laying downe his life for beleevers none could take away his life from him And he was to be as well the Priest as the sacrifice Joh. 10. 18. I have power to lay down my life 2. The priest offered the bloud of the sacrifices to God and sprinkled it on the Altar for they were ordained for men in things of God to offer gifts and sacrifices for sinnes Heb 5. 1. No man might offer his owne sacrifice but he must bring it to the Priest Levit. 7. 4. there was no comming to God but by the Priest Figuring out Jesus Christ who offers up himselfe a sacrifice for the sinnes of the world upon the Altar of his Deity which gives both vertue and merit unto it No other can offer to God bloudy or unbloudy sacrifice upon this Altar but himselfe Joh. 17. 19. I sanctifie my selfe for them even as the Altar sanctifieth the gift 3. The Priests prepared the body of the sacrifice Lev. 1. 6. fleyed it divided it into severall parts washed the intrailles put fire unto the burnt offering consumed the fat cast the filth and dung into the place of ashes Sgnifying that Christ himselfe alone did the whole worke of redemption He suffered the heat of Gods wrath and justice he puts away all our filth and covers it in his owne ashes he burnes up our fat that is the senselessenesse of our sinne and all that savoureth of the flesh by the fire of his Spirit and inwardly purgeth and wholy washeth us in the fountaine of his own bloud 4. The Priest must teach the people His lipps must preserve knowledge Mal. 2. 7. and the people must depend on his mouth Signifying the action of this great teacher of the Church who brought to us from the bosome of his father the whole counsell of God concerning the redemption of mankind which could never have entered into the heart of man but by the teaching of this great Prophet Deut. 18. 15. He hath the learned tongue and Grace is powred into his lippes He therefore having the words of eternall life we must depend on him and hear him 5. The Priest must pray for the people and blesse them A forme of blessing is prescribed for Aaron and his sonnes laying their hands on the childeren of Israel fignifying the strong prayers and intercessions of Jesus Christ for his Church who was heard in all things Hebr. 5. 7. as himselfe witnesseth Joh. 11. 42. Father I know thou hearest me alwaies And accomplished not onely in his holy intercession upon earth and now in heaven but manifestly in that blessing of his disciples by laying his hands upon them which was his last action upon earth Luke 24. 50. 6. The Priests were to preserve the Oyle for lights and the incense and for the daily meat-offering and the anointing oyle And the over-sight of the whole Tabernacle and all in the Sanctuary and all the instruments belonged to their care for the safety in moving carrying standing c. Signifying Jesus Christ the preserver of all grace in his Church He onely watcheth for the safety of his Church for the upholding of his holy ministery and all holy constitutions which else would quickly be broken up He plants the Ministery and he removes it at his pleasure He hath the seven stars in his right hand He is the great Arch-bishop of soules to the whole Church and no other in this kind but he So much of common actions ministeriall II. Actions more peculiar to the High priest were 1. daily 2. weekly 3. yearly 4. continually I. He must daily 1. dresse the holy lamps and lights morning and evening before the Lord Lev 24. 2 3. to preserve the lights from going out Shadowing Christ the true light by whom the light of true doctrine must ever shine in the Church and never go out by which the true believers shall be delivered from darknesse and death This was formerly figured by Goshen there was light when three days darknesse was over all Egypt And this was figured by the pillar of fire that never failed till they came to Canaan 2. He must daily burne incense before the Lord upon the Altar of sweet perfume Signifying Christ our high Priest daily offering up 1. Our duties and services done by his appointment and which through him smell as a sweet incense acceptable to God 2. Our prayers called odours of the Saints and a sweet incense Rev. 5. 8. And as no incense pleased God but that which was offered upon that golden Altar so no duty or prayer of ours is farther accepted than offered up by him and from him whose golden purity gives merit and worth unto them And as the incense must be offered up by the high Priest morning and evening so the continuall virtue of Christs merit ascendeth daily before God and perfumeth all the Sanctuary neither is there any other way to the father but by him II. He must weekly make the shew-bread and set it before the Lord continually Exod 25. 30. And more expressely Lev. 24. 5 6. Every Sabbath he must set on the table twelve loaves according to the twelve tribes take the old away to the maintaining of his family for which use they might well suffice every loafe weighing about seven or eight pounds Here was a figure of Christ the true bread of Life who sets himself in the preaching of the Gospel and administration of the Sacraments before the face of God that is in the assemblies gathered together every Sabbath the most sufficient food and refreshing of the Church to continue it in life strength and good estate from Sabbath to Sabbath till that eternall Sabbath come III. He must yearly once and that in the day of expiation go into the Holy of Holies Exo. 30. 10. and Lev. 16. 2 24. to make an attonement for himselfe for all his house and for all the people but not without bloud Signifying that Christ by one alone sacrifice of himselfe hath opened the Sanctuary of heaven and by his ascension hath made enterance into it on our behalfe and there appeares before God once for all to make intercession for us See Heb. 10. 12 19. And as he must goe alone without all attendants so Christ must tread the wine presse alone Isai. 63. 3. No friend no disciple stands with him no fellow no companion goes with him to make attonement but all feare and flye that we might cast our eye
consumed with fire as the burnt offering was but slaine for the expiation of sinne The use of which was to figure and seale up to the Jews the expiation of their sinnes in Christ. Now Christ is made manifest for the doing away of sinne by the slaine sacrifice of himselfe Heb. 9. 26. and see vers 28. The burnt offering was a sacrifice in which the whole beast or bird was consumed with fire offered up therein to God for a savour of rest namely to appease and pacifie Gods wrath for some sinne or sinnes committed Which signified that Christ was to be a whole burnt offering and to be wholly consumed in soule and body with the fire of his Fathers wrath that he might be a sweet smelling savour for us He gave himselfe for us a sacrifice and oblation for a sweet smelling savour Neither did the believing Jewes think that God was appeased by any virtue in the burnt-offering but through the eternall sacrifice of Christ shadowed therein 2. What were the ceremonies about these foules for they all pointed at Christ. 1. For the sinne offering of foules the ceremonies are appointed Levit. 5. 8 9. and they be three 1. Rite The Priest must wring the neck of the Dove asunder but not pluck it clean off and the same rite in the burnt-offering The neck must be pincht with the naile of the Priest to let out the bloud but the head must not be pluckt off from the body Signifying 1. That although Christ was to die yet his divinity and humanity should not be severed 2. That the death of this innocent Dove should not interrupt his headship of the Church He was to be pinched to death but his head should not be severed from his body and members which is the Church 3. That Christ should die indeed but no bone of him must be broken Joh. 19. 36. Shadowed also in the Passover 2. Rite The Priest must sprinkle the bloud of the sinne offering upon the side of the Altar vers 9. and the like in the burnt offering Chap. 1. 15. Signifying that all the virtue and merit of Christs bloud for the purging of sinne was drawn from the Altar of his Deity He must be God that must purchase the Church with his bloud Act. 20. 28. and 〈◊〉 Cor. 5. 19. God was in Christ. 3. Rite All the rest of the bloud must be powred out at the foot of the Altar Signifying not onely the powring out of the bloud of Jesus Christ our true sinne offering upon the Altar of the Crosse without which shedding of bloud can be no remission of sinnes but also the bloud powred at the foot of the Altar that is those clots and drops of bloud plentifully flowing from him in his agony before his passion Luke 22. 44. as he was going up to the Crosse. 2. For the Dove appointed for the burnt offering besides the former rites some other are appointed 1. The Priest must pluck out the maw with his feathers and cast them besides the Altar on the East side in the place of the ashes For these were things unclean and signified that Christ should bring no unclean thing to his suffering but present a most spotlesse and holy oblation to the Lord for else had it not been of sweet smell 2. The Priest must divide and cleave the bird with his winges but not asunder signifying Christ who seemed by his death to be burnt extinct and perished for so he was in the esteem of his own disciples as they were going to Emaus but yet he was not quite sundered but rose againe by his own power and ever liveth sitting at his Fathers right hand to make request for us Yea his own words might seem to imply a sundering when he saith Why hast thou for saken me but that the ingemination of his former words my God my God doth strongly prove the contrary 3. This bird must be throughly consumed to ashes to make it a sweet savour to the Lord Levit. 1. 17. signifying that never was any thing so gratefull and acceptable to the Lord as the whole burnt sacrifice of his Sonne in which he smelled a savour of eternall rest To which the Psalmist alludeth Let him smell a savour of all thy oblations and turn thy burnt offerings into ashes Psal. 20. 3. 4. When all these rites were observed the party that was unclean shall be clean Levit. 12. 8. and Chap. 15. 13 28. signifying that a party justified by Christs bloud and exercising true repentance and the study of holinesse and new life is brought in againe into the right and fellowship of God and his people whatsoever his uncleannesse formerly hath been And thus hath the legall cleansing of this person brought us to the Evangelicall in Jesus Christ I. Sundry grounds of consolation to the Church and people of God 1. As Christ seemed clean divided and sundered from his Father from his Church but was not so his members often seem quite sundered from God and all comfort but are not and Ch. 6. 9. A godly man may be in such a streight as David was when thus he brake forth to Jonathan As the Lord liveth and as thy soul liveth there is but one step between me and death And yet when he can see no passage God makes a passage forth Hence may a Christian with Paul challenge all perills and dangers and contemne them as too weak to separate us from Christ Rom. 8. 39. yea in all things we are not onely conquerours but more than conquerours So was Christ in death and from under the grave more than a conquerour Let a Christian be slain it hinders him not from being a conquerour and what ever he may loose he looseth not the love of God who loveth him to the end whom he once loveth and therefore onely the sound Christian is in a sure estate If sorrow be for a night joy will returne in the morning after darkenesse as sure to see light As Jesus Christ keeps his headship and death cannot sever him quite so the members may be pinched yet not quite off but abide members still 2. As the speciall providence of God watched his own sonne that though he was in wicked hands that wanted no will yet they were kept from breaking one bone of him so doth the same providence watch over his members that howsoever the wicked of the world pinch and presse them yet the promise is made to them Psal. 34. 20. He keeps all their bones not one of them is broken that is without the will of our heavenly Father as Matth. 10. 29. Not an haire shall fall for the same providence watcheth the head and members This consideration is used by Christ to remove excessive fear of men If thou see thine enemies encrease as bees about thee ready to strike and sting Let thy waies please the Lord he can 1. turne their hearts to peace as Esaus to Jacob when he purposed his death and Labans to
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
Lord Jesus Christ and be saved Our Lord himselfe was wont to say to distressed persons According to thy Faith be it unto thee 4. It was fitter than other herbes for the receiving and sprinkling of liquor so Faith although a low and weak plant is onely fit to receive the precious liquor of the bloud of Christ. Onely faith drawes virtue from Christ as in the poor woman that stood behind Christ Mark 5 31. And the want of this bunch of hyssope disables Christ from doing thee any good Christ could do nothing in Capernaum for their unbelief I. Note hence how we are to prize and magnifie the bloud of Christ. For if the shadow of this precious bloud must be so preserved so carefully saved in a costly vessel how much more ought the bloud it self Quest. How may I prize the bloud of Christ Answ. 1. Consider with the dignity of the person the infinite value of it That it is able to purchase the whole Church of God Act. 20. 28. which a thousand worlds of wealth could not do No wealth in heaven or earth besides this can redeem one soule And therefore the Apostle 1 Pet. 1. 19. sets this precious bloud against all corruptible things as gold and silver and things so much set by amongst men 2. Consider the precious things which it procures us both in earth and in heaven 1. Here below it procures us four things 1. Reconciliation and peace with God Rom. 3. 25. and Ephes. 2. 13. we which were farre off are made near by the bloud of Christ. 2. A sweet tranquility of mind peace of conscience which all worldly treasure caÌ„not purchase because now we are within the Covenant of God living in his love which is better than life and in this love is no lack but an abundant supply of all needfull things All which Covenant of grace is made and ratified by this bloud therefore called the bloud of the Covenant Heb. 9. 3. Victory against all the malignity of our spirituall enemies even the greatest Satan himself who is overcome by the bloud of the lamb Rev. 12. 11. 4. Immunity and safety from all the judgements and dangers threatned against our sinnes else had we died without mercy for despising Moses law Heb. 10. 28. For if there were such force in the bloud of the type that by the effusion of it the Israelites lay safe and untouched of the revenging Angel Heb. 11. 28. much more in this bloud of Jesus Christ to cover belieuers in his Name from the hand of Gods revenge due to our transgressions 2. This precious bloud now in heaven procures us the most needfull and excellent good things above all that we can imagine Especially two waies 1. By opening heaven for our prayers for this bloud pleades for us now in heaven and speaks better things for us than the bloud of Abel Heb. 12. 24. That called for vengeance against the sinner this intreateth for daily grace for daily sinnes and procures daily mercies for daily supplies 2. As to our prayers so this bloud openeth heaven to our persons This bloud onely rents the vaile asunder and makes a way into the holy of holies and gives entrance into the kingdome of heaven Heb. 10. 19. by the bloud of Jesus we are bold to enter into the holy place This bloud is the onely key that unlocks heaven for else the Lord dwels in light which no flesh can have accesse to 1 Tim. 6. 16. namely without Christ and the shedding of his bloud II. Is the bloud of Christ so precious take heed of prophaning this precious bloud take heed of sinning against it Consider of that sore punishment which he is worthy of that treads under foot the sonne of God and counteth the bloud of the Testament unholy Heb. 10. 29. He cannot expresse the greatnesse of the punishment in words but leaves it to all mens minds to consider of Quest. How may a man prophane this bloud Answ. 1. By undervaluing it as Papists who think it insufficient to ratifie the Covenant unto them without other additions and supplies from themselves and others yea ascribe as much to the bloud of Thomas Beckâ—t and other traytors as to this bloud 2. To be ashamed of Christ and his sufferings The Jewes must strike the lintels of their doors with the bloud of the Paschall Lambe that all might see they were Israelites signifying that we must openly professe Christ and not be ashamed of his death and ignominy which is the life of the world at which notwithstanding the greatest part of the world stumbleth at this day To shame at the profession of Christ is to contemn his bloud 3. To contemne it in the meanes in which the Lord would hold it before our eyes To reject or neglect the preaching of the word wherein Christ is crucified before our eyes as he was to the Galatians chap. 3. 1. To neglect and despise the Sacrament in which his bloud is after a sort poured out to the mind and senses Or unpreparedly to receive the Sacrament and in the unworthinesse of a guilty conscience is to make ones self guilty of the bloud of Christ as Pilate Judas and the Souldiers were 4. To despise and wrong the godly descended of the bloud of Christ redeemed with the bloud of Christ To hate the Church of God and abuse the members of Christ is to crucifie again the Son of God and despise the price of our purchase In that yee doe it to one of these little ones yee did it to me Thou canst not draw bloud of the Saints but thou sinnest against the bloud of Christ. 5. To prophane it in gracelesse swearing as those branded hell-hounds that swear commonly by wounds or bloud as if this precious bloud were to be engaged on every base occasion Well they carry wounds in their consciences and poure out the life bloud of their souls Sect. IV. IV. In eating the Paschall Lambe Jesus Christ was typified To this eating many conditions are required concerning 1. Time 2. Place 3. Persons 4. Manner 5. Measure The Time It must be eaten at the sametime and in one evening must all Israel eat the Passeover 1. In the evening to signifie our estate of darknesse and misery by sinne and death till Christ came and when Christ came to be our ransome 2. In one and the same evening to note the holy agreement and consent of the whole Church in the faith of Christs death and passion to which well agrees the constitution of our Church ordaining the Supper succeeding it in the same time so all superstition and formality be avoided The Place 1. Every particular Lambe must be eaten in one house to signifie the unity of the Church of God the house of the living God and the spirituall conjunction and agreement of all the faithfull in one bread and one body 1 Cor. 10. 17. 2. If one house sufficed not to eat up one Lambe
they might call in their neighbours to a competent number which might be about a dozen as in our Saviours family to signifie 1. That the Gentiles in time by the voice of the Gospel should be called in to the participation of Christ the Lambe of God and to the fruition and feeding of the same Lambe with the Israelites 2. No number is assigned because the Lord onely knowes who are his 3. Because there were many Lambes to be slain they must be eaten in many houses so as no man must abstain from the Passeover in pain of death signifying the speciall application of the same Christ to severall persons families and houses that every one might taste the sweetnesse of Christ in his own heart and no man expect to be helped or saved by another mans cating that is by the faith and devotions of others without his own This is contrary to Romish doctrine The Persons 1. Onely Israelites no stranger from the Covenant For what have they to doe with the seales that are excluded the writing To signifie that none without the bounds of the true Church have any part of the redemption of Christ neither are capable of the priviledges of Gods people This Lambe gives his life for his sheep onely the merit of his death is childrens bread onely 2. No uncircumcised person might eat the Passeover signifying that no unsanctified person can truly partake of Christ and his merits and that none is fit to come to the Lords table our Evangelicall Passeover that is not first baptised which Sacrament is come in the room of Circumcision 3. Yet a stranger Proselite if he would be Circumcised and joyn himself to the people of God might eat the Passeover as a Jew to signifie both the calling in of the Gentiles of whom divers came in still as Jethro Rabab Ruth the Queen of Saba Job as first fruits of them as also that the Lord is no accepter of persons but in every Nation he that feareth him is accepted of him Acts 10. 34 35. Gal. 3. 27 28. The Manner which was twofold 1. Proper to the first Passeover in AEgypt 2. Common to that and all other that followed I. Proper to the first Passeover in four things 1. They must eat it standing now on the suddain departing out of Egypt This was a law of the first Passeover for Christ and his Disciples sate and stood not in celebrating the Passeover and yet broke no law as all the Evangelists observe to signifie that Christians must stand before God as prest and intent upon his service but especially at the time of our departure out of this AEgypt See we be in a readinesse to receive our full deliveries from the servitude of sin Satan and all their present oppressions of which theirs was but a type 2. They must eat it in haste To admonish them not to stay or dwell any longer in that AEgypt And to teach us 1. To hasten out of our spirituall AEgypt quickly least we partake of her plagues and 2. To hasten to our Canaan and Countrey even that heavenly Countrey as they must to their earthly 3. They must eat it like Pilgrims with their loynes girt staves in their hands and shooes on their feet ver 11. signifying how we must eat and enjoy Christ our Paschall Lambe esteeming our selves strangers and pilgrims here in the AEgypt of the world to stand with our loynes girt with verity and truth Eph. 6. 14. alluding to this very occasion with the shooes of the preparation of the Gospel on our feet and with the staffe of Gods heavenly Word in our hands both to strengthen us in our way to defend our selves in our right and propulse whatsoever is in doctrine or manners contrary to heavenly doctrine Thus must Christians acknowledge their condition on earth and frame themselves to it as the Rechabites Jer. 35. 7. not forgetting the commandement of our Father This was the third condition proper to the first Passeover of which we read nothing in Christ and his Apostles 4. They must not goe forth of the house all night till the morning nor ever mingle themselves again with the AEgyptians ver 22 23. This was also proper to that Passeover for our Saviour Christ after the Passeover went out into the garden This signified 1. Our perseverance and continuance in the family of Christ the Church of God not going out any more in action or affection to the AEgypt of this world 2. That we can lie hid and safe onely under the bloud of Christ and in the house of Christ the Church of God whereon and wherein that bloud is sprinkled the revenging Angel is abroad and out of the Church is no salvation 3. In the night of errors heresies afflictions and persecutions for the truth when God revengeth the worlds contempt of his grace if we would be safe we must keep our selves within the Church not departing from the particular house or Church in which we are to joyn to Idolatry or errors least Gods revenge overtake us as the waters overwhelmed all that were without the Arke II. The manner prescribed to all Passeovers ensuing stood in three observations 1. They must eat it with unleavened bread signifying that if we would feed on Christ our Passeover we must purge out all old leven and become a new lumpe 1 Cor. 5. 7. This old leaven is the fusty swelling and spreading corruption of our own wicked nature the leaven of sinne false doctrine heresie corruption of manners soure and tart affections that will not stand with the receiving of Christ and his benefits All this we must purge out and study for sincerity and truth in judgement in affection in action 2. They must eat the Passeover with soure hearbs as sauce signifying 1. True repentance and godly sorrow of heart to be inseparable with the true apprehender of Jesus Christ 2. That Christ and his Crosse are inseparable and that afflictions as soure hearbs are the most wholsome sauce of Christianity Soure indeed and unpleasing to the flesh but profitable 1. To prepare and provoke the appetite with more chearfulnesse and ardency to all godly duties of Prayer Hearing Sacraments Mercy Patience Hope c. Rom. 5. 3 4. 2. To whet and provoke to the practise of all Christian duties of mercy and love 3. To excite the desire to be fully fed with that sweet tree of life and that blessed Mannah in which is no sourenesse in the kingdome of glory Rev. 2. 17. 3. They must alwayes in eating repeat and conferre of their deliverance out of AEgypt and in memory of that benefit provoke their thankfulnesse to God ver 26 27. adding as it were to the Sacrament a word of instruction signifying 1. That we should alwayes remember the death and passion of Christ with due thankfulnesse for so great a deliverance by it if they must still speak of their temporall deliverance much more we of so great and eternall deliverance by
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
whom it is not removed by Jesus Christ. 4. The Rock was smitten but it was not so much the striking on the Rock but the Lords standing upon it that gets water for Israel Exod 17. 6. There was no vertue in the stroak but all depended on Gods commandement and precept and presence even so it is not the death of Christ nor the abundance of price and merit of his bloud nor the striking on this Rock before mens eyes in the ministery of the Word and Sacraments that can bring one drop of true water of comfort but by the presence and word of Gods blessing The efficacy of grace depends not on any meanes or work wrought but it is Gods word and presence that doth all in them Object Then we may give up the use of all meanes and pray at home for grace Sol. Not so for meanes must be used Moses must speak to the Rock God appoints no meanes in vain but we must not insist and dwell in them but look beyond them to Gods blessing and successe Moses must use the Rod though a word without the rod might have done it so we must use the meanes as being tyed to them though God be not but not stick in them seeing the abuse of them may make them hurtful not helpful The people of Moses the Jewes struck this Rock pearced him with thornes and speares saw with their eyes the precious fountain opened in his side a priviledge in which they were beyond all people of the earth but partly ignorant what they did partly malitious treading this pretious bloud under foot not attending not believing the Word this real striking of this Rock was unprofitable yea and damnable unto them 5. The waters of the Rock smitten followed the Israelites 1. Noting the abundance of water not onely for their present supply but also for future so in Christ and his bloud 〈◊〉 abundant and plentiful redemption and consolation 2. The Rock following them that is following or satisfying their desires It followed them every where where they desired followed their necessities followed their desires So Christ Jesus is to the faithful heart all it can desire He followes them with all sweet and needful desires He is above all that heart can think alwayes present with us through our wildernesse especially in most needful times 3. It followed them in signifying the truth which was to follow It signified plainly that Christ was to follow it as the truth the tppe and so it followed them with instruction and admonition so Christ the true Rock followes the Church with instruction His whole life ministery miracles actions passion and speeches was a real instruction And now by his Ministery he followes us with daily directions 4. It followed them through the wildernesse even unto Canaan All the drynesse of that dry and barren wildernesse could not dry it up So the waters of grace streaming from the Rock Jesus Christ follow the believing Israel of God through the wildernesse of the world to the heavenly Canaan All the persecutions and parching heats and droughts in the world can never dry it up Let all the wildernesse besides want water in Israels Campe is enough Where God begins with a man in sound and saving grace here it will carry him into the land of promise True grace must end in glory Hence arise observations twofold I. In respect of God to confirme our faith in the assurance of his 1. Presence 2. Power 3. Mercy to the Church I. His Presence He that before was present in the Pillar of the Cloud and Fire for their safety and in the Manna for their sustenance is now present in the Rock for their satiety in their extreme thirst The presence of Christ is all in all to the Church his presence is a present supply of all wants His eye is alwayes present for although it goe over all the world yet it is alwayes fixed on the Church His ear is present they cannot call to Moses for bread or water but he heares and supplies His hand is ever present with and for his Church and is not shortned Himself is ever present with his in life in death and after for good for grace and glory Onely keep thou these conditions 1. Be with him 2 Chron. 15. 2. that is walk with him as Henoch 2. Keep in thy wayes for so long he hath promised his comfortable presence 3. Rejoyce in his presence in the presence of his spirit in the signes and meanes of his presence And then fear not want sicknesse nor to walk in the midst of the valley of the shadow of death for God is with thee Psal. 23. 4. He will also prepare a table for thee in the sight of the adversarie ver 5. II. Here is a testimony of such mighty and miraculous power in God for his people that even Moses himself staggered and could scarce conceive a work of such power from God Here is a work of omnipotency in cleaving the hard Rock Psal. 78. 15. To shew 1. That he is a free worker not tied to second causes but at his pleasure can hinder alter or change the power of nature Psal. 115. 3. 2. That he can work by contraries and out of most unlikely yea contrary meanes effect his own pleasure Luke 1. 37. Is any thing impossible to God 3. That we should cast our eyes on this power Psal. 62. 11. Once have I heard it yea twice that power belongeth to God And hence learn 1. Not to limit the holy one that made heaven and earth of nothing 2. Faithfully to depend on this power when we see no meanes of safety or supply but all the meanes contrary For the Rock shall yield water rather than thou shalt want what he seeth good for thee 3. In thy fainting and wearinesse when thy weaknesse tells thee thou art not able to goe on in this wildernesse for want of water of comfort and consolation nay art hopelesse in thy self or any meanes thou canst make now hope above hope Gods power is sufficient in thy weaknesse Sampson shall get both victory and water by a jaw-bone the most unlikely thing in the world for either And though this power now worketh not miracles ordinarily yet before thou that waitest on him shalt miscarry he will miraculously sustain thee III. Here is a testimony of Gods admirable mercy to his people Israel deserved to be smitten for their murmuring and rebellion but the Rock is smitten for them The Rock is not smitten for itself but for Israel In stead of a revenging power which they might have expected they find a gracious power which they could not expect Even so all mankind was to be smitten by the Law but the Rock must be smitten for us Our Rock suffered nothing for his own sinnes who was purer in his nature and actions than all the Angels of God but all the stroke he suffered was for the Israel of God that they
brazen Serpent though he had no reason for it And the people having a word of commandement and promise shut the eye of their reason and open the eyes of their faith and by beholding this shape of a Serpent were cured and found life restored not by a thing having life but by a dead thing Learn how the eye of faith must shut up the eye of our reason and having a word of God look confidently upon it be it never so unreasonable or improbable There be four things which a man shall never attain till the eye of his faith close up the eye of his reason 1. He shall never attain the true knowledge of divine things Gods wisdome hath no greater enemy than humane wisdome not sanctified No men hardlier nor seldomer converted than worldly wise men as the Scriptures which say not many wise and experience shews daily What wiser men in the world than the Philosophers and Stoicks of Athens but when Paul came to dispute among them of doctrine of religion he was called a babler Act. 17. 18. What will this babler fay and reasoning among them of the resurrection he was derided and mocked verse 32. Was not Festus a wise man and a prudent Governour and yet when Paul preached to him no other things than Moses and the Prophets had foretold of those sufferings death and resurrection Festus tells him too much learning had made him mad Acts 26. 24. John 9. 6. Christ to cure a blind man tempered clay and spittle together and applyed it to his eyes and bids him goe to Siloe A remedy likelier to put out a mans eyes than to recover sight There was no reason in the earth of the remedy but onely to try whether the blind man did constantly believe Yet if the blind man had not wholly resigned himself to Christ and shut up his own reason had not he acknowledged Christ able to doe what he would by what he would and to be the same God who at first put all sences into a piece of clay and now by a piece of clay would recover his sence he had never seen but remained blind still So every naturall man born as blind as he in spiritual things till he wholly submit himself and subdue his reason to the meanes appointed shall never see any thing to salvation but a bide in natural blindnesse still What hope hath he to be taught by the Spirit that must give lawes to the Spirit of God or what a short â—et-wand is natural reason to measure divine things by 1 Cor. 1. 21. and 1 Cor. 2. 14. Why else did these Jews esteem the doctrine of the Gospel scandal but that reason of flesh would not nor could behold life and glory in such a base life and ignominious death as Christs was nor could hold him the Messiah who was made a curse upon the Crosse as if he had been crucified through infirmity and this vail as to them remaineth at this day unremoved And why was Christ foolishnesse to the Grecian but that reason would not yeild that life should be fetched out of death or salvation to be sought in curse and malediction 2. He that shuts not the eye of reason can never attain faith There be six things which a man cannot believe so long aâ— he sticks to natural reason First He cannot believe the Word of God nor depend upon but scorn the Ordinances of God in the Word preached and Sacraments administred which is the visible word Reason unrenewed cares not for this foolishnesse of preaching 1 Cor. 1. 21. And to a carnal man the threatnings of God are like Lots warning to his kinsmen he was as one that mocked or jested A promise to a carnal heart is as tastelesse as the white of an egge The wiser men are the further off they are from believing in a crucified God or conceiving that by the foolishnesse of preaching God will save such as believe Flesh and bloud revealeth nothing Secondly He cannot believe the main promises of God which cannot be comprehended but by the eye of faith and not by that till the eye of reason be shut up God hath promised his presence favour and love with his children how can reason conceive the truth of this promise seeing them in hunger thirst wants hearing them reviled slandered disgraced observing them cast out of companies and societies as refuse and out-sweeping that were their hopes here onely they were of all men most miserable Reason will not be perswaded that God can send us by hell to heaven yet that is his promise Humane reason will never pray My God my God why hast thou forsaken me How could Abraham have believed the promise of a son by Sarah had he looked to natural reason Thirdly He cannot believe the main Articles of faith that hath not resigned up his reason Example Reason will not believe an happy resurrection seeing the body raked up in dust and corruption but denies this Article Reason cannot conceive or believe an eternal life because it sees it not given but to dead men It cannot apprehend how the Son of God should become the son of man or that this Son of man was born of a Virgin without man And so of the rest Fourthly He cannot believe the miracles of Scripture for confirmation of Gods truth and our faith Natural reason cannot believe that the Sun ever stood still as in Gibeah much lesse went back ten degrees as in Hezekiahs time 2 King 20. 11. Or that fire should descend which naturally ascendeth and feed upon water contrary to nature as at Elias prayer 1 King 18. 39. Or that fire should rain down as on Sodome which is proper to water Or that fire should not burn the three children Or that water should stand as a wall as in the Red sea and in the river Jordan whose property is to be fluid Fiftly He cannot believe the work of creation if he will believe reason the universal consent of which is That of nothing nothing can be made and not anything much lesse all things out of nothing To reason therefore it will be incredible that there should be light before the Sun or fruits before any rain as in the Creation Heb. 11. 3 By faith we know not by reason that the worlds were framed by the word of God so that things which are seen were not made of things which doe appear Sixtly He cannot believe the great work of Redemption For natural reason thinks it unreasonable that the life of the Church can be fetched out of the death of Christ. That a man can be justified by the imputed righteousnesse of another and yet there dwell so many sinnes in him Reason will not believe that one man can recover life by anothers death no more than one man can live by anothers soul or be wise by anothers learning or be cured and brought to health by anothers disease 3. So long as the eye of reason is open a