caused So Christ was the cause of those Ceremonies and more excellent then they 2. As the shadow representeth the shape of the body with the actions and motions So those rites and Ceremonies resemble Christ in all his actions passions motions as after we are to heare 3. As the shadow is but an obscure resemblance in respect of the body So the Ministery of the old Testament in rites and Ceremonies is a darke 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 shadowes are flowen 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 shadowes whereas of the Law it is sad 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 bee an acceptable worship by the worth of the worke done nor to justifie the observer but to shew justification by Iesus Christ the truth and substance of them to bee types of him pointing at him in whom the Father is pleased to bee Allegories and resemblances of the benefits of Christ exhibited in the new Testament to bee testimonies of the promise and Covenant on Gods part to be Sacraments and seales of faith on the part of the beleeving Iew exciting and confirming his faith in the Messiah IV. God would have this heape of Ceremonies 1. As bonds and sinewes of the ministery and publike meetings in which the voice of the promised seed and the sound of wholsome and saving doctrine might bee preserued 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 Commonwealth 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 and 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 wee 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 shadowes 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 wil 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 Wee will gather the resemblances betweene them into foure 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 redde earth the first in his matter the second not in his matter only but also in his bloody 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 wisdome 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 weeke 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 heire of the world soveraigne Lord of all the Creatures to whom they came for their names the second Adam is Lord of heaven as well as earth heire of the outmost bounds of the earth Psal. 2. 8. Commander of all Creatures whom the windes and seas obey whose word the divels tremble at and he keepes his soveraignty which the first Adam lost 2. Adam was appoynted to keepe 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 Eph. 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 Ceremonies to his children and they to their posterity So the second Adam is the chiefe 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 sleepes 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 innocent spouse to be married to the second Adam for ever to be bone of his hone 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 hath in his visible Church both elect and reprobates sound and hypocrites 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 Isa. 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 all 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 Dispise at thy perill what they so honoured thinke it too base for thy selfe 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 hee 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 truths It truely pleadeth antiquity therefore verity III. In that the Church comes out of Christs side being in the sleepe of death as Eve out of Adams hee sleeping wee learne to seeke our life in Christs death That death should be propagated by the sinne of the first Adam was no marvaile 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 scorne 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 â—e repayre 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 Son as multiply a world by the sleepe of Adam IV. Labour to bee ingrafted into the second Adam that as thou hast borne the image of the earthly so thou maist beare the image of the heavenly 1. Cor. 15. 49. 1. Because the second Adam repayres whatsoever we lost in the first By the first wee are enemies to God by the second wee are reconciled to him By the first wee all dye by the second wee are all made alive 1. Cor. 15. 22. By the first we are left to Sathans power by the second wee 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 theÌ„ all By the first a necessity of death is brought in Heb. 9. 27. it is appoynted for all men once to dye and then commeth judgement but by the second wee have a recovery of the blessing of immortality and life Whatsoever the first Adam brings into the world by sinne the second carryes out by his righteousnesse 2. Because by Christ the truth wee recover more then we lost or ever should have had 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 soules and bodies of all men though they eate 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 soules 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 sonnes 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 an earthly pleasure in which wee should have enjoyed an inconstant happinesse but by Christ we are brought into the heavenly Paradise our Fathers house By Adams sinne we become 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. waies 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. Lamech 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 Iesus 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 tranquillity II. Both are said to be just and perfect both said to walke with God and both to find 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 owne 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 owne perfection and justice but Noah cloathed with Christs III. Both of them were Preachers of righteousnesse But Christ preached his owne 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 fearefully 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 Arke 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.
But we are sure of better meanes or better things without meanes in the hope and expectation of which we must persevere in the faith and walke in hope through our wildernesse The fruits of that good land will be worth all our labour 6. Ioshua brings none into the land but conquerours and divides the land to a conquering people So our Ioshua gives the land onely to him that overcommeth And he that persevers to the end shall be saved CHAP. IX 8. Sampson a type of Christ. 1. IN person and condition 1. His conception foretold by the Angell of God Iudg. 13. 5. So was Christs His office foretold he must be a Saviour So Christ. Borne beyond strength of nature of a mother long before barren Iud. 13. 3. So was Christ. His mother saluted by the Angell as Mary was that though she was barren she should conceive a sonne a saviour the one shall begin to save Israel out of the hands of the Philistims vers 5. the other must save his people from their sinnes And this promise confirmed by a signe to both the mothers Iud. 13. 4. Luk. 1. 30. 2. Both must be Nazarites Sampson by the Law of Nazarites Numb 6. 2. Christ by occasion of the place in which he was educated not by that Law But as a Nazarite signified one that was seperated and severed from the common course of men to a more holy profession of sanctity and to a stricter care to avoid all manner of impurity such a one the Prophets signified Christ should be not onely holy and seperate from sinners but the author of holinesse And as Sampson was sanctified from the womb So was Christ much more So the Angell The holy thing that is in thee is of the holy Ghost And herein beyond Sampson for in Christ are all sanctified 3. Sampson grew and the spirit waxed strong in him so as he became a Saviour of incomparable strength So Christ grew every way in stature in favour with God and man and the Spirit was so strong in him because it was not measured unto him as unto Sampson as he became a Saviour stronger then the strong armed man He was the true Sampson that overcame many enemies and slew heaps upon heaps And although Sampson the type was at last overcome by his enemies our true Sampson is invincible and hath gloriously triumphed over them all Both of them were great deliverers the one from great thraldome and temporall misery the other from a greater spirituall and eternall thraldome under sinne the Law Satan hell c. II. Sampson was a type of Christ in three especiall actions 1. He found meat in the eater and from the strong sweetnesse and brought some of it to his parents Christ by his death which seemed to eate him up brings us meat the bread of life sweeter then hony and out of this dead Lyons mouth that is Christ dead comes sweetnes Thence sprang whole flocks of Christians like so many swarmes of bees 2. Sampson loved strange women and went among the enemies of God for a wife which might seeme a sinne in him but that the text saith It came of God Iudg. 14. 4. A type of Christs love to the Gentiles casting his love on her that was not beloved to make his dispised and dispersed of the Gentiles his spouse and wife as Hos. 2. 23 I will have mercy on her c. Where the whole contract on both parties is set downe at large 3. Sampson put forth his mind in parables and riddles so did Christ his doctrine to the Pharises Mat. 13. 34. III. In passion and suffering they were very like in many passages 1. Both sold for money Sampson by Delilah to the Princes of the Philistims Iudg. 16. 5. Christ for thirty peeces of siluer unto the chiefe Priest Both betrayed by their most familiar the one to the Philistims the other to the Pharisees Both under pretence of love Sampson by Delilah Iudg. 16. 15. Christ by Iudas with a kisse Both apprehended by their enemies both led away both bound both brought forth at a great feast both blinded both scorned both fastened to a post the one of the house the other of the crosse 2. As Sampson offered himselfe freely unto death among wicked men as a most valiant Captaine being called to be a revenger of Gods enemies and therfore it is said Heb. 11. he died not as a selfemurtherer but in faith that is as a faithfull servant of God adventured his owne life for the destruction of the enemies of God and his Country as every good subject and souldier pressed to the field ought to do So Jesus Christ voluntarily offered himself to death and went out to meet the apprehendors and was content to dye among wicked men and to be hanged betweene two theeves that he might destroy and scatter the powers of the enemies of his Churches salvation IV. In victory and fortitude 1. His first stratagem which was as a praeludium to his calling in which he assayed his power was that he overcame a stout Lyon in the desert and slew him with his owne hand ch 14. 6. and tare him as one should have rent a Kid So the first powerfull worke in which our Sampson shewed himselfe was the conquering of the devill that roaring Lyon hand to hand who assaulted him in the wildernesse by three horrible and hellish temptations 2. Sampson slew with his owne hand being alone above a thousand men at once having nothing but the Jawbone of an Asse a weake base and insufficient weapon for so great a warre and victory and as it was unfit so it was an uncleane weapon of an uncleane beast by the Law which his strict profession of a Nazarite should not have touched had it beene out of case of necessity So our true Sampson by as weake and vile instruments and as contemptible in the eyes of flesh conquers thousands daily while by the foolishnesse of preaching by the doctrine of the Crosse by weake earthen vessells he subdues whole countries and kingdomes unto him that the worke may bee knowne to be his owne hand and power and not the instruments 3. Sampson slew more of Gods enemies at his death then in all his life Iudg. 16. 30. And this was the effect of the death of Christ when sinne Satan hell the grave and his enemies seemed to triumph over him and make themselves merry with the Philistims as having in their power their greatest enemie but suddenly he afflicted them more in his death then in all his life This death of Christ pulled Satans house over his head it was the death of death and squeasing of all enemies at once 4. Sampson being in the Citty Azzah and the Citizens now lying in wait to kill him and to make an end of so furious an enemy whom they had sure within their gates he arose at midnight and tooke the doores of the gates of the City and
this is a guilt And who can deny but the corruption and poison of the soule and spirit is farre more poison full and mortall then poison of the flesh 2. Bodily leprosie is a disease of some men sinne is of all men and of all the man Bodily leprosie spreads over all parts of the body but cannot reach the soule but this spreads over the whole man the soule and all the faculties are weakened and tainted there is not a debility onely but a corruption in the understanding will conscience memory in all affections in all sences in all parts no man no part of man exempted or excepted 3. No disease is more stinking and hatefull to men then leprosie So nothing is so hatefull and abominable to God as sinne his eyes cannot abide to behold it hee will not endure it in his dearest servants no nor Angels themselves unrevenged hee esteemes the sinner as dung 4. No disease more contagious and infectious A leper must meddle with nothing unlesse hee would defile it All hee can doe is to make others uncleane by breathing touching conversing The plague of pestilence is not so infectious as the plague of leprosie so called Levit. 13. 20. infecting houses walls vessells garments Nothing is so infectious as sinne which not onely foules the person or house but heaven and earth and all creatures are subject to the vanity of it Neither can an impenitent sinner doe any thing but make himselfe and others uncleane by the filthy breath of his corrupt communication by his wicked example and conversation No leaven is so spreading no pitch so cleaving 5. Leprosie of all diseases separated the infected persons from the fellowship of all men both in civill and divine ordinances for many dayes and if they proved incurable suppose them Kings they were utterly and for ever excluded the host as Vzziah 2. King 15. 5. Neither might they come to the Temple to joine in holy things for the Temple was legally the most holy place and no polluted thing might enter into it So in our sinne unrepented we are out of the campe aliens from God Sinne shuts out of the communion of faith and Saints shuts out of the state of grace and salvation it shuts out of the Congregation of God in earth and heaven No fellowship place or reward with them 6. Of all diseases none is more painfull sorrowfull mortall or incurable and therefore they were enjoyned to put on mournfull garments seeing God had inflicted so lamentable a disease on them so hardly and seldome cured as most did cary it unto death as Gehezi and Azariah In which the Lord as in a glasse would shew us the extreme sorrowes and paines that wait on sinne unpardoned sorrows of this life and of the life to come And that we should put on mourning garments of timely sorrow and afflict our selves for our sinnes seeing wee are all poisoned with so incurable a disease as there is no hope to expect any cure in this life for every man carries the running issues of sinne to his death naturall the most to the death eternall 7. The signes and symptomes of leprosie are most correspondent to the symptoms and effects of sinne in the soule 1. As there is a debility and weaknesse of all parts because the spirits are exhausted so sinne weakens all faculties because the spirit of grace is resisted and driven out 2. There is a tumour and swelling in the flesh here a tumour and proud swelling of minde none more proud then hee who hath least cause 3. There is burning and thirst through the adust and burnt blood by melancholy whereof it ariseth here is inflammation and burning of anger of lust and thirst after the world after revenge after preferments and this insatiable as every sinne is 4. There is filthy putred matter still breaking forth most loathsomely so here from within breaks out corrupt matter of envy of hatred of goodnesse of uncleannesse in speaches and behaviour 5. There is an hoarse and weake voice here the voice so weake as it cannot pray or cannot be heard God heares not sinners for either they pray not at all or they are in their sinnes 6. There is a filthy stinking breath and therefore they must cover their lips that by their breath they might not infect others So here is a filthy breath of corrupt communication of uncleane and adulterous speaches swearing and cursing speaches lying and false speaches slanderous and uncharitable speaches and seldome doe such cover their lips being like the uncleane vessells of the Law which were ever open to the corrupting and poisoning of numbers Sect. IV. I. From the former description of legall uncleannesses note the state of Gods Church and people here upon earth subject unto many sorts of defilements and pollutions within them without them and on every hand of them by foule and uncleane creatures and persons by foule courses and actions which a godly man may not touch or tast but hee is presently defiled as hee that toucheth pitch cannot but be defiled with it Where bee they that will see no Church if they see any uncleannesse Or who say that God is in no such society where any pollution is seeing God vouchsafeth to walk among his owne people who were daily subject to so many legall and morall pollutions God might if it pleased him wholly purge his floore here upon earth but it makes more for his glory to suffer sinne and evill and to set the Saints in the middest of defilements here below 1. There must be a difference betweene this heaven and earth and that new heaven and new earth in which dwells nothing but righteousnesse for had the Saints no warre there needed no watch there could bee no victory if no seede time no harvest 2. GODS mighty power is more manifest in gathering and preserving a Church to himselfe out of sinners and among sinners and hee magnifieth his mercy both in covering and curing so great and many corruptions 3. The godly in sence of their uncleannesse are kept low in their owne eyes and watchfull of their waies and so are driven out of themselves unto Christ for righteousnesse and unto God for strength continually as privy unto their owne continuall weakenesse So to subdue presumption Paul must have a buffeter and to way-lay security comming on Israel all the Canaanites must not be subdued 4. In that they cannot expect freedome from foulenesse and uncleannesse heere below they may the rather desire and aspire to that heavenly Tabernacle into which no uncleane thing can enter Rev. 21. 27. and wish to bee translated thither where righteousnesse shall dwell yea the righteous and holy God shall dwell immediately in the midst of his Saints and all things together with themselves shall be most absolutely cleane and holy II. The Lord by so large a description of legall uncleannesse would have them and us looke more neerely and seriously upon
have seene expresse types of Christ The second generall head ensueth which is to speake of holy things All which in the old Testament and Jewish policy did especially aime at and point out Christ after a farre clearer manner then did the former And therefore for the confirming of our faith in the new Covenant we must goe on to shew the correspondence and agreement of the Scriptures in both Testaments And that Christ is the same in both and the faith of beleevers the same in substance onely differing in the maner of exhibition and publication A man that superficially lookes over the bookes of Moses and sees so great an heape of ceremonies and ordinances would wonder what the Lord meant to enjoine so many and as reason would judge so needlesse institutions to his owne people of which they can make nothing by cursory scarse by considerate reading And hence whereas the Jews were so superstitiously observant of the bookes of Moses as that they had at their fingers ends a great number not of the precepts onely but of the letters and pricks of every booke and chapter Christians unlesse it be in point of history almost reject the books of Moses not for their credit and truth but for their utility and use as not touching them But to him that readeth and considereth will appeare 1. How truely our Saviour affirmeth Ioh. 5. 46. that Moses wrotâ— of him partly by promises and prophecies and partly describing him in figures and shadows so as had the Jews beleeved Moses they had also beleeved in him But rejecting Moses not in the generall for generally they beleeved him and magnified him as their greatest Prophet but in the speciall prophecies and promises concerning the individuall person of Christ therefore they could not beleeve in Jesus Christ. 2. How aptly and wisely the most wise God did accommodate himselfe to this people in loding them with so many burdensome ceremoniall constitutions and yet not one of them in vaine For 1 Consider the nature of the people it was rude and dull and needed corporall and externall elements and rudimenâ—s to helpe them Besides it was not onely naturally superstitious and addicted to idolatry but had lived some Centuries of yeares in Egypt and was infected with Egyptian rites And further they were now to goe into the land of the Canaanites and were in danger to learne their fashions Deut. 4. 16 And therefore the Lord would prescribe to their whole life both in sacred and civill things abundance of Ceremonies whereby their senses should be exercised their faith excited their obedience preserved and themselves restrained from devising on their owne heads or appointing to themselves any other worship or forme of service then that of the Lords owne prescribing which should find them worke enough and take up their minds sufficiently 2. If we looke on the many kinds of rites and ordinances and compare them with the many ends which the Lord had in ordaining them we shall conclude none of them were idle or superfluous For 1. God would haue the glory of Christs Kingdome shadowed and his owne religion gloriously propounded and reverently received not exposed to any contempt and therefore appoints the erection and sanctification of a stately Tabernacle with all the costly vessells and holy persons garments 2. He would traine up that people in piety and stirre up in their hearts an earnest sence of sinne and hunger after mercy and this hee will doe by appointing so many kinds of sacrifices and rites about them 3. He would frame them to purity and sanctimony of heart and life and will helpe them hereto by the many lavers purifications cleansings and sanctifications of which wee have heard in part 4. Hee would nourish naturall love among his people and for this end appoints many feasts meat and drinke offerings and many solennities to appeare and rejoice before God 5. Hee would have them testifie their thankfulnesse for his great bounty and acknowledge themselves homagers as was fit And therefore ordaines a number of oblations first fruits tithes vowes first-borne and many moe institutions to testifie their gratitude 6. Many of Gods great works must bee held in their eyes and must not bee suffered to slip out of memory And for this purpose served many of those institutions as Deut. 6. 20. when thy sonne shall aske thee in time to come c. For this end the Passeover must bee yearely celebrated Exo. 12. 14. Ch. 13. 14. So also the feast of Tabernacles Levit. 23. 42 43. 7. The Lord so ordered as the Jewes could not cast their eyes any way within doores or without but some shadow or other should meet them and preach unto them either Christ or some grace by Christ or some duty unto Christ. In the fields they had first fruits first borne of cattell In their houses the lintels must have the Law written In their bodies Circumcision was a teacher on their cloathes fringes If at their tables choyce of meats If on their children the first borne a type of Christ. So for times places and the rest But that wee may propound to our selves some good order and familiar method in which we must bound our discourse We must know that all the holy things in the old Testament poynting at Christ were 1. Substantiall 2. Circumstantiall Substantiall are such as concerne the parts and substance of Gods worship Circumstantial are such as concern some inferior things about that worship The former may be referred to two heads 1. Sacraments 2. Sacrifices The difference In SacrameÌ„ts we see God giving us all good things in Jesus Christ In Sacrifices we present all our duty to God by Jesus Christ. Now for the SacrameÌ„ts of the old new TestameÌ„t in general we must in one word know that they are outward signes seales and confirmations of Gods word and promise of grace For the Lord knowing and tendring the weaknesse of man would informe him of his good will and pleasure two waies 1. He would speake to his minde and understanding by his word and promise 2. to his outward sences by externall signes and Sacraments called by some of the Fathers visible words He is not contented by his word to declare his will but also by Sacraments to witnesse and signe that word for our more full instruction If before the fall he covenanteth by his word life upon condition of works hee addeth a twofold signe to the sences of Adam the tree of life and the tree of knowledge If after the fall he give a promise of the blessed seed Gen. 3. 15. he enjoyneth to Adam outward sacrifices and signes of that his word If to antient beleevers before Christ he promise deliverance from sinne death and hell on condition of faith in the Messiah to come he sealeth up this promise by two standing Sacraments Circumcision and the Passeover If to beleevers of the new Testament he accomplish in his Sonne all
Aegyptian to drowne an Israelite I. To note the mighty power of God who can still and over-master the mighty raging of the sea which we see here in that its water dry land sands and shoare observe the providence of God and serve for his peoples safety Israel saw the mighty power of God herein Exo. 14. 31. Let us also behold the glory of God herein and feare before him as they did Let not us be more senselesse than the senselesse creatures but heare his voice runne out of our owne nature to observe his voice sounding in the Scriptures and Ministery of the Gospell II. To see and consider the state of the Church and people of God Canaan whither they goe is a fine and fertile country but the way is asperous and dangerous They are still as it were in the bottome of the sea enemies implacable at their heeles in infinite numbers seas of waters dreadfull to behold on both hands yea rising over their heads as mountaines threatning to fall over them and after a deepe sea a terrible wildernesse takes them in which is no meanes for meat drinke nor cloath A man would thinke no man could deale so with his children and yet Gods wisedome sees this the fittest way to Canaan He sees how 1. Every small content glewes us to our Aegypt 2. What sluggs we are in the way farther then we are chased out 3. How little we care for dependance on himselfe when we are full of naturall comforts 4. That Canaan is so rich a land as is worthy all our labour and suffering Apply this note to awake thee out of thy ease and carnall slumber If thy way be so easie and pleasing to flesh sure it leads not to Canaan suspect it The Israelites going into Aegypt had no enemies nor troubles meeting them but going into Canaan they had nothing else Strait is the way that leads to life and all the way to heaven is strowed with crosses Apply it also to secure thee in thy troubles Art thou in a deepe danger or sorrow like the bottome of the sea It is no worse with thee then with the rest of the people of God No affliction overtakes thee but the same hath befalne the Saints in the world Hold on to Canaan and all is safe Canaan is worth all Happy thou if thou canst get to Canaan though thy passage be through the bottome of the sea III. To observe what a many comforts this great worke of God will load us withall that are willing to carry them away For I. The Lord in strange and unwonted dangers can worke new and unwonted remedies for his children As we heard before that fire shall not burne them so here the sea at his word of restraint shall not drowne them He can make a wall of water more strong for them than a wall of Adamant yea himselfe according to their need will be to them either a wall of fire or water II. What danger can prevaile against the Church if all these dangers on all hands above them below them afore them behind them at once cannot sinke them No All the gates of hell cannot prevaile against it Every maine affliction is like a maine Red sea which threatens to swallow us up but it shall in the issue onely preserve the Church What we have most cause to feare the Lord maketh most helpfull and soveraigne The very raging sea rather then they shall perish shall open her lappe as a tender mother to receive them from the rage of Pharaoh and his pursuing army Nay the land of Goshen shall not be halfe so bountifull to them as these waters which gave them freedome victory and the spoiles and riches remaining upon the dead bodies of their enemies III. How unweariably the Lord sets himselfe to overcome all difficulties for his servants What had it beene to have passed the oppressors of Aegypt and to have beene swallowed up of the sea Therefore hee makes a new way where never any way lay before in the bottome of the sea Afterwards he makes a dry and barren wildernesse comfortable to them dryes up Jordan as strangely for their passage gives them a daily harvest of Mannah from heaven breaks a rock to give them water and happily in time finisheth their long and tedious journey Even so the godly going out of Aegypt departing from the kingdome of the devill and hastning out of the world towards heaven come presently into a deepe sea not pursued onely by the fury of tyrants and enemies but every where threatned with dangers wants and death it selfe yet the Lord breakes for them one toyle after another and happily guides them through a deepe sea of miseries and never leaves them till they recover the shoare and arrive safely at the haven of salvation where their songs shall be louder then their cryes were and a mighty deliverance shall swallow up all their danger IV. Here is comfort against the feare of enemies 1. Spirituall enemies For here we have both a confirmation and resemblance of the eternall delivery of the Church from the tyranny of the hellish Pharaoh which in spight of him is led through a sea of tribulation every where ready to overwhelme it into the promised rest of everlasting life Againe wee see here our sinnes also cast into and drowned in the bottome of the Red sea Mic. 7. 19. These are the strongest and fiercest enemies that pursued us to death but these our furious sinnes as so many Aegyptians are drowned in the sea of Christs blood and extinct in the waters of Baptisme Aug Psal. 113. 2. Temporall enemies How can the Aegyptians hope to stand before Israell to whom the waters give way so strangely The enemy shall find the same sea a wall and a well a safety and a death Let enemies looke here as the heathen did and let their hearts saint as theirs to see God make the sea a wall a lane yea a lappe for his people Let them behold the ordinary worke of God who commonly joynes the salvation of his Church with the destruction of the enemies So for Mordecaies advancement and the Churches deliverance Haman must be hanged and his posterity destroyed as in a ballance if one scoale goe up downe goes the other IV. The godly to partake of these comforts must learne 1. To labour for increase of faith for by faith they passed through the Red sea Heb. 11. 29. So must thou get faith for thy vessell to passe thee through Faith in tryall is a great victory in the bottome of the sea in deepest afflictions it is most glorious It is nothing to beleeve in prosperity but in desperation to beleeve in the bottome of the sea to stand still yea in the bottome of hel to hope for heaven there is faith 2. To joyne to Gods people Let not the Aegyptian thinke the way is made for him Except thou goest out with Israell as Exod. 12. 38. the sea will know thee for an
and poyson so the devill casts out nothing but virulent words against God and his Saints and spewes out after the Church a flood of poyson to drowne her How hee blasphemed Iob how he is the accuser of the brethren how of the head Christ himselfe the Scripture declares Fiftly as a serpent is cursed above all beasts so is the devill The first cursed creature in the world was this serpent and hath ever since remained the cursed head of all cursed rebells and wicked ones to whose custody and condemnation they shall all be gathered in the last day Mat. 25. 41. goe ye cursed c. 2. Why called fiery serpents Answ. 1. From their colour Through abundance of poison they had a shining and glistring skinne and they seemed as if they had been made of fire A resemblance wee have in our snakes that seeme to shine and sparkle against the Sunne 2. From their effect For with their sting they infused such poison into the bodies of the Israelites as stirred up in them an outragious heat and fire Now these diseases are most painfull and so tormentfull as if a wild-fire were in the bowels feeding upon the bones marrow and members 3. From their end First because they were appointed by God and after a sort inflamed and kindled with desire of revenge of the Lords wrongs and they so fiercely assaulted the Israelites as if a raging and devouring fire had seased upon them which no way they could avoid Secondly that in their punishment they might bee admonished both what a fearefull fire of Gods wrath they had kindled by their sin against themselves as also that they had deserved a more fearefull fire in hell to seize upon their whole man everlastingly 3. Why stinging serpents Answ. To imply unto us First that sinne is the sting of this old serpent even a poisoned sting that hee hath thrust into all mankind But with this difference in that this poison is farre more generall and the wounds infinitely more mischievous then were those of the fiery serpents For 1. They stung a few Israelites but not all but this serpent hath stung all mankind none excepted 2. They stung the bodies onely but these soules and bodies also 3. They stung one part of the body this serpent all parts and whole man 4. They to a temporall death this to an eternall Secondly to imply that sinne is the sting of a fiery serpent 1. Set on fire with wrath and cruelty and desire to poison and destroy us Revel 12. 17. 2. Setting on us with fiery darts For so his temptations are called Ephes. 6. 16. for three reasons 1. From the manner and custome of souldiers in times past which cast poisoned darts the poison of which inflamed the wounded bodies and made the wounds incurable As now many out of desperate malice poison their weapons and bullets to make sure with their enemy So doth Satan by all meanes poison his darts to speed the Christians soule 2. Because as fiery darts they inflame and kindle in the heart all manner of burning lusts and sinnes one of them being but as a sparke or firebrand to kindle another 3. Because they leave for most part a cauterized and seared conscience behind them as if they were burnt with an hot iron which makes the sinner stung senslesse of his wound Whence is another miserable difference betweene the stung Israelite and the stung sinner The former was alwayes felt with griefe and paine but this often not felt and so more desperate Thirdly the effect of this stinging was death in many And so the effect of sinne is death in all The stung Israelite had death in his bosome and no other could be expected so the guilty sinner is stung to death In his nature is every man the sonne of death and can expect nothing but death every moment And as the stung person in the wildernesse had no meanes in himselfe nor from others to avoid either the serpent or death from it till God appointed them the brazen serpent So the poore sinner was destitute of all helpe in himselfe and others till the Lord appointed Jesus Christ the promised seed to breake the serpents head There is given no name else whereby we must be saved Act. 4. 12. First note hence how deceitfull are the pleasures of sinne It is as a sweet poison Iob 20. 12. sweet in the mouth but poison in the bowels What wise man would drink a draught of poison for the sweet taste of it Wicked men hold sinne as a sweet morsell but sower sauce followes it Secondly what little cause we have to love our sinnes for that is to love our owne bane Prov. 8. 35. Hee that sinneth against mee hurteth his owne soule and all that hate mee loue death No sinne but the more pleasing the more poisoning the more delicate the more deadly Sinne never so much disguised never the lesse deadly Thirdly that sinners are but dead men while they live 1. Tim. 5. 6. An Israelite stung was but a dead man So although the reasonable soule in a sinner makes him a man yet the want of the Spirit of grace makes him a dead man Death waits upon sinne as the wages on the worke and hell upon death that comes before repentance Fourthly A foole hee is that makes a mocke of sinne Who would play with a deadly serpent or make a jest of his owne death or drink up the poison of a serpent in merriment or cast darts firebrands about him to burne himselfe and others and say Am I not in sport See Prov. 26. 18. and 10. 23. and 14. 9. Oh that wee could discerne our wounds as sensibly as we are certainly stung It would make us runne to God and get Moses to goe to God for us and pray that these serpents and painfull wounds might be removed If wee saw death as present and as ghastly in our sins as Israel did in their stinging we would hasten our repentance and seeke after meanes of cure Sect. II. The remedy is First prescribed Num. 21. 8. Secondly applied vers 9. Thirdly in the same verse is the effect they recovered and lived So then in the remedy are I. ordination 2. application 3. sanation or cure 1. The appointing hath First the person appointing which was God himselfe who devised it and prescribed it to Moses for God will save onely in his owne meanes So God himselfe so loved the world that hee gave his onely begotten Sonne c. Ioh. 3. 16. This way of remedy and cure could bee 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 superiour 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 forme 1. The matter was of brasse not gold for five reasons 1. God ties not himselfe
of God looke confidently upon it be it never so unreasonable 〈…〉 There bee foure things which a man shaâ—â— never attaine till the eye of his faith close up the eye of his reason 1. Hee shall never attaine the true knowledge of divine things Gods wisdome hath no greater enemy then humane wisdome not sanctified No men hardlier nor seldomer converted then worldly wise men as the Scriptures which say not many wise and experience shewes daily What wiser men in the world then the Philosophers and Stoicks of Athens but when Paul came to dispute among them of doctrine of religion he was called ababler Act. 17. 18 what will this babler say and reasoning among them of the resurrection hee was derided and mocked ver 32. Was not Festus a wise man and a prudent governour and yet when Paul preached to him no other things then Moses and the Prophets had foretold of these sufferings death and resurrection Festus tells him too much learning had made him mad Act. 26. 24. Ioh. 9. 6 Christ to cure a blinde man tempered clay and spittle together and applyed it to his eyes and bids him goe to Siloe A remedie likelier to put out a mans eyes then to recover sight There was no reason in the earth of the remedy but onely to try whether the blinde man did constantly beleeve Yet if the blinde man had not wholly resigned himselfe to Christ and shut up his owne reason had not he acknowledged Christ able to do what hee would by what hee would and to bee 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 seene but remained blinde still So every naturall man borne as blinde as he in spirituall things till he wholly submit himselfe and subdue his reason to the meanes appointed shall never see any thing to salvation but abide in naturall 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 metwand is naturall reason to measure divine things by 1 Cor. 1. 21 1 Cor. 2. 14 Why else did these Jewes esteeme the doctrine of the Gospell scandall 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 hee had beene crucified through infirmity and this vaile as to them remaineth at this day unremooved And why was Christ foolishnesse to the Graecian but that reason would not yeeld that life should be fetched out of death or salvation to be sought in curse and malediction 2. Hee that shuts not the eye of reason can never attaine faith There bee sixe things which a man cannot beleeve so long as he sticks to naturall reason First he cannot beleeve the word of God nor depend upon but scorne 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 carnall man the threatnings of God are like Lots warning to his kinsmen he was as one that mocked or jested A promise to a carnall heart is as tastelesse as the white of an egge The wiser men are the further off they are from beleeving in a crucified God or conceiving that by the foolishnesse of preaching God will save such as beleeve Flesh and blood reveileth nothing Secondly hee cannot beleeve the maine promises of God which cannot bee comprehended but by the eye of faith and not by that till the eye of reason bee 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 bee 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 mee How could Abraham have beleeved the promise of a sonne by Sarah had he looked to naturall reason Thirdly he cannot beleeve the maine Articles of faith that hath not resigned up his reason Example Reason will not beleeve an happy resurrection seeing the body raked up in dust and corruption but denies this Article Reason cannot conceive or beleeve an eternall life because it sees it not given but to dead men It cannot apprehend how the Sonne of God should become the son of man or that this Sonne of man was borne of a virgin without man And so of the rest Fourthly he cannot beleeve the miracles of Scripture for confirmation of Gods truth and our faith Naturall reason cannot beleeve that the Sunne ever stood still as in Giâ—eah 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 raine downe as on Sodome which is proper to water Or that fire should not burne 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 beleeve the worke of creation if he will beleeve reason the universall consent of which is That of nothing nothing can bee made and not any thing much lesse all things out of nothing To reason therefore it will be incredible that there should be light before the Sunne or fruits before any raine as in the Creation Heb. 11. 3. By faith wee know not by reason that the worlds were framed by the word of God so that things which are seene were not made of things which doe appeere Sixtly he cannot beleeve the great work of Redemption For naturall reason thinks it unreasonable that the life of the Church can bee 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 beleeve that one man can recover life by anothers death no more then one man can live by anothers soule 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 man shall never attaine sound obedience unto God For much of that obedience required at our hands is cleane against corrupt nature As the whole doctrine of repentance of mortification or watchfull and carefull conversation of restraining our selves in unlawfull liberties yea and in lawfull all crosses reason Had Abraham ever sacrificed his sonne had he consulted with reason Had Paul ever joyned to the disciples to
religious persons when times do else not To avoid pernicious and dangerous sinnes which law revengeth as murder adultery theft but not covetousnesse not usury not swearing not uncleane lusts Herod will not part with his Herodias Ahab hath no reason to respect Micah when he prophecies evill to him 3. Trades men oppresse cosen lye deceive c because they have reason to make the best of their owne What reason but they may serve a Customer upon the Sabbath so they come to Church They have reason to slip all opportunities of grace all the weeke because they must walke diligently in their callings the sixe dayes Thus reason steps in and thrusts aside the practise of that which men in judgement hold not for good and necessary and like Evah still longing after forbidden fruit Thus of the second observation Sect. VI. III. Seeing all of us in this wildernesse are stung with the old Serpent what are we to doe to be cured Answ. we are to doe five things 1. We must feele our selves stung with our sinnes and confesse our selves stung for so must the Israelite before he could be cured We must feele the poyson and paine of sinne and First that this poyson hath not seated it selfe in one place but hath crept and diffused it selfe through all our parts For therefore it is called venenum quod per venas eat And as the vaynes and blood runne through every part of the body so sinne through every part of the man Secondly as poyson never rests till it come to the heart and there strikes and corrupts the fountaine of life So our sinne hath mortally wounded our very hearts and strikes at the life of grace in the soule Thirdly as poyson inflames the party with an incredible thirst having overcome naturall moysture and eaten up the spirits so sinne in the soule workes an utter defect and dryes up all waters of grace and makes the sinner insatiable in drinking up iniquity like water Fourthly as poyson not prevented brings speedy and certaine death but not without extreame paine and intolerable torture so the poyson of sinne unconquered brings certaine and eternall death attended with horrour of conscience desperate feares and torments most exquisite Thus must we labour to feele the sting of our sin in all parts far more mortall then the most venemous stings of most direfull Serpents 2. When this people felt themselves stung so deadly they come to Moses for counsell so must thou depend upon the Minister for direction as they upon Moses Never was man sensible of this sting but he would runne to the Ministers Act. 2. 37 when they were pricked in their hearts they said to Peter and the rest Men and brethren what shall we doe Act. 16. 30 the poore Jaylor being stung and sensible of his paine came trembling and humbling himselfe to Paul and Silas prisoners saying Sirs what must I doe to bee saved A conscience truely wounded will seeke to God to his word and Ministers for it knowes that God woundeth and healeth The feet of him that brings good tidings are beautifull to an humbled heart even as an experienced Physitian to a sicke party who else were sure to be lost for want of meanes What marveile if a soule truely sensible of his sting and paine can runne to Gods Ministers when a counterfeit humiliation can make as hard hearted a King as Pharaoh runne to Moses and Aaron and beg prayers of them A marveilous thing then that of so many thousands stung so deadly so few are sensible that so few trouble Moses or the Ministers with questions concerning their estates Some stung and guilty consciences not supported by faith in touch of sinne and sence of paine like a Doe shot with an arrow runne every way but the right for ease Some with Asa send to the Physitian to purge away melancholy Some with Saul send for musick esteeming soules sicknesse but a sottish lumpishnesse Some runne into the house of laughter and wicked playhouses to see and heare the Lords Sampsons and worthies derided not without haynous blasphemy Others fall a building with Cain or set upon other imployments perhaps it is but an idle fancy Some runne perhaps to the Witch of Endor in the meane time send away Paul as Felix or runne against Moses and his Ministers But comfort can they have none but from God and his word had not thy word saith David beene my comfort I had perished in my trouble All the Physitians in the world all the Musitians and Magicians put together nor any other meanes could helpe a stunge Israelite he must come to Moses when hee had done all hee could All other by-comforts are worme eaten and as cold water to cure a dropsie or as a cold draught to cure a poyson Some few there are that come unto us who we are sure had never sought to us more then others had they had so little sence of their sting as other have as the Israelites had never come at Moses had they not beene slung Let them be comforted in that they have gone the right way to fetch their comforts which is from God and his word and not from carnall men or councels The Lord in mercy hath brought them light out of darkenesse for pittie had it beene they had wanted the sting of affliction that hath driven them to God and to his word and servants 3. Comming to Moses wherein do they imploy them what questions move they to him Numb 21. 7. Oh their sinne troubles them which they confesse in generall we have sinned and in particular wee have spoken against the Lord and against thee and then pray him to helpe them in removing the Serpents So thou being stung when thou comest to Gods Ministers wilt be conversant in fruitfull and edifiable questions thou must be free in confession of such sinnes as are the likely cause of thy trouble and intent and busie how to be rid of the Serpents and the sting and poyson of thy sinnes Thou will be carefull to know how to get ease of heart and quietnesse of conscience from the paine and sting of sinne So the converts Act. 2 and so the Jaylor What shall I do to be saved The fault of many is when they have meanes of counsell and cōfort present with them to waste their time in trifling and curious questions and impertinent to the cure of the sting of the Serpent Questions which are like Crafishes in which is more picking then meat Questions meerely idle the resolution of which helps them no whit to ease or to heaven An humbled heart will not so lose his time nor dwell in toyes and unnecessaries to thrust out things more profitable A wise heart will not for a shadow forgoe the substance but will be much in that question of the young man Mr. what may I doe to inherit eternall life what may I doe to be saved what may I doe to be rid of this Serpent and
behaviours as the fame of your sweet savour goes forth in the Church of God to which I doubt not but this Treatise will be the more welcome because of your worthy name prefixed It is an Orphane and the Widow desires it should be your Ward who in your love can best tender it and by your authority defend it sufficiently The God of heaven increase all heavenly graces and comforts in your noble heart abundantly and adde unto your dayes honours and blessings of all sorts till these shadowes flie away and the true Day-starre arise upon you in glory the hearty prayer of one who is and desires to be reckoned among Isleworth Iune 20. 1635. Your Wo truest friends in every good service WILLIAM IEMMAT TO THE CHRISTIAN READER I Have heard of a demurre made as though something were put forth under this Authors name which it none of his I assure thee in the word of a Minister that for the workes that have my Epistle prefixed and I heare of no other published with his name there is not one note nor notion which is not the Authors owne according to his papers And the like I affirme concerning this Treatise of Types which now I publish The use of it is manifold To open divers places of Scripture To shew the meaning of legall shadows and ceremonies To declare the faith of the Elders who received a good report To manifest our faith one with theirs one faith one Lord one Baptisme one salvation To magnifie and commend Christ to every soule that it may be saved and he honoured To discerne and bewaile the blindnesse of Gods ancient people the Iewes and pray for their returne to the truth not catching at shadowes Of whom in present I may say with detestation of their madnesse as he said against the Philosophers Nos qui non habitu c. Wee Christians whose excellencie stands not in outward things but spirituall glorie that we have found what they with all their diligence have sought and could not finde Why are we unthankâ—full Why doe we stand in our owne light if the truth of the Deitie hath in this our age attained to maturitie Let us enjoy and make use of our owne good and follow the truth in truth avaunt superstition be packing all impietie let true religion be preserved and flourish Yet withall seeing there is a promise that all Israel shall be saved let us pray for the performance and that with all earnestnesse as that converted Iew gave exhortation to his sonne So long poure forth thy prayers for the remnant of Israel till God looke from his high habitation and see and have mercy on his people for the Lords sake his Anointed that in our daies Iudah may be saved and the children of Israel may dwell safely in their owne land and spend their daies in good the Lord making his good Spirit to rest upon them William Jemmat A Table of the Contents of this Treatise I. THe Introduction containing five Propositions of the Church salvation covenaÌ„t of grace Christ the ancieÌ„t ceremonies p. 1 Five reasons for those ceremonies 2 Grace in the New Testament specially how 3 Ceremonies called shadowes for foure reasons 4 Threefold use of them to the Iews 5 Gods wisedom in appointing them three wayes ibid. II. The Treatise shewing Christ prefigured by holy persons and things 5 I. Adam a type of Christ in creation office soveraignty conjugation propagation 6 The Ministery reverend for antiquitie 8 Antiquity of the doctrine of free grace ibid. Seeke life by Christs death ibid. Get into Christ the second Adam as thou art surely of the first Motives 9 II. Noah a type for salvation righteousnesse preaching Arke repairing the world sacrifice of rest and a dove sent out of the Arke 10 Preserve integrity in the worst times 14 Sinnes which are signes of judgement approaching 15 Comfort to bee had in Christ our Noah 16 III. Melchizedek a type in Etymologie office originall excellency of person and Priesthood 17 Christ greater than Abraham 20 Comfort by Christ our Melchizedek ibid. We are blessed by our Melchizedek 21 By our Melchizedek the Church abides for ever 22 Excellencie of Christs Priesthood above the Leviticall eight waies ibid. Sin not to be accounted slight whose sacrifice is so costly 24 IV. Isaac a type in birth suffering offering escape marriage 24 A patterne of obedience in 5. things 28. Two rules 29 A type of our resurrection 31 Matter of sweet consolation 32 Look for helpe though the case bee desperate ibid. V. Joseph a type in his person actions passions advancement 33 No newes for good men to be hated for their excellencie 37 All sufferings of the godly come of God ordained and ordered 37 Comfort by Christ our Ioseph foure wayes 38 Do to Christ as Iosephs brethren to him 39 VI. Moses a type in person estate office suffering sundry actions 40 Our doctrine is of God 45 Be faithfull in doing thy office 46 Shew faith in the fruit of it contrary to foure sorts of men 47 Assurance of our resurrection 47 VII Joshua a type in saving calling miracles valour actions 48 A fearfull thing to be an enemy of the Church 51 Comfort in our salvation accomplished 52 Duties wee owe to Christ our Joshua 53 Conditions to be observed in going to heaven 53. Six 54 VIII Sampson a type in person condition actions sufferings stratagems victories 55 Iudge none by outward calamities 58 Strange meanes used by God for the Churches good 59 Our victorie stands in patience and passion 60 Fourefold comfort to Gods people ibid. In Gods cause contemne greatest perill and prepare for death approching 62 IX David a type in person vocation warres kingdome office Propheticall and Priestly 62 Enter upon no office without assistance of the Spirit A note of it 70 Christ the true King of the Church Nine wayes more excellent than David 71 How God brings his servants to honour 74 Church ever pestered with home-bred enemies 75 Comfort to the Church in 3. things 76 X. Salomon a type in person condition peace-making wisedome glory temple justice 77 Duties to Christ our Salomon two 83 Fourefold comfort in our Salomon 84 XI Jonah a type in name office death buriall resurrection 85 Repent at the Ministery of Christs servants 87. Motives 88. Vocation of the Gentiles 89 Our resurrection assured to us 89 Power and wisedome of God to bee admired 90 Terror of sin euen in Gods own children and comfort 91 XII The First-borne types as Gods peculiar fathers of the family preferred before brethren double portion 92 Every mercy is the greater engagement unto God 95 Honour Christ as the first-borne of God and how 96 Threefold comfort in the birthright 97 Forfeit not the birthright by sin 98 Resemble Christ our elder brother 99 XIII Priests types in deputation to office and execution choice consecration apparell actions 100 A cover for us in Christ for all deformities of soule and body
ungodly religious with the superstitious beleevers with infidels 2. Horrible contempt of the word As Noah preached by the power of the Spirit and Christ himselfe by the Spirit so as never man spake yet both were despised and the Spirit resisted whereby they spake So now godly Ministers must not thinke much to bee despised in their Ministery For as it was in the dayes of Noah and of Christ So Christ hath told us it must be 3. Profanenesse of the Ministery and generall malice against sincerity As in the dayes of Noah many Wrights and workemen were busie to prepare an Arke for others but themselves neither entred into the same nor saved by the same And as in the dayes of Christ the Scribes and Pharisees professed themselves chiefe builders but refused the corner stone and neither entred themselves nor suffered others but envy Christ they could So shall it be in the daies of the Sonne of man 4. In the Common-state and men apostacy security sensuality men eate drinke marry but know nothing of judgement that is will not know So shall the comming of the Sonne of man be Mat. 24. 39. III. In that Christ is the true Noah all the true members of Christ who are carefull to prepare them an Arke and to get within the Arke of the Church have solid and strong comfort For 1. He is ready to receive all that come unto him who calls all the weary as Noah readily received all that offered themselves unto him Let not thy sinne discourage thee bee thou never so uncleane get once into the Arke and thou art safe 2. As Noah himselfe entred into the Arke and abode there all the time of danger and tossing by the waters So our Lord still abides in the same ship of the Church with us he is so much the more compassionate to us as hee is acquainted with our sorrowes and though the danger and feare bee never so much wee shall fare no worse then himselfe will who in all our troubles is troubled with us and for us 3. As Noah pitched the Arke within and without and so fenced it against the waues and raging billowes and surges of a world of seas So doth our true Noah strengthen his Arke and Church partly with his promise partly with his prayers that their faith faile not as with pitch within and without so firme and sure as let this little Arke of the Church be tossed upon the waters of affliction and tried by never so many temptations and persecutions in this sea of the world it is so fenced and pitched that it shall never miscarry Noahs Arke indeed by tossing and beating of the waters may bee weakened and made worse but Christs Arke the Church is made better and stronger by trialls and afflictions Psal. 119. 71. It is good for mee that I have beene afflicted that I may learne thy statutes Noahs Arke at last shall putrifie and perish but Christs Arke shall never perish but at last bee more perfect and glorious 4. As Gods Covenant with Noah was his safety in the Arke for looke upon the Arke floating above water laden with heavy burthen fenced against the waters with a little pitch perhaps not very skilfully that being the first vessell that ever was made for the water without Anchor mast sterne Pylot or Master to governe it for Noah was shut in by God how should it be but carried by winds and waves upon rockes or hills or sands or trees or buildings and so in an instant split all too pieces but that the Lord was Stearsman in all that voyage So the safety of the Church is that it hath so faithfull a Pylot whose Covenant made in his Church is the wall and defence of his people more stable then the foundation of the earth Which made David to glory Though the earth bee mooved and the mountains tumbled into the sea yet the Church may glory in the salvation of her God In our lesser trials stormes oppositions looke to God our safety be within the Arke God will provide for thy safety 5. The Arke had a time to be freed from the deluge of waters So the Church hath a time for her deliverance Rev. 7. 14. Psal 55. 22. 6. When the flood of waters bated the Arke rested on a mountaine of Ararat Gen. 8. 4. So when the waters of affliction are dried up the Church hath her rest in the holy mountain of God Ps. 15. CHAP. IV. 3. Melchizedek a type of Christ. HEbrews 7. 3. Hee was likened to the Sonne of God Wee must search wherein and how Christ was the truth of that figure I. In the notation of his name Melchizedek signifieth King of righteousnesse Our Saviour was indeed properly King of righteousnesse Heb. 7. 2. Isai. 11. 4. Psal. 45. 6 7. thy kingdome is a scepter of righteousnesse thou lovest righteousnesse Mal. 4. 2. Christ the Sunne of righteousnesse shall arise From him all have righteousnesse as from a fountaine II. In his Office 1. Hee was King of Salem of peace So Christ is called the Prince of peace Isa. 9. 6. not of a corner but of all the world and of Salem that is of Ierusalem Psal. 2. 6. I have set my King on Sion On his shoulders was the governement laid Of whom Zach. 9. 9. O Ierusalem behold thy King commeth unto thee hee is just and saved himselfe poore and riding upon an asse But with this difference Melchizedek brings peace earthly temporall but Christ is our peace Ephes. â— 14. by whom we have peace with God hee guides our feete into the way of peace and leades us to peace eternall So he was true king of true peace so was not Melchizedek 2. Melchizedek was not onely a King but Priest of the high God Gen. 14. 18. So Christ was both King and Priest King Revel 1. 5. Prince of all the kings of the earth Priest Heb. 4. 14. Our great high Priest This was not usuall in the Iewes Policy or progeny of David to whom onely the kingdome was promised neither would God admit the mingling of these Offices among them as in Vzziah 2. Chron. 26. But as this dignity was reserved unto Christ so was it dispensed with in his speciall figure to bee both a great King and Priest III. In his originall Without father or mother genealogy beginning or end of dayes without kindred that is none of these mentioned in Scripture or in the story of his life Although he had both father mother kindred birth death yet the Lord of set purpose would have all these concealed in Scripture that hee might be a more expresse type of Iesus Christ who was truely without father as man Luke 1 35. that holy thing which shall bee borne of thee shall bee called the Sonne of God without mother as God without kindred according to his Deity in respect of his divine nature without generation for who can declare his generation Isai. 53. 8.
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 loynes 1. They were men onely of men Christ the Sonne of God true God and man 2. They were sinfull men and must offer first for themselves and then for others Heb. 5. 3. But Christ was sinlesse he needed not offer for his owne sinnes Heb. 7. 26. 27. 3. For their office they were but ministers of holy things and of salvation propounded in them Christ because of this order was author of salvation to all that obey him Heb. 5. 9. 10. 4. They were many and all ministers of a temporary covenant but he is but one who hath obtained a more excellent office in that he is Mediator of a better testament established upon better promises Heb. 8. 6. For the promises of the covenant of grace are more excellent then those of the Legall covenant 5. They offered often and the repetition of sacrifices argued their invalidity and imperfection but he offered but once and needed not do it daily Heb. 7. 27. which argued the perfection Heb. 9. 28. 6. They offered the blood of beasts which could not expiate sinne nor wash the conscience of the sinner farther then purifying the flesh but he not with blood of bulls and goats but with his owne blood entred once into the holy place having obtained an eternall redemption Heb. 9. 12. and this blood purgeth the conscience from dead works verse 14. 7. They served in an earthly fading Sanctuary made with hands and entred into an holy place which perished and fayled according to that elementary and temporary worship but he is minister of the true Sanctuary and Tabernacle which the Lord pitcht and not man Heb. 8. 2. this tabernacle is his owne blessed body in which he performed all his service called chap. 9. 11. a great and more perfect Tabernacle not made with hands and vers 24. is now entred not into holy places made with hands but into the very Heaven to appeare in the sight of God for us 8. They all ceased dyed one succeeded another as mutable was their whole service which also ceased and deceased and gave place to the truth of it when the fulnesse of time came but this true Melchizedek being without beginning or end of daies hath an eternall Priesthood Heb. 7. 24. and therefore neither hath nor needeth any successor in earth Whence every repetition of his sacrifice bloodily or unbloodily in the Masse is an high and hatefull blasphemy a denyall of Christs person to be above the person of Melchizedek and of his sacrifice to be above Aarons or that it was offered by the eternall spirit of his Deity VI. The excellency of the person shewes the greatnesse of the Sacrifice the greatnesse of the sacrifice the greatnesse of the sinne Melchizedek because he was but likened to the Sonne of God Heb. 7. 3. could not offer a Sacrifice to take away sinne he must be the Sonne of God indeed and God himselfe that must doe that The least sinne which wee account so light could never be expiated but by the blood of him that is God as well as man All created strength cannot stand under the burthen of the least sinne Therefore in the worthinesse of this person see the unworthinesse of thy sinne to hate and abhorre it and thy selfe in dust and ashes for it An haynous and execrable offence were that which nothing could take away but the death of the Prince CHAP. V. 4. Isaac a type of Christ. I. IN his birth Isaac the sone of Abraham the father of the faithfull a promised seed long before he was borne in whom all the nations of the earth should be blessed Yea so strange was his birth as that he was not to be borne by the strength of nature but of Sarahs dead womb when it was not with her as with other women insomuch as when the Angell foretold it to her she thought it impossible Gen. 18. 12. So Christ the sonne of Abraham commonly so called The onely Sonne of God by nature who is the father of all the faithfull who are taught to say Our father c. The onely true promised seed long before prophecied of and expected of beleevers before his manifestation about foure thousand yeares Borne and incarnate not by the strength of nature but by the power of the holy Ghost after an unconceivable manner so as when the Angell told his mother Mary of his miraculous manner of birth she thought it impossible and said How can this be Luk. 1. 34. And in him onely the whole spirituall seed of Abraham all Gods people of Jewes and Gentiles were blessed Psa. 72. 17. the Nations shall blesse him and be blessed in him Which Prophecy cannot be understood of Salomon for scarce his owne nation was blessed in him who by his sinne lost tenne tribes of twelve from his owne sonne and verse 5. they shall feare him so long as the Sunne and Moone endure from one generation to another vers 11. all Kings shall worship him and serve him and vers 17. his name shall be for ever all these are true in Christ onely Thus as Isaac was founder of a mighty state so Christ of all the Church of God in all nations onely blessed in him As Isaac was his fathers heire So Christ heire of all things Isaac hath goods onely II. In his suffering 1. Isaac was circumcised the eighth day so was Christ. Luk. 2. 2. Isaac in his infancy was persecuted by Ishmael Gal. 4. 29 So Christ by Herod Mat. 2. 3. Isaac carryed the wood of the burnt offering upon his shoulders even to mount Moriah Gen. 22. 6 So Christ carryed the Crosse on which he was to be nayled even to Golgotha 4. Isaac was led away as a Lamb to the slaughter So Christ was led away Ioh 19. 16. to death 5. Isaac without reply submitted himself to his father even to the death suffered himselfe to be bound on the wood and yeelds himselfe a burnt offering unto the Lord Even so Christ without reply was obedient unto his father unto the death and was content to be bound not as Isaac for himselfe alone but for us and them and laid downe his life a whole burt offering and a ransome for many Ioh. 16. 28. Thus were both Lamb-like sufferers both beare their Crosse both without reply led away both bound and fastened on the wood both willingly obedient to the death III. In his offering 1. Both sonnes onely sons innocent beloved of their fathers Abraham did al at Gods Commandement and lifted up his hand So Christ by the determinate counsell of God was delivered by wicked hands Abraham offers his Sonne freely God more freely offers his sonne out of his bosome 2. Abraham by Gods commission riseth early in the morning to sacrifice his sonne and Isaac riseth as early to obey his
Father So the Jewes by Gods permission breake their sleepe and early in the morning proceed to the condemning of Christ who is called the Hinde of the morning Psa. 22. 1. compassed with dogges that hunted his life and Christ as another Isaac after his passion rose early in the morning to fulfill the worke of his Father 3. Neither of them must be offered every where or any where but both in a mountaine and such a mountaine as must typifie Christs humane nature Mount Moriah must beare the Temple built by Salomon a type of Christs body Ioh. 2. 19. Mount Calvary must beare the body it selfe and these two hills if they be not one and the same as Augustine thinkes and it is not unprobable but that Golgotha was the skirt of Moriah yet could they not be farre distant the one being within the gate of the City and the other not farre without the nearest to the City of all 4. The Father layes first the wood upon both and then both upon the wood both must feele the weight of the wood no small wood to burne a man a whole burnt offering as Isaac but the wood which Christ bore was farre heavier 1. For the greatnesse of the burthen 2. For the burthensomenesse of our sinnes Isay 53. 4. he bare all our diseases And then both by Gods appoyntment were bound on the wood fastened hand and foot not that either was unwilling but to retaine the manner appointed for sacrifice 5. Isaac must be offered alone the servants must stay at the foot of the hill a farre off little knowing the businesse and sorrow in hand So Christ must tread the Winepresse alone Isa. 63. 3. the Disciples feare and fly and little consider the agony of their Master 6. The Father carryes in his hand the sword and fire against his owne sonne the sword signifying the justice of God the fire his burning wrath against the sinnes of men Both bent against Christ both sustained by this Isaac in whom the justice of God is satisfied and the flame of his wrath extinct and quenched IV. In his scape and deliverance 1. The blow is a fetching but Abraham must hold his had Isaacs flesh must not be pierced or cut The souldiers ready to breake the legges of Christ as of the two theeves must stay their hands not a bone of him must be broken 2. Isaac offred and three dayes dead in his fathers purpose and minde yet dyed not but his Father received him as from the dead so Christ offered upon his Divinity dyed not and his humanity dead in the belly of the earth after three dayes he revived and raysed himselfe againe to die no more So both were delivered from death the third day wherein the Apostle plainely makes him a type Heb. 11. 19. from whence he received him as in a type or resemblance that is to be a type or resemblance of Christs resurrection from death 3. The Ramme that was offered for Isaac was caught by the head among the thornes and hanged in a bush Christ our sacrifice was hanged on a tree crowned with thornes and so hung on the Crosse to expiate our sinnes compared to thorns and bryers which would for ever have held us if they had not held him V. In his mariage 1. Rebekah was faire and beautifull so the Church is faire in the beauty of Christ and faire within 2. Shee was of his owne kinred and flesh Gen. 24. 4 so Christs spouse is of the same flesh which himselfe assumed 3. She was wooed by his fathers servants and brought forwards toward Isaac so the Church is wooed by pastors and Preachers the servants of Christ and so brought forwards by his friends towards the bridegroome 4. She resolved to forsake all her friends and comforts to come to Isaac so the Church forsakes all in affection and actually being called to enjoy her head and husband Jesus Christ. 5. She decks her self with jewels and trims her selfe before she comes to Isaac but covers all with a vaile so the Church prepares her selfe as a Bride for a Bridegroome trimms her selfe with faith and graces as Jewells but covers and vailes all with humility modesty shame facenesse as not worthy to be seene much lesse matched to such an husband 6. In her comming towards Isaac Isaac meets her so the Church comming towards Christ he meets her afarre off 1. by his grace of election 2. by his most entyre love and affection 3. by most gracious acceptation 4. In person and Incarnation 5. In glory and power at the last Judgement for her finall salvation I. In the type and truth note a patterne by which to frame our obedience Phil. 2. 8. Let the same minde bee in us that was in them 1. To bee humbly obedient unto our father as they 2. Having never so difficult a Commandement As Abraham rose early to obey God and Isaac as early to obey his Father and Christ was content early in the morning to bee prosecuted to death so let not us procrastinate but hasten to our duty especially to our sacrifices of prayer and prayses early in the morning Psal. 108. 2. 3. As Abraham in offering nor Isaac in obeying consulted not with flesh and blood acquainted neither Sarah nor the servants nor consulted with humane wisdome to hinder obedience no more must we in our obedience So Paul Gal. 1. 16. professeth of himselfe that he communicated not with flesh and blood after he had a calling If flesh and blood will object any thing against obedience and extoll it selfe against the knowledge of God bring it captive into the obedience of Christ 2. Corinth 10. 5. 4. Obey in suffering as well as in doing dayly take up our crosse as both they carried the wood of their offering and not repine nor reply We must not thinke that by carrying our crosse wee can performe the worke of our redemption for to that end it was carried by Christ onely yet we must carry it so farre forth as he is a patterne for our imitation yea that we may be conformable to the image of Christ Rom. 8. 29. 5. For the measure sticke not at heavy crosses and burthens they carried heavy loads of wood Wee must not love our lives to the death if God call us therto For both they were obedient unto the death Phil. 2. 8. Such a testimony is given of the Saints Revel 12. 11. they loved not their lives unto the death Now thus to frame our obedience are required two rules I. A change and renovation of our crooked and corrupt nature which is ever rebelling against the law of the minde Nothing wee say is hard to good will But this good will is not to bee found but in such as are regenerate by the Spirit of God who hath made it of an unwilling a willing will And till this change be made every commandement is impossible and an intolerable yoke Let Christ give
the same commandement to the young man and to the disciples of leaving all and following him it is an impossible taske to the one yet in his naturall estate but an easie yoke to the other who with the commandement receive some secret power to draw them to obedience Let the word command an angry furious naturall man to forgive his neighbour that wrongs him and blesse him that curseth him and doe good for evill and recompence love for hatred Oh this is an impossible commandement and flesh and blood cannot possibly brooke it and indeed he must be more then flesh and blood that can heare it hee must have a spirit subduing his will unto the will of God Let God speake as hee did to Abraham to a man unconverted Offer me up now not thy sonne but thy sin thy deare lusts thy Usury thy revenge swearing lying thy Herodias thy Dalilah thy darling thy pride take the knife into thy hand and with thine owne hands kill it sacrifice it let out the life blood of it Oh what grutching gainsaying rising up against the word and him by whom God commandeth Every naturall mans sin is his Isaac his childe his best beloved his joy and laughter hee cannot spare him hee cannot part with him Though the Lord bee in never so great haste and earnest they bee not so hasty as to rise up with Abraham early in the morning to offer up their sinnes a plaine evidence that as yet their nature was never changed but they are in their sinnes Rule II. In dangerous and difficult or costly commandements propp up thy faith with consideration of Gods power and truth So did Abraham in this difficult commandement when hee might have considered of a thousand strong hinderances he strengthened his faith by this Heb. 11. 19. hee considered that God was able to raise him up even from the dead whence after a sort hee received him Thus he supported his faith in that word of promise Rom. 4. 20 21. hee considered not Sarahs dead body but was fully assured that God whom hee beleeved who quickeneth the dead verse 17. who had promised was also able to doe it These two props upheld him even the full assurance of Gods truth in promises and power in performing them In duties of apparant danger the casting an eye on Gods truth and power will bring them forward else they never come on Dan. 3. 17. Our God is able to deliver us and hee will but if not c. So in the time of danger and deepe distresse cast thy selfe on the might and truth of God who quickneth the dead who can say to the dead live and they shall live In duties chargeable if thy obedience must cost thee some part or the whole of thy estate looke on Gods power and goodnesse So the Prophet to Amaziah 2. Chron. 25. 9. what shall we doe for the hundreth talents The Lord is able to give thee more then this Object But I know not whether he will Sol. Faith assures it selfe there is never any losse in obeying God It knows the way to keepe Isaac is to give up Isaac It hath a promise whosoever forsaketh house lands c. for Christ hee shall have an hundreth fold II. In both we have a notable type of our resurrection Isaac was raised the third day as from the dead but Christ indeed raised not as Isaac for himselfe but as an head for his body and members Which assureth us 1. That wee shall rise out of all pety deaths and dangers for our head is aboue water Though the billowes of afflictions inward and outward may rinse us and run over us yet they shall not drowne us because our head is aloft They may threaten and affright us but shall not drowne and destroy us we shall wade out well enough because they can never goe over our head any more 2. That we shall at the last day rise from all the death of mortality and corruption in which argument the Apostle is large to proove that because Christ the head is risen the members must also rise againe 1. Cor. 15. 12. For 1. Can or will a living and powerfull head be alwayes dismembred and sundred from the body 2. Because Christ rose not as a private person as Isaac did but as the first fruits of them that slept verse 20. 3. Because Christ in his resurrection is opposed to the first Adam verse 21 For as by the first Adam comes death on all so by the second Adam resurrection from the dead This is a sure propp and stay against all the miseries and occurrences of this life and against the bitternesse of death and horrour of the grave that we are assured of a better resurrection else were wee of all men most miserable verse 19. III. A sweet consolation God watched every motion in both these Isaacs offering how farre Abraham should goe how long to the lifting up of the knife and where he should stay and when was fit to say doe the boy no hurt So hee watched the executioners the crucifiers how farre they should proceed with Christ but stayed them from breaking his bones and kept him from seeing corruption So when Gods time and terme is come the affliction and afflicter shall goe no farther a voice at length shall come and say Stay thy hand doe him no hurt IV. Both were delivered but not till the third day the one when the knife was up the other being dead and hopelesse at least in the account of men as appeared by the words of the disciples which were going to Emmaus Hence wee learne to make this use for the strengthening of our faith Then to looke for helpe and deliverance when the case is desperate and in humane sence we are gone There is life in this comfort which assureth us of life even in death as Hos. 6. 2. After two dayes he will revive us and in the third day he will raise us up and wee shall live in his sight In all wants and extremities let Abrahams voice to Isaac comfort thee God will provide If Isaac see Abrahams sword in the one hand and fire in the other ready to deuoure him yet a little while and the sword shall bee put up and the fire shall take another object So the faithfull sonnes of Abraham seeing God the Fathers sword of justice drawne against them and the fire of his fury ready to consume them yet at length shall see by Christ the sword put up and the fire of wrath turned againe into a flame of love and grace Faith hath a cheerefull voice God will prouide Unbeleefe is full of repinings and murmurings Oh how should I be prouided for in this or that I see no meanes c. Here the difference holds which was betweene the ten spies and the two Num. 13. If thou see not the meanes for thy deliverance goe to the Mountaine there is a Ramme for Isaac hasten thy obedience and God
which set thee on worke will hasten thy deliverance CHAP. VI. 5. Ioseph a type of Christ 4. wayes I. IN regard of his person 1. Ioseph was the first borne of the beloved Rahel as Christ was the first borne of the freely beloved Mary 2. Best beloved of his father Genes 37. 3. figuring Christ who was declared the welbeloved in whom his Father delighted Matth. 3. 17. 3. Hee was very beautifull Gen. 39. 6. and his internall beauty was more then his externall Christ was more beautifull then the sonnes of men and making us beautifull in his beauty 4. Ioseph was endued with such a measure of wisedome and understanding as none was like him in whom Gods Spirit was For which cause hee was called Zaphnath-paaneah verse 45. that is an expounder of secrets figuring Christ in whom were treasures of wisedome and the Spirit beyond all measure who is therefore called the great Counseller and the Lambe onely worthy to open the booke who onely hath the key of David to open the secret mysteries of salvation 5. In Iacobs last Testament Ioseph is called a fruitfull bough whose branches runne upon the wall because out of him branched two tribes Ephraim and Manasseh therein hee was a type of Christ who is not a fruitfull bough onely but a root from whom all the tribes of God branch out and flourish And whereas those tribes are come to nothing Christ shall see his seed and prolong his dayes II. In his actions 1. Ioseph was sent by his father to visite his brethren in the wildernesse So was Christ sent to seeke his brethren wandring in the wildernesse he was sent to the lost sheepe of Israel 2. As at thirty yeares Ioseph was preferred to his Office by Pharaoh So at thirty yeares Christ entred his Office 3. As by Pharaoh a virgin was given Ioseph to wife verse 45 So in the Church as a pure Virgin given by the Father to Jesus Christ as his Spouse to sanctifie and save All that the Father giveth me shall come to me and him that commeth to me I will in no wise cast out 4. As Ioseph out of Pharaohs garners feeds all Egypt all his fathers house and the nations whence in Gen. 49. 24. he is called the feeder of Israel and a stone that is a rocke or refuge to his brethren So Jesus Christ is the feeder of Israel and of all the family of God in all Nations of the earth not with temporall food onely but with the Manna from heaven the Word and Sacraments and his owne flesh and blood the incorruptible and indeficient bread and water of life 5. As Ioseph in his lowest estate was both a Lord in the prison and a comforter of the prisoners assuring the Butler of his life and recovery of his place So Jesus Christ at his lowest abasement was Lord over death and the grave having command of them and his last breath on the Crosse all most comforted the poore thiefe promising him both life and glory 6. As Ioseph doth all the good he can for his brethren that had ill deserved it For 1. Hee teacheth them how to live together and commends brotherly love and concord fall not out by the way 2. Teacheth them how to speake to Pharaoh and what to demand 3. Goes to Pharaoh and speaks and obtaines for them whatsoever he would and placeth them in Goshen the far of the land till they come to Canaan So Jesus Christ above all lessons commended to us the new Commandement of love a badge of his disciples teacheth us how to pray and what in the Lords prayer himselfe intercedes for us and obtaineth all that good is and provides for us in earth till we come to Canaan III. In his sufferings and passions 1. The archers grieved him Gen 49. 23. that is not his Mistris onely and Master but his brethren also conspire against him although sent from his father in love and comes in love to see how they doe and to know their wants yet they scorn him behold yonder dreamer comes they consult to kill him let us kill him and see what will become of his dreames So Jesus Christ came among his owne sent from his Father in love pitying the wandrings and wants of men but the Jews scorne him for a deceiver plot to kill him conspire against his life 2. As his brethren sold him for twenty pieces stript him naked cast him into a pit sent him as a slave into Egypt where hee being indeed free became a servant So Jesus Christ in his infancy was sent into Egypt sold by the Jews for thirty pieces stript naked of his apparrell and in the forme of a servant cast into the pit of death and the grave whence they thought never to have heard more of him as Iosephs brethren did 3. As in this service Ioseph was tempted to whoredome by his wanton Mistris when they were alone and that often and dayly but by strength of grace stoutly resisted yea conquered her and himselfe So was Jesus Christ in the entrance of his Ministery strongly assailed by Satan to spirituall whoredome when he was alone in the wildernesse and that often set upon yet by the power of the Spirit overcame and conquered so as the evill one found nothing in him 4. As in this service notwithstanding his faithfulnesse and innocency Ioseph was falsely accused condemned cast into prison with the Butler and Baker So was Jesus Christ notwithstanding all his innocency falsely accused they lay things to his charge he never knew as falsely condemned bound yea fastened to the Crosse betweene the thieves and cast into the grave as into a prison till the time of his deliverance came that he was taken out from prison and judgement as Isai. 53. 8. IV. In his advancement and preferment For 1. As Ioseph was separate from his brethren Gen. 49. 26. that is advanced by God to honour above them all So Christ was separate and advanced in glory above men and Angels Heb. 1. 4. hath obtained a farre more excellent name then the Angels 2. Though Ioseph was shot at by the archers yet his arme was strengthened the bonds and fetters were loosed and he not onely brought out of prison but advanced to bee Lord over the whole land and next unto Pharaoh having all administration delivered unto him So Jesus Christ although he was a But or signe of contradiction yet his arme was strengthened to raise himselfe out of the grave to loose all chaines of sin to loose all sorrowes of death and being risâ—n againe was advanced and exalted above all creatures all power given him in heaven and earth his throne set next unto his Fathers the Lord of his Church and ruler of the whole earth to him is committed the governement and his bounds are the utmost hills Psalm 2. yea the whole Church in heaven and earth is his to whom all power belongs 3. As Pharaoh every way
the two posts and lift them away with the barres and layd them on his shoulders and departed ch 16. 3 So when satan and sinners had buried Christ laid a stone on him sealed it and watched him thinking they had him sure enough never to molest them more he like another mighty Sampson rose in his might carried away the gates and barres of death from himselfe and all his members All the bonds of death and sinne with which he was bound in our stead he shooke off as Sampson did the seven greene cords and broke their power as towe is broken when it feeleth fire 5. Sampson never had helpe from any other in slaying the Lyon the enemies but with his owne hand 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 honor nor conquest with him I. Not to judge of the piety or impiety of Gods children by their calamities Sampson hath many enemies many conflicts many dangers by the Lyon the Philistims the Azzhites and his owne 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 Pharao Saduces 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 owne 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 temptation with sinners or with the terrours of their owne hearts If they shall cry out My God why hast thou for saken me wait a while and Gods strength shall doe great things in their weakenesse 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 seene in weake things his wiâ—dome 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 hee 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 and doth overcome his enemies nay God can and doth by contrary meanes wrack his foes Sampson shall marry a wife among the Philistims to bee 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 feare revenge by every thing even where no feare is An enemy of God and his Church is never safe seeme he never so secure An army of frogges shall drive Pharaoh out of his bedchamber 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 an army of men but of lice III. The greatest victory against the enemies of the Church is by passion and patience submitting our selves meekely unto God in obedience walking in our callings and doing the worke 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 hee gets the garland which striketh and overcommeth heere he which is strooke and suffereth There he which being strooke striketh againe heere 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 heere 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 Mat. 25. In that yee did it to one of these little ones yee did it to mee 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 heere then 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 strong but might abuse his strength as hee 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 lose his strength for it was not the parting with his haire but his sinne grieving the Spirit that weakned him but Christ could not lose his strength because hee could not lose his obedience 4. Sampson was so strong as the Philistines thought it bootlesse to assay him with power but by policy and indirect meanes they conquer him but our Sampson cannot bee conquered neither by power nor by policy for hee is stronger then all and in him are treasures of wisedome 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 hindred by death could not perfect it Our Sampson perfected the deliverance and salvation of the whole Church and did more after death then 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 hee 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 Psalm 37. 6. 4 Comfort Wee 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 hee was ready to faint Trust thy selfe with God in thy wants reserve to him all meanes instruments and wayes of bringing thee helpe If thou see no apparant or great meanes of thy comfort and supply hee can use weake and unexpected meanes onely walke
in thy calling and the rocke shall yeeld thee water rather then thou shalt be destitute in Gods way or worke V. In both learne to contemne the greatest and extreamest perill in Gods causes Sampson offered himselfe to death so did Christ hee 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 deare 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 owne private motion is rash but God calling in standing against the enemies of the Church it is honourable In both learne to prepare for death approaching by faithfull and fervent prayer So did both these Sampsons And the issue will bee comfortable as theirs that all thy life and combat shall not give such an overthrow to thy enemies as such a death though enemies seeme 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 then all the rest I meane David and Solomon Of both which wee 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 stocke 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 owne 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 bee the Prince among them which was longafter 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 seeke 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 Iudea 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 bee a shepherd of men even of Gods people So was Christ raised of God to be the chiefe shepherd of the flocke 1. Pet. 5. 4. And not of bodies as David but of soules 1. Pet. 2. 25. 2. The time when David was anointed about the thirtieth yeare 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 Ierusalem for his royall seate and Metropolis being anointed of God to the Kingdome of Israel So Christ being anointed the everlasting King of all the Israel of God makes 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 ascension sending the Spirit 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 Spirit of God came upon him 1. Sam 16. 13. and fitted him to the governement of Gods people So our true David Jesus Christ anointed with oyle above all his fellowes had the Spirit of God descending upon him in 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 foure 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 bee wise in matters and the Lord was with him and Chap. 18. verse 14 15. when Saul saw that David was very wise hee was afraid of him Our true David had all treasures of wisedome and knowledge the Spirit of wisedome 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 werâ— as the Oracles of God Christs were so And our true David gets beyond his type David in many things by his owne 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 hee was God 2 In fortitude and magnanimity without which counsell were bootlesse by which hee was able to encounter with a Lion 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 Iudah 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 Authour 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 owne heart commended for his uprightnesse in all matters save that of Vriah 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 Authour meritour and applier of all sanctifying graces to his members of whom himselfe is head 3. In his type were many foule spots In him no spot nor staine Therefore the Church sings out his holinesse from topp 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 poore traine 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 seven Worthies that valiantly fought his battells 2. Sam. 23. and by their strength carried wonderfull victories So had the Sonne of David his twelve Apostles and seventy two disciples who as worthy and stout Champions fought the Lords spirituall battells and mightily subdued the world under the government of Jesus Christ in whose place are succeeded pastors and teachers to the end 2. His enemies 1. Open and manifest not onely Goliah that defied all Israel but Saul that casts a speare at him that hunts him as a Partridge that sends out for him to bring him to death and the house of Saul Shimei rayling on him and cursing him with an horrible curse besides Amalekites Philistims c. So our Lord Jesus had open hostility against the great Goliah of hell and encountered him hand to hand and conquers him in the wildernesse But Herod hunts his life every where the Pharisees revile him for a deceiver and Demoniack send out for him to take away his life and the people of the Jews pursuing him with all open hatred and hostility even to the death and all the wicked tyrants and enemies as so many Amalekites and Philistims 2. Secret and underhand enemies that should have beene loyall and loving to him even his owne people that flattered him with their mouths but imagined mischiefe against him Psa. 41. 9. Such as Doeg Achitophel Nay he which eat bread with him at his table his familiar that went up to the house of God with him And more then all this he that came out of his owne loynes his owne son Absalom besides the sonnes of his father 1 Sam. 17. 28. So our true David had not onely his owne Jewes and brethren hating him with an horrible hatred and calling his blood upon themselves but his owne Disciple that had beene so familiar with him that went to the house of God often with him that knew all his haunts and waies betraying him and delivering him to bee crucified And thus Christ himselfe expounds that in Psalme 41. 9. of himselfe and Iudas Luk. 22. 21. And therefore Interpretors expound such execrations as Psa. 59. 13. Consume them that they be no more not so much litterally against Saul and other enemies of David as against the Jewes and enemies of Christ shadowed by them and so conceive them as they be Propheticall predictions of Jerusalem and the Jewes forty yeares after Christs ascension and of the present wrath upon the hardened Jewes whose hatred against Christ liveth at this day as the curse liveth on them 3. His deliverances and victories with many of which the Lord honoured him As 1. Saul layes wait every where to take him and pursues him from place to place but Davids feet were made like Hinds feet in expedition to avoid his enemy whether Saul or Absalom who chased him as hunters the silly hare and he escapes them all though narrowly and strangely Christ Jesus was often sought after and laid for by his enemies no kind of snare was undevised to take him in his talke in his doctrine in his life and conversation no meanes unattempted to take his person but hee escaped their hands strangely Sometimes he went through the midst of them all who having strong purpose yet had no power to take him till the time waâ— come that he delivered himselfe 2. Saul having wearied himselfe in pursuit of David sent messengers to take him three severall times 1 Sam. 19. 20. but they among a company of Prophets began to prophecy the spirit of the Lord comming upon them and they went without him So the Pharisees sent messengers to apprehend Christ and bring him before them but comming to him as Sauls messengers to David and hearing his gracious words had no power to take him but went away preaching and proclaiming as they prophecying never man spake like this man Ioh. 7. 46. 3. In the comparison between Saul and David David having slaine Goliah was sung Saul hath slaine his thousand but David his ten thousand 1. Sam. 18. 10. But there is no comparison betweene the victories of David and of this sonne of David who hath slaine the great Goliah the Devill who defied all the host of Israel and not destroyed the devill onely but overcame death hell the grave and chased before him all the armies of sinnes and bands of temptations which come out against the Israel of God 4. in that noble victory David cuts off Goliahs head with his owne sword So in the wildernesse the devill the great Goliah used Scripture against Christ and Christ overthrowes him and cuts off his head by the same sword of the Spirit the word of God And now daily he convinceth the wicked enemies by the testimony of their owne conscience Rom. 2. 15. He needeth no other sword or weapon against them then their owne IV. David was a type of Christ in his Kingdome first in respect of the entrance secondly of the administration thirdly of the continuance or eternity 1. David entred not without strong opposition much contempt and disdaine so our David For of both it was verified the stone which the builders refused is become chiefe stone of the corner No man was more despised of Sauls courtiers then David who was thought farre enough from the Kingdome so no man so much despised and rejected of the Scribes Pharisees chiefe Priests and people as Christ. Barrabas an honest man to him and yet was mightily and unexpectedly invested into his Kingdome by his glorious rising from the dead 2. In his administration David will judge uprightly and sing mercy and judgement he will endure no hatefull person in his presence But our David is the just and righteous Judge of all the world and most sincerely disspenceth mercy to the penitent sinner but feedes the impenitent with judgement 3. In the continuance or eternity God promised mercy to David and his seed for ever which promises are not to be extended to his carnall succession for the princely dignity is taken from them Their glory was eclipsed in the captivity and where be now any of Davids race according to the flesh But the everlasting seed of David is to bee meant 1. Christ himselfe in whom his kingdome is perpetuated 2. The true Israel as well of Gentiles as of Jewes by faith ingrafted into the Messiah in respect of whom shal be no end of his Kingdome Thus in all those speeches wherein David professeth he will praise the Lord among the Gentiles David must be taken as a type of Christ who by his Spirit set forth the praise and true worship of God among
and terrible day Mat. 25. when all flesh shal see and admire the wisdome and power of God in him to doe justice For application briefly I. A greater then Salomon is heere Luk. 11. 31. 1. Hence our Saviour perswades to come to him to partake of his wisdome wealth peace grace But the Queene of the South shall rise up against this generation For shee 1. a woman of weake sexe 2. a Queene enjoying pleasures at home 3. undertooke a long journey from the ends of the earth Mat. 12. 42. 4. Set aside the weighty affaires of her kingdome the charge of her journey and gifts to Salomon not small 1. King 10. 10 the dangers wearinesse and all to heare the wisdome of Salomon yet as a Gentile did all this But many men and women professing Christianity will not step over their thresholds to heare the wisdome of a greater then Salomon Ob If Salomon or Christ were heere we would Sol. 1. The Jewes would say so but would not 2. Hee that heares you heareth mee 3. He that will not heare us would not heare Christ himselfe Ob Wee have businesse and occasions Sol 1. Many make occasions which might be avoided 2. Many pretend occasions 3. Many have occasions but so had this Queene who would not be hindred from Salomon by the weighty affaires of a kingdome 4. Whose occasions ordinarily hinder them they shall never taste of the supper 2. Hence wee must labour to account it our happinesse that wee may have liberty to wait on the true Salomon So the Queene of Saba Happy are thy servants that may attend on thee and heare thy wisdome So our Saviour himself Happy are they that heare the word and keep it Happy we if we saw our happinesse that we need not with such cost and toyle seeke after our Salomon For he comes to us and knocks at the doores of our hearts and offers to enrich us with treasures of wisdome Let us open our gates that this King of glory may enter in Let us receive the rules of wisdome from his mouth and consider how unhappy they are that despise the word of which both the Salomons were preachers II. Comfort that Christ is the true Salomon 1. Great were the blessings which Salomon procured to Israel but all temporary and outward but our Salomon procures greater spirituall and eternall 2. Salomon prayes and is heard for al that pray in the temple 1. King 8. Christ prayes and merits that all prayers of Saints be heard Ioh. 17. 3. Salomon could not be present in all his Kingdome at once Cant. 8. 11. Salomon had a Vineyard and let it out to dressers vers 12. but my vineyard is set before mine eyes Himselfe still walks in the midst of the golden Candlesticks and watcheth for the good of it 4. All the excellencies which now wee see and enjoy in Christ are nothing to them wee shall see as the Queene of Saba halfe was not told me in my countrey So as the glory delight pleasure which our Salomon now gives us must affect our hearts to renounce carnall delights and pursue those that are above What is earth to heaven that is faith to fruition This is that Cant. 3. 7. Behold his bed is better then Salomons which was for price and safety most excellent for threescore valiant men stood about it every night But the spirituall marriage bed in the mariage chamber the kingdome of glory surpasseth all comprehension all sweetned with incense of holinesse happinesse glory immortality better then the best perfumes there is perfect security lasting joy on their heads for ever CHAP. XII II. Jonah a type of Christ in 4. respects IOnah was a type of Christ as Mat. 12. 39 No signe shal be given them but the signe of the Prophet Jonah I. In his name and office Both Ionahs both doves one in name the other in nature Both mournefull one in a sea of sorrowes shut in the whales belly the other a man of sorrows and such as no man ever sustained and overcame Both Prophets Ionah sent to preach repentance to Niniveh Christ the true Ionah the great Prophet of the Church was sent to preach the same doctrine to the world Mat. 4. 17. Then Iesus beganne to preach and say Amend your lives c. Both of them in expresse words must signifie to their hearers that without repentance they were in state of perdition II. In respect of his death and suffering In the 1. kind 2. manner 3. fruit 1. The kinde it was a willing death a free will offring For as Ionah when the tempest was raysed freely offered himselfe to death when the Mariners would faine have saved him Ion. 1. 12. take me and cast me into the sea that the tempest may cease So when the storme of Gods wrath was boistrous against the sinnes of mankind Jesus Christ our Ionah offered himselfe to the death for he had power either to lay downe his life or to retaine it Ioh. 10. 18. No man taketh away my life from me but I lay it downe of my selfe Ioh. 18. 5 I am he 2. The terrible and dreadful manner For as Ionah was swallowed up of the Whale who made but one morsell of him So Christ was swallowed up of death and seemed wholly devoured of the curse of God And as the one cryed in the Whales belly out of the belly of hell Ion. 2. 2 and vers 4. I am cast away out of thy sight So the other cries upon the Crosse My God my God why hast thou forsaken me Both of them were in so extraordinary death as in their sense they were in the deepest Hell 3. The fruit of it 1. The appeasing of the wrath of God his Father For as Ionah once cast into the Sea the windes were stilled the sea ceased from her raging Chap. 1. 15. and there was a great calme So Christ by his death pacified his Fathers wrath stilled the rage of Satan abolished the horror of death which otherwise had never beene still and calme towards us 2. To save his fellowes For as Ionah must be cast into the sea to save his fellows from drowning Chap. 1. 12 So must Christ bee overwhelmed with the waves of his Fathers displeasure and as Ionah bee put to death by those that should have preserved him but not for any desert of his owne but to save his companions and brethren in the same ship with him from death and drowning For so was the signification of his name Jesus so himselfe affirmed Matt. 20. 28. The Sonne of man came to give his life a ran some for many So also Caiaphas prophecied It is fit that one man die for the people and that the whole Nation perish not Ioh 11. 50. III. In Ionah wee have a type of Christs buriall noted by Christ himselfe For as Ionah was in the belly of the fish three dayes and three nights So must
Christ bee detained in the grave and lie under buriall three dayes and three nights parts put for the whole as perhaps also in Ionah till the case seemed desperate in both not onely in their owne apprehensions as I have before shewed but in the disciples apprehension Luk. 24. 21. Wee thought this should have beene hee that should have delivered Israel and behold this is the third day IV. Ionah was a manifest type of Christ in his resurrection For 1. As Ionah was taken into the belly of the Whale whole and passed through the ranges and armies of teeth as sharpe as speares without breaking or crushing one bone of him or the least limb of his body So Jesus Christ passed through the strait gate of death but as one bone of him was not broken the speciall and extraordinary providence of God in both of them watching the whole businesse 2. As the Lord spake unto the fish and the fish against his will must cast up Ionah on dry ground So the belly of the earth can keepe Christ no longer then the third day no more then the belly of the Whale could keepe Ionah his blessed body must see no corruption 3. As Ionah returned from his grave with a song of praise and thankesgiving Chap. 2 So Jesus Christ returned to life from his grave with a song of triumph and victory fore-prophecied Hos. 13. 14. and accomplished 1. Cor. 15. 55. O death where is thy sting O grave where is thy victory 4. As Ionah an Hebrew goes not to preach to the Ninivites being Gentiles till after his resurrection out of the belly of the Whale So Jesus Christ an Hebrew not till after his resurrection leaves the obstinate Jewes and by his Apostles ministery and preaching turnes himselfe to the Gentiles Act. 13. 46. 5. As Ionah after this delivery went and preached the doctrine of repentance with great fruit and successe to the conversion of all Niniveh and preventing the fearefull wrath denounced to come within fourty dayes So our Lord Jesus after his resurrection and ascension sending out his Apostles to preach repentance and remission of sinnes mightily prevailed and suddenly converted many nations of the Heathen and brought them to faith and repentance For Application I. Let us acknowledge a greater then Ionah here Matth. 12. 41. Lest as the Ninivits shall rise up against the Jewes they rise also against us if wee convert not nor repent at Christs doctrine as they did at Ionahs For 1. Who are they to us They barbarous Heathens and Gentiles never instructed before wee have beene trained in the Scriptures from childhood 2. What were their meanes to ours Ionah preached but three dayes to them Christ hath preached not three dayes as he nor three yeeres as to the Iewes but aboue threescore yeares He preached one sermon Christ a thousand 3. What was their Preacher to ours 1. Ionah was a weake man Christ is God and man 2. Ionah a sinful man cast into the sea for his owne sinne Christ an innocent man cast into the sea for our sinne 3. Ionah a Prophet a servant Christ the Lord of all the holy Prophets therefore of Ionah 4. Ionah a stranger to them Christ of our owne kindred and family 5. Ionah preached unwillingly Christ preached freely and spent himselfe for us 6. Ionah preached nothing but destruction of them and their City Christ a sweet doctrine of grace salvation and the promise of a kingdome of heaven 7. Ionah came indeed out of the belly of the Whale but did no miracle for confirmation of his doctrine Christ came both from the bosome of the Father and from the heart of the earth and did innumerable signes and miracles in which wee see his glory 8. Ionah a most angry and impatient man would faine die because the Ninevits did not Christ a mirrour of patience will die least his hearers should 9. To Ionah no Prophet gave witnesse or foretold of him To Christ all the Prophets gaue witnesse Act. 10. 43. and spake before of him Shall now Nineveh repent in sackcloth and ashes by Ionahs Ministery of three dayes and shall not wee by Christs constant Ministery of threefore yeares Shall Nineveh condemne Judea for not acknowledging a greater then Ionah and shall it not condemne us not repenting whose sinne shall bee farre greater then that of the Jews who rejected Christ in his abasement and humiliation but we reject the Lord of glory now exalted II. In the type and truth the freedome of Gods favour in the calling of the Gentiles Ionah was a preacher of grace to the Gentiles and Christ was a preacher of grace not to Jews onely but the Gentiles also being given for a light to the Gentiles that he might be the salvation of Gentiles to the farthest parts of the earth For 1. God is not the God of Iews onely but of Gentiles also Rom. 3. 29. 2. Christ was the promised seed in whom all nations must be blessed Gen. 22. 18. Hence comes in our title to grace and not from any desert of ours For what is amiable in the wilde Olive It is onely Gods free calling who calls her that was not beloved to bee beloved Object If we bee grafted into Christ and received into grace all is well we are in state good enough Sol. Some are grafted into the Church by profession of mouth onely as all were not Israel that were of Israel and some planted into it by the faith of the heart The former are not altered from their wilde nature the other are renewed to the Image of Christ. Therefore let none content themselves with externall profession joyning in the word sacraments and prayer but labour for soundnesse of faith and grace by which onely wee become branches of the true Olive whereas to be hanged as a scien by a thred of profession will not keep it from withering III. In both we have a certaine Embleme and proof of our resurrection Rom. 8. 11. If the Spirit of him that raised up Ionah and Jesus be in us he shall also quicken our mortall bodies and if the head be risen the members must rise also For as God spake to the fish and the fish gave up Ionah as from the dead so shall God speake to the earth and sea and all creatures and they shall give up their dead Isa. 26. 19. he shall say to the earth give and to the sea restore my sonnes and daughters and they that are as seed under clods shall awake and sing And these dry bones shall be againe covered with sinews flesh and skin as Ezek. 37. 6. For as it was impossible for Christ to be held ever under death Acts 2. 24. as impossible is it for his members Let us comfort our selves in the approach of death to our selves or our friends and by rising before hand from the grave of our sinnes provide for a blessed and joyfull resurrection 2 King 13. 21. a dead
body cast into Elishaes grave quickned so our soules and bodies IV. The wonderfull power and wisdome of God that can draw light out of darknesse Ionahs casting over board into the sea was the occasion of converting the Mariners Even so Christs death converted many of them that were causes and authors of it Acts 2. 36. 41. And as the Mariners lives were saved by casting Ionah into the sea so all beleevers by the death of Iesus Christ. 1. Let us not measure Gods workes by carnall senses This made the two disciples going to Emaus Luke 24. to make but a bad argument Hee is crucified and behold this is the third day therefore though we thought he should have redeemed Israel wee are deceived Whereas faith would have made a cleane contrary conclusion He is crucified and this is the third day therefore he is the Redeemer The Iewes not knowing the Scriptures and power of God are hardned against Iesus Christ expecting a great Emperour as Iulius Caesar or some great Monarch not able to see that by so base a death life could be procured The carnall protestants are held off from the true imbracing of Christ because they see the truth and sincerity of Christ every where so resisted and hated by great Rulers and Doctors as if it had not been so in Christs owne person and Ministery or as if Christ was not set as a sign or butt of contradiction whereas therefore it must needs be he 2. Let us admire Gods power and wisdome and patiently with Ionah expect after darknesse light And seeing God can turne the greatest evill into the greatest good of his Church let us labour to make benefit of all evills hapning to our selves and others 1. Even of our sinnes themselves to make us more humble and watchfull for time to come 2. Of our sufferings as Ionah and Christ learned obedience by the things they suffered V. In the type and truth we have first terror on the one hand secondly comfort on the other 1. Wee see the waight of sinne committed pressed Ionah into the deepest sea of evils and sinne imputed thrust Christ into a deeper sea even the deepest hell Both seem left of God in the hands of death both cry out as left in the depth of hell 1. Doe thou run from God and duty and though thou beest Gods childe thou maist finde God pursuing thee as if he were an utter and irreconcileable enemy 2. Make as light a reckoning of sinne as thou canst the least of them shuts us or Christ out of heaven Doth Christ undertake thy sinne he sees not heaven till he die for it Sinne imputed will not let Christ enter into heaven but by his owne blood yea through Hell Thy sinne repented of held Christ an innocent out of heaven till he dyed for it but where shall ungodly and impenitent sinners appeare 2. This same collation affords us sundry grounds of comfort 1. Both seeme forsaken neither of them was so but both of them goe to his God There is no time nor place wherein the childe of God may not boldly goe to God and pray to his God and say My God my God 2. No deepe is so deepe but Gods hand can reach help into it even into the Whales belly and heart of the earth 3. The extreamest misery and death it selfe worke to good to the godly See it in Ionah Where was feared pâ—rdition there was found preservation The Whales belly was a prison indeed but to preserve him alive a deep gulfe and a sea but to save him froÌ„ drowning Can any man save a man from drowning by casting him into the sea but God can 4. When the case seemes most desperate then the Lord steps in to help when no helpe can bee expected any other way after three dayes and three nights Ionah must be cast up and Christ raised up Never feare extremities but then exercise thy faith most for then is God the nearest however trust in him though he kill thee Iob 13. 15. 5. The deepest sorrowes of Gods children end in greatest joy God hath a dry ground for Ionah after a sea of misery a glorious ascending for Christ after his lowest descent Whatsoever the sorrowfull songs be that Gods people sing here in Aegypt or Babel they shall end in songs of joy and victory and be changed into the songs of Moses and the Lambe Rev. 15. 3. CHAP. XIII The first borne Types of Christ 4. wayes HAving spoken of holy types in sundry special persons now of personall types in some rankes and orders of men sanctified and specially seperated to the Lord. Of whom 1. Some were sanctified by birth the first-borne 2. Some by office Priests especially the High-Priest 3. Some by vow as Nazarites 4. Some by ceremony as cleane persons legally cleansed from uncleanenesse Of these the first borne were speciall types of Iesus Christ. I. As they were Gods peculiar Exod. 13. 2. Sanctifie unto me all the first borne for it is mine Quest. How were they Gods Answ. 1. By common nature But so were all both first and last borne through the world For all the world and inhabitants of it are his Psal. 24. 1. 2. By common grace So all the people of the Jews by reason of common grace were his with whom God had plighted his gracious covenant which was made to Abraham and all his seed wheresoever they were borne of whom hee made choice as his peculiar though all the earth was his Exod. 4. 22. Israel is my first borne that is not only the first people and nation that first professed the true worship of God and had priority of the Gentiles who were yonger brethren but the first borne by a speciall election and choice of that from all other people whom hee would accept as his beloved in the Messiah the first born of all creatures and among whom he would stablish his covenant and raise up his worship thus hee dealt not with other nations 3 By a speciall right The first borne of Israel were Gods by a singular right as no other childreÌ„ of any other family were namely by right of that singular deliverance of all the first borne when he destroyed all the first borne of Aegypt And therefore presently after that destruction he makes challenge of them Exod. 13. 2. Thus is Jesus Christ the Lords first borne by a singular right not common to man or Angell whether we respect his nature or office 1. In his nature he is first born as sonne of God the first begotten of all creatures Col. 1. 15. begot before all Creation And thus he is not onely the first begotten before whom there was none but the onely begotten after whom is none Iohn 1. 14. the onely begotten Sonne of the Father the first borne without a second or brother 2. In his office hee was first borne by speciall prerogative 1. for the kinde 2. for the undertaking 3. for the accomplishing
1. For the kinde in that he was Mediator God and man in unity of person and the onely redeemer of his Church In this regard Rom. 8. 29. he is called the first borne among many brethren Which phrase noteth quality not equality with him some similitude but no parity betweene him and beleevers He holds his birth-right as the Sonne of God by nature and wee by grace made the sonnes of God he disdaines not to call us brethren 2. For undertaking his office 1. In his incarnation he was the first borne of his Mother Mat. 1. 25. till she had brought forth her first borne Son not in respect of any that his mother had after him but because she had none before 2. For the strange maner He was the first borne of a virgine and so never had brother 3. He was the first borne without sinne 3. For accomplishing his office in his resurrection He is called the first begotten or first borne of the dead two wayes 1. In respect of his father who first begot him from the dead Whence his resurrection is called a begetting Act. 13. 33. thou art my sonne this day have I begotten thee the Apostle applying it to the resurrection of Christ. And had not the Father thus begotten his sonne from the dead we had never been raised from death 2. In regard of himselfe whose priviledge it was to raise up himselfe from the dead by his owne power Rom. 1. 4. As himselfe said I have power to take up my life againe And being risen he was the first that ascended in body and soule into heaven Thus consider Christ as God as Mediator as incarnate as raised and ascended he is the Lords first born and the birthright belongs to no other II. The first borne of Israel was the second and next to the father of the family yea after the father instead of the father So is Christ to his family the Church he performes all offices of a carefull and tender father and takes on him not the affection onely of a father but even 1. the name of a father Isa. 9. 6. Father of eternity 2 the office of a father 1. He supplies the meanes of spirituall life as they of naturall 2. Hee nurtures and teacheth his Church 3. Hee provides for the present and bestowes the inheritance of eternall life III. The first born had the preheminence among the brethren and were chiefe in office and authority rulers in the house after their fathers and Priests in the family before the Leviticall order was established Gen. 27. 29. when Isaac blessed Iacob for Esau supposing him the first borne one part of it was Be Lord over thy brethren and let all thy mothers children honour thee So all the sheaves must bowe to Iosephs And Gen. 49. 8. when Iacob blesseth Iudah this is added as his right Thy fathers sonnes shall bowe downe unto thee Here in they were speciall types of Christ who in all things must have the preheminence as first in time in order in precedency first in the excellency and dignity of his person Of whom comming into the world was said Let all the Angels of God worship him And for glory and authority he sits on his fathers throne the onely King of kings who hath a name above all names Phil. 2. 9. And Heb. 2. 9. we see Iesus crowned with glory and honour the head of the mysticall body the Prince and head of all his brethren And besides he is the high Priest of our profession by offering up himselfe a sacrifice for us Thus Christ is first in order in glory in Priesthood IV. The first borne had a double portion in goods Deut. 21 17. Signifying 1. The plenitude of the spirit grace in Christ who was anointed with oyle of gladnesse above all his fellowes 2. The preheminence of Christ in his glorious inheritance advanced in glory and majesty incomprehensible by all creatures I. Out of the occasion of the Law of the first borne learne that the more God doth for any man the more he ought to conceive himselfe to be the Lords and the more right and interest the Lord challengeth in him For therefore the first borne were his by a speciall right because he had not onely delivered them out of Aegypt as others but from the speciall plague of Aegypts first borne Speciall mercies call for speciall service More mercies are more bonds of obedience And new mercies are so many new cords to draw and fasten us to God and duty Is it not reason that the more it pleaseth the Lord to become ours the more we should become his Ought not great benefits become great binders And should not great love bee a great loadstone of love Should not strong cords of Gods love draw us strongly to love our God Examine the encrease of Gods mercies on thee in all kindes and whether they have had this fruit to make thee more dutifull Hath God multiplied blessing on thy head that thou shouldest blesse thy selfe in wickednesse Hath God continued mercy that thou shouldest continue sinne Art thou the Lords by Creation providence redemption stored with all personall kindnesses pertaining to life and godlinesse to continue a slave to sinne and Satan Remember good Iosephs conclusion Gen. 39. 8 9. My master hath dealt thus and thus with me advanced me from nothing to this estate committed all to my trust kept nothing from me but thee How then can I doe this great wickednesse and sinne against God 2. If Christ be the true first borne of whom all they are but types we must give him the honor of his birth-right The whole Church and all the sonnes of that mother must honour him all the sheaves of the brethren must vaile and bowe to his sheave Let not the basenesse of his birth the humility of his life the ignominy of his death the shame of his crosse the poverty of his professors the weaknesse and frailty of his followers draw our eyes aside from him as the Jews at this day but acknowledge him the first borne esteeming him as doth the Church the chiefe of ten thousand and with the Apostle esteeme to know nothing but Christ and him crucified Quest. How shall we honour Christ as the first born Sol. 1. If we honour him with the same honor that is due to the Father Iohn 5. 23. 2. Advance his estate above our owne or other mens confesse and professe his name though with losse and disfavour 3. Depend upon him and make him our chiefe refuge for all the family depended on the first borne for protection so doe members on the head 4. Greeve to offend him by sin How pitifully can men and women grieve for the death of their first borne So much more should we that our sins have pierced Gods first borne Zach. 12. 10. III. Here is a ground of much consolation 1. In that Christ being the truth of the first borne from him the birthright is
to see any challenge it but the high Priest our Lord Jesus And hence for ever detest the wicked and abominable Masse with those sacrilegious Priests who usurpe these garments of Iesus Christ and tell us they offer propitiatory sacrifices for the sinnes of the quick and dead The theeves that spoiled Christ of his garments and divided them among themselves did him no such despite as these theeves doe who rob him and disrobe him of all his glory II. Every Christian is made a priest unto God by participation Rev. 5. 10. But not legall and externall for they were dated by the priesthood of Christ but Evangelicall improper and spirituall Neither to offer reall and externall sensible sacrifices which all had end by Christs onely sacrifice upon the Crosse but spirituall sacrifices such as Calves of the lips Heb. 13. 15. The sacrifice of a broken heart Psal. 51. 17. Of almes with which God is well pleased Heb. 13. 16. Of mortification Rom. 12. 1. and of good works and duties of all sorts Of prayer Psal. 141. 2. Now before any of these sacrifices can finde acceptance we must all put on holy and spirituall garments Never was any priest or performance pleasing without his garments the use of which was to cover and adorne Quest. What garments must we put on Answ. Iacob before he could get his fathers blessing must put on his elder brothers garment Gen. 27. 15. so must we put on the Lord Iesus Christ. Rom. 13. 14. Quest. How Answ. Put on whole Christ as the Priest all his garments 1. By making him our owne we must weare our owne garments Speciall faith unites to Christ and marieth us to him that he is ours and we his 2. Cover thy selfe with the sacrifice of his death Adam having sinned covered his nakednesse with skins of dead beasts signifying that all his sinfull posterity must cover themselves with the sacrifice of Christ dead the righteousnesse and perfection of which is the linnen Ephod in which thou being wrapped must offer up thy sacrifice 3. Array thy selfe with his vertues to adorne and decke thee This is the broidered coat which thou must weare of manifold vertues and graces which as jewels and ornaments must shine in thy life as the many glistering stones did in the breastplate So the Apostle Ephes. 4. 24. Put on the new man created after God in righteousnesse and holinesse 4. Put on Christ by Christian profession Our apparell is seene and makes us knowne to others Servants make themselves knowne by their cloth they weare whose they are The Priest must put on the Plate on his forehead and we are commanded to cary the name of God and the Lambe in our foreheads Rev. 14. 1. that men may never see our faces but therein reade the holinesse and innocency of our conversation 5. Put on the girdle Have thy loines girded Luke 12. 35. Stand in a readinesse 1. To all duties of Christianity 2. To all acceptable sacrifices of faith repentance prayer praises obedience 3. To offer up our selves by life or death to the glory and praise of God We had need bee thus begitt that we may stand to the confession and profession of the truth not knowing when or what tryalls will come besides that the world nor pleasure nor lusts seldome finde us unprepared And can he be a good subject who is alwayes unprepared for his Princes service but ever ready to serve his enemy III. From the being arrayed with these garments the poore members of the Church have a ground of much comfort in respect 1. of their head so arrayed 2. of themselves and in respect of themselves considering those garments 1. in the generall 2. in the particulars First in respect of our high Priest Jesus Christ thus gloriously arrayed 1. In the Ephod we see his mighty power who caries his Church upon his shoulders of power and protection Alas I where should wee lie if our Lord did not lift us up and beare us up But now we never need to discourage our selves by casting what shall become of the Church or religion if such and such projects prevaile for so long as we are on Christs shoulders we are safe 2. In the Pectorall behold the ardent and surpassing love of Jesus Christ to his Church For as he caries us on his shoulders by his power so he caries our names on his heart by his love This our true high Priest cannot forget his Saints when he seemes to turne his backe on them but still hath their names before his eye And this is the happinesse of the Church in which she may well rest her selfe that according to her prayer Cant. 8. 6. Christ setteth her as a seale on his heart and as a signet on his arme How is it possible to forget that which is sealed on the heart How can the eye look off the signet on the arme For a signet because it is most precious is most carefully kept and being upon the arm of Christ what arme can pull us off from him Object Oh that I might know my happinesse to bee set on Christs heart Sol. If thou wouldst be set as a signet on the Lords arme become the Lords servant and be faithfull in this service See Hag. 2. 23. O Zerubbabel my servant I will set thee as a signet 3. In his Miter wee see our high Priest crowned with honour and glory above all men and Angels And all the Church must say as Psal. 132. 18. On him let his Crowne flourish And if the dignity of the head be the honour of the members and the power of the head the safety of the members then from hence we have no small consolation 4. In his Plate wee see holinesse ingraven on his forehead that all our senses and thoughts must be fixed in the forehead of our onely high Priest from whom all holinesse floweth to his Church Oh what matter of joy is it to see that we in our selves so foule every way in our nature in our course shut out of heaven where no unclean thing commeth have in him a fountaine of holinesse set open for us For he is made to us of God wisdome sanctification c. Secondly in respect of themselves by meanes of Jesus Christ the members of the Church thus arrayed enjoy sure and stable consolation For 1. In generall they all afford us this comfort that through Christ our high Priest we are beautifull and glorious yea our beauty is made perfect through his beauty Psal. 45. 9. The Queen stands in most royall and costly garments Never had Solomons Queen in all her royalty such sweet perfumed and precious garmēts as hath the spouse of our true Solomon For 1. Those were provided by Solomon Kings daughters in thy precious garments but these provided by Christ out of his wardrobe and will not endure any other garment or ornament brought or procured elsewhere 2. Those were materiall gold silver and precious
their neighbours wives and cover the countrey with a bastardly broode and hold in their doctrine better they should have an hundred Concubines then one married wife and in their practise adjudge married ministers to death but adulterous priests to a light penance and that bought out with a trifle or word of a friend One story is memorable out of the booke of the Acts of the Romane Bishops when the Kings visiters in England in the yeare 1538 visited the Abbyes they found in some of their styes rather then religious houses five in some ten in some twenty Sodomits and adulterers of which some kept five some seven some twenty harlots So Gregory the first enjoyning single life to the Clergy sent for fish to his ponds and had sixe thousand heads wherupon sighing he said It is better to marry then to burne Bede denyes the story although of Huldericus Bishop of August◠to pope Nicholas III. A third Law for common actions He must be very moderate in mourning for the dead Lev. 21. 2. 3. the ordinary priest must mourne onely for his mother father sonne daughter brother or his sister if a maid because she was yet in the house and family but without the family he might not lament for any no not for the prince ver 4. Quest. Might he not mourne for his wife For some thinke not because she is not named neither in that Law nor in the repetition of it Ezech. 44. 25. Answ. I thinke he might But the wife is not named because 1. she is one with himselfe 2. if for daughter and sister much more for wife which is nearer 3. the Prophet Ezechiel was charged not to mourne for his wife being a Prophet and priest Ezech. 24. 16 which seemes an exception from the ordinary manner But for the high Priest he might not mourne for any of them named neither in likelyhood for his wife nor uncover his head nor rent his clothes nor goe to any dead body nor go out of the Sanctuary for the crowne of the anoynting oyle of his God is upon his head This Law had in it both ceremony and perpetuity in substance of it In the ceremony the Priest might not mourne for the dead 1. Because mourning for the dead was counted a Legall uncleannesse ver 11. 2. The oyle of holy oyntment was upon his head being oyle of gladnesse 3. They must bee contrary to the foolish manner and fashion of the Priests and people of the Gentiles who were so passionate and excessive in their affected and sometimes forced mourning as they fell into indecent and unlimited behaviours 4. The Priest and especially the high Priest was to be a type of eternity and therefore must show no such signe of weaknesse and corruption as weeping is Hence it is that wee read not of the death of an high Priest but ever before his death another was appointed and installed So before Aaron dyed Eleazer was installed and before his death was Phinehas Numb 20. 28 Hence it is that wee read not of their raignes and times how long or short any of them lived as of the Judges and Kings which closely noteth and implyeth unto us that they were types of eternity and immortality 5. In the ceremony this Law hath a speciall ayme and respect to Jesus Christ our high Priest in whom was no blot no spot or morall pollution as that high Priest most carefully was restrained from every Legall pollution He wept indeed sundry times for the dead as for Lazarus c. because he was to abolish the Legall ceremonies and this among other It being in him sufficient that most perfectly he preserved himselfe from morall pollution In which sence he never uncovered his head that is was never so weake or inglorious by passion but that he ever maintained union with his father and abode the powerfull head of his Church Neither did he rent his garments that is his holy flesh baked as it were in the oven of afflictions extended and rent on the crosse cast aside in the grave was never rent off from his divinity but was ever from the first moment of Hypostaticall union present with it and shall be for all eternity He never goes out of the Sanctuary to mourne for the dead for the crowne and oyle of God is upon him For as in his life he being most holy was not subject to be quite subdued in the house of death so now after his resurrection he hath attained all excellency of glory and happinesse free from all misery and sorrow never to be interrupted any more by any griefe or adversary power The Crowne of God is set upon his head for ever The perpetuity and substance of this Law concernes both Ministers and people 1. To teach both the one and the other not to grow into excesse of sorrow or passion but to be examples of gravity moderatiō wel weilding of affections to be patternes of patience and holy obedience in suffering extreame adversities as well as in the actions and exercise of practick vertues 2. To give testimony of their hope and assurance of the happy resurrection of their friends for whom they must not sorrow as men without hope 3. To shew that no occasion or naturall affection no not the nearest and greatest change befalling their outward estate might distract them from their charge and duty or so disquiet the peaceable tranquillity of their minds as any part of their duty might be hindred for matter or manner And therefore in this case our Saviour confirming the perpetuall equity of this Law saith Let the dead bury their dead follow thou me And the Lord is so strict in this case Lev. 10. 6 that when Aarons sonnes were so strangely slaine before his face he must not mourne nor stir a foote out of his Ministery lest he dye and therefore the text saith Aaron held his peace ver 3. So no outward respect of duty to friends must call us from duty to God Ob. If the Priest must not weepe how could they seriously repent of their sins Answ. The Priest must not weepe for any temporal losses nor for personall losses and in naturall regards he must be impassionate but for his sinnes he might Ieremy a Prophet and Priest wisheth his head a fountaine of teares The high priest must weepe for his owne and the peoples sinnes in the day of expiation and if he weepe not he must dye So Ioel 2. 17. all the priests must howle and cry and weepe between the porch and the Altar Christ wept often and all for sinne as for Lazarus on the Crosse over Ierusalem Whence we note 1. That the proper cause of mourning is sinne He that must not shed a teare for any other cause in the world must shed teares for his sin upon pain of death Oh that they would thinke of this that glory in their sinne 2. Let us so order our affections as
my selfe Sol. 1. Therefore as the woman having the bloody issue thrust in daily to touch the hemme of Christs garment Marc. 5. that his blood may heale thy bloody issues 2. As seeing need of daily mercy to true watch joyne prayer as Hezekiah The good Lord be mercifull to him that is sanctified although not according to the purification of the Sanctuary And the Lord heard him So will he thee where he findes a true endeavour after cleannesse Sect. VIII Now followes the oblation for the uncleannesse of leprosie The cleansing of the Leper is in Lev. 14. where we read of two sorts of oblations prescribed 1. For the cleansing of him that hee might come into the tent 2. After his cleansing and comming into the tent hee must offer three Lambes one for a trespasse offering one for a sinne offering another for a burnt offering with a number of ceremonies about the Lambes all leading to Christ. But in this place we are onely to speake of the former concerning his cleansing Lev. 14. from ver 2. to 8. Where 1. The Leper to be cleansed must bee brought to the Priest For he onely must discerne and pronounce of it whether it be cured or uncleane signifying that the sinner that desires to be cleansed must hasten to Jesus Christ the onely high Priest of the new Testament who onely is able to cleanse and heale our leprosie of sinne and herein is farre beyond all those types The Priest could discern of bodily leprosie and pronounce them cleane if they were so but hee could not make them cleane if they were not But Iesus Christ can properly forgive sinne the soules leprosie being the healing God and onely Physitian of soules 2. The Priest must goe out of the campe unto him to consider him to signifie how Iesus Christ findes us when he first comes unto us namely such as having the most loathsome leprosie running upon us have no right to the communion of Saints nor to any of the priviledges of Gods people but outcasts and aliens from God from the faith and from the common wealth of Israel Ephes. 2. 12. 3. The Priest must first see him healed and then proceed to the exact cleansing ver 3. signifying a twofold action of Iesus Christ in the curing of the leprosie of sin For 1. he must heale the sinner by the grace of justification and sound conversion but this is not all for there remains a great deal to do before we can be fouÌ„dly cleansed And therefore 2. he must bestow on us his Spirit to worke in us a daily growth and proceeding in sanctification before we can be pronounced cleane 4. The Priest must prepare 1. two little live birds of the clean kinde ver 4. 1. two birds to note the twofold nature of Iesus Christ his deity and humanity 2. two little birds to note the humility and meane esteeme of our Lord and Saviour Christ. 3. two cleane birds to note the unspotted and surpassing purity of both his natures 4. two live birds one to die and the other to live to note that Christ had one nature to dye in another not subject to death As also the twofold estate of our Lord Iesus his suffering and dying estate and his glorious and exalted estate 2. he must prepare Cedar wood scarlet and â—ysope noting as we have heard the excellent graces that Christ brings to his oblation both in regard of himselfe his Church and his father And signifying that Christ and his graces are inseperable And teacheth that no man can thinke to bee cleansed by the blood of Christ that is carelesse to receive his graces which thou must as eagerly desire as himselfe 5. The use of these materialls of cleansing concerne 1. the dying bird 2. the living bird 3. the party to bee cleansed First concerning the dying birde 1. One of the birds must be slaine pointing at the death of Christ without which is no purging or cleansing of sinne Heb 9. 22. But one bird onely dyed so Christ was put to death concerning the flesh 1 Pet. 3. 18. 2. It must bee slaine over running water that the blood might fall into the water The blood falling into the water signified 1. that a fountaine of grace by the death of Christ is opened both for justification and sanctification For water and blood here meet shadowing the streames of water and blood issuing from the side of Christ in his passion 1 Iohn 5. 6. 2. The bird slaine over running water signified the innocency of the death of Christ for though he must dye yet his blood is in pure streames as running water is 3. That this water must be running water not standing signifying that there is a continuall cocke and conduit of grace overflowing from this fountaine ever running and issuing from Christ to the refreshing of thirsty and weary soules beleeving in his name 4. By the falling of the blood into running water might also be signified that the death of Christ should run into the Ministery of the Gospell as the waters from under the Sanctuary every way As Christ spake of Maries fact preparing him to his death so much more of his death it selfe what he hath done and suffered shall bee every where preached to the worlds end 3. This water must be in an earthen vessell Not onely to signifie that Christ must sweat and powre forth in his death water and blood according to his humane nature which for the time of his abasement was a fraile and brittle vessell subject to infirmities and contempt and in all things like unto ours onely sinne excepted but also that this blessed treasury of the Church should bee retained and held in earthen vessells that is the faithfull ministers of Christ how contemptible soever they are in the world yet these shall cary and disperse these blessed mysteries unto men as 2 Cor. 4. 7. Secondly concerning the live Sparrow The generall signification of it was Christ now alive raised from the dead who can dye no more but ever liveth and sitteth at the right hand of God and that by the power of his divinity And 1. This Sparrow must be used also to the cleansing of the Leper For neither the humanity of Christ without his deity nor his deity without his humanity can cleanse or justifie the sinner Neither the life of Christ without his death nor his death without his life can availe us to righteousnesse Acts 20. 28. God shed his blood to purchase the Church to himself 2. The Priest must dip the live bird and the Cedar and scarlet lace and hysope in the blood of the Sparrow slaine and pure water ver 6. signifying 1. That the deity of Christ which is impassible in it selfe can yeeld us no comfort alone had it not been joyned to an humanity subject to passion which is plainly meant by dipping the live bird in the blood of the slaine For therefore the sonne of God must take our nature to better our nature
beasts for sacrifice to offer to the Lord. Plainly signifying that Christ was to bee an Israelite and within the fold of Gods owne people for he was to be of the seed of Abraham and salvation was of the Jewes Ioh. 4. 22. Yea and the Lords owne Law requires that the King should bee taken from among his brethren Deut. 17. 15 and much more the King of the Church being King of all Kings Sect. VII II. Iesus Christ was as evidently expressed in the preparation of the Paschall Lamb wherin the Iews were tyed to sixe observations I. Observation The Lambe must be severed from the flocke ver 6 to signify Iesus Christ seperated by God the Father to the office of Mediator and that two waies 1. by Gods eternall decree hee was a chosen servant of God to the most excellent service in heaven and earth Isa. 42. 1 My elect servant And thus is called a lambe seperated from before the foundation of the world 1. Pet. 1. 20. 2. In due time actually seperated from all the rest of the flocke by 1. a supernaturall conception by the holy Ghost whereby he became an high Priest seperated from sinners all the rest of mankinde remaining sinners 2. by a miraculous birth of a Virgin being the seed of the woman 3. by an unconceivable 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 â—ordaine by which he was openly proclaimed the chiefe Doctor and Prophet of his Church Thus it became this lambe of God to be actually seperated from all the rest of the flock because for all the rest he was to pay a greater ransome and price then any other that could be found amongst all mankinde II. Observation The lambe thus seperated must be reserved and kept alive foure daies even from the tenth day of the first month till the fourteenth day of the same month ver 6 Wherein was signified the very particles of time of Christs both Ministery and passion 1. for his Ministery Christ must not bee sacrificed presently so soone as he is borne nor so soone as he is baptised and seperated but after that seperation must live about foure yeares to preach the kingdome of God and then be offered up that his death might not be as 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 Mat. 2. 16. the Jewes tooke up stones to stone him Ioh. 8. 59 the Nazarites would breake his necke from an hill Luk. 4. 29. And many other attempts were made against his life but his time was not then come the lambe must be reserved foure 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 counsell and foreknowledge of God Whose wisdome so ordered that 1. as the lambe was taken in the tenth day of the first month so Christ came into Ierusalem about the tenth day of the same month to suffer as appeares Ioh. 12. For upon the sixth day before his passion he came to Bethany ver 1. and the next day he went to Ierusalem which was the fifth day before his passion ver 12. 2. as the lambe must be slaine the fourteenth day of the first month which answereth to our March and at the full of the Moone So that no man might be deceived in our Paschall lambe he must be sacrificed at the Passeover the same day that the lambe must be slaine In the full Moone to note the fulnesse of time now come which was so long before appointed and in such a month as when light prevailes against darkenesse and every thing revives and springs to signifie that Christ by his suffering chaseth away our darkenesse and death and brings in light and life and a blessed spring of grace and glory III. Observation The Lambe must be slaine ver 6 signifying that Jesus Christ being as that Lambe of a yeare old in his vigour and strength who by reason of his age and strength might have lived longer must not onely dye but by a violent death and that by Israell Noting 1. that Christ must be put to death by the Jews 2. that the benefit and merit of his death redounds to his Church onely The Redeemer must come unto Zion Isa. 59. 20. Object How was hee then a lambe slaine from the beginning of the World before the Iewes were in beeing 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 beene 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 efficacy of Christs sacrifice was begunne with the world and extended to all beleevers of all ages who onely diversly apprehend it IV. Observ. The lamb must be slain between two evenings 1. to put them in remembrance of their deliverance in Aegypt which was in the evening 2. to note that our Paschall lambe should be slaine 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 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 foure parts From sixe to nine from nine to twelve from twelve to three from three to sixe 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 Paschall lamb to be slaine and the rest of and all their heaviest burthens 3. All that sprinkling of blood in their houses so long as they despise the blood of Jesus Christ shall never get them protection from the revenging Angel We must pray that God would please at length to remove their vaile from their hearts that they may submit themselves to the righteousnesse of God Rom. 10. 3 that so all Israel may bee saved by acknowledging the deliverer out of Zion of whom was prophecied Isai. 59. 20 That he shall turne away the ungodlinesse from Iacob Sect. III. III. The Paschall lamb directly aimed at Christ our true Passeover in respect of the blood and actions about it which were three 1. The blood of the lamb must be saved in a basen verse 22. It must not bee shed upon the ground to
Aegyptian and cover thee 3. To get God their guide and to follow him Neither Noah upon the top of a world of seas nor Israel in the bottome of the sea shall miscarry if God become the Pilot. Follow thy guide goe on forward feare not rest in God for safety in extreame danger and thou art the fittest for his helpe and deliverance See 2. Chro. 20. 12. We know not what to doe but our eyes are towards thee CHAP. XXII Manna a Type of Christ. THere were among the Jewes two extraordinary Sacraments which sealed up unto beleevers their continuall nourishment and preservation in grace by the free Covenant of God in the Messiah The former was Manna from heaven the latter the water out of the rock Both of them most lively setting forth Jesus Christ the true bread and water of life to ancient and present beleevers In which sense the Apostle 1 Cor. 10. 3. 4. calleth them spirituall meat and spirituall drink The Story of Manna is recorded Exod. 16. 14. The proper application of which is in Ioh. 6. 32. 48. where our Saviour shewes that he is the true Manna of which the other in the wildernesse was but a shadow and dark resemblance Now for opening this type we shall fruitfully consider two things I. CHRIST prefigured by it where we shall see an admirable and pleasant correspondence of the type with the truth and how Christ was not obscurely preached even in this one shadow to old beleevers II. CHRIST far preferred before this figure as became the truth to be set above the type I. For the resemblance consider Manna 1. in it selfe in 1. Quality 2. Quantity 2 in the Jews in their 1. Gathering 2. Use. Sect. I. I. The qualities of Manna considered in it selfe were sixe many of them miraculous 1. The Manna came down from heaven God in heaven prepared this food to satisfie the Jewes hunger so Jesus Christ is the true bread that came downe from heaven all other bread is from earth but Christ is from heaven he hath God for his Father from whose bosome he is sent into the wildernesse of this world to satisfie the spirituall hunger of his people And as that was an admirable gift prepared by God for them and therefore they called it Manna so nothing was more freely prepared and given by God then Jesus Christ for the life of the world hee came without the worlds seeking without merit and deserving yea or accepting for he came to his owne and his owne received him not And was not this miraculous above that that he which sent the Manna was the Manna which he sent â— The taste of Manna was sweet and tasted like fresh oyle Numb 11. 8. or wafers baked with honey Exod. 16. 31 So nothing is so sweet as Jesus Christ to an afflicted and hungry heart The sweet promises of grace are sweeter ther honey Psal. 19. 10. No fresh and sweet oile can so cherish the face as they doe the heart which is able to apprehend the sweet consolations and joyes of the Spirit And as Manna tasted alike to all tastes and every whit of it was sweet and every mouth tasted the same sweetnesse as it never was in any other food in the world So onely Christ is the same to all that taste him and every whit of him is sweet even his yoake his Crosse and every mouth that tastes him can confesse him so to be 3. The figure of it was round a figure of perfection signifying Jesus Christ without beginning or end the first and the last most simple and sincere without any guilefull corner or angle most infinite most perfect and fit to containe all perfections of grace meet for the head of the Church 4. The colour was white Exod. 16. 31 signifying the most holy and immaculate purity of Jesus Christ in his nature person and actions The holy One of God fairer then all the sonnes of men Psal. 45. 2. 5. The generality It was common to all the Israelites of what state soever So Jesus Christ is the common Saviour to rich and poore to master and servant bond and free and to all beleeving in his Name without respect of persons Act. 10. 34. There is neither male nor female but all are one in Christ Gal. 3. 28. 6. The continuance of it This was all the while they were in the wildernesse So Christ continues alwayes with his Church to the end of the world Matt. 28. 20. But when they came into Canaan it ceased for where ordinary bread was was no need of miraculous So when wee come to our Canaan wee shall gather no more Manna by the meanes of the word and Sacraments neither yet shall we lose our Manna but immediatly enjoy Christ and see him face to face which the Apostle calls an open face 1. Cor. 13. 12. II. The quantity of Manna considered in it selfe resembled Christ in foure particulars 1. It was a small graine as a little seed of Coriander vers 14. but full of yeald sweetnesse and nourishment So Jesus Christ was little and humble in his owne eies and in other mens eies liker a worme then a man Little in his birth in his life in his death in his followers Uery weake in shew and appearance but full of power strength and grace to sustaine and uphold his Church full of nourishment sweetnesse and comfort to refresh his Church to eternall life 2. It was freely and abundantly given to Israel as the raine and fell downe with the dew So Jesus Christ is freely given to the Church and in him abundant grace and plentifull redemption God never expressed such bounty nor ever opened the treasury of his rich grace in any thing so much as in giving his Christ who never comes any where without the sweet dewes of comfort joy and happy graces which distill from him into every beleeving heart 3. Manna fell every morning round about the campe and no where else and so much every morning as was sufficient for sixe hundred thousand men besides women and children signifying that Jesus Christ is no where to bee found without the campe and bounds of the Church and that of his fulnesse all beleevers receiue grace for grace and that in Christ is sufficiency of merit for all his Church and there need no other supply for health and safety of soule but out of this heape 4. It fell on the evening of the Sabbath in double quantity because they must not breake the Sabbath in gathering any signifying the double diligence that we must use to get Christ while wee are in this life which is as the Even of our eternall Sabbath and the incessant labour after a farther degree of grace giving all diligence to make our election sure before we goe hence for when that eternall rest commeth there is no more gathering but a ceasing from all labour And upon condition of our diligence and care here below wee shall have
supply enough of all grace without labour and gathering when Christ shall be all in all to all Israel gathered unto him Sect. II. Now wee are to consider this miraculous food both in the Jews gathering of it as also in their use of it I. In their gathering are three things the place the time the measure 1. The place where It was about the campe and tents of the Jews in the wildernesse signifying that Christ the heavenly Manna is given to us in this our wildernesse and while we are in this world wee must procure him to our selves or never And farther that his grace is rained downe in the Church and no where else is saving grace ordinarily to bee found Onely the Israel of God enjoy Christ in the meanes his abode is among the tents of shepherds 2. The time of gathering is 1. The weeke day the sixe dayes not the Sabbath for it came not on the Sabbath but as knowing and distinguishing times it would as feed them so teach them namely to rest on the Sabbath day as it did and signified that in that eternall Sabbath wee shall enjoy Manna without meanes and shall eate our fill of that hidden Manna laid up and prepared for the Saints Revel 2. 17. 2. Every day in the weeke to signifie that we must daily feed on Christ and his grace and that wee must daily renew the care of the salvation and sustenance of our soules 3. Every morning of every day early must they gather it the first thing they did To signifie that wee must embrace Christ speedily while the meanes last and offer themselves Christ is worth our first care and his commandement is first to seeke the kingdome of God The foolish virgins sought Oile and Manna too late 3. The measure 1. Every man hath a measure out of the common heape signifying that Christ is the same treasury to poore and rich small and great and every beleever and Israelite hath his portion and measure measured out unto him for he must live by his owne faith and a severed measure of knowledge and sanctification from others 2. Every man hath the same measure There was one measure for all a Gomer for every person So every Christian hath his Gomer and the same measure For although there is difference in the graces of sanctification some being in the higher formes of knowledge some in lower some of little faith some of great faith some whose zeale is as a smoaking flaxe in some a bright flame yet justification by Christ is equall to all and doth not admit a more or a lesse The youngling in grace is as truely and fully justified as the ancient beleever though not so fully sanctified 3. Every man hath a full Gomer a full measure to signifie that in Christ is no want but wee are compleat in him Col. 2. 10. And as the gathering Israelite though he gathered lesse then some other had his Gomer full so hee that hath the weakest grace and weakest faith if true and sound shall attaine the same salvation which the stronger beleever attaines For the same precious faith attaines the same common salvation II. Wee must consider this Manna in the Jews use of it 1. In respect of the dressing It must be ground and baked before it could bee fit food for the Israelites signifying that Jesus Christ must first be ground and broken upon the Crosse and pounded with passion before hee could become a â—it food and Saviour of his Church Every graine of Manna must be ground and broken so must Christ bee broken and bruised in the wine presse of Gods wrath Every graine of Manna must bee baked in the Oven so must Christ bee parched and baked yea and dried up in the Oven of his Fathers displeasure And this was extraordinary and above nature in it that one heate namely of the Sunne melted it another heate namely of fire baked it very strange but significative of the same in Christ. The heat of his love to mankind melted him but the heat of his Fathers wrath as hot as fire baked him and fitted him for our spirituall food 2. The Manna being dressed must be eaten that is applied to their substance and digested for their nourishment signifying Jesus Christ who although like the Manna he must be gathered in common and must bee received whole as Manna must bee gathered whole yet he must be eaten in severall that is specially applied to every beleever for his food and strength by which application hee becomes food in our hunger and physicke in our weakâ—â—esse as the Manna was to them and other had they none 3. They must use it all and reserve none till the morning for if they did it putrified and wormes grew in it vers 19. 20 To signifie that not the profession of Christ profits any thing without faithfull applying of him Yea and as Manna reserved putrified so Christ becomes a scandall and a rocke of offence to the unbeleeving of the world that content themselves to heareof Christ and have the word among them but apply it not to their hearts and lives The sweetest Manna becomes a rottennesse and a favour of death to carnall professours Quest. But why did the Lord cause the Manna daily to putrifie if kept Answ. 1. He will have them daily depend upon his hands and provision that was no time nor place to shift covetously for themselves neither was there any need seeing every day supplied them with a new harvest 2. To signifie to them that man lived not by bread onely but by every word of God How could they thinke that such corruptible food could preserve them that it selfe could not be preserved above a few houres but by Gods institution 3. That they might acknowledge God a free and extraordinary worker in all his administration with them For even this Manna which kept an houre beyond a day suddenly rotted if God command to keep it two dayes every weeke for his worship sake it shall bee miraculously preserved sweet and savoury Yea if for a monument of his mercy he shall command to lay a sample of it in the Arke it shall last and bee kept in the Holy of holies many ages yea many hundreds of yeares sweet and savoury as at first And all this not without signification that although Jesus Christ was in his flesh and humane nature subject to sorrow death and passion yet even in that humanity now glorified he is set in the Holy of holies as the Manna in the golden pot before the Lord for ever Exod. 16. 33. and abides for ever in the heavens for all eternity not subject to corruption any more as that golden pot of Manna was Sect. III. II. Now let us see how Christ is infinitely preferred before this type or figure in sixe severall advancements 1. That Manna had no life in it selfe but this hath Ioh. 5. 26. As the Father hath life in himselfe so hath he
given to the Sonne to have life in himselfe Ioh. 6. 35. I am that bread of life 2. That Manna not having life in it selfe cannot give to others what it selfe hath not it could onely preserve life given of God But this can conuey and give life to others Ioh. 6. 33. The bread of God is he which commeth downe from heaven and giveth life unto the world 3. That Manna preserved onely naturall and temporall life as other bread but this preserves spirituall and eternall life in the soule and inward man 4. That manna could not preserve this temporall life for ever Ioh. 6. 49. Your father did eate Manna in the wildernesse and are dead nay it could not keepe them from hunger above one day to an end But this bread once tasted makes a man live for ever hee shall not die vers 50. yea he shall never hunger more vers 35. 5. If a man were dead that manna could not raise him againe to life but this raiseth dead to life as Lazarus which all the food physicke and meanes on earth cannot doe Iob. 11. 25. He that beleeveth in me though hee were dead yet shall hee liue 6. That manna did corrupt it melted daily when the Sunne arose it lasted not beyond a day it continued not beyond the wildernesse and that small portion which the Lord reserved in the Holy of holies perished and was lost after the captivity But this manna is not subject to corruption but abideth sweet and precious to every hungry heart nor subject to violence but abides in the Holy of holies without all change or feare of danger nor onely lasts in this journey through our wildernesse but is the sweetest and most delicious in our Cannan when hee shall bee food physick raiment delight and all in all to all the Saints and sonnes of God Sect. IV. Now to application I. To note in God foure things 1. Patience and love 2. Watchfulnesse and care 3. Bountifulnesse and benificence 4. Wisedome and judgement And all these to his Church both Jewish and Christian and to all the Israel of God Legall and Evangelicall Every one of these affordeth us speciall matter of instruction I. His grace and patience appeares in the time of his giving both the typicall and the true manna from heaven Then hee pleased to give the manna to Israel 1. When Israel had great need of Gods helpe and had no power to helpe themselves when they were even ready to starve Even so when the Church was in extreme need of Christ and altogether helplesse in herself it pleased God to give his Sonne from heaven to save and refresh her Which the Apostle notes Rom 5. 6. For Christ when we were yet of no strength at his time died for the ungodly 2. Then God gave Israel manna when Israel murmuring had deserved nothing but wrath and vengeance when they could looke for nothing but fire from heaven hee gives them food from heaven and such food as was Angels food sweet as honey Oh what a tender Nurse is the Lord become to a froward people hee will still the frowardnesse of his first borne rather with the breast then with the rod Even so when by our hatefull sinnes of many sorts wee could neither deserve nor expect any thing but revenge from heaven God sent his Sonne from heaven the true manna and bread of life who hath more sweetnesse in him then the honey combe which one gift sweetneth all blessings which else had beene so many curses For what had the Israelites deliverance victory lives been worth in the wildernesse without food and manna which kept them in life and strength Even so had all our outward blessings been to us without Jesus Christ onely a lingring death and misery Oh who would deale thus with his enemy but hee that hath an Ocean of mercy Which the same Apostle in the same Chapter ver 8 leadeth us unto where hee magnifieth and heightneth Gods love unto us that while wee were yet sinners Christ died for us yea while we were yet enemies ver 10. he sent us this manna by whom he reconciled himselfe unto us Let this consideration be of use 1. To stirre up in us a fervent love of God who loved us with a pitifull love when wee were in so pitifull a case as also with so seasonable love when our extreme need urged us yea with such effectuall love as spared us the greatest gift of love and the richest mercy that heaven and earth can containe to relieve our want 2. To labour to love our enemies as God did us being his enemies For naturall men and hypocrites can love those that love them Matt. 5. 45. but if we love them that hate us we shall be the sonnes of our heavenly Father 3. To move us to cease from our sinnes for who would goe on to provoke so good a God that still prevents us with love and mercy And if hee please to reserve love for us while wee are yet in our sinnes and in love with them how sweet will his love be when we cease to love them How strong will it bee and how constant For doth hee not cast us off when wee are enemies and deserve hatred and will hee ever cast off those whom he thus loveth This love shall be stronger then death for that shall not quench it II. See the watchfulnesse and care of God over his Church The manna fell with the dew and while the people of Israel slept the Lord watched to spread a table for them because 1. he that keepeth Israel slumbreth not nor sleepeth The eye of the Lord saith Basil is without all sleepe ever watchfull 2. because hee is a tender father and Israel is his sonne and first borne A carefull father is waking for his childs good while it sleeps and takes no care In like maner hath this watchfull eye kept it selfe waking from the beginning of the world till this day How did it watch over Abraham and all his beleeving posterity whilest he and we were all in the night of sinne and death And whilest wee were in a dead sleepe how carefully did hee provide this heavenly manna and spread it about the tents of the Church in all ages 1. In the promise of the blessed seed 2. In the types and shadowes signifying and exhibiting Jesus Christ. 3. In the holy Ministery of Prophets and Apostles in which it was plentifully showred 4. In the spirituall worship of beleevers both in the old and new Testament 5. In the blessed incarnation and appearance of the truth it selfe who rose as a glorious sunne of righteousnesse but as it were at midnight when the world lay in such palpable darkenesse as was thicker then the darkenesse of Aegypt as manna fell in the night and was readier for them every morning then they were for it Apply this observation for thy particular comfort If thou beest an Israelite no night shall befall thee nor sleep in any
Sacraments that can bring one drop of true water of comfort but by the presence and word of Gods blessing The efficacy of grace depends not on any meanes or worke wrought but it is Gods word and presence that doth all in them Ob. Then we may give up the use of all meanes and pray at home for grace Sol. Not so for meanes must be used Moses must speake to the rocke God appoints no meanes in vaine but we must not insist and dwell in them but looke beyond them to Gods blessing and successe Moses must use the Rod though a word without the rod might have done it so we must use the meanes as being tyed to them though God be not but not stick in them seeing the abuse of them may make them hurtfull not helpefull The people of Moses the Jewes strooke this rocke pearced him with thornes and speares saw with their eyes the precious fountaine opened in his side a priviledge in which they were beyond all people of the earth but partly ignorant what they did partly malicious treading this precious blood under foot not attending not beleeving the word this reall striking of this rocke was unprofitable yea and damnable unto them 5. The waters of the rock smitten followed the Israelites 1. Noting the abundance of water not only for their present supply but also for future so in Christ his blood is abundant and plentifuil redemption and consolation 2. The rock following them that is following or satisfying their desires It followed them every where where they desired followed their necessities followed their desires So Christ Jesus is to the faithfull heart all it can desire He followes them with all sweet and needfull desires He is above all that heart can thinke alwaies present with us through our wildernesse especially in most needfull times 3. It followed them in signifying the truth which was to follow It signifyed plainely that Christ was to follow it as the truth the type and so it followed them with instruction and admonition so Christ the true Rock followes the Church with instruction His whole life Ministery miracles actions passion and speeches was a reall instruction And now by his Ministery he followes us with daily directions 4. It followed them through the wildernesse even unto Canaan All the drynesse of that dry and barren wildernesse could not dry it up So the waters of grace streaming from the Rocke Jesus Christ follow the beleeving Israel of God through the wildernesse of the world to the heavenly Canaan All the persecutions and parching heats and droughts in the world can never dry it up Let all the wildernesse besides want water in Israels campe is enough Where God begins with a man in sound and saving grace here it will carry him into the land of promise True grace must end in glory Hence arise observations twofold I. In respect of God to confirme our faith in the assurance of his 1. presence 2. power 3. mercy to the Church I. His presence He that before was present in the Pillar of the cloud and fire for their safety and in the manna for their sustenance is now present in the Rocke for their satiety in their extreame thirst The presence of Christ is all in all to the Church his presence is a present supply of all wants His eye is alwaies present for although it goe over all the world yet it is alwaies fixed on the Church His eare is present they cannot call to Moses for bread or water but he heares and supplyes His hand is ever present with and for his Church and is not shortned Himselfe is ever present with his in life in death and after for good for grace and glory Onely keepe thou these conditions 1. Be with him 2 Chr. 15. 2 that is walke with him as Henoch 2. Keepe in thy waies for so long he hath promised his comfortable presence 3. Rejoyce in his presence in the presence of his spirit in the signes and meanes of his presence And then feare not want sicknesse nor to walke in the midst of the valley of the shadow of death for God is with thee Psa. 23. 4. He will also prepare a table for thee in the sight of the adversary ver 5. II. Here is a testimony of such mighty and miraculous power in God for his people that even Moses himselfe staggered and could scarce conceive a worke of such power from God Here is a worke of omnipotency in cleaving the hard rocke Psal. 78. 15. To shew 1. That he is a free worker not tied to second causes but at his pleasure can hinder alter or change the power of nature Psa. 115. 3. 2. That he can worke by contraries and out of most unlikely yea contrary meanes effect his owne pleasure Luk 1. 37 Is any thing impossible to God 3. That we should cast our eyes on this power Psa. 62. 11 Once have I heard it yea twice that power belongeth to God And hence learne 1. Not to limit the holy one that made heaven and earth of nothing 2. Faithfully to depend on this power when we see no meanes of safety or supply but all the meanes contrary For the rocke shall yeeld water rather then thou shalt want what hee seeth good for thee 3. In thy fainting and wearinesse when thy weaknesse tells thee thou art not able to goe on in this wildernesse for want of water of comfort and consolation nay art hopelesse in thy selfe or any meanes thou canst make now hope above hope Gods power is sufficient in thy weakenesse Sampson shall get both victory and water by a jaw-bone the most unlikely thing in the world for either And though this power now worketh not miracles ordinarily yet before thou that waitest on him shalt miscarrie hee will miraculously sustaine thee III. Heere is a testimony of Gods admirable mercry to his people Israel deserved to be smitten for their murmuring and rebellion but the rock is smitten for them The rock is not smitten for it selfe but for Israel In stead of a revenging power which they might have expected they find a gracious power which they could not expect Even so all maâ—kinde was to be smitten by the Law but the Rock must be smitten for us Our Rock suffered nothing for his owne sinnes who was purer in his nature and actions then all the Angels of God but all the stroke he suffered was for the Israel of God that they might draw out of this well-head waters of joy and abundant consolation The mighty power of God which we had deserved to be turned all against us is all turned to the salvation of the Church where mercy rejoyceth against judgement Thus of God From this Rock and water we are also to observe some things concerning our selves I. Wee have heere the accomplishment of that Prophecy Zach 13. 1 A fountaine is opened to the house of David and to the inhabitants of
to the excellency of meanes but by weake and unlikely meanes effects his great works And therefore that which had no power of cure in it selfe must cure and heale that the worke may be knowen 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 bee led by faith vnto the Messiah who onely could cure them 3. Though it was of brasse yet it was strong and signified Jesus Christ how weake soever in mens eyes yet was hee first the mighty and strong God secondly powerfull 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 Reuel 1. 15. 4. Being of brasse as it was strong so was it shining and bright signifying Christ in respect of his divine and eternall generation truely shining and glorious Hee 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 Revel 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 vailed by his flesh and humility as we the Israel of God might behold it yea approch it and fetch our salvation and happinesse from it 2. It resembled Christ in the forme for the forme was of a serpent First a serpent is of an hatefull and contemptible shape and appearance so was Christ in his owne habite Isai. 53. a despised man a worme rather then a man men saw no beauty in him but hid their eyes Secondly the serpent was accursed of God So Christ lay under the curse of sinne for us Gal. 3. 13. Thirdly that was but like a serpent in the forme of a serpent not a serpent it had onely the shape not the life sting nor poison of a serpent So Jesus Christ was the similitude of sinfull flesh but no sinner No venim or poison of sinne was found in him neither in his nature nor actions Rom. 8. 3. hee was in the similitude of sinfull flesh as that of a serpent but without all sting or spot of sinne The third thing in the appointment is the end or use of the serpent It must bee 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 bee lifted up So Christs crucifying is called an exaltation from the earth Ioh. 12. 32. 2. Both must be exalted upon wood the Pole a type of the Crosse of Christ. 3. Both among the Jews 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 soule one frees from corporall death the other from spirituall and eternall 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 soule So our Saviour Christ himselfe expoundeth it Ioh. 3. As the brasen Serpent was lift up so shall the son of man that whosoever beleeveth in him c. That which Moses calls looking on the type Christ calls beleeving in himselfe the truth Which if the Lord had not purposed to expresse he could as easily have remooved the Serpents as appointed the making of another and as easily have healed them by his word as by this signe but hereby affords them a double mercy and cure one of the body by the signe another of their soules by the thing and truth thereby signifyed III. From this application followes a saving effect The Israelite by looking lived and received present ease with freedome from paine and poyson So the beleever looking on Christ by the eye of faith hath an heavenly life restored present ease from the paine of a guilty and accusing conscience freedome from the poyson of sinne both the guilt and staine of it But herein the truth is advanced above the type 1. That brazen Serpent had not power in it selfe to cure this hath power in it selfe 2. Whereas they were cured to dye againe beleevers attaine a sound cure never to dye more Ioh. 11. 26. 3. Whereas that did not alwaies retaâ—â—e the vertue of curing our brazen Serpent doth ever retaiâ—e power and vertue for the salvation of beleevers looking towards him to the end of the world 4. Wheras this brasen Serpent now a remedy against poyson was after turned to poyson the Israelites in Hezekiahs time which made him stampe it to powder our brazen Serpent ever remaineth the soveraigne and healing God as unchangeable in his goodnesse as hee is in his most holy and divine nature 5. That remained a great while about seaven hundred and threescore yeares but after was defaced and destroyed Our brazen Serpent can never bee defaced or destroyed but abides the Saviour of sinners to all eternity Oh now what a sweet Sermon doth this one type containe of the whole summe and marrow of the Gospell 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 wee can bee saved Sect. 3. I. Note What weake 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 counsell and ordinance of God in healing thus his people 1. Could a Serpent of brasse a shape only more heale then hurt them 2. Could a dead Serpent prevaile against so many living and fiery Serpents 3. Shall not this shape and image of a Serpent be so much as touched or applyed to the wound but the sight of it onely a farre off cure a mortall wound really inflicted How inconceivable is this to humane reason which perhaps would count it foolish and ridiculous But the Lord though he might by many other more mighty and likely meanes will by no other meanes effect their deliverance He that brought in the Serpents could as easily have remooved them if not that yet he might have hindered them from biting them or hee might powerfully of the same poyson have made a remedy but he chooseth most unlikely meanes Qu.
live by faith and die in faith as the Saints in former ages have done for our imitation 3. We must hold on this expectation on our Serpent as the Israelites did till they were perfectly cured And because we can never bee perfectly cured in this life but onely in part wee must still looke up to Jesus the Author and finisher of our faith till we be fully and perfectly healed Hence it is that the Lord will never have this Brazen Serpent taken downe as the other was after a short time but hath appointed the Ministery to lift him up and hold him perpetually before our eyes so long as wee are here below and enjoyned us the constant use of it all the while wee are in this wildernesse which were needlesse if we had once attained our perfect cure This is a strong motive to hold our eyes fast fixed upon Jesus Christ till we come to enjoy him as he is when all Ministery shall cease and the Lamb shall be all in all Sect. VIII From this so excellent a figure ariseth a bright Sunne of light and comfort for all the faithfull 1. The Israelite that could looke to the serpent if his eye were never so tender weake or dimme yet was cured Thou that art the weakest beleever bee comforted thy weake faith shall save thee thy smoking flaxe shall not be quenched but cleared to farther brightnesse Thy weake hand shall bee able to receive and hold the gift of righteousnesse and eternall life It is not the greatnesse of thy faith that saves thee but the truth of it Yet with this caution If it be true it will strive to encrease And if there bee so much comfort in weake faith how much is there in strong 2. The Israelite stung never so often if so often hee did looke on the serpent so often hee was cured Oh singular comfort Thou that renewest thy sinnes every day and every day goest over the same frailties renew also thy faith daily and thy repentance and thou art safe That brazen serpent lost his vertue of healing but our Brazen Serpent never loseth his If thou sinnest seventy times seven times and so many times returnest by faith in Christ and say It repents mee by this looking upon the brazen serpent all those wounds shall be cured Yet with this caution That as he had been a madd Israelite who because there was a serpent set up to cure him would therefore runne of purpose among serpents to be stung by them So is hee no lesse witâ—esse a Christian who therefore willingly makes his sinne abound because grace hath abounded A madd man he is that will therefore breake his head or wound his members because he hath a soveraigne plaister by him 3. The Israelites stung never so deadly never so desperately never so long wounded yet looking on the serpent were cured If thy sinnes bee as redd as scarlet and never so great if in thy sense some one of them deserve a thousand hells and the guilt of it or them rings continually in the eares of thy conscience frighted with feares of hell and death if thy sinnes bee festered and of long continuance Now come to the Brazen Serpent Never was any Israelite that could looke on the serpent sent away uncured But there is ten thousand times more vertue in Jesus Christ then in ten millions of brazen serpents onely looke on this Serpent by the eye of faith turne from all thy sinnes and be saved 4. The Israelites looking on the serpent brought present cure and ease and they went away rejoycing If thou beleevest in Jesus Christ thou art perfectly cured As Christ was wont to say to his patients so I say to thee Goe in peace Thy faith hath made thee whole Onely this grace can quiet the heart distressed and can keepe it from sinking as once it did Peter Mat. 14. 29. In this is the beginning and accomplishment of thy happinesse The converted Gaoler went away rejoycing that he his house beleeved Act. 16. 34. Now if one sight of faith in this our absence from Christ bee so joyfull a thing what shall the â—ight of fruition doe in his presence 5. The Israelites having once the brazen serpent cared not for the fiery serpents They might sting them now but not much hurt them they might now poison them but not kill them So the beleever looking to the true Brazen Serpent may triumph over the old Serpent and all the serpentine seed and say as the Apostle teacheth 1. Cor. 15. 55. Oh sinne where is thy sting oh hell where is thy victory Nay Thanks bee to God who hath given us victory by our Lord Iesus Christ. Great was the power of the Israelites looking upon that serpent for when the fiery serpents were present it made them powerlesse and not hurtfull Greater is the power of faith in the Lord Jesus which though our sinnes in themselves are most venemous and poisonfull stings and such as wee cannot be rid of them yet it so blunts them and makes them so powerlesse that they kill us not Nay that they hurt us not nay more that they helpe us and make us better more humble more wise more watchfull Thus our good God who out of the most infinite curse of Christ his Sonne on the Crosse brought forth to us the most infinite blessing which fills heaven and earth doth out of our cursed sinnes bring forth his owne glory joyned with our greatest good For which as for all other his unspeakable mercies unto us be praise given in all Churches and from henceforth to all eternities Amen FINIS I. Lambert Martyr Epist. ad Romanos Col. 3. 11â— Rom. 10. 4. Cont. Iul. 9. Do cibis Iud. cap. 5. Cont. Faust. Advers Iud. Heb. 13. 8. John 14. 6. Heb. 1â— 2. Eph. 4. 5. M. Min. Fel. Octav. Rom. 11. 26. Ludov. Caâ—retus 1553. Christ the truth of legall shadows Introduction to this Treatise Sacramenta sunt muâ—ata non fides Aug. God appointed a multitude of ceremonies to the â—ewes for 5. reasons Velata sunt ista donec aspiraret dies removerentur umbâ—â—e Aâ—g Grace in the new Testament specially how Ceremonies called shadows for 4. reasons Non ex opere opâ—ato Vse of them to the Jews Gods wisdome in appointing them The generall division of this Treatise Adam a type of Christ in foure things Vterque ad imaginem Dei conditus uterque Deo charissimus Primus ecclesiae doctor audiens immediate a Deo quae ecclesiae eraÌ„t proponenda ita Christus Vse 1. The Ministery â—everend for antiquity Antiquity of the doctrine of free grace Quod antiquissiâ—â—um verissimuÌ„ Tertul. Seeke life by Christs death 2. Cor. 4. 6. Get into Christ the second Adam as thou art surely of the first Motives 1. Cor. 1. 30. Noah a type of Christ in seven respects Differences betweene Christs and Noahs righteousnesse Christus iam perfectus Noah currâ—ns ad perfectionâ—m August Noahs Arke and Christs 6.