this mantle wee are a sweet savour to God who now speaks of us as Isaac of Iacob covered in his elder brothers garments My sonne is as the savour of a field which the Lord hath blessed Gen. 27. 27. 3. This garment hath a sweet sound as of golden Bells which to heare were most delectable because the garment of Christs righteousnesse brings grace to us no otherwise then by the sound of the Gospel For faith by which wee put on Christ is wrought by hearing the sweet sound and golden Bell of the Gospel Whence some have thought that by this part of the Priests Attire is shadowed the Propheticall Office of Christ. Sweet is the Proclamation of the Gospel of peace 4. The use That by these Bells the Priests must bee heard when hee goeth into the Sanctuary signifying the power of Christ our high Priests perpetuall intercession being entred into the Sanctuary of heaven for his elect and chosen The fourth peculiar garment was the Miter or bonnet upon his head verse 36. 1. Made of blue silke and fine linnen verse 39. like as it seemes to an halfe coronet 2. Beautified with a golden plate on which was written Holinesse to the Lord. 3. The use Aaron must ever have it on his forehead while he beares the iniquity of their offerings to make the people acceptable before the Lord verse 38. 1. The miter and crowne on the Priests head signified 1. The Deity of Christ our head which as a crowne or circle wants beginning and end 2. The Kingly Office of Christ with all that honour and crowne of glory set on the head of our Redeemer to whom all power is given in heaven and in earth And according to his power is his name for God hath exalted him and given him a Name above all names Phil. 2. 9. His stile is not onely King of Saints Revel 15. 3 But King of kings and Lord of lords Chap. 19. 16. 2. The golden plate in which was written Holinesse to the Lord did not onely distinguish it from the miters of the ordinary Priests which wanted such a plate but specially typified Iesus Christ our head in whom was most conspicuous as in a mans forehead a most divine and perfect holinesse purer then the gold of that plate Who was not holy onely as other sanctified persons but holinesse it selfe Holinesse in his person holinesse in his nature holinesse in all his actions and passions holinesse in the fountaine and originall whence all streames of holinesse issue forth to his elect members So Ioh. 17. 19. I sanctifie my selfe that they may be sanctified Never was there so pure a plate such shining holinesse so deeply ingraved as nothing can raze it out for ever 3. The use was significant that as the high Priest having on this plate with this inscription got the iniquities of the people pardoned which he bare before the Lord So our high Priest Jesus Christ presenting before his Father his most absolute holinesse gets a pardon for all our sinnes which he beares upon himselfe And as their sinnes were pardoned in respect of the high Priest who represented Christ So both theirs and ours are indeed and truth pardoned for the true and eternall high Priest who is Christ himselfe The fifth peculiar garment was the embroydered Coate of fine linnen verse 39. which was a beautifull costly and large garment reaching downe to his feet covering most of his body curiously wrought with most precious matter and cunning workmanship which noted the dignity of the person and office of the high Priest For in old time long white garments appertained to men of high place and excellent in wisedome As in Iosephs advancement Gen. 41. 42. hee was clothed with white fine linnen when he was to bee Vice-roy and next in authority to the King See Ester 6. 8. how Merdecai was apparalled by the Kings command This garment was most proper to our high Priest of the new Testament Jesus Christ who is by it described Revel 1. 13. clothed with a robe downe to his feet Noting 1. The excellencie of his person who is Prince of peace Isai. 9. 6 For so long white garments ever betokened peace both within the Church and without 2. That hee excelled in wisedome and counsell being the great Counseller and the spirit of counsell and understanding resting in his brest Isai. 11. 2 For to such also these garments belonged Dan. 5. 7 16. 3. The lovely and beautifull connexion and conjunction of his Propheticall Priestly and Princely Offices sincerely and perfectly fulfilling them and appearing before God in them as in a most costly embroydered garment consisting of many pieces and many colours fitly couched and laid together And this garment hee ware not onely in earth as the Priests did but now after his ascension he continues to performe the Offices of the high Priest for his Church in the same embroydered garment presenting before God the merit of his onely sacrifice and making intercession to the Father for it The sixth garment is the girdle of needle worke verse 39. Of diverse matter linnen blue silke purple and scarlet and of diverse colours Chap. 39. 29. The use of it was to fasten the Priests garments unto him that they might not hang loose upon him in his Ministration And specially points out unto us our high Priest Jesus Christ described after his ascension Revel 1. 13. to bee girded about the paps with a golden girdle Noting in Christ foure things 1. The truth and constancy in accomplishing all the gracious promises of the Gospel seeing our high Priest is girt about with the girdle of verity 2. His justice integrity pure and uncorrupt judgement as gold Isai. 11. 5. Iustice shall be the girdle of his loynes and faithfulnesse the girdle of his reines 3. His readinesse to doe the office of a Mediatour Girding of the attire hath ever beene a signe of readinesse and diligence in businesse undertaken So Luke 12. 35. Let your loines be girded about 4. His mindfulnesse and care in performing his office For as not girding is a signe of carelessenesse and negligence So girding of care and industry So our Lord and high Priest never carelessely cast off any poore and penitent sinner But in the dayes of his flesh minded their misery and now in heaven keeps on his girdle casts not off the care of his Church but perpetually accomplisheth whatsoever is needfull for her salvation Sect. IIII. I. In these garments some things necessary for Ministers some things for the people 1. All about the Priest must bee gold silver precious stones curious colours signifying that no vile or base thing must be in the Ministers cariage or behaviour But as the Priests costly garments covered the frailty of their bodies and graced them in their office so the graces of their mindes must not onely hide their weaknesse but adorne and beautifie them for the honour and prosperity of their function And
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.
seeing he was before all worlds eternally begotten of his Father And whereas Melchizedek onely had no beginning or end of life expressed Christ is onely truely without beginning neither shall have any end for hee is the beginning and the ending And although his humanity had genealogie beginning and ending of life yet as he was the word hee had none And although as the Sonne he was from the father yet as God hee was from none but as the word was of himselfe Here also is a difference Melchizedek was without genealogy according to Scripture Christ according to nature IV. In the excellency of his 1. Person 2. Priesthood 1. For excellency of Person 1. Melchizedek was greater then Abraham for he blessed Abraham and the greater blesseth the lesser Heb. 7. 7. signifying Christ the fountaine and originall of all blessing in heavenly and earthly things Ephes. 1. 3. 2. Melchizedek refreshed Abraham and his Army returning weary from the battell and journey with bread and wine Here Abraham was a receiver Melchizedek a giver a manifest type of Iesus Christ refreshing and comforting all his followers and members of his militant Church in their journey and wearinesse with his word and Sacraments Matthew 11. 28. I will refresh you 3. Melchizedek was man onely and sinfull Christ God and man without sinne Melchizedek as the sonne of God Christ indeed the Sonne of God 2. For the excellency of his Sacrifice or his Priesthood which was greater then Aarons For 1. Levi and Aaron paid tythes in Abrahams loines to Melchizedek Heb. 7. 9. and the inferiour payes tythes to the Superiour Such is the Priesthood of Christ after the order of Melchizedek not of Aaron 2. In regard of the entrance Melchizedek was not anointed with materiall oile as Aaron nor received his Priesthood from any other but onely so declared by the mouth of God So Christ succeeded none received his Priesthood from none but anointed by the Spirit of God Luke 4. 18. and made a Priest by the Oath of God Psal. 110. 4. The Lord sware and will not repent thou art a Priest for ever after the order of Melchizedek 3. In regard of the continuance of his Priesthood For as hee receives it from none so hee passeth it not to any other nor any can succeed him but hee endureth ever having an everlasting Priesthood Heb. 7. 24. The Leviticall Priesthood ended particularly in the death of every high Priest and universally and finally in the death of our high Priest But Christ is eternall who died but rose againe figured in Melchizedek I. If Christ bee the true Melchizedek then must he needs bee greater then Abraham though the Jewes vainely gainesay it Ioh. 8. 53. To him all our tythes and offerings our sacrifice of praises are due as tythes and offerings due from Abraham to Melchizedek Hee is blessed and Prince onely the King of kings and Lord of lords unto him be honour and power everlasting 1. Tim. 6. 15 16. So the foure and twenty Elders Revel 11. 15 17. And Angels Beasts Elders and all creatures Revel 5. 11 12 13. II. For the comfort of the Church that Christ is the true Melchizedek both a Priest and a King 1. As he is a Priest wee are assured of a perfect reconciliation by his all-sufficient Sacrifice 2. Of sound instruction for the Priest must teach the Law his lips must present knowledge Ioh. 4. 25. When the Messiah is come hee will tell us all things Wee detest the blasphemy therefore that tells us that he hath left an imperfect doctrine that must bee eeked with traditions 3. Of his blessed intercession which is meritorious and acceptable Samuel out of his love to the people 1. Sam. 12. 23. saith thus God forbid that I should sinne and cease to pray for you but I will teach you the good way Christs love to the Church is no lesse therefore he will both teach and pray 4. Of powerfull protection and safety For he is not our Priest onely but our King not our Doctor onely but our defendor not a Priest onely to pray but a King to obtaine for us and bestow on us what he prayes for What if he had never so much power in teaching if he were impotent in defending But he is King of peace in himselfe and unto us We haue a powerfull aduocate in heaven They never tasted the sweetnesse of this doctrine that seeke after any other Mediator III. Hence is the happinesse of the Church As Melchizedek blessed Abraham So Christ our Melchizedek hath blessed all the faithfull posterity of Abraham Eph. 1. 3. with all spirituall blessings in Christ Iesus But with difference Melchizedek onely pronounced blessing Gen. 14. 19. blessed art thou of God possessor of heaven and earth But our Melchizedek meriteth and bestoweth blessings of higher kind also then could Melchizedek For 1. Christ blesseth by meriting blessing through his most perfect sacrifice pacifying his Fathers wrath Melchizedek offered no such sacrifice to no such effect his was accepted by mercy not for merit not for his owne sacrifice but for Christs 2. By actuall procuring the blessing of remission of sinnes and righteousnesse restored a more effectual blessing then Melchidek could procure His sacrifices could onely signifie these in the Messiahs not actually apply them 3. By gathering calling ruling and preserving in spirituall life his whole Church as members of his owne body and by the donation of his spirit none of which blessings Melchizedek could give 4. By bestowing eternall life on beleevers here in the first fruits heereafter in the harvest whereof Melchizedek must be a receiver from him the fountaine not a giver 5. By publishing and pronouncing on beleevers all this blessing in the preaching of the Gospell and sealing it to the hearts of the elect by the daily effectuall voyce of his spirit by the word which Melchizedek could not doe Therefore a greater then Melchizedek is here and a greater blessing then Abraham received from him Let the world curse wicked ones rage and revile against the Church and members yet as Isaac said of Iacob Gen. 27. 33. I have blessed him and therefore he shall be blessed the same will Christ not say onely but accomplish to them IIII. Hence is the stability and perpetuity of the Church and members That Christ is the true Melchizedek that is an eternall Priest the Church must be eternall For a Priest cannot be without a Church nor an eternall Priest without an eternall Church but of Christ it is said thou art a Priest for ever Therefore Tyrants shall not wast it time shall not outlast it death shall not hinder the being and happinesse of it no more then it could the eternity of the Priest himselfe who rose gloriously from the dead so shall the members How happy a thing is it to be of this houshold V. The excellency of Christs Priesthood above the Leviticall This
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
present Moses in types and shadows Christ in body and truth Moses to one nation the Jews Christ taught all nations the true worship Moses doctrine accuseth woundeth Iohn 5. 45. Christs doctrine justifieth healeth c. III. In his passion and suffering 1. Moses being to deliver the Law fasted forty dayes and forty nights in the Mountaine alone Christ being to preach the Gospell fasted so long in the wildernesse alone 2. Moses comming armed with authority for the Hebrews good was rejected both in his person and doctrine and message The Hebrew could say who made thee a iudge Exod. 2. 14. And Pharaoh will not hearken Exod. 7. 4. Nay Pharaoh raged and oppressed the more Our true Moses comming to save the Jews sped no better for thus they protested aginst him Wee have no King but Caesar Ioh. 19. 15. And we will not have this man to raigne over us Yea his gracious words and potent works were still contemned and envyed by the wicked Scribes and Pharisees as at this day by all the wicked in the world and there is no stilling of the rage of the Devill and his instruments where Christ is truely preached 3. Moses refused to be called the sonne of Pharaohs daughter and left the Court of Pharaoh to be partaker of the afflictiōs of Gods people Heb. 11. Christ descended from the glory of Heaven to save his elect and to suffer with them and for them as Moses could not doe Yea he tooke on him our infirmities and sorrowes and on earth refused his right to be a King when they would have made him because his Kingdome was not of this world 4. Both were willing to dye at Gods commandement both went up into a mount to dye Moses on mount Abarim Christ on Golgotha Both carefull to supply their absence to their people Moses by appoynting Ioshua his successor Christ by sending his spirit to lead his people into all truth IV. In sundry particular actions 1. Moses lift up the Serpent in the wildernesse So was Christ lift up Ioh. 3. 14. 2. Moses obtained flesh in the wildernesse to feede many thousands So Christ in the desert fed many thousands with a few loaves and fishes 3. Moses marryed an Aethiopisse a stranger blacke Christ marrieth the Gentiles strangers and in the Encomium of his Church it is said I am black but comely Cant. 1. 4. 4. Moses sweetened the bitter waters of Marah by the tree cast in Exod. 15. 25. Christ sweetens our afflictions by the wood of his Crosse Heb. 2. 10. 5. Moses was called a God Aarons God for directing him in things of God Exod. 4. 16. and Pharaohs God Exod 7. 1. for executing on him as God Gods judgements But Christ is indeed God most wise in counsell most potent in revenge 6. Moses delivered Israel thorow the Red-sea by his Rod Exod. 14 So Christ his Church from death by his Crosse through the red-sea of his blood 7. Never was God so clearly seene by the eye of flesh as to Moses who talked face to face But never did creature see his face but Christ Ioh. 1. 18. 8. As Moses was transfigured on an hill Sinai and so glorious as Israel could not behold his face So was Christ on mount Thabor so as his disciples were amazed and wist not what they said 9. As Christ after death rose most gloriously So Moses body after his death was most gloriously raised in which hee was talking with Christ on the Mount in his transfiguration Matth. 17. 2. 10. Moses face was covered with a vaile Our Moses with the vaile of his flesh hid the glory of his Deity and put on vilenesse instead of majesty that men might behold him and see and heare him and beleeve I. The doctrine of religion which wee teach is of God 1. Wee teach no other then what Moses taught nor no other then what Jesus Christ taught the one being faithfull as a servant the other as the sonne in the house For as there were not two Churches of the old and new Testament So is there but one faith one doctrine in substance onely differing in manner of delivery 2. This doctrine was perfectly fully and faithfully delivered to the Church seeing both were so faithfull If there be a doctrine of traditions unwritten if a doctrine of merits of purgatory of intercession of Saints then was Christ unfaithfull and did not reveale the whole will of his Father Paul a servant revealed the whole will of God Acts 20. 27. Was the Sonne lesse faithfull 3. This doctrine is fully and sufficiently confirmed by many and mighty miracles both in Moses the servant and in Christ the Sonne and being no new doctrine it needs no new miracles It is too idle to call for other miracles when they cannot proove that wee bring any other doctrine If wee should bring in strange and lying doctrines never knowen to Moses or Christ as they doe wee would cast about for lying wonders and pretend fabulous miracles to prove them as they doe II. Whatsoever office or function God sets thee in bee faithfull so was Moses the servant so was Christ the Sonne Hast thou an high place in Gods house as Moses be faithfull see 1. Tim. 1. 12. Art thou but a doore-keeper in Gods house bee faithfull in faithfull performing of whatsoever God reveales to bee his will Hast thou received any talent lay it out to thy Lords advantage else canst thou not bee faithfull Let thy care and study be to bee found not onely faultlesse but faithfull in all things according to thy Christian profession that faithfulnesse may bee thy praise and crowne in Magistracy Ministery private life in the whole practise of religion and also thy comfort living and dying when the Lord shall witnesse unto thee as to Moses in his life time Numb 12. 7 8. and dead Deut. 34. 5 10. Moses the servant of the Lord died and there arose no such Prophet III. Labour to expresse the fruit of faith Heb. 11. 26. to preferre the state of Gods people above all earthly profits and prerogatives account the despised condition of the Saints above the admired happinesse of wicked men Moses would joyne himselfe to them when hee might have beene in the height of honour Christ would not be in heaven without them but endured more affliction then Moses could to enjoy them Hence observe foure sorts of people that are not of Christs nor of Moses minde 1. Politicians who take the honour and profit of the Gospel but will none of the afflictions of Christ. 2. Proud persons who will not looke so low as on afflicted Christians 3. Temporizer◠that looke a squint on them if any suffer for well-doing 4. Scorners that despise the society and exercises of Gods people as too base company and courses for them Let all such know 1. That Christ in heaven scornes them not nor withdraws himselfe from them yea heaven would not please him without them 2. That the
fellowship of a Kings Court such as Pharaohs in riot feasting drinking gaming is hatefull to a sound minde in comparison of the society of the miserable and persecuted Saints though a fleshly eye cannot see it 3. That it will be no great comfort to beleeve the Communion of Saints and not enjoy it 4. That they which despise it here shall never enjoy it in heaven 4. In the type and truth wee have a sure argument of our resurrection Moses dead body hid in the valley of Moab none knew where appeared glorious on the hill Thabor in Christs transfiguration Christs body hid in the grave comes forth glorious and ascends glorious on mount Olivet Both teach that our bodies are not lost but laid up and as sure as laid downe in basenesse shall rise in glory CHAP. VIII 7. IOSHVA A type of our true Ioshua another Moses I. BOth Saviours For Ioshua under the very same name is propounded a type of Christ. Both had the name Jesus both saved their people therefore Ioshua is called Iesus Heb. 4. 8. the type from temporall and externall enemies the truth from spirituall and eternall II. In his calling 1. Both succeeded Moses who makes way to both 2. Both guides going before Gods people The type to the earthly Canaan the truth to the heavenly 3. Both led them into the land Ioshua led the people not onely toward the land but into the promised land What was denied to Moses was granted to Ioshua Moses might not enter nor those that had disobeyed but Ioshua entreth and taketh possession for himselfe and for all the people So our Ioshua hath taken possession and led us into the possession of our heavenly Canaan What Moses Law could not doe for our infirmity Christ by his Gospel hath done for us That may shew us the way but this brings us to the wayes end and gives us all our promised expectation Thus our Ioshua carries us through from this wildernesse to our rest 4. Both divided the land and allotted to every man his portion Ioshua having entred Canaan assignes every one his portion Iosh. 14. 1. Christ ascended into heaven prepares for every beleever a place Ioh. 14. 2. III. Both confirmed their calling with many miracles 1. Ioshua being to passe over Iordan divides the waters and they gave way unto him Christ in the same Iordan divides the heavens Matth. 3. 16. and they testifie unto him verse 17. Ioshua divides waters but he ascribes it to the power of the Lord of all the world Chap. 3. 13. But our true Ioshua being that Lord and God of all the world by his owne power commanded the seas and they obeyed him 2. Ioshua becompassing the walls of Iericho and the long blast of rammes hornes overthrew the walls of it Chap. 6. 5. Our Ioshua by as weake and vile meanes in the eye of flesh even by the sound and blast of the Gospel shakes downe dayly the high and thick walls of the Devill and Antichrists kingdome and of the Iericho of this world which resists the people of God in their passage to Canaan By the preaching of the Gospel typified by the sound of the Trumpets our Ioshua overthrowes the wisedome power seeming sanctity and whatsoever strength of flesh is opposed to the power of the Gospel 3. Whilst Ioshua was destroying the enemies of God the Sunne in the heavens at his word stood still and stayed his course as a willing spectatour of that businesse and deferred the night lest hee should want day to smite his enemies in Chap. 10. 12. So our Ioshua whilst on the Crosse hee was spoiling principalities and powers and opening the way to Canaan commanded the Sunne to stopp his course and hide his face to witnesse to all the world the great worke in hand that day Of both these dayes may be verified Iosh. 10. 14. there was never before day like nor after it shall be IV. In his fortitude victory triumphs Both of them mightily miraculous miraculously triumphant 1. Ioshua was the Judge and Captaine of Gods people the leader of his Armies the mighty conquerour of all the enemies that rose up and resisted them Hee subdued both princes and people of the Canaanites Hee set his foot on the necks of five kings at once and slew them Chap. 10. 24. nay made his men of warre set their feete on their necks and trample them as dung and went on and in small time had slaine one and thirty Kings with their Armies Chap. 12. 10. Never had Israel so many enemies in their passage to Canaan as Gods people have unto that heavenly Canaan their countrey and rest typified by that Even all the gates of hell the rage of Satan the power of sinne the allurements of the world whole armies of temptations a troupe of pleasures honours profits on one hand a whole band of crosses and discouragements on the other a legion of lusts within our selves But our Ioshua the mighty Captaine not onely of the Lords hosts but who is the Lord of hosts is described to sit on a white horse whose name is called Faithfull and true and hee judgeth and fighteth righteously Revel 19. 11. Hee hath valiantly triumphed over all enemies spoyled principalities and powers set his foot on their necks troden Satan under his feet and made us tread him under our feet too If Ioshua have slaine one and thirty Kings Our Ioshua hath slaine so many thousand commanders 2. By meanes of Ioshuas faithfulnesse and fortitude not one word failed of all the good things which the Lord had said unto Israel but all came to passe Chap. 21. 45. and 23. 14. So by meanes of our Ioshua all the promises of God concerning heaven and happinesse are accomplished which are all in him Yea and Amen Heaven and earth may faile but not one jote of Gods promise but this Ioshua will see it accomplished V. In sundry actions 1. Ioshua saved Rahabs house that had the red cord hung out at the window because they had saved the Spies Chap. 6 So Christ saves every penitent sinner that expresseth faith in his blood and love to the true Israel of God especially his Ministers and Seers 2. Hee graciously accepted the Gibeonites when they humbly sued and intreated peace of him So a broken and a contrite heart our true Ioshua never despised Hee that offers repentant sinners grace before they seeke it when they seeke it will not deny it 3. When God by Ioshua had wrought that great miracle of stopping up the river Iordan till they passed over Chap. 4. 2. Ioshua commmanded twelve men of Israel to gather twelve stones out of Iordan and set them up memorialls of Gods great acts to all posteritie So our Ioshua having wrought many mighty miracles for the confirmation of his holy doctrine commanded twelve men his twelve disciples by the preaching of the Gospel to erect through all the world a monument and memory of the
wondrous workes of the Sonne of God in the working out of mans salvation and leading them to the heavenly Canaan I. What a fearefull thing it is to bee an enemy of God and his Church Never was Ioshua so mighty against the enemies of Israel not one of whom were he never so strong could stand before him as our Ioshua is to roote out at once all his enemies Art thou an enemie to Jesus an hindrer of any of his people in their way to Canaan looke to thy selfe Suppose thou hadst power above Ioshua the type art thou stronger then the true Ioshua Hee carries victory in his banner Iulian shall cry with his guts in his armes O Galilean thou hast the victory The proudest enemy shall be as lambs greace before a consuming fire Our great Ioshua shall set his feet upon thy necke and make thee the dust of his footstoole nay hee shall set the feet of his despised servants upon thy necke as Ioshua did The power of one and thirty Kings shall not carry it against him If thou art an enemy hasten thy repentance else thou hastenest thy destruction If thou worke not the will of God God will worke his will on thee And what need any man bee offended at the present prosperity of Gods enemies be they never so great seeing our Ioshua shall suddenly blast their power and glory and dash them asunder as earthen vessells II. Comfort All the good word of God for the salvation of his people shall bee accomplished 1. Though the promise may seeme out of minde Ioshua shall performe every word and syllable of that promise made three hundreth yeeres before 2. Though there be never so many hindrances and mighty lets they shall not hinder God promiseth the good land but how should they get thorow Iordan seeing there is no other way Now rather then his promise shall faile he will invert the order of nature Iordan shall stop his course nay runne backward The like in their comming out of Egypt God had said that night they must out and the sea must give way to the promise God promiseth Ioshua to overcome 5. Kings at once an hard taske and one day is too little for it but rather then the night approaching shall dissolve the battell and any of them escape hee will command the Sunne to stand still and lengthen the day that his word may bee accomplished Israel in passing to Canaan must passe the huge and terrible wildernesse fourty yeares Alas what shall they eate or drinke Can a barren wildernesse afford any food or if any for so many hundred thousand men But before the promise faile heaven shall raine Manna the rocke shall give abundance of water Hath God promised thee daily bread helpe in affliction refreshing in wearinesse remission in sense of sinne a blessed issue in every triall Let thy faith give God the honour of truth Heaven shall fall and earth ascend before thou beleeving shalt be frustrate Isai. 54. 10. Hath hee promised thee the heavenly Canaan what if thou seest armies of enemies of discouragements thou being an Israelite shalt not faile For 1. Nothing in nature is so strong as the promise 2. God hath after a sort captivated himselfe and all his creatures to thy faith 3. He may deferre the promise but never deny it or himselfe Wait still III. Is Christ the true Ioshua 1. Acknowledge him our Captaine and head 2. Submit our selves unto him as Israell unto Ioshua Iosh. 1. 11. 17. All that thou commandest us we will doe and whether thou sendest us we will goe as we obeyed Moses in all things so will we obey thee 3. Follow him as our guide into that eternall rest and depend on him for our inheritance there Moses cannot carry us in for himselfe must onely see the land So wee may see the land of promise a farre off in the Law but onely Jesus can bring us in For 1. He alone is entred already to take possession for us 2. He hath undertaken to carry us through our wildernesse to our Canaan IV. What conditions we must observe in comming to heaven as they in comming to the good land 1. The land is theirs and possession given but many Canaanites and Jebusites must dwell in the Land under tribute still ch 15. 63. and 16. 10. So notwithstanding all our promises of rest and possession of peace of conscience in this world are some yea may Canaanites and Jebusites to molest Gods people But at last our Ioshua leaves never an enemy unsubdued There shall nothing which is unholy get within the walls of that City hee sees the last enemy destroyed 2. They must not come into that land till they were circumcised for all the forty yeares in the wildernesse they were not circumcised ch 5. 3. 7. Till the shame of Aegypt was remooved vers 9 Ioshua cannot bring them into the promised land Which shame as Iunius thinks was the prophanenesse of their fathers contracted in Aegypt whereby they grew carelesse of Gods ordinances Our Ioshua brings not us into our Canaan so long as wee are prophane and uncircumcised till he have circumcised our hearts and we be holy and sanctified for without shall be dogs 3. Ioshua must divide their inheritance by lot and so every one must receive it not by right or desert ch 14. 2. And so God commanded Moses Numb 26. 55 So our Ioshua divides to the elect their inheritance in the heavenly countrey not for their merits and deserts but by his rich and free gift If no Israelite could claime of Ioshua one foot out of merit and desert but all of promise and grace much lesse may we our childs part in heaven Gods mercy is mans merit 4. Ioshua gives them the land with this condition that for so great labour and travell in preparing so good a land they affoord him an inheritance among them ch 19. 49. Our Ioshua was not inferiour in labour and paines to Ioshua in purchasing us a better land and we must give him the inheritance he asketh so they did to Ioshua that he may dwell among us or in the midst of us Now the inheritance he asketh among us is our hearts purged by faith He desires no more of thee for all his paines but a little roome in the midst of thee which himselfe will build and dwell in If thou dost not give him his demand besides thy unkindnesse and unthankfulnesse thy heart shall lie as a ruinous wast as a nasty and stinking hoale a cage of uncleane beasts and lusts yea an habitation of Devils 5. Ioshua brings them into the good land and as soone as they eate the corne of the land the Manna ceaseth the next morrow ch 5. 12. So when our Ioshua shall bring us into our good land to eate the fruit of it the good things and meanes of this world shall cease The Manna the preaching of the word celebration of Sacraments faith and hope c.
c. V. Comfort the Church That Jesus Christ is the true David 1. Wee have strong deliverer and deliverance David pulled the sheepe out of the Lyons mouth and the Lamb out of the paw of the Beare 1. Sam. 17. Christ the true David hath delivered his chosen flock out of the power of Satan death and damnation 3. Be contented to be rejected of all sorts of men not enemies onely but of brethren So was David so Christ and the servant is not better then the Master It was ever the lot of truth to bee rejected of the builders as was David as was Christ few nobles few wise nay many great Rabbies professing the key of knowledge were greatest enemies to the truth as the truth is in Christ that is to the sincere profession and practise of Christianity Nay the basest sort made mouthes and scorned them both And are there not now such as would scorne out the truth of grace were it possible 3. Though Christ the chiefe corner stone may be refused he cannot be remooved David must be King against all the hearts of his enemies So Christ shall keepe his place and headship against the gates of hell he is a King everlasting in his Church and of his Kingdome shal be no end He is a King euer present in his Church and needs no Vicar nor hath put it off to his pretended Vicar who claimes to be King of Priests and Princes He is a King present in his Church not as Baal among his worshippers either asleâ—pe or in his journey or otherwise taken up but ever intent for the safety of the Church watching ever to overturne the open power and private pollicy plotted and planted against his kingdome Let us with faith and hope ever lift our eyes up to his banner and stand close to our victorious Captaine For as Souldiers losing the sight of their Ensigne are in extreame hazard of confusion so we if we suffer Christ to slippe out of our eyes and hearts hazard the losse of our salvation CHAP. XI 10. Salomon a type of Christ in 6. things I. IN person and condition Both Salomons both Iedidiahs that is beloved of God both Kings of Israel both Kings in Jerusalem both Preachers in Jerusalem both somes of David yea both sonnes of God To both agrees that 2. Sam. 7. 14. I will be his father and he shall be my son But with this difference Salomon was the sonne of God by adoption and grace the true Salomon by nature and eternall generation II. Salomon was a peace-maker ful of peace 1. Chro. 22. 9. A sonne is borne to thee which shall be a man of peace and I will give him rest from his enemies therefore his name is Salomon and I will send peace and quietnesse on Israel in his dayes A notable type of our Salomon who himselfe is the Prince of peace whose Scepter is a Gospell of peace whose subjects are sonnes of peace whose kingdome stands in righteousnesse joy peace c at whose birth the Angells sang Peace on earth But with difference Salomon could preserve onely outward peace but Christ makes up our peace with God and all Creatures and brings sweet peace and upholds it in our consciences 1 Kings 4. 25. Salomon procured that in his dayes all Israel and Iudah dwelt without feare every man under his Vine and figtree in respect of outward tranquility and security but our Salomon that every beleever is redeemed from enemies to serve God without feare of sinne Satan hell damnation Salomon brought peace but could not establish it in his owne dayes much losse after him for presently after the kingdome was rent into peeces But our Salomon brings a peace which none shall take away III. Salomon excelled all other men in wisdome and knowledge 1 King 4. 29 30. But Christ is the wisdome of the father and farre excells Salomon as in whom are hid all the treasures of wisdome and knowledge Col. 2. 3. For 1. Salomon had wisdome by donation and gift Christs was native and proper 2. Salomon by all his wisdome knew not mens thoughts but Christ knew what was in man Ioh. 2. 25. 3. Salomon though very wise in himselfe could not infuse his wisdome into others to make them so But Jesus Christ is made of God our wisdome 1 Cor. 1. 30. because he is not onely our head as King but as Mediator unto whom we as members are mystically united 4. Salomon was not so wise in the beginning of his raigne nor in the end but our true Salomon was never destitute of the wisdome of God 5. Salomons wise sayings have commended his wisdome in all the Church of God the fame of his wise speeches and actions spred through the World But much more hath the fame of Christs doctrine and miracles Mat. 4. 24. And never man spake like our Salomon by his adversaries confession therefore not Salomon IV. Salomon was a type of Christ in that he was a King of greatest royalty wealth and glory that ever was He so inriched his subjects that silver and gold were as common to them as stones in the streets 1. King 3. 13. no King on earth was like Salomon but Salomon was no King to Christ. Cant. 3. 11. Come forth ye daughters of Sion looke upon King Salomon with the crowne wherewith his mother crowned him c. That was no doubt royall and glorious to behold but we shall see all Salomons glory nothing to Christs For 1. Salomon had but one Crowne but Christ hath many Crownes on his head 2. The maids of Sion admire Salomon for his and reverence him but all the Saints in earth and heaven honour and worship Christ with divine honour which is given to none but God 3. Salomon without wealth and abundance cannot enrich his subjects but Christ out of poverty enricheth his He being rich became poore to enrich us 4. Salomon enricheth his people with silver gold and earthly wealth Christ the true Salomon doth his with heavenly and spirituall wealth as of wisdome the price of which is above silver of faith much more precious then gold and all other graces to which all worldly wealth is but as stones in the street yea dung and drosse 5. Salomons throne was set above all the thrones of the Kings of the earth but Christs farre above Salomons He is the great King of glory exalted unto the right hand of God and ruleth not a small corner of the earth but hath all power in heaven and earth Neither doth Christs humility and abasement hinder his glory for when he was lowest he shewed greater glory in the least of his many miracles then Salomon in all his royalty Nay more he was more triumphant upon the Crosse and rode in more magnificence then ever Salomon did in all his golden Chariots V. Salomon was a type of Christ in 1. building 2. dedicating 3. ordering the Temple 1.
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
shadowes give place Nay there is no private man that is godly but he must weare this white linnen garment having put it on in the laver of regeneration as Gal. 3. 27. whosoever are baptized into Christ have put on Christ. 2. A girdle vers 40. which signifies constancy and stability in the truth both in our high Priest Jesus Christ who was not a reed shaken but a firme rocke as also in his members who are commanded to stand fast their lines girt with verity Eph. 6. 14. Hence followes That the Ministers word must not be yea and nay his course must be constantly gracious and watchfull And for private Christians Heb. 13. 9. Be not carried about with divers and strange doctrines for it is a good thing that the heart bee stablished with grace 3. A bonnet vers 40. A symbole and signe to them of Gods protection still covering them in their faithfull service signifying to us the Lords cover and faithfull protection both over our head and over his members for his sake So as every faithfull Minister hath a bonnet Christ carries him as a starre in his right hand and covers him from the rage of Satan and the world else should he not stand a minute And every faithfull member of Christ is so covered as an haire cannot fal much lesse the head without the will of his heavenly father 4. The breeches ver 42. putting more comelinesse upon the uncomely parts Signifying to them and us 1. What reverence we ought to use in the service of God farre remooving thence every uncomely thing 2. Shadowing out the true and perfect holinesse with which Christs humanity was cloathed and not onely with that but with the Majesty of his deity which highly graced and honoured the despised and fraile humanity which had no forme nor beauty Isa. 53. 2. 3. Not darkely representing that care and respect which our Lord and Saviour Christ hath of his inferiour base and despised both Ministers and members through the world Isa. 41. 14 feare not worme Iacob I will helpe thee To the high Priest belonged sixe peculiar garments First the Ephod ver 4. In which 1. The matter it was not wooll or silke but linnen which riseth out of the earth Ezech. 44. 17. Signifying that holy flesh of Christ which vayled his deity as a garment and that it was taken not from heaven but from his mother on earth as the matter of that garment grew immediately out of earth 2. The forme it was a long white garment signifying the long white garment of Christs absolute righteousnesse white innocent and unspotted and long to cover all our nakednesse without eeking or patching of merits 3. The ornament of it In it were set two Onyx stones and in them the names of the twelve tribes of Israel ingraven which Aaron carryed upon his shoulders signifying 1. That the names of the godly are not lightly written but fast ingraven in the love and memory of Christ as those names were ingraven in very hard stones 2. That Christ doth still carry his Church on his shoulders lifting them up out of dust and misery and bearing them upon the shoulders of his power and providence as on Eagles wings Deut. 32. 11. Or as the good shepheard brings home the sheepe on his shoulders Luke 15. 5. According to his gracious promise Isa. 46. 4 I have made you I will also beare you and I will carry you and deliver you 4. The use of it The high Priest in this garment carryed on his shoulders the names of Israel into the Sanctuary before God so our high Priest in the garment of his righteousnesse presents his Church shadowed by the twelve tribes without spot or wrinckle or any such thing and carries into heaven on his shoulders even into the true Sanctuary not made with hands those whose names are written in the booke of life 5. Distinction As the high Priest carryed the names in severall precious stones and severally ingraven so our high Priest takes speciall notice of every particular member of the Church neglects not the meanest but knowes them by name as the head can name every member of the body and contemnes not the meanest Rev. 3. 4 the Church of Sardi had a few names that is godly persons so well knowne to Christ as men by their names 6. The propriety of it It was not lawfull for any but Aaron and the high Priest to use this garment nor might any imitate it for it was the fall of Gideons house Iudg. 8. 26 27 for making an Ephod like that of the Sanctuary It is true there were ordinary Ephods holy garments common to inferiour Priests as Saul put to the sword foure score and five Priests that wore an Ephod 1 Sam. 22. 18. And used by the Levits as Samuel very young ministred in an Ephod 1 Sam. 2. 18. And it may be there were some garments called Ephods which great men did weare and no holy garment as 2 Sam. 6. 14. David danced before the Arke girt with a linnen Ephod But this Ephod was peculiar to the high Priest and in no garment else might he present the names of the twelve tribes signifying that no garment of righteousnesse may be expected or imitated in which God can behold his Church but this of Jesus Christ. And whosoever seeke elsewhere are abolished from Christ to their destruction Gal. 5. 2. 4. Oh the fearefull case of Papists that seeke to have their names written in another Ephod of their owne weaving and making The second garment peculiar to the high Priest was called the brestplate of judgement ver 15 the most precious part of all his garments I. In respect of the twelve costly and glistering stones which were set in foure rowes according to the number of the tribes ver 17. to the 22. In which 1. The shining of these stones signified the shining purity and innocency of Jesus Christ both in himselfe and in his members If they be pure as the sun faire as the Moone what is he 2. Their price of great value and worth signifying what a price the Lord Jesus valued his Church at He accounteth not beleevers as common and base stones but more precious then his owne life How vile and despicable soever they seeme to men and troden under foot heere below as common pebles yet Jesus Christ sets another price on them 3. Their place or situation They are set in the pectorall and Aaron must carry them on his heart signifying that Christ hath as much care of his Church as if it were inclosed in his heart le ts out his blood to make roome in his heart for them 4. Their number Twelve according to all the tribes noting that there is a roome in the heart of Christ for every one of the elect None can anticipate or prevent other With him is plentifull redemption The former without the latter shall not
that our principall mourning may be for our sinnes and binde up our affections for outward and naturall losses and crosses so as wee may have them loosed in spirituall This law tells us that sorow for our onely sonne or brother or the deare wife that lieth in our bosome ought to be no sorow in comparison of sorow for sinne Which 1. separates from God 2. makes Christ absent and stand aloofe 3. grieves the Spirit and makes him heavy towards us 4. seperates soule from body yea without repentance soule and body from heaven and happinesse Let us who have beene excessive in worldly sorow turne the streame against our sinnes and in all crosses set our heavinesse rather upon some sinne in our selves which might cause the crosse then on the crosse it selfe Sect. VII Now it followeth that we shew how the Priests figured Christ in their ministeriall actions Of these kinde of actions some were common to inferiour Priests some proper to the high Priest I. Common actions were six 1. The Priest must kill the sacrifices and none but he signifying Jesus Christ his voluntary action in laying downe his life for beleevers none could take away his life from him And hee was to be aswell the Priest as the sacrifice Iohn 10. 18. I have power to lay downe my life 2. The priests offred the blood of the sacrifices to God and sprinkled it on the Altar for they were ordained for men in things of God to offer gifts and sacrifices for sinnes No man might offer his owne sacrifice but hee must bring it to the Priest there was no comming to God but by the priest Figuring out Iesus Christ who offers up himselfe a sacrifice for the sinnes of the world upon the Altar of his Deity which gives both vertue and merit unto it No other can offer to God bloody or unbloody sacrifice upon this Altar but himselfe Iohn 17. 19. I sanctifie my selfe for them even as the Altar sanctifieth the gift 3. The Priests prepared the body of the sacrifice Lev. 1. 6. flayed it divided it into severall parts washed the intrailes put fire unto the burnt offering consumed the fat cast the filth and dung into the place of ashes Signifying that Christ himselfe alone did the whole worke of redemption He suffered the heate of Gods wrath and justice he puts away all our filth and covers it in his owne ashes he burnes up our fat that is the senselessenesse of our sin and all that savoureth of the flesh by the fire of his Spirit and inwardly purgeth and wholly washeth us in the fountaine of his owne blood 4. The Priest must teach the people His lippes must preserve knowledge and the people must depend on his mouth signifying the action of this great teacher of the Church who brought to us from the bosome of his father the whole counsell of God concerning the redemption of mankinde which could never have entred into the heart of man but by the teaching of this great Prophet Deut. 18. 15. He hath the learned tongue and Grace is poured into his lippes Hee therefore having the words of eternall life we must depend on him and heare him 5. The Priest must pray for the people and blesse them A forme of blessing is prescribed for Aaron and his sonnes laying their hands on the children of Israel signifying the strong prayers and intercessions of Iesus Christ for his Church who was heard in all things as himselfe witnesseth Iohn 11. 42. Father I knowâ— thou hearest me alwaies And accomplished not only in his holy intercession upon earth and now in heaven but manifestly in that blessing of his disciples by laying his hands upon them which was his last action upon earth Luke 24. 50. 6. The Priests were to preserve the Oyle for lights and the incense and for the daily meat offering and the anointing oyle And the oversight of the whole Tabernacle and all in the Sanctuary and all the instruments belonged to their care for the safety in moving carying standing c. signifying Iesus Christ the preserver of all grace in his Church He onely watcheth for the safety of his Church for the upholding of his holy ministery and all holy constitutions which else would quickly be broken up He plants the Ministery and he removes it at his pleasure He hath the seven stars in his right hand Hee is the great Archbishop of soules to the whole Church and no other in this kinde but hee So much of common actions ministeriall II. Actions more peculiar to the high priest were 1. daily 2. weekely 3. yearely 4. continually I. Hee must daily 1. dresse the holy lamps and lights morning and evening before the Lord Lev. 24. 2 3. to preserve the lights from going out Shadowing Christ the true light by whom the light of true doctrine must ever shine in the Church and never goe out by which the true beleevers shall bee delivered from darkenesse and death This was formerly figured by Goshen there was light when three dayes darknesse was over all Aegypt And this was figured by the pillar of fire that never failed till they came to Canaan 2. he must daily burne incense before the Lord upon the Altar of sweet perfume signifying Christ our high Priest daily offering up 1. our duties and services done by his appointment and which through him smell as a sweete incense acceptable to God 2. our prayers called odours of the Saints and a sweet incense And as no incense pleased God but that which was offered upon that golden Altar so no duty or prayer of ours is farther accepted then offered up by him and from him whose golden purity gives merit and worth unto them And as the incense must be offered up by the high Priest morning and evening so the continuall vertue of Christs merit ascendeth daily before God and perfumeth all the Sanctuary neither is there any other way to the father but by him II. He must weekly make the shewbread and set it before the Lord continually Exod. 25. 30. And more expresly Levit. 24. 5 6. Every Sabbath he must set on the table twelve loaves according to the twelve tribes and take the old away to the maintaining of his family for which use they might well suffice every loafe weighing about seven or eight pounds Here was a figure of Christ the true bread of life who sets himselfe in the preaching of the Gospell and administration of the Sacraments before the face of God that is in the assemblies gathered together every Sabbath the most sufficient food and refreshing of the Church to continue it in life strength and good estate from Sabbath to Sabbath till that eternall Sabbath come III. He must yearely once and that in the day of expiation goe into the Holy of Holies Exod. 30. 10. and Lev. 16. 2. and 34. to make an attonement for himselfe for all his
all the Romish paynters quite out who paint him with his haire lying round about his shoulders but Painters and Poets may lye by authority It was enough for him that he was a Nazarite in the truth and substance of that Law although not in the letter and outward ceremony of it In which respect how did he neglect himselfe who being the Lord of all denyed himselfe of all rights and comforts He was so farre from all delicacy that with an utter refusall of all delights of flesh his whole intention was set on his function and office submitting himselfe to sorrow curse c. Besides what courage and fortitude did hee expresse through his whole function and office in overcomming sinne death Satan the Crosse Hell and all adversaries Sampson the strongest of all Nazarites was but a weakeling to him his adversaries flesh not spirit his power faint and fayling yea changed into weakenesse IV. Nazarites must not come neere the dead to touch them nor defile themselves by them nor meddle with the funerals of father mother brother sister or any of their kinred though they might pretēd never so much piety affection or good nature By which Law the Lord would teach them two things 1. That no changes of this life nor losse of their dearest friends should turne them aside from their duty or from the observation of the Law of their profession 2. To teach them constancy patience and magnanimity of spirit in the greatest outward afflictions and not to shew a weaknesse or passion in open or excessive lamentation Our Lord although he did touch the dead and was at funeralls and wept at the raysing of Lazarus and so observed not the ceremony of Nazarites because hee was no Legall Nazarite but was called a Nazarite as being the truth and substance of all the Legall Nazarites as in all other things so in this For he onely was the Master and had the true command of all his affections never exceeded measure in any thing never was defiled by any person dead in sinne never by any dead worke never touched or came neere any such defilement which Legall Nazarites could not avoid V. These Nazarites must be absolved and released from their Vow by comming to the doore of the Tabernacle of the Congregation with their offering Num. 6. 13. plainly by that figure leading us unto Christ the only doore by which we enter and have liberty to come into the presence of God and obtaine freedome from the sinne and weakenesse of any duty wee performe before him Now for application I. Acknowledge Christ the true Nazarite Upon his head let his Crowne flourish As it was said of Ioseph Gen. 49. 26 he was seperate from his brethren so was Jesus Christ seperated from all other men and Angels 1. In holinesse and purity being advanced in holinesse above all creatures He alone in propriety and perfection is a Nazarite purer then snow and whiter then milke yea his measure runs over to his Church Eph. 5. 26. 2. In excellence and perfection of all vertues and graces hee is that Netser Isa. 11. 1 the branch or flower which alwaies flourished in all kinds and perfections of vertue and graces and casts from him farre and neere a most sweet smell sweet and acceptable to God and men 3. In power and authority The Kingdome is his and power and glory all power is given him in heaven and in earth He hath power 1. to do us good 2. to withstand our evill 3. to tread downe Satan sinne death 4. to rescue his Church to confound Antichrist and all enemies 5. to finish the grace and glory of his Saints Why must Christ be so pure a Nazarite 1. Because his passion could not have beene acceptable if his person had not beene as pure as the sunne 2. Hee was to be not onely righteousnesse in himselfe as other Nazarites or righteousnesse in part but he must be a perfect righteousnesse to many Object But how could he be so pure comming of Adam as they did Sol. He came of Adam not by Adam as they did that is he came not by naturall propagation from Adam but was conceived by the holy Ghost and so all originall impurity was stopped in the very first moment of his holy conception Object But did not he take the same infirmities comming of Adam as they did Answ. No he tooke such infirmities as he pleased to fit him for a mercifull high Priest not to hinder him and therefore he tooke such infirmities from Adam as were miserable but not damnable and so remained a pure Nazarite without all sinfull frailty II. Christ the true Nazarite being come all shadowes must fly away and therefore this order of Nazarites gives no colour or approbation to any order of Popish votaries or monasticall persons now in the new Testament Besides that white is not more contrary to black then monasticall vowes to this For 1. The Nazarites were appointed by God himselfe their 's devised by themselves 2. Their vowes were of things possible in their power and temporary these are of things impossible without their power and during life be the party never so unable to endure it 3. Their vowes though appointed by God were not able to merit remission of sinne and eternall life but these say that they merit for themselves and others that their vowes are parts of Gods worship which never came in his mind or booke and a state of great perfection Whereas a Nazarite was not more righteous then others but better fitted for his duty 4. Nazarites might not cut their haire their order stands in cutting and shaving that they may still looke neate and effeminate 5. Nazarites drink no wine nor strong drinke and are very temperate in their dyet these belly gods eat up the fat and poure in the sweet till they be monsters that the very fasts of Friers for the delicacy and abundance is become a proverbe 6. Nazarites might not come at funeralls these follow them as flyes do fat meat and suck out thence their greatest profit and sweetest morsells 7. Nazarites notwithstanding their vow lived in holy wedlock but Popish votaries abhorre marriage not lust or whoredome Yet from this order they would establish their disordered orders as contrary as darkenesse to light III. The shadow of the Law is vanished away and the truth of the Gospell is broken forth as the light saith the Canon Law Every Christian must be a Nazarite not by vow of seperation but by imitation and resemblance of Christ the true Nazarite For I. He must be seperate from others 1. He must see that he be seperate from ungodly ones as one advanced to an happy estate in Christ. 2. That now his mind affections speeches and whole course be contrary to the course of the world and so as Ioseph seperate himselfe from the evill behaviour and manners of his brethren yea complaine of them to his
that is rightly distinguish of things between nature and grace between Moses and Christ betweene the law and Gospell truth and falshood They will not receive things in grosse and hand over head but being spirituall discerne all things 1 Cor. 2. 15. 2. They chew the cud that is after hearing and reading the word they meditate ponder apply and digest it as Mary laid up the words in her heart Luk. 2. 19. 2. The uncleane are knowne by some naughty and uncleane property Some like the dogs that prophane the most holy things barke against the word and preachers of it never chew the cud nor digest the word Some like the swine 2 Pet. 2. having their mouthes alwayes rooting in the earth cannot look up towards heaven all for their belly good for nothing but the knife neither for plough nor cart nor burthens nor saddle nor wooll nor milk but onely to feed and dye besides while they live their filthy wallowing in miery lusts and puddles of corruption Some like the hare fearefull creatures shrinking from faith in God in temptation and from profession of it in times of danger and persecution more fearing crosses and losses then God himselfe or the losse of salvation These uncleane creatures cannot enter into heaven The fearefull c. shall have their part in the lake c. Of the same ranke are the Conies that burrow and treasure in earth and neglect to treasure where theeves neither digge through nor steale Mat. 6. 19 20. Some like the Ravens black and unnaturall feeding on carrion Some like the Ostrich grosse hypocrites with faire wings but cannot flye Some like the Sea-meaw partly living on water partly on land partly will be saved by faith partly by workes cary fire and water blow hot and cold of any or no religion And so much might be said of the properties of the rest Sect. II. II. The second legall uncleanenesse was caused from within and was by the unclean issue of man or woman for which were appointed ceremonies of purification Lev. 12. and cha 15. 6. All those uncleane issues of which we must reade and speake modestly lead us by the hand 1. Into our selves and the consideration of our naturall corruption the running issues of which meet us every where 2. Out of our selves to the remedy which is by Jesus Christ our sanctifier The description of this foulenesse shewes what we are by nature and in the first Adam The maner of the cleansing shewes what we are by grace and in the second Adam in whom alone we attaine cure and remedy To explaine which wee must know that 1. Those lawes concerning our uncleane birth and the womans purification after every birth put both the Jewes and us in minde how that the common nature of man is horribly polluted by sin which is every where called by the name of uncleanenesse Psal. 51. 5. Behold I was borne in iniquity and in sinne hath my mothor conceived me Isa. 64. 6. We have all beene as an uncleane thing and all our righteousnesse as filthy clouts Iob 14. 4. Who can bring a cleane thing out of filthinesse there is not one Iohn 3. 6. That which is borne of the flesh is flesh because that which is begotten participateth of the nature of that which begetteth And this uncleanenesse is not in any one part but sticks to the whole man both in body and soule polluting the minde with blindnesse the will with rebellion against the will of God the conscience with senselesnesse and horrour the affections with all maner of disorder the whole outward man with resistance and repugnancy to the Spirit Rom. 8. 7. 2. As from these inward issues the outward man was many wayes polluted So the Jewes and we are put in minde that from that filthy puddle and fountaine of originall sinne issue continually many uncleane issues into the life and conversation Mat. 15. 19. Out of the heart come evill thoughts murthers adulteries fornications thefts false testimonies slaunders These are the things which defile the man 3. As these uncleane issues defiled whatsoever they touched Lev. 15. 4. to the 15. so herein is noted to them and us the infection of sinne and spreading of it and that the corruption of nature which will put forth it selfe in every thing polluteth all that we touch Tit. 1. 15. Vnto them that are defiled and unbeleeving is nothing pure but even their mindes and consciences are defiled 4. As those uncleane issues excluded and shut them out of the campe and society of Gods people till they were staid so the foule issues of naturall corruption till stopped and stayed by grace estrange us from God and from the common wealth of Israel Ephes. 2. 12. The effect of all morall uncleannesse is to thrust every man and woman under the curse of the Law and wrath of God who can no more abide a man in the foulenesse of his nature then men can the spawne of a most venemous serpent In Adam all died 5. As the description of those issues brought the Jewes to the legall purification for when the Jew saw the danger of his uncleannesse and that if he separate not from it hee shall die in it for defiling Gods Sanctuary vers 31. this made him seeke to the remedy So the true understanding of a mans forlorne and desperate estate by nature and that except a man bee borne againe of water and the holy Ghost he can never see the kingdome of God this makes a man flie out of himselfe to seeke righteousnesse and purity in the meanes which God hath appointed And thus by the very description of our uncleannesse we are led unto Christ by whom how wee are to bee cured wee are after to see Sect. III. III. The third Legall uncleannesse was by the disease of leprosie then which none was more foule more hatefull None so lively resembled the native face of sinne none had so solemne and significant rites for cure none did more expresly shadow all constitutions as conduce to the purging and removing of sinne and consequently none more forceably led us to Christ who is not in any Ceremony more lively figured The Lord would have the Jews and us in this instance to bee ledd by things sensible to things intellectuall by an externall and sensible disease to be caried to that which is internall and lesse sensible for the most part And though of all bodily diseases none more expresly declareth the disease of sinne in the soule then leprosie yet it comes farre short of it in the desperate and dangerous properties of it We must therefore prepare men to Christ by describing the foulenesse and misery of the disease 1. Leprosie proceeds from poisoned and corrupted humours in the body So sinne is nothing else but the poison and corruption of the soule And this spirituall leprosie is farre more miserable then the other for that of the body is onely a punishment
this is a guilt And who can deny but the corruption and poison of the soule and spirit is farre more 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
a Minister of the Circumcision was also to receive Circumcision himselfe which was shadowed in all their Circumcisions 2. in their shedding of blood by Circumcision was represented to their eyes the shedding of Christs blood not onely in the first fruits of his bloodshed in his Circumcision which was a part of his humiliation and a parcell of the price payed for our sins but also the full powring out of all his blood in sacrifice upon the Crosse wherein the Circumcision of Christ was fully accomplished 3. was shadowed their duty also that having shed the first fruits of their blood in Circumcision in obedience to God they should be ready to shed all their blood for him whom they expected to shed all his blood for them 3. A distinguishing signe of the Jewes from all other people who were without God without Christ and they onely a chosen seed in that blessed seed in whom all their prerogatives were conferred and established 4. A demonstrative signe 1. of the naturall sinne and disease of man and therefore it was placed in the generative part to admonish Abraham and his posterity of their uncleannesse for things cleane need no Circumcision nor ablution Abraham and his seed must be led out of themselves 2. to demonstrate the cure and remedy by the Messiah to come cleansing our natures two waies 1. by bearing upon himselfe the imputation of our impurities 2. by healing them in us partly by his merit and bloody death bestowing a perfect righteousnesse upon us partly by his Spirit daily sanctifying and circumcising our hearts thus hath this Sacrament preached Christ unto us Now the observations to make it usefull I. Take notice of our owne estate to humble us both in state of nature and in state of grace I. In our nature wee are all sprung out of a corrupted seed which although we would forget yet the Lord in this Sacrament tooke care that his people should carry upon their bodies the signe of sinne and death seazing upon their whole nature In place of which comes our Baptisme presently after our birth shewing that a man in his very first frame is filthily polluted and goeth astray even from the wombe Psa. 58. 3. Whence also it is called Originall sinne 1. because it hath beene from the beginning of the world 2. because it is the originall and beginner of all sinne in us it is the first of all our sinnes 3. from our beginning even from our conception Psa. 51. I was conceived in iniquity and we from it called the children of wrath that is laid under wrath even from our childhood Eph. 2. 3. 2. After grace received see the weakenesse of our faith Abraham the father of the faithfull needeth this pledge and seale to support his weake and shaking faith Who can say my faith is strong enough which is ever imperfect in the best who know but in part and beleeve but in part Why else did the Lord appoynt the use of Sacraments to the strongest beleevers and that all their life long but to put them in minde of the weakenesse of their faith which needeth such continuall props and supports Neither is it marvell that men are so heavy to the reverent receiving of the Sacrament because they see no want no neede no benefit of faith they feele not the weakenesse of faith which would breed desire of strength and drive them to the diligent use of the meanes II. If Christ be the truth of circumcision then every Christian in the new Testament must be circumcised as necessarily as the Jewes in the old And though the ceremony and act of circumcision bee worne out yet the truth of circumcisiō as neerely belongs to us now adayes as of old it did unto them In whom wee are circumcised through the circumcision of Christ speaking of the Gentiles converted unto Christ. In which words the Apostle plainely distinguisheth between Jewish circumcision and Christian between legall circumcision and Evangelical between Moses his circumcision and Christs Here 1. What this Evangelicall circumcision is 2. the difference from Legall 3. the marks and notes of it 4. the motives This Christian Circumcision is described Col. 2. 11. to bee a putting off the sinfull body of the flesh that is in plaine termes the mortification of the body of sinnes that are in the flesh For the truth and kernell of Circumcision never stood in the cutting off a peece of skinne that was but the shell of it but in cutting off the lusts of the heart and life and parting from corruptions of nature which rebell against the Spirit And this wee have in Christ alone being as farre beyond the Circumcision of the old Testament as the truth useth to excell the type as far as Christ is beyond Moses or heaven above earth This renovation of minde was 1. signified by that Ceremony 2. promised by every Circumcised person The difference betweene this Evangelicall and that Legall Circumcision is 1. In the efficient That was appoynted by God to bee made with hands but this is a wonderfull worke without hands done by the finger of God himselfe The mortification of sinne is so honourable a worke as the hand of man and Angells cannot do it 2. In the subject That was wrought upon the seed of Abraham according to the flesh this onely upon Abrahams seed according to the faith upon beleevers and members of Christ. That upon the Jew without this upon the Jew within That upon Ismael as well as Isaac here no Ismaelite is circumcised That was Circumcision of the naturally borne and males onely of Jews onely this is of the supernaturally borne againe male or female Jew or Gentile for in Christ all are one 3. In the proper seat That was ceremoniall in the flesh this morall in the heart In that a naturall part was wounded in this the very corruption of nature That dealt with flesh in substance this with the body of flesh in quality 4. In the end In that every man was circumcised in himselfe and his blood shed to fulfill the rite of the Law in this all beleevers men and women are in Christs blood once circumcised to fulfil the rigour of the Law 5. In the effect By that the person was received into the society of Gods people according to externall profession by this the sinner is received into inward and eternall fellowship with God and into communion with Gods people 6. In the latitude or extent In that the Priest circumcised in one part of the body in this Christ our high Priest circumciseth the whole man In that one beloved part was cast away with griefe and sorrow in this the whole corruption of nature and all beloved sinnes with no lesse griefe and sorrow of heart for them 7. In the durance and continuance That was temporary but till the comming of Christ who razed the type and raised the truth but this is to continue for ever
true inward Circumcision Phil. 3. 3. The Motives are 1. All outward service and Ceremony without this is rejected as preaching hearing praying fasting weeping All thy service and labour is lost if by the Spirit of God thy mind bee not renewed and faith and conversion wrought in thy heart For as the Jews being circumcised were challenged to bee uncircumcised though they had the foreskinne of the flesh cut off and had the circumcision made with hands and were so farre unworthy of Abrahamsâ—eede â—eede as that they are called Witches children seed of the whore Isai. 57. 3. and Act. 7. 51 So art thou not circumcised which art onely outwardly Rom. 2. 28. A Jew without or outward is as good a worshipper as thou 2. If we cannot say truely that now not the Jews but we are the circumcision Col. 2. 11. our persons are no better before God then an uncircumcised person in the law Therefore if thou art not thus circumcised thou art 1. an exceeding hatefull person So David of Goliah by way of reproch and contempt This uncircumcised Philistine 2. thou hast no part in the promised Messiah no more then he 3. no portion in Canaan not a foot in heaven all thy portion is in earth 4. no member of the true Church but without the Communion of Saints 5. as he was in state of death and judgement Deut. 30. 6. Ier. 4. 4 14 so thou shalt bee condemned as surely for want of a sanctified and circumcised heart as he for contemning circumcision of his flesh Col. 2. 13. Yee were dead in the uncircumcision of the flesh without the life of God in grace without hope of the life of glory CHAP. XIX The Passeover a type THe second ordinary Sacrament of the Jews lively representing Jesus Christ was the Passeover instituted Exod. 12. to be a lively type of Christ. 1. Cor. 5. 7. Christ our Passeover is sacrificed for us The name of this Sacrament hath in it the occasion for it was by God therefore instituted in memoriall of their great deliverance in Aegypt when the destroying Angel who slew all the first borne in Aegypt in one night passed over all the Israelites houses whose doores and posts were striked with the blood of the Paschall Lamb slaine and eaten in that house Wherein the godly Iews were not to fixe their eyes in that externall signe or the temporary deliverance signified but to cast their eye of faith vpon the Messiah and true Paschall Lamb by means of whom the wrath and revenge of God passeth over all those whose soules are sprinkled with his blood and who by true faith feed upon him And therefore howsoever the word Passeover hath in Scripture many significations both proper and figurative I understand by it the whole institution of God concerning the Lamb called Paschall In which we shall see Iesus Christ most lively pourtrayed before vs and that this one legall Sacrament preached not obscurely to the ancient Iews the whole doctrine of the Gospel and grace of salvation by the onely suffering of Iesus Christ. This will appeare in five things 1. In the choice of the Sacrifice 2. In the preparing of it 3. In the effusion of blood and actions about it 4. In the eating and conditions therein 5. In the fruits and use Sect. I. I. In the choice of the Sacrifice The Lord appointed it to bee a lamb or a kidd notably signifying Jesus Christ whom Iohn Baptist called the Lamb of God taking away the sinnes of the world Ioh. 1. 29. Christ is a lamb 1. In name Revel 5. 6. In the midst of the Elders stood a Lamb. 2. In qualities in respect of innocency patience meeknesse humility obedience to the will of his Father to the death not opening his mouth Isai. 53. 7 in fruitfulnesse and profitablenesse to feed us with his flesh and cloath us with his fleece of righteousnesse 3. In shadows being figured in all those lambs slaine especially in the Paschall lamb In which shadowes or figures hee was not yearely onely but daily held before the eyes of beleevers and so here we consider him In this Lamb for his choice must be foure conditions 1. Condition It must bee a lamb without blemish verse 5. every way perfect without any spot or defect signifying the most absolute perfection of Jesus Christ who was both in respect of his person and actions without all spot and exception 1. Pet. 1. 19. as of a Lamb undefiled and without spot Heb. 7. 26. Such an high Priest it became us to have as is holy undefiled separate from sinners The reasons are two 1. Because else his ransome were insufficient 2. He must be perfectly righteous that must become a righteousnesse to many 2. Condition It must bee a male for three reasons 1. Reason To note the excellency strength and dignity of Christ proper to that sex For although he seemed a most weak man in the state of his humiliation yet must hee be not effeminate but masculine strong stout and potent to destroy sinne and death and to foile all the enemies of mans salvation Christ indeed must be the seed of the woman but the woman must bring forth a man-child Rev. 12. 5. And though he must be borne of a Virgin yet the Virgin must bring forth a sonne Isa. 9. 6. For he must divide the spoyle with the strong Isa. 53. 12. 2. reason Consider Christ in both his natures it was fit he should be a male as the Lambe was 1. as he was the Sonne of God it was meet hee should bee of the more worthy sexe of men for it was unfit that the Sonne of God should be the daughter of man 2. as being man he was to be the Messiah the seed of Abraham the Son of David and so to be circumcised to bee a fit Minister of Circumcision 3. reason Consider him in his office Hee was to be a King a Priest and a Prophet of his Church all which necessarily require him to be a man a male as the Lambe was We conclude therefore hence that being the head of the whole Church he must be of as worthy sexe as any of his members III. Condition The Lamb must be of a yeare old ver 5. to signifie that Christ dyed at a full and perfect age in his strength and therefore had experience also of our infirmities For a Lambe of a yeare old is at his state and growth and a Lambe of a yeare old is acquainted with many miseries Even so our Saviour living to the full strength of a man was a man full of sorrowes and acquainted with infirmities See Heb. 4. 15. we have not an high Priest which cannot be touched with the feeling of our infirmities but was in all things tempted like us yet without sinne IV. Condition He must be taken out of their own flockes and folds For so Moses to Pharaoh Exod. 10. 25 thou must allow us our
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
bee troden under foot signifying the preciousnesse of the blood of Christ 1. in respect of God 2. of Christ 3. of the Church For 1. God the Father highly prizeth this blood and saves it in a golden vessell that it may be ever before him and that the streames of it may pacifie his displeasure and confirme the Covenant of grace with his Church Whence it is called the blood of the Covenant Heb. 9. 18 2. It was precious in regard of Jesus Christ seeing every drop of it was the blood not of an innocent man onely but of one that was God as well as man Act. 20. 28. God with his owne blood purchased the Church and therefore it was a blood of infinite vertue and infinite merit 3. Every true member of the Church doth most highly esteeme it as the most precious thing in all the world and with great care and reverence receives it into the vessell of precious and saving faith and there keepes it safely as men doe their most precious commodities 2. The blood of the lamb must be sprinkled upon the lintell and side posts of the doores of the Israelites vers 22. 1. In that it must be sprinkled it signified that the blood of Christ must be applied unto us for our righteousnesse stands not in the shedding of Christs blood but in sprinkling and application of Christs blood shed and sprinkled upon our soules and consciences to purge them from dead works 2. It must be sprinkled upon the posts and doores so as the Israelites could neither go out of doores nor in but they must see on all sides the blood of the lamb signifying that they and wee should both at home and abroad going forth and comming in and on all occasions have the passion of Jesus Christ before our eyes in the holy meditation and deep contemplation of it 3. It was not enough for the Jew that the lamb was slaine and the blood shed within the house but it must be sprinkled without doores that every man might see it and signifyed that if Christ blood and the merit of it be shed in the houses of our hearts for justification and righteousnesse the sprinkling of it will appeare and bee seene without in holy life and practise of sanctification 3. This blood of the lamb must not bee sprinkled with the bare hands but with a bunch of hyssope dipt in the blood vers 22 which signified that every one which puts forth his hand is not sprinkled with Christs blood unlesse he have provided this bunch of hyssope Hyssope is faith and faith resembles this herbe in foure things 1. It is a ground herbe low and weake so faith in it selfe and in us is weake fraile feeble and of most despised Neither hath every man that hath hyssope in his garden this bunch of hyssope in his heart 2. Rooting in a rocke for so it used among the Jews whence some thought it to bee Pellitory of the wall Faith roots it selfe upon the rocke Jesus Christ and cannot grow or prosper in any other soile Other hyssope roots in earth this in heaven 3. It is an herbe cleansing and curing Faith onely is an herbe of soveraigne vertue both to purifie the heart Act. 15. 9 and to heale all the wounds of conscience Act. 16. 31. the Gaoler wounded and pricked in heart must beleeve in the Lord Iesus Christ and bee saved Our Lord himselfe was wont to say to distressed persons According to thy faith bee it to thee 4. It was fitter then other herbes for the receiving and sprinkling of liquor so faith although a low and weake plant is onely fit to receive the precious liquor of the blood of Christ. Onely faith draws vertue from Christ as in the poore woman that stood behind Christ Marke 5. 34. And the want of this bunch of hyssope disables Christ from doing thee any good Christ could doe nothing in Capernaum for their unbelief I. Note hence how wee are to prize and magnifie the blood of Christ. For if the shadow of this precious blood must be so preserved so carefully saved in a costly vessell how much more ought the blood it selfe Quest. How may I prize the blood of Christ Answ. 1 Consider with the dignity of the person the infinite value of it That it is able to purchase the whole Church of God Act. 20. 28. which a thousand worlds of wealth could not doe No wealth in heaven or earth besides this can redeeme one soule And therefore the Apostle 1. Pet. 1. 19. sets this precious blood against all corruptible things as gold and silver and things so much set by amongst men 2. Consider the precious things which it procures us both in earth and in heaven 1. Here below it procures us foure things 1. Reconciliation and peace with God Rom. 3. 25. and Ephes. 2. 13. wee which were farre off are made neere by the blood of Christ. 2. A sweet tranquillity of mind and peace of conscience which all worldly treasure cannot purchase because now wee are within the Covenant of God living in his love which is better then life and in this love is no lacke but an abundant supply of all needfull things All which Covenant of grace is made and ratified by this blood therefore called the blood of the Covenant Heb. 9. 3. Victory against all the malignity of our spirituall enemies even the greatest Satan himselfe who is overcome by the blood of the lamb Revel 12. 11. 4. Immunity and safety from all the judgements and dangers threatned against our sinnes else had we died without mercy for despising Moses law Heb. 10. 28. For if there were such force in the blood of the type that by the effusion of it the Israelites lay safe and untouched of the revenging Angel Heb. 11. 28 much more in this blood of Jesus Christ to cover beleevers in his Name from the hand of Gods revenge due to our transgressions 2. This precious blood now in heaven procures us the most needfull and excellent good things above all that wee can imagine Especially two wayes 1. By opening heaven for our prayers for this blood pleads for us now in heaven and speaks better things for us then the blood of Abel Heb. 12. 24. That called for vengeante against the sinner this intreateth for daily grace for daily sinnes and procures daily mercies for daily supplies 2. As to our prayers so this blood openeth heaven to our persons This blood onely rents the vaile asunder and makes a way into the holy of holies and gives entrance into the kingdome of heaven Heb. 10. 19. by the blood of Jesus we are bold to enter into the holy place This blood is the onely key that unlocks heaven for else the Lord dwells in light which no flesh can have accesse to 1 Tim. 6. 16. namely without Christ and the shedding of his blood II. Is the blood of Christ so precious
them at liberty being cast in bound 5. The power of God makes all the creatures serviceable to his Church the love of God to his Church makes them comfortable and the presence of God with his Church makes them profitable as the presence of the Angell in the bush the presence of a fourth like the Sonne of God in the furnace Dan 3. and the Pillar of fire was a signe of the presence of God in it who made a pillar of dreadfull and unmercifull fire a great mercy to his people yea and most beneficiall 6. The wisedome of God can put understanding into these senselesse creatures to distinguish betweene an Israelite and an Aegyptian The fire shall give light to the Israëlites and deny it to the Aegyptians The sea shall give way to Israel but shut up the way to Aegypt The cloud shall hide cover and comfort the Israelites but deny it to the Aegyptians The fire shall come out and destroy the Captaines and their fifties and send them to hell but a Chariot of fire shal hoyse Eliah to heaven Make use of this observation for the present in the greatest dangers remembring that gracious promise Isa. 43. 2. When thou passest through the fire I will be with thee and it shall not burne thee no more then the Pillar did the Israelites Doe the enemies come out against us as strong as Pillars as furious and fiery as â—ire it selfe Never was there so hot a Pillar of fire but there was a cooling and covering cloud as neere us The Cloud that makes the Red sea give way can conquer Canaanits too and all the furious enemies that come out against us Were it not for this Cloud of Gods gracious protection there were no standing against the heat and rage of such fiery enemies Lay up this meditation for time to come Time shall bee when our Lord Jesus shall appeare in flaming fire 2. Thess. 1 Heb. 10. 7. hee comes with a violent fire Psal. 50. 3. a fire shall devour before him This shall burne up the studs of heaven and earth and now how shall any man bee able to stand before these great burnings Now know 1. That that dreadfull fire shall attend Christ the head as a servant for the finall salvation of his members 2. It shall bee commanded to bee comfortable to the elect as most dreadfull to the wicked driving them to their wits end even as this Pillar of fire was And as the waters of the deluge which while they drowned the world of the ungodly lifted up the Arke and saved that from drowning III. Who they bee that may expect to partake of all these comforts from this Pillar Answ. The Cloud is not the same to all But the same cloud that lightned Israel cast darknesse on the Aegyptians so Christ is not the same to all not sweet not comfortable to all But to such as are 1. Of mount Sion Isai. 4. 5. true members of the Church sonnes of the Church known by cleaving to the Assemblies Vpon Sion and the Assemblies thereof shall be a cloud In Sion shall be deliverance And as the hills compasse Jerusalem so doth the Lords protection his people 2. Such as be in the Lords wayes gotten out of the Aegypt of their darknesse and earthlinesse and moving still towards Canaan for so did the Israelites So Psal. 91. 11. they shall keepe thee in all thy wayes All the while Israel was in Aegypt they had no Pillar of cloud and Fire and when they came into Canaan they had none nor needed any but while they were walking in the wildernesse in unknowen wayes in danger of enemies We are without protection while wee are in the state of nature not called out of our Aegypt and when wee shall come into our Canaan we shall need none because wee shall be set quite beyond danger and enemies But now in our moving towards heaven in so many dangerous wayes among so many mortall enemies wee need the Cloud and the Lord supplies our need 3. Such as lift up their eyes to this Cloud and Pillar for direction Had Israel refused to move according to the motion of it it would not have sheltred and comforted but revenged them Such onely shall obtaine the mercy of God in Christ who obediently follow Christ and submit themselves to his direction If thou waitest upon him for duty thou mayest waite upon him for mercy for such onely shall attaine it Gal 6. 16. Psal. 121. 1. I will lift mine eyes up to the mountaines and then verse 6. the Sunne shall not smite thâ—e by day nor the Moone by night alluding to this place in which the cloud abates the heat of the Sunne by day and the fire the coldnesse of the Moone by night 4. Such as persevere and goe on forward in grace For therefore was the Pillar light in the night to Israel that they might goe forward day and night And therefore was it a darke cloud to the Aegyptians that they might not hinder the Israelites in their way Gods favour and protection belongs to such as desire to prosper and profit in grace and get every day neerer their happinesse Object But this seemes to be the way to lose all peace and joy of our lives seeing none are more assailed by Satan and wicked men then godly men sonnes of the Church that walke in Gods wayes that take Gods directions and desire to proceed and persever in godlinesse how then are all these promises accomplished Answ. 1. All promises of temporall good things are made with exception of the crosse this exception impeacheth not the promise 2. It is a common condition of good and bad to sustaine many evils and undergoe many difficulties but with this difference that the wicked have no Pillar to sustaine them no cloud no refuge or hiding place but the godly hath God for his refuge his Pillar and Cloud 3. The Pillar still stands over the Tabernacle and saves the Armie of Israel the whole Church is ever saved by Gods protection though some souldiers may fall in the battell as Martyrs who receive not alwaies corporall deliverance to receive a better resurrection 4. If this Pillar put not off some evills it ever supplies some greater good If it deliver not from death it delivers by death If our state seeme not so good it will turne it to good Rom. 8. It led the Israelites to Marah a place of bitternesse but the next remove was to Elim where were twelve fountaines of water Exod. 15. 23 27. It suffers the Israelites to want meat in the wildernesse but to feed them with Manna If to want drinke it is to supply them by miracle to refresh their soules as well as bodies by water out of a rocke IV. In the same Pillar of the Cloud see justice and mercy met together and tempered 1. Mercy to the Church and beleevers that now wee behold Gods presence in a cloud The brightnesse of his goodnesse to us shines in
this darke cloud in which wee see him as wee are able His Majesty hath attempered himselfe to our debility and weaknesse For such is our infirmity here below that unlesse the glory of God be vailed and covered wee can never bee able to behold it no more then the Priests could stand before the brightnesse of the cloud that filled the Temple 1. King 8. 11. nor the Disciples abide the brightnesse of Christ when a bright cloud shadowed them in his transfiguration For as no man can endure to see the Sunne in his brightnesse and strength but in and through a cloud hee may so no man can behold the glorious Majestie of God and live Hence hath hee pleased to let us behold him here not in his owne glory but in his Christ in whom his excellent Majesty is vailed and covered with our humanity This is his mercy that we see now as wee may as in a glasse or mirrour preparing us to a farther mercy then which no mercy goeth farther namely to see him as wee would and face to face when with our frailty and corruption all clouds and vailes shall be removed 2. His justice against sinners whose misery it is that there is alwayes a cloud betweene God and them A cloud of ignorance that hinders them from the knowledge of God and holy things they see no true light A cloud of darknesse and misery that suffers them not to enjoy one spark of sound comfort or consolation A thick cloud of lusts and sins which hinders the passage of their prayers They may truely use that speach of the Church Lam. 3. 44. Thou hast covered thy selfe with a cloud that our prayer should not passe through As this cloud was a meanes of greatest mercy to Israel so was it of extreme misery and destruction to the Aegyptians V. Is Christ this Pillar of Cloud and fire Then we must follow Christ our guide The Saints in earth are as Israel in their pilgrimage marching out of Aegypt into the promised land God of his mercie affords us as hee did them a comfortable cloud to lead us through to Canaan Wee must depend on this Pillar For light of instruction against the blindnesse of our minds For light of consolation in sorrows and terrours of heart that we may say with the Church Mic. 7. 8. When I shall sit in darknesse the Lord is my light For spirituall heat and warmth seeing this Pillar onely can kindle true love of God true zeale for God and his glory fervency in prayer and inflame us with all ardent desires after God Wee must follow this Pillar for safety security direction c. Quest. How may we follow this Pillar Sol. As the Israelites carefully followed the cloud in this manner 1. Because the clould was placed on high they must still looke upwards So must wee still looke upwards not fixing our eye on any other direction about us or beside us We must not walke by examples of men never so great never so wise never so rich never so neere us but onely so farre as they follow this Cloud The Sunne of the world and the Sonne of the Church herein agree that both of them are set infinitely above our heads that wee should expect our direction from above not from below from the heavens not from the earth 2. As the Israelites contented themselves with that Pillar as being sufficient So must wee with the light from Christ our Pillar They needed no artificiall lights of their owne devising the Pillar of fire was sufficient although at midnight to enlighten them The Sunne at noone day was not more usefull to them then this Pillar at midnight So Christ in the Scriptures is a most bright and shining light not as the Papists say obscure dark imperfect unlesse there bee an addition of traditions Fathers and mens devises As that cloud was no naturall direction so wee must not walke by direction of nature dictate of reason or command of our owne wills and senses Follow this Pillar onely and as Goshen was light when all Aegypt was darkenesse thou shalt have light when all the world else sits in darknesse Ioh. 8. 12. But as for such as kindle themselves a fire or set up a Pillar to themselves and walk in the light of it and in the sparks themselves have kindled the Lord threatens what they may expect from his hands They shall lie downe in sorrow Isai. 50. 10. 3. As Israel must watch this Pillar night and day and frame their whole course unto it for motion or station for action or for rest so must we to Christ our Pillar in the Scripture Blessed is the man that meditates in the Law of the Lord night and day And as they must give diligent heed both day and night to be ready for their journey whensoever the cloud should moove and therefore are said to keepe the Lords watch Num 9. 19. so must we alwaies watch and be in a readinesse because we know not when the Master of the house will come at even or at midnight at the cockcrowing or in the dawning Mar. 13. 35. Remember for conclusion that blessed shall that servant be and he onely whom his Master when he commeth findeth well doing CHAP. XXI The Red Sea a type THe second extraordinary Sacrament of the Old Testament poynting unto Jesus Christ was the Red Sea which being miraculously divided by God the Israelites pursued by the Aegyptians passed thorough the midst of it Exod. 14. 22. Now for our profitable and fruitfull beholding this great worke of God wee will consider it 1. as a miracle in it selfe 2. as a type and signification of Christ. 3. as applyable to our selves in some profitable observations I. In this great miracle are many miracles As 1. That so vast a sea should bee devided with the lifting up of a rod. For the breadth of that Sea where Israel went over was by computation of Ptolomy and other Geographers twelve or fifteene Germane miles at least thirty sixe of ours so Chytraeus upon this place 2. That the Lord should open a way and lead Israel through the deepe as in the wildernesse for their passage was not over the Sea but through it Neither did they walke upon the waters as upon the land which had not beene so much for in cold countries it is ordinary for men and cariages to passe upon the Ice and congealed water as upon firme land but they walked in the bottome of the Sea as on dry land Who could deny but it had beene a worke of omnipotency for the Lord to have made the sea on a sudden a pavement for Israell as hard as Christall to have walked firme upon but because every strong frost congeales the water according to nature that had beene lesse glorious more questionable But he provides for the clearnesse of his owne glory by effecting a worke above yea against the whole frame of nature 3. That the waters should stand as
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
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
night but this carefull eye of God shall watch to supply thee As in three instances 1. The godly passing through this wildernesse of this world although they be in Covenant with God as Israel was yet often are cast into the night of sinne and in this night they often nod and slip into a sounder sleepe of sinne sometimes then they thinke off but then this eye watcheth them that they sleepe not in death and so fall into extreame ruine For they being written on the palme of the Lords hand being as a signet upon his finger as a jewell on his heart and which is neerer as the apple of his eye he watcheth a season to waken them to raise them and erect them in faith to watchfulnesse and salvation 2. Many times the godly fall into the night of affliction and are cast into the darke of many deadly dangers which they should never by themselves be wound out off Now while they are thus surprised with a dead and dangerous sleep the Lord watcheth to prepare some meanes of evasion which they never dreame off How did the Lord watch over Jonah while he slept under hatches not dreaming of so present a danger Nay when he seemes dead and buried in the Whales belly as in a grave of silence how miraculously did the Lord watch to bring him to dry land as sound and safe as if he had beene kept in a strong castle How did the Lord watch Mordecai while he slept Hest. 6. 1. he slept but the King shall not sleepe till he have advanced Mordecai How did he watch over Peter Act. 12. 7. whilst he slept so fast in the night as scarce an Angell could waken him and brought him through the sleepie watch Our experience can tell us every morning how the Lord keepes our houses our selves without feare against robbers fires dangers in the night he makes us sleepe in safety and while we are helplesse naked sencelesse becomes a wall of protection round about us 3. In the night of death he gives not over his watch but watcheth the very bones of the Saints that in the morning of the resurrection they may mory fully enjoy Christ the true Manna and attaine a full measure and gomer and a perfect satiety and fulnesse of this sweet bread of life Psa. 17. 15. David calls it a satisfying with Gods Image when he shall awake Sect. V. III. See in this gift Gods bountifulnesse and freenesse to his Church in three things 1. He offers Israel Mannah without the asking seeking or buying it costs them nothing but gathering even so he offers us salvation by Jesus Christ while wee aske not after him He is found of them that seeke him not The first Adam runs away from Gods presence the second Adam runnes after him to seeke and recall him out of his bushes Now what desert or merit could there bee in the first Adam to be followed with grace in his flying from it And if there be none in him how come wee his posterity to more possibility to merit any thing but death more then he No here is no merit no buying of Mannah but onely a faithfull and thankfull acceptance of it 2. He raines it downe in abundance his hand is not short he opened the windowes of heaven and rained downe manna to eate Psal. 78. 24. For 1. It is for the honour of God to be bountifull and rich in mercies and to powre down his blessings upon his people 2. Israel needed daily abundance and store of mannah which need he is carefull to supply But oh what great goodnesse hath God stored for them that love him In his Sonne Jesus Christ he hath rayned downe bread of life the greatest arme and streame that ever flowed from that Ocean A mercy covering all the tents of beleevers A mercy that lets the true Mannah fall enough for a whole world of beleevers not on one Nation of Israel onely but on all the Nations of the world For he did not so then to any other Nation but now to all Nay in this mannah is a mercy not only covering the earth but a mountaine of mercy reaching to heaven 3. His hand is not weary but every morning le ts fall enough to feed and fill so many hundred thousands of mouths and bellies so the grace of God in Christ is an unweariable grace At he gave more mannah then all the Israelites were able to gather so he is more infinitely able to give then all beleevers are able to receive Hence wee may with David stirre up our selves to blesse the Lord that lodeth us with blessings daily IV. The wisdome of God in administring his mercy to his Church 1. In that he gives them Manna from heaven not from earth they cannot now expect an annuall harvest of corne from the earth but must expect every day an heavenly showre to bee fed by because the Lord will not have them fixe their eyes and sēces on earth but know they were now to live of Gods allowance and for their whole meanes depend on his hand Let it teach us Christians to lift up our eyes and sences from earth and earthly desires and affect that manna which is from heaven every day desire to be fed with some heavenly shower for the nourishment of the soule and preserving the life of grace in it Let it teach us to acknowledge the hand of our heavenly father in the gathering of the mannah and good things for our temporall life Hee is the father of lights from whom descendeth every good and perfect gift The Israelite must looke to heaven for every morsell of bread that hee puts in his mouth and shall the Christian as the swine eate up the mast and never looke up to the tree whence it falls II. In that hee gives them manna every day Hee might have given them an harvest of it once a yeere or hee might have rained it once a month but hee gives it daily To shew 1. that hee had undertaken for their daily maintenance whose continuall supplyes challenged the continuall dependance upon his providence 2. that they must bee content with daily bread 3. that it should bee a part of their calling and exercise in the wildernesse where other temporall businesse had they none Let us hence learn 1. to acknowledge Gods wisdome if he give us earthly manna and meanes but from hand to mouth he knows to supply it with true manna He allowes us to pray but for daily bread and if we have food and rayment we must be content 1 Tim. 6. 8. 2. to confine our cares within the day not so solicitous to lay up for many yeeres as the rich glutton Care not for to morrow that is inordinatly distrustfully 3. to take notice of our daily need of the true mannah whereof seeing God hath given us daily meanes wee must not erosse Gods wisdome to thinke the reading of Gods word once in a yeare or month or weeke
thou refusest Christ himselfe V. We must beware of being weary of this manna The Jewes esteemed manna sweet at first and went out cheerefully to gather it yea the Sabbath and all which was a prohibited time so greedy were they of it but within a little while although it retained the sweetnesse they waxed weary of it Wee must take heed of this ficklenesse in goodnesse which hath ever bewrayed it selfe in most forward people At the first building of the Tabernacle men brought too much but after tooke it away as fast againe Iohn was a burning and shining light and they rejoyced in his light but it was but for a season and few shining lights but find it so The Galatians at first received Paul as an Angell but soone revolted from him What flocking and thronging was there after Christs doctrine and miracles that the kingdome of God suffered violence but soone they had enough of him and in short time did tumult as fast against him The like was observed in our owne land at the first falling of this manna and beginnings of the Gospell men were earnest glad joyfull forward then was a sweet time of the happy welcome of this Manna happy was hee could get his Gomer first and fullest But now what voices heare wee other then of the ungracious Israelites Oh our soules are dryed up with this manna here is nothing but manna so much preaching so many Sermons and it was better with the world in Aegypt before all this preaching And whereas our fathers would have ridden far to a Sermon wee their lazie off-spring will scarce steppe over our thresholds Let us consider here for our incitement 1. how hard it is to begin well but harder to hold out and not holding out we lose all our labour 2. that manna is as sweet as ever though wee see not our owne neede which if we did see wee would be no more weary of Gods word were it daily preached then wee are of our bread we daily eate VI. We must be so far from wearinesse as that we must highly esteeme this true Manna as the sweetest gift that ever God gave from heaven and never forget so miraculous a mercy That Israel might not forget Gods extraordinary mercy in this type they must for ever keepe a pot of Manna which was preserved so long as the Temple stood for many hundred yeeres And that wee might not forget this mercy in the true manna hee hath and doth for ever preserve his word preached and instituted Sacraments in which he perpetually holdeth this mercy before the eyes of the Church Let us raise monuments of Gods mercies to our selves and not forget lesser favours if we would not forfeit them But such a mercy as this is in Jesus Christ the true Manna let it live in our hearts in our memories sences affections actions in walking worthy of it for thus it becommeth the just to be thankefull CHAP. XXIII Water out of the Rock a type THe second extraordinary Sacrament sealing up to Israel their nourishment and strength in the Covenant was the water out of the Rocke After the Lord had brought Israel through the dangerous Sea hee brings them to Elim a sweet and fruitfull place where were twelve fountaines of water and seventy Palme trees there they camped and breathed Exod. 15. 27. Not long after they must come into the dry desart of Sin where they want both bread and patience for they murmure against God and exclaime against Moses and Aaron At this time the Lord feeds their bellies and fills them with miracles of which Manna was full Thence at Gods commandement must they come unto Rephidim Exod. 17. 1. Here have they bread from heaven but no water Now contend they as fast with Moses for water as before for bread And as thirst is the more eager appetite so it ineagers their affections that Moses complaines to God they are ready to kill him God sees their rebellion and puts it up and instead of revenge of their horrible obstinacy and ingratitude satisfies their thirst as miraculously as formerly hee had done their famine and hunger Hee commands Moses to take his rod and speake to the Rock and then should issue waters in abundance to satisfie all the Campe both man and beasts and so he did Exod. 17. 6. Now wee may not thinke that this fact concerned onely Israel in the wildernesse but even all the Church and Israel of God passing through the wildernesse of this world And that for these reasons 1. The Apostle 1 Cor. 10. 4. calleth it a spirituall rocke both for being miraculous in effects and for being a type of what was to come It was both miraculous and significant and therefore called spirituall 2. The same water which they drank we also drink as in the same Chap. and ver because in the holy Supper of the Lord the matter of our spirituall drink is the same with theirs and that is the blood of Christ resembled by theirs The difference is onely in the maner of drinking 3. Including this water of the Rock the Apostle saith they are all types to admonish us and are written for vs vers 6. 11. 4. Most plainly he affirmeth vers 4 and that Rock was Christ not in substance but in signification saith Aquinas Now wee having as much to doe with Christ as they wee must farther enquire into this type 1. To parallel it with the truth by comparing them 2. By applying it in some fruitfull observations to our selves The Rock was a type of Christ three wayes 1. As it was a Rock 2. As out of it issued water 3. In the manner of obtaining I. As a Rock it elegantly typed out Jesus Christ fitly compared to a Rock in five resemblances 1. For the despicable appearance The Rock is in appearance dry and barren the most unlikely thing in all the world to afford water so as it was incredible to Moses and Aaron themselves to fetch water out of a Rock If God had commanded them to have beaten fire out of a flinty rock it had not been so unlikely but to distill water out of a flint or rock must be miraculous Even so Jesus Christ was for outward forme and appearance in the world most unlikely of all men to afford any such waters of grace and salvation Isai. 53. 2 3. hee was as a dry root without forme or beauty as an hard barren and despised rock the most abject of men the refuse of the world a worme and no man of whom when the Prophets preached they could finde none almost that would beleeve their report 2. A Rock for exaltation and advancement A Rock is a promontory lifted up above the earth Such a Rock was Christ advanced above the earth yea and the heavens advanced above all men and creatures 1. In holinesse and purity 2. In power and authority 3. In place and dignity So Ioh. 3. 31
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
thirst no more Lord faith she give mee this water that I may no more thirst nor come hither to draw Ioh. 4. 15. So let it stir up our desires after it also that wee may get within the well that springeth up to eternall life 3. What meanes may we use for the attaining of water out of this rock Answ. 1. Be an Israelite That rock was smitten onely for them This rock is laid in Sion not in Aegypt No Aegyptian no Canaanite no Romish Aegyptian that drinkes of that Popish puddle no profane worldlings taste of these waters swill and draffe is good enough for such swine 2. Come to the place Israel must goe out of their houses as well to fetch water out of the rock as to gather Manna The place whence the rock sends water is the threshold of the Sanctuary Ezech. 47. If wee will not stirre out of our dores wee may justly starve 3. Avoid letts and hindrances that damme up these waters As 1. Ignorance of their worth and of thy owne neede Ioh. 4. 10. If thou knewest the gift of God thou wouldest have asked c. Good reason thou want it who thinkest it a thing thou mayst best want Many among us like Tantalus in the midst of water die for thirst 2. Hardnesse of heart which keepes the soule dry and barren and abiding in the naturall hardnesse of a rock all the waters of this spirituall rock are lost upon it 3. A quenching and grieving of the spirit this turns the stream another way that it finds another channell Greeve not the spirit but grieve rather that thy selfe art so strait-necked a vessell 4. Secure neglect of meanes A man that will be rich followes the meanes so he that meaneth to be rich in grace whereas he that meaneth to die a begger casts up all and makes holy day at his pleasure 4. Provide 1. the bucket of faith to draw for the well is deepe and without this bucket thou gettest none Ioh. 4. 11. 2. Find a fit vessell to put these waters in As 1. a cleane vessell of a pure heart Who would put Aquavitae or Balme water in a fusty and stinking bottle 2. a whole vessell that it leake not out againe This whole vessell is a whole and sincere heart but broken all to pieces No vessel here can hold but a broken and contrite heart God fils the humble the haughty and proud are sent away empty CHAP. XXIV The Brazen Serpent a Type THe History of the Brazen Serpent is in Numb 21. 6 7 8. where are two things I. The disease II The remedy The disease is set downe 1. in the occasion ver 5. 2. in the kind by fiery Serpents sent by God to sting them 3. in the effect many dyed In all which Story wee must not stick in the letter or barke but breake through to the kernell and truth The rather because our Lord Jesus an interpreter beyond all exception brings us hereby to himselfe and to the consideration both of our disease and of the remedy and the application of it Ioh 3. 14. 15. As Moses lift up the serpent in the wildernesse so must the Sonne of man be lift up that whosoever beleeveth in him should not perish but have eternall life It will be now both pleasant and profitable to looke a little while upon the apt resemblance of the type with the truth both in the disease and remedy and first of the occasion of the disease Sect. I. I. The occasion of the disease was the peccant humor of ingratitude and murmuring against the grace of God miraculously manifested in the wildernesse Never had any people upon the face of the earth the like mercies from God the like experience of God Never any fed and feasted with so many miracles as it were in ordinary They have water following them every where out of a rock They have read from heaven delicate even to a miracle but this Angels food is too light and no bread will serve them but from earth God gave them abundance of it for the gathering he rained it most bountifully round about their tents but their unthankfull souls loathe it and tread it under foot And therefore rising up against God and tempting him they were destroyed of Serpents 1. Cor. 10. 9. Note here by the way 1. The Justice of God Hee that brought Manna from heaven to feed them for contempt of his grace now brings serpents out of the earth to revenge and destroy them Rom. 2. 4. 5. The despising of Gods bountifulnesse treasureth up wrath See the same Justice on our selves How lightly did wee in our first parents regard that upheaped measure of bounty and grace conferred by God in our Creation and innoceny And how justly were we stung to death by the old serpent for it The unthankfull person is the greatest robber that is 2. See the equity of this Justice on the Israelites They not contented to murmur against the Lord set also upon Moses and Aaron his servants Why have ye brought us into the wildernesse to die Now their punishment is answerable to their sinne They transgresse in hot and fiery tongues and are punished by hot and fiery stings Venemous words against God and his servants are revenged by the mouthes of poysoned and venemous serpents Doe thou at thy perill sting God and his servants with bitter words God will have some serpent or other to sting thee I am out of doubt that many great plagues have lingred and doe amongst us in this land for the poysoned and reviling speeches cast against God and his servants every where We sting his holy profession and servants incessantly and he stings us with the scorpions of his Judgements 3. Beware of being weary of manna Never did man complaine of plenty of manna but was justly stung with want of it Doe thou complaine without cause and thou shalt have cause to complaine Israel that complaines of too much manna shall shortly change their note and cry out of too many serpents II. The kind of the disease The Lord sent fiery serpents to sting them Where 1. why serpents 2. why fiery 3. why stinging 1. This disease by serpents lively resembles our disease of soule which is no other then the fiery sting of the old serpent which is the devill Rev. 12. 9. Our spirituall disease is hence noted to come from that old serpent at first Now satan is aptly compared to a serpent in five respects First because he covered himselfe with a serpent when he first stung and deceived mankind Secondly he is more subtle then any serpent crafty to insinuate and deceive 2 Cor. 11. 3. 14. Thirdly as a serpent dwels and lies among thornes bushes bryars and feeds upon dust so the devill raignes in the thickets and bushes of worldly cares and lusts and feeds upon worldlings exercising his chiefe power against them Fourthly as a serpent casts out of his mouth venime
of that of this sinne and of that How may I doe to get mastery of my corruptions In going to Gods Ministers let thy errand bee the same with the Israelites in their going to Moses how to be rid of the Serpents 4. Moses directs them to the brazen Serpent erected for their cure for Moses himselfe cannot helpe them Moses law cannot cure them that rather sharpens the sting and thrusts it deeper into the flesh and spirit He directs them to no merits or works of their owne to cure them for their merits brought in those poysoned stings among them but he sends them quite out of themselves to Gods ordinance which was the brasen Serpent Thou art never in the way of cure till thou art sent out of thy selfe out of the Law and works of it which now cannot justifie till thou commest to the Evangelicall brazen Serpent there is no hope of cure As the Israelite could never be cured till hee acknowledged the brazen Serpent the onely meanes so no more canst thou till thou acknowledge JESUS CHRIST the onely healing God and that there is no other name in heaven or earth to be saved by but the name JESUS Onely Christ onely Christ said that Martyr for he onely can give a perfect righteousnesse he onely can cover our imperfection hee onely being no sinner could conquer sinne he onely by dying could conquer death he onely by entring into the grave could sweeten it he onely by sustaining the sorrowes of hell could shut hell for all beleevers Had Moses sent the Israelites any whither but to the brazen Serpent he had deluded them and they had lost all their labour Who now is so void of judgement that cannot discerne whether our religion or the Roman be the ancient and true religion of Moses and the people of God If a man stung with the serpent come to us for counsell and cure as they to Moses we send him as Moses out of himselfe to Christ onely the true brazen Serpent Our doctrine leads him out of himselfe out of his owne merits out of externall works and ceremonies unto Christ who is our peace and left his peace unto beleevers and by this meanes through Gods blessing the patient attaines true tranquillity of mind and inward peace of conscience and rejoyceth with an unspeakable and glorious joy for his recovery as the Israelites did in theirs But let a man stung in conscience goe to a Roman teacher hee leads him any way but the right any whither so not to Christ. In stead of Gods certaine direction in the words of the Prophets and Apostles which testifie of Christ the onely brazen serpent they send him to unsound and uncertaine speculations fables traditions equall say they to Scripture and some of them say farre better In stead of Christs satisfaction and merit they send him home to his owne merits and satisfactions by which say they he may apply the satisfaction and merit of Christ. But in case he be so bad as he have no merits of his owne the Church hath a Treasury of other mens merits to dispense by taile so he will come to the price So he may buy oyle enough to fill his lampe out of the Popes Exchequer or Burse filled to the top with workes of supererogation But if he make some scruple of this least the wise virgins have not enough for themselves and others then they may have the sacrifice of the Masse not to faile but never apply that one and only sacrifice upon the Crosse it selfe Now whether of us agree with Moses 5. As the Israelite must looke up to the Serpent lifted up so must thou looke up and behold Christ lifted up This must thou doe two waies First on the wood of the Crosse secondly on the throne of the Kingdome both of grace and glory Behold Christ lifted up not in his abasement onely but in his advancement First in the Kingdome of grace as hee is lifted up in the word and Sacraments In which Christ is mightily declared the Son of God and preached the Saviour of the world Gal. 3. 1 among whom Christ was crucified Secondly in his kingdome of glory raysed from the dead ascended into heaven and exalted at the right hand of God above all principalities and powers Phil. 2. 9 God hath given him a name which is above every name Now the looking on Christ thus lifted up is the act of faith not a bare intuition sight or vision as to beleeve that Christ was thus exalted on the Crosse and in his Kingdom but it is apprehensive and applicatory and to beleeve in CHRIST crucified and glorified This looking hath three things in it 1. To beleeve that hee was the Sonne of God and sonne of man our Immanuel 2. That he being so was lift up for the salvation of beleevers 3. That my selfe assuredly trust and depend on him alone as the onely author meritour and bestower of salvation This is Evangelicall looking on the Serpent Now because this looking is the principall thing in the cure we will consider 1. How this looking cures us 2. How wee know wee are cured by our looking 3. Motives to stirre us up still to looke on our Serpent Sect VII I. When the Israelite comes to Moses and asketh Oh what shall I doe to be saved from death being so deadly stung A full answer to this question was goe looke upon the brazen Serpent thou shalt be whole So if an humble soule suppose the Jaylor shall come to the Minister as Paul or Silas Sirs what may I doe to be saved the direct answer to this question is Beleeve in the Lord Iesus Christ and thou shalt be saved and yee are saved by faith and Thy faith hath made thee whole Quest. But how doth faith save us Answ. Not as it is an excellent grace nor as any work of ours We are not saved and cured for beleeving but by beleeving 1. Because faith is the condition of the Covenant and of our cure as looking was the condition of the cure of the Israelite For it was not the having of a Brazen Serpent nor the lifting it up could cure but the Israelites looking upō it so it is not the hearing of Christ nor the lifting of him up in the Ministery nor knowledge of his merits can save unlesse they be received by faith A potion never so vertuous is fruitlesse if not taken As meat uneaten so is Christ not digested and applied by faith 2. Faith cannot cure considered simply in it selfe as a quality or vertue or gift or habit but considered relatively with his object which is Jesus Christ the Lord our righteousnesse for faith is the eye of the soule But as it was not the eye of the Israelite but the eye set upon the brazen serpent that cured him so here faith upon his object cureth because onely faith draweth vertue from Christ as in the Syrophoenician who touched Christ and was cured but
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.