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
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
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.
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
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
Wounds of sin compared to deadly poison in foure things 327 Come for counsell to spirituall Physitians 327 who reproved 328 Confesse speciall sinnes and goe wholly out of thy selfe and all other 329 Look only unto Christ and that two wayes 331 How this looking cures us by faith and how by faith 332 Markes of one cured by looking to Christ. 333 Foure qualities of the eye that looks to him 334 Motives to look upto our Serpent 335 Vse of comfort in five particulars 337 In this Treatise are two things 1 The Introduction chap. 1. where 1 Propositions concerning the Church of God 2 Reasons of the ancient Ceremonies 2 The Treatis it selfe 6. 2. where 1 Christ is figured in holy persons 1 Singular eleven cap. 2 -12 2 Rankes and orders of men separated and sanctified 1 By birth the First-borne c. 13. 2 By office the Priests c. 14 Deputation Execution 3 By vow the Nazarits c. 15 4 By ceremonie Cleane persons c. 16. 2 He is figured in holy things c. 17. 1 Ordinary Sacraments 1 Circumcision c. 18 2 Passeover c. 19 2. Extraordinary answerable to 1 Circumcision Baptism 2 1 Pillar of Cloud Fire c. 20 2 Red Sea c. 21. 2 Passouer and Lords Supper 2. 1 Manna frō heavē c. 22. 2 Water out of the Rock c. 23. Adde hereunto the Brazen Serpent c. 24. CHRIST REVEALED IOHN 14. 6. I am the Truth CHAP. I. HAving formerly delivered that Christ is Truth as opposed to falsehood we are now to shew that he is Truth as opposed to the shadows and figures of the old Law In the entrance into which Treatise we must premise some Propositions 1. That the Lord decreed to have alwayes a Church upon the face of the earth for the upholding of which hee upholds the world For 1. Hee will have his name confessed and praised as well in earth as in heaven 2. Hee will maintaine his publike worship by it to distinguish heathenish Idolaters from true Worshippers 3. To prepare true beleevers in this Church militant to that Church triumphant and to set and polish them as living stones in this mount of the Church for that heavenly mountaine and temple II. For the effecting of his purpose he hath decreed that the doctrine of salvation by Iesus Christ should bee founded out in the Church together with the doctrine of the Law that partly the right way of his worshipp and partly the way of salvation might be made knowen and opened to beleevers III. By the Gospel the Lord hath revealed the Covenant of grace which is in substance but one as God is but one and Christ is but one who is the substance of it As there is but one hope of one eternall life the end of the Covenant and one faith which is the meane to leade to that end Ephes. 4. 5. IV. Christ and his doctrine and Covenant being the same yesterday and to day and for ever Heb. 13. 8. for substance altereth and differeth onely in the forme and manner of dispensation according to which it is diuersly propounded in the old Testament and New In the former propounded as of the Messiah to come from Adam unto his Incarnation In the latter as of the Saviour already come and so embraced in the Church from his first comming to his second comming againe V. So long as Christ was to come it pleased God to traine his Church by an heape of Ceremonies rites figures and shadows to strengthen their faith in the expectation of him Of which multitude of Ceremonies if more speciall reasons be demanded These may be given I. The nonage and infancie of that Church which was not capable of such high mysteries but was to bee taught by their eyes as well as their eares And therefore it pleased God to put the ancient Church even newly out of the cradle under Tutors Gal. 4. 2. and appointed diverse types and ceremonies as rudiments and introductions verse 3. fitted to the grosse and weake sences of that Church which was to be brought on by little and little through such shadows and figures to the true Image and thing signified who in our Text calleth himselfe truth in opposition to all those shadowes Object But the weaker and duller they were the more neede had they of cleare instruction and God could have revealed Christ as clearely to them as to us Sol. But as the Lord had observed this method in creating the world hee would have darknesse goe before light and in upholding the world hee would have dawning goe before cleare day So in the framing and upholding the Church hee would have Christ exhibited to the Fathers as to the Wise men in swadling clouts which hid his glory He respected them as children he erected for them in Iewry a little free-schoole set up in a corner of the world hee appointed the Law of Moses as a Primer or A. B. C. in which Christ was to be shadowed in darke and obscure maner he would that Christ should come to his brethren as Ioseph to his who first obscured himself to them and afterward made himselfe better knowen One compares it to Noahs 1. Opening the window of the Arke 2. Removing the covering 3. Stepping forth himselfe II. Therein the wisedome of God provided for the further advancement of Christ and his Gospel which compared with the Law must bee manifested in great brightnesse and glory Christ the Sonne must come in more glory then Moses the servant Hence Ioh. 1. 17. The Law was given by Moses but grace and truth came by Iesus Christ The Gospel is called grace not because under the Law the same grace was not preached but comparatively that was scarse grace to this which is more full more manifest as the light in the dawning is scarse light in comparison of light at noone-day There was grace but here is more grace 1. In manifestation The light of the Sunne is seven-fold and like the light of seven dayes as was prophesied Isai. 30. 26. 2. In impletion and accomplishment of that which was but a promise of grace in comparison Act. 13. 32. 3. In application and apprehension by beleevers in all Countries not onely in Iudea 4. In the groweth and perfection of faith and grace in the hearts of ordinary beleevers above them Hence Heb. 10. 1. the Law had but a shadow of good things to come and not the Image and truth it selfe that is It had a rude and darke delineation of good things to come as a draught made by a painter with a coale but the Gospel exhibits the picture it selfe in the flourish and beauty that is the truth and being of it Hence also Paul to the Col. 2. 17. speaking of observances of the Ceremoniall Law saith they were but shadowes of things to come but the body is Christ. Whence hee would have us conceive 1. That as the body is the cause of the shadow and the cause more excellent then the thing
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.
Both doe all about their Arkes at Gods commandement For as the Lord did not hide from Noah his decree Gen. 6. 13 So he communicated his whole will and counsell to his Sonne concerning the salvation of the Church Ioh. 8. 26. 2. As Noah takes many trees at Gods commandement and strongly closeth them together and pitcheth them within and without against the waters So doth Christ make choice of trees of righteousnesse the planting of the Lord and compacts them together by the bond of the Spirit glewes and fastens them together by the glew of Christian love and pitcheth them within and without fortifies and strengthens them against the waters of affliction temptation persecution that none shall drowne or overwhelme them 3. As Noah prepared divers roomes in the Arke for divers creatures So Christ in his Arke appoints divers places and functions for beleevers here and prepares in his Fathers house many mansions for them hereafter Ioh. 14. 2. And as Noah receives into the Arke cleane and uncleane creatures and persons a Sem and a Cham So the Lord Christ into his militant Church all sorts of Nations sexes persons conditions Jewes Gentiles men women noble ignoble beleevers and unbeleevers hypocrites and sound Christians On this floore is wheat and chaffe 4. As Noah made a window into his Arke to give light to the creatures within So Christ by the Gospel preached in the Church enlighteneth the mindes of those that are within without which light let in they should sit in everlasting darkenesse 5. As Noah by the same direction makes a doore to enter into the Arke and but one doore for so very great a building So there is but one doore to the great building of the Church dispersed farre and wide and this is Christ himselfe Ioh. 10. 7 9. 6. As Noah the Master of the Arke enters into it and receaves and saves all that enter in with him for which purpose hee is contented to bee tossed up and downe by those most raging waters and had no more freedome from feare and danger then others in the Arke So Christ the Master of his Church to save his Church himselfe enters into it and is admitted into it by the waters of Baptisme and was contented for the saving of others to bee tossed with waves and billowes of affliction ignominy shame sinne curse yea the torments of hell That his Church might be in safety with him he will bee in danger with her and every way to helpe her will bee every way like her in all things sinne excepted V. Both of them were repayrers of the world From Noah descended all the inhabitants of the earth from Christ all the inhabitants of heaven The world againe was re-peopled and replenished by Noahs posterity the Church and every member is Christs posterity Both of them were preservers and providers for all sorts of Creatures But Noah as a steward Christ as Lord and owner of them Noah for a few Christ for all Noah for a yeare and a little more Christ perpetually To both of them the creatures came in and were obedient to them Though never so fierce and savage out of the Arke yet in the Arke they were mild and tame So to Christ the windes seas divels obey and if Lyons and Cockatrices come into the Arke and Church they become as Lambs and little children putting off all fiercenesse Isa. 11. 6. VI. Both of them offered a sacrifice of rest and sweet savour to the Lord Noah Gen. 8. 21. As men are delighted with sweet savours so was Noahs sacrifice pleasing to God But his was a sacrifice but of testification witnessing his faith and thankfulnesse The sacrifice of Christ was a perfect satisfaction in which he offered not the bodies of cleane beasts as Noah but his owne body as a Lamb without spot not upon an Altar built by Noahs hand but upon the Altar of his Deity not ascending to heaven by ordinary fire but offered through his eternall spirit compard to fire Heb. 9. 14. And therefore must fully satifie his Fathers justice appease his wrath and be most acceptable in it selfe and must bring Noahs and all other sacrifices into acceptance And from hence it was that with both of them God did make a covenant of grace for their posterities that he would never breake out in such wrath against them confirming the same unto the posterity of Adam by the signe of the Raynebow and to the posterity of Christ by the Sacrament of Baptisme and the Lords Supper VII Both of them sent a Dove out of the Arke Noah when the waters asswaged and much of his feare and daunger was past sends out the Dove who brought an Olive branch a signe of joy comfort and abating of the waters So Christ Jesus his sufferings and labours being ended sent his Spirit forth which had lighted as a Dove on him and brings joy and peace and comfort into the hearts of all beleevers bringing in a testimony that Gods wrath is appeased the waters are diminished his love and favour returned which is better then life Now to application I. In the type and truth learne If all the world about us be given to wickednesse and wee be cast into never so wicked an age then to labour to shine in the middest of a naughty generation Phil. 2. 15. It is a singular praise to be a Lot in Sodom and in a corrupt age to bee unlike sinners For light to shine and shew it selfe in darkenesse is beautifull and glorious Let your light so shine before men that they may see your good works and glorifie your father which is in heaven To shew our selves sonnes of God and children of light among enemies of God and light is a singular honour Noah fashioned not himselfe to those corrupt times nor Christ to the evill behaviour of that age Never had Christians more need among so many wicked fashions to be exhorted not to fashion themselves to the world If a Preacher hold on a preacher of righteousnesse in singlenesse and sincerity of heart not fashioning himselfe to the present temporizers and men-pleasers Let all the world scorne oppose traduce him If a private man hold forth the word of life and in blamelesse and pure conversation walke in a way which leadeth against the streame and common current of the corrupt age Both the one and the other have here the type and the truth Noah and Christ presidents for the like actions precedents in the same way II. In them both learne That these are the dayes in which we must expect our Lord to judgement As it was in the dayes of Noah c So shall the comming of the Sonne of man bee As those sinnes in Noahs time brought the deluge of water the same sinnes now reigning shall bring and hasten the destruction by fire prophecyed 2. Pet. 3. The sinnes are these 1. The sonnes of God marry with the daughters of men that is the godly with the
prayer prayses duty endeavour Be encouraged Ioseph will accept small and meane gifts from brethren although he need them not Gen. 43. 15. Our Ioseph despiseth not a graine of grace not smoaking flax CHAP. VII 6. Moses a type of Christ 4. waies MOses was a type of Christ. Deut. 18. 18. A Prophet will I raise up like unto thee Here is a similitude a likenesse no parity no equality This is the difference Christ is worthy of more glory then Moses Heb. 3. 3. For Moses was meere man Christ God as well as man Christ the builder of Gods house Moses but a stone in it Christ a sonne in the house Moses but a servant Christ the Lord of his owne house being the Church Moses a servant in his Lords house Now let us see wherein the similitude is I. In his person and estate 1. Moses was of meane parents and birth So was Christ of a poore decayed and dryed stocke and borne of a poore Virgin who at her purification brought a payre of Doves a gift appointed for poore persons Luk. 2. 24. Whereas rich folkes must bring a Lamb of a yeare old Lev. 12. 6. 2. Moses was no sooner borne but he was exposed to the cruelty of King Pharaoh and sought out to death So Christ in his infancy was sought by Herod to bee slaine But both by Gods extraordinary and especiall providence saved and delivered that both might bee saviours and deliverers the one by her whose sonne he was reputed the other by him whose sonne he was reputed 3. Moses was a shepheard he kept the sheepe of Iethro his father in law Exod. 3. and while Moses was in that private estate wee read of little concerning his life expressed till he was fourty yeares old So Christ was a shepheard sent to seeke and save the lost sheepe of his Fathers fold of whose private life wee read as little as of Moses till he was thirty yeares old 4. Moses was of a most meeke and sweet disposition above al men living yet full of zeale and indignation against sin as at the erecting of the calfe Exod. 32 So Christ a patterne of meekenesse Learne of me for I am meeke but most zealous and earnest at the abuse of the Temple Mar. 11. II. In his office and function 1. Both appointed by God Moses sent and raysed to deliver Israel out of Pharaohs bondage Christ sent to deliver all the Israell of God from the Pharaoh of hell and all his oppression of sinne curse damnation the most heavy taskes and burthens Moses was appoynted to lead Israell towards Canaan So Christ to lead the Church the Israell of God into heaven And whereas Moses was to lead them but into the sight of Canaan and the borders Our Moses leads us into the heavenly Canaan and gives us possession 2. Both were furnished by God to their office 1. Moses was learned in all the learning of Aegypt Christ was learned to admiration His enemies asked whence hath he all this great learning Ioh. 7. 15. And Never man spake like this man Ioh. 7. 46. And at twelve yeares old he sate among the Doctors conferring with them Luk. 2. 46. 2. Moses was furnished with many mighty miracles in Aegypt in the red sea and in the wildernesse for the confirming of his calling all types of the miracles of Christ by sea and land in townes and deserts to manifest his glory Ioh. 2. 11. But with difference Christ wrought by his owne power Moses by Christ. 3. Both joyfully executed their office whether we consider the matter or the manner 1. For the matter 1. Moses brings glad tidings to the Israelites of their deliverance out of Aegypt and that from God Exod. 29. 30. Christ brings from God the glad tidings of eternall salvation and deliverance from the spirituall Aegypt and bondage under Pharaoh of hell to all the elect of God 2. Moses received from God and delivered to his people the Law and was a Mediator betweene God and his people Gal. 3. 19. the Law was delivered in the hand of a Mediator that is Moses as Acts 7. 38. Now Moses was Mediator of the Old Testament not a mediator of redemption but of receiving the law and delivering it to the people standing betweene God and them as his mouth to them and theirs to him But Christ our true Moses 1. not onely receives the Law but fulfils it 2. When Moses had broken the tables to shew how wee in our naturne had broken the Law our true Moses repaires it againe 3. He writes the Law not in tables of stone but in the tables of the hearts of beleevers Iohn 1. 17. the Law was given by Moses but grace by Christ. Moses could not pearce the heart nor supply grace to keep the Law 4. He is Mediator of a new Covenant and surety of a better testament Heb. 7. 22. and 9. 15. 3. Moses gives Israel an excellent patterne of the Tabernacle and all the utensils to the very least pinns about it But our Moses delivers a perfect doctrin from heaven and certaine and perpetual rules for the worship of God to his Church and the wel ordering of it even in the smallest things And as nothing was left which must not be framed to the patterne seene in the mount So hath not Christ left the worship of God in whole or part in great or small matters to the liberty of men for then he should have beene lesse faithfull then Moses 4. Moses instituted the Passeover and sacrifices from God offers the blood of beasts sprinkles the houses of the Israelites with the blood of the Lambe Exod. 12. by which they were saved from a temporall death and the revenging Angell But Christ the true Moses instituted the supper of the Lord sacrificeth himselfe offers his owne blood being the Paschall Lambe who purgeth and saveth from death eternall And as that house onely was exempted which was sprinkled with the blood of the Lamb So in the Church salvation is assured onely where the blood of Christ is sprinkled and apprehended by faith 5. Moses prayeth for Israel with his hands stretched out till the evening and while he prayeth Israel overcommeth Amalek Exod. 17. At Moses prayer Gods wrath is turned away Numb 14. Christ stretcheth out his hands for the elect upon the Crosse and made intercession for them in earth and now continues so to doe in heaven whereby we are both enabled to conquer our spirituall enemies as also Gods wrath is appeased and grace and favour returned Heb. 8. Thus both for the matter faithfully discharged their office in these five things 2. For the manner containing the difference it is in Heb. 3. 5. 6. Moses was faithfull in all the house of God as a servant but Christ as the sonne Moses in his masters house Christ in his owne house Moses by delegate authority Christ by proper power Moses as a servant foretells his masters comming Christ declared the Lord
the Nations to the end of the world And so Paul Rom. 15. 9. interprets it of the calling of the Gentiles For David could not doe this literally and in person among whom he never dwelt nor came but onely in him whose type he was V. David was a type of Christ in respect of Christ his propheticall and Priestly office 1. David by his sweet musick allayes Sauls madnesse 1. Sam. 16. 23. Christ by the sweet voyce of the Gospell stills the evill spirits which molest and vexe men and gives them peace and quietnesse in mind and conscience And in the dayes of his flesh how he sought to cure and allay the spirituall madnesse of the wicked Scribes and Pharisees against him is plaine in the story 2. David brings back the Arke to his right place 2. Sam. 6. So did Christ the truth of Gods Law obscured by the false glosses of Scribes and Pharisees and reduced the true sense and meaning of it And freed his Church signified by the Arke from the spirituall thraldome and captivity of the Law 3. David builds an Altar in the grounds of a stranger 2. Sam. 24. 24 namely Araunah the Jebusite The true David builds up a Church among the Gentiles and sets up Gods worship among them that were strangers from the Covenant 4. David offers a sacrifice and the Lord accepts it sending fire from heaven to consume it 2. Sam. 24. 25. Christ offers the most acceptable sacrifice that every was in which both Davids and all ours must be accepted and in which alone the Lord smels a savour of rest I. As the spirit of God came on David after his anoynting 1. Sam. 16. 13 So did it on our true David after his baptizing to fit them to their waighty offices Learne 1. That he that is not fitted and furnished with gifts of the spirit in some measure and attempteth any office in the Church or commonwealth is not called by God whose wisdome will not send a blind man for a seer nor a dumb man on his message or errand Would a man know whether hee have received of this spirit for his office A note is when God stirres up his will in that office to performe all the desire of God Isa. 44. 28 he saith to Cyrus Thou art my shepheard thou shalt performe all my desire The Magistrate is a shepheard he must doe in judgement what God himselfe would doe in repressing vice and cherishing religion else the spirit who is not contrary to himselfe leads him not The Minister is a shepheard hee must speake nothing but what God would speake for the incouraging of grace and disgrace of sinne and sinners God speaks peace to his people and feeds the impenitent with judgement and he that in his ministery doth speake sweetly to wicked men and broacheth a vessell of gall and wormewood for godly men to drinke is not sent by God on that errand hee crosseth the spirit which hee pretendeth 2. Art thou a private Christian see that the same spirit rest on thee and that thou hast received of the same anoynting For 1. he that hath not the spirit is none of Christs and 2. what is it to us that the spirit rest and light upon Christ if he should determine all his fruits and graces upon him But in that the sweete oyntment and Balsame poured upon the head of our high Priest runnes downe to the skirt of his garment that is to the lowest member of his Church Psa 133. 2 hence are we sweetly and admirably refreshed Findest thou emptinesse or want of grace fly to this fulnesse but observe the diverse manner To the head is given the spirit in all fulnesse to us members of that fulnesse Ioh. 1. 16. To him beyond all measure to us according to measure II. That Jesus Christ is the right and undoubted King of his Church of whom David was but a shadow And it will be worth our labour to enquire how farre the truth exceeds the type 1. For originall Davids kingdome and all other Kings and kingdomes are mediately from men either from some meane family as Jshais or some greater house in some corner of the earth But the kingdome of Christ is immediatly and unchangeably from heaven Dan. 2. 44. the God of heaven shall raise up a kingdome that is immediately for mediatly all kingdomes Kings and power is from him 2. In respect of unction All they are annoynted 1. by men 2. with materiall oyle 3. to be temporary Saviours 4. from temporary dangers But Christs annoynting was by the Spirit of God with more divine and excellent oyle above all his fellowes Psal. 45. 7. that he might be a spirituall and eternall Saviour a Jesus saving his people from their sinnes and such spirituall evills as pertaine to the life to come 3. Their titles are stately and glorious David as an Angell of God as the woman of Tekoah said so Caesar Augustus Charles the great Constantine Alexander the great to set out their glory But all these are nothing to the true and undoubted title of Jesus Christ who is King of Kings and Lord of Lords Rev. 19. 16. And if this were too little he hath another for he is God and man in one Person our Immanuel a style too high for Pope or Potentate for men or Angels Isay 7. 14. 4. Their Scepters are of metal gold or silver which they hold in their hands and by them they save or slay innocent or nocent But his Scepter is but verball which he holds in his mouth the word and breath of his mouth more pure then the gold of Ophir more potent then all the Scepters of all Kings put together By this he slayes the wicked Hos. 6. 5. I slew them with the word of my mouth 2. Thes. 2. 8. he shall slay that wicked man of sinne with the breath of his mouth Other Kings by their Scepters can kill men but cannot make them alive againe when they have done but Christ by his word can quicken and make alive dead soules and bodies They by theirs can be dreadfull to men Christ by his drives backe devils diseases death and all adversary power 5. In port and state 1. Their banners and ensignes expresse their noble acts and the honourable exployts of them and their progenitors which are glorious in the eyes of men Christs banner for his kingdome of grace is his Crosse or rather the Gospell a doctrine of the Crosse to the world foolishnesse or basenesse but in his kingdome of glory the signe of the sonne of man that is such glory and power as agrees to none else 2. Their servants and attendants must be rich stately noble and the sonnes of great Princes must be nearest to attend them Christ Jesus in contempt of what the world admireth will have his servants poore meeke lowly not such lofty Lords as so farre excell the Emperour in worldly glory as the Sunne
and terrible day Mat. 25. when all flesh shal see and admire the wisdome and power of God in him to doe justice For application briefly I. A greater then Salomon is heere Luk. 11. 31. 1. Hence our Saviour perswades to come to him to partake of his wisdome wealth peace grace But the Queene of the South shall rise up against this generation For shee 1. a woman of weake sexe 2. a Queene enjoying pleasures at home 3. undertooke a long journey from the ends of the earth Mat. 12. 42. 4. Set aside the weighty affaires of her kingdome the charge of her journey and gifts to Salomon not small 1. King 10. 10 the dangers wearinesse and all to heare the wisdome of Salomon yet as a Gentile did all this But many men and women professing Christianity will not step over their thresholds to heare the wisdome of a greater then Salomon Ob If Salomon or Christ were heere we would Sol. 1. The Jewes would say so but would not 2. Hee that heares you heareth mee 3. He that will not heare us would not heare Christ himselfe Ob Wee have businesse and occasions Sol 1. Many make occasions which might be avoided 2. Many pretend occasions 3. Many have occasions but so had this Queene who would not be hindred from Salomon by the weighty affaires of a kingdome 4. Whose occasions ordinarily hinder them they shall never taste of the supper 2. Hence wee must labour to account it our happinesse that wee may have liberty to wait on the true Salomon So the Queene of Saba Happy are thy servants that may attend on thee and heare thy wisdome So our Saviour himself Happy are they that heare the word and keep it Happy we if we saw our happinesse that we need not with such cost and toyle seeke after our Salomon For he comes to us and knocks at the doores of our hearts and offers to enrich us with treasures of wisdome Let us open our gates that this King of glory may enter in Let us receive the rules of wisdome from his mouth and consider how unhappy they are that despise the word of which both the Salomons were preachers II. Comfort that Christ is the true Salomon 1. Great were the blessings which Salomon procured to Israel but all temporary and outward but our Salomon procures greater spirituall and eternall 2. Salomon prayes and is heard for al that pray in the temple 1. King 8. Christ prayes and merits that all prayers of Saints be heard Ioh. 17. 3. Salomon could not be present in all his Kingdome at once Cant. 8. 11. Salomon had a Vineyard and let it out to dressers vers 12. but my vineyard is set before mine eyes Himselfe still walks in the midst of the golden Candlesticks and watcheth for the good of it 4. All the excellencies which now wee see and enjoy in Christ are nothing to them wee shall see as the Queene of Saba halfe was not told me in my countrey So as the glory delight pleasure which our Salomon now gives us must affect our hearts to renounce carnall delights and pursue those that are above What is earth to heaven that is faith to fruition This is that Cant. 3. 7. Behold his bed is better then Salomons which was for price and safety most excellent for threescore valiant men stood about it every night But the spirituall marriage bed in the mariage chamber the kingdome of glory surpasseth all comprehension all sweetned with incense of holinesse happinesse glory immortality better then the best perfumes there is perfect security lasting joy on their heads for ever CHAP. XII II. Jonah a type of Christ in 4. respects IOnah was a type of Christ as Mat. 12. 39 No signe shal be given them but the signe of the Prophet Jonah I. In his name and office Both Ionahs both doves one in name the other in nature Both mournefull one in a sea of sorrowes shut in the whales belly the other a man of sorrows and such as no man ever sustained and overcame Both Prophets Ionah sent to preach repentance to Niniveh Christ the true Ionah the great Prophet of the Church was sent to preach the same doctrine to the world Mat. 4. 17. Then Iesus beganne to preach and say Amend your lives c. Both of them in expresse words must signifie to their hearers that without repentance they were in state of perdition II. In respect of his death and suffering In the 1. kind 2. manner 3. fruit 1. The kinde it was a willing death a free will offring For as Ionah when the tempest was raysed freely offered himselfe to death when the Mariners would faine have saved him Ion. 1. 12. take me and cast me into the sea that the tempest may cease So when the storme of Gods wrath was boistrous against the sinnes of mankind Jesus Christ our Ionah offered himselfe to the death for he had power either to lay downe his life or to retaine it Ioh. 10. 18. No man taketh away my life from me but I lay it downe of my selfe Ioh. 18. 5 I am he 2. The terrible and dreadful manner For as Ionah was swallowed up of the Whale who made but one morsell of him So Christ was swallowed up of death and seemed wholly devoured of the curse of God And as the one cryed in the Whales belly out of the belly of hell Ion. 2. 2 and vers 4. I am cast away out of thy sight So the other cries upon the Crosse My God my God why hast thou forsaken me Both of them were in so extraordinary death as in their sense they were in the deepest Hell 3. The fruit of it 1. The appeasing of the wrath of God his Father For as Ionah once cast into the Sea the windes were stilled the sea ceased from her raging Chap. 1. 15. and there was a great calme So Christ by his death pacified his Fathers wrath stilled the rage of Satan abolished the horror of death which otherwise had never beene still and calme towards us 2. To save his fellowes For as Ionah must be cast into the sea to save his fellows from drowning Chap. 1. 12 So must Christ bee overwhelmed with the waves of his Fathers displeasure and as Ionah bee put to death by those that should have preserved him but not for any desert of his owne but to save his companions and brethren in the same ship with him from death and drowning For so was the signification of his name Jesus so himselfe affirmed Matt. 20. 28. The Sonne of man came to give his life a ran some for many So also Caiaphas prophecied It is fit that one man die for the people and that the whole Nation perish not Ioh 11. 50. III. In Ionah wee have a type of Christs buriall noted by Christ himselfe For as Ionah was in the belly of the fish three dayes and three nights So must
derived unto us beleevers as it was from Reuben unto Iudah and wee partake of the same birth-right with our head For here is a difference betweene the type and truth of the first borne They had all their priviledges for themselves but Christ not for himselfe but for us Whence his elect members are called the Congregation of the first borne written in heaven that is whose names are written in the booke of life And farther the more those first borne had the lesse had the other brethren but the more Christ hath the more have we seeing of his fulnesse we receive grace for grace If he be strong he is strong for us if rich he is so to us If he be Prince and Priest of his family the Church hereby we recover the dignity we had lost by sinne and of slaves and vassalls of corruption are made Kings and Priests that is the first borne to God Rev. 1. 6. If he have a double portion of the spirit so have wee by him Isa. 40. 2. speake to the heart of Ierusalem her iniquity is forgiven she hath received double at the Lords hand for all her sinnes that is a double portion of grace and favour As Ioseph made Benjamins messe to be doubled so our Jesus doubles his spirit on the elect If he have a double portion of glory immortality and heavenly inheritance so have we in him being coheires with him in the same inheritance Rom. 8. 17. 2. Comfort Being Gods first borne through Christ wee are deare unto God So Exod. 4. 22. Israel is my first borne that is deare unto me as the first borne commonly are dearest to their Parents Israel before his receiving into the Covenant was the worst of all people and smallest in it selfe and in Gods eyes Deut. 7. and 9. 4. But afterwards being in the right of the Messiah Gods first borne became deare to him as the apple of his eye Now what a joy is it to the beleeving soule to see God a father looke towards it as a father to his first borne So fareth it now with us being so made in Christ. 3. Comfort God takes notice and revengeth all the wrongs done to the Saints because they are his first borne Let Aegypt offer injury to Gods first borne God will say Slay every first borne of man and beast in Aegypt let them see in the punishment their sinne For can a tender father see an arme or a legge of his first borne cut off Would it not go to his heart to see him dismembred And can the Lord Jesus endure any wrongs and cruelties done to his members and this not pierce his bowels A man may sometime see his child in want and correct his first borne for his farther good send him to bee schooled and trayned in some course under a sharpe discipline but to see him wounded to see him bleed cast off troden under fee◠he cannot endure No more the Lord. Let no man never so great dare to wrong the godly for he will rebuke Kings for their sakes IV. Seeing in Christ the first borne wee attaine the birthright let every Christian beware of prophanenesse and passing away his birthright as Esau who sold his birthright for pottage Heb. 12. 16. and therefore called prophane So doe they that exchange spirituall things for temporall earth for heaven As many who pretend a part in Christ but in Esaus language say Give me my pottage my silver my honour my profit my pleasure let them take their religion their preaching praying and precisenesse a bird in hand is worth two in the bush This contempt of their priviledges robbed the Jewes of them who being cast out of favour of first borne become the last of all people and now wee Gentiles are stept into their birthright Let us be wise in the entertayning our prerogative conscionably expresse our love to Christ and his Gospell not hatred as they least provoking the Lord he deale with us in justice as he did with them For if he spared not the naturall branches Rom. 11. 21. What reason hath he to spare us V. Learne to grow in conformity with our elder brother Christ with whom wee cannot be equall but like as brothers All must have one father one flesh one spirit For the brotherhood stands not in communion of flesh and blood for so every man were his brother but in the spirituall union by regeneration Ioh. 1. 13. We must be like him in affection like him in affliction like him in the combat and like him in the Crowne How like unto Christ is he that resists and despises the spirit of grace that having onely humane nature hath no whit of that divine nature 2 Pet. 1. 4. When heardest thou this first borne brother to sweare or lye Or be idle in speech wanton in behaviour carelesse of his course or company When was he ashamed of thy cause of thy Crosse yea or curse But thou art ashamed of his Crosse and cause When did he revile rebuke hate Would he be like us in every thing even in our evills sinne onely excepted should not we be like him in grace to be like him in glory CHAP. XIV Priests Types in the deputation to their office OF the rankes and orders of holy persons some were sanctified and seperated to the Lord by office or function As the Priests and high Priests who of all other were most expresse types of Jesus Christ. Heb. 4. 14. We have a great high Priest which is entred into heaven even Iesus the Son of God The Priest a type of Christ 1. In deputatiō to his office wherein 1. his choice 1. for his tribe 2. for his perfections 2. his consecration 3. his apparrell 2. In execution of it Actions 1. Common 2. Ministeriall Sect. I. I. The Choise had respect 1. To the tribe He must come of one onely tribe of Levi which was by God of all the tribes seperated and appointed by God to exercise the Priesthood in the Tabernacle and to performe whatsoever belonged to the holy Ministery This signified Christ our Mediator who must bee a speciall and singular man taken from among men Heb. 5. 1. as they true man as they For he must be true man in nature and affection that must mediate and negotiate mans cause with God and so taken from men to stand in the midst betweene God and man True it is our Lord came not of Levi but out of Iudah Heb. 7. 14. with the reason for he was not to be after the manner of Aaron but of Melchizedek verse 15 and because hee was to change the Priesthood and would doe it in the tribe and was to bee a Priest not after the carnall commandement but after the power of endlesse life verse 16. But yet he was expressely typed by those Priests Neither was it without a spirituall signification that Aaron the first of those high Priests should bee Moses brother For what more brotherly league then of
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
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
our owne misery by sinne both in the cause and in the effects of it The former by bringing us to the contemplation of the foulenesse of our natures and uncleannesse even in our birth and originall For howsoever men little esteeme or bewaile this uncleannesse of nature and originall sinne yet the Apostle better acquainted with the nature of it calls it The sinne and the sinning sinne and the sinne which dwelleth in us and compasseth us about Rom. 7. 17. Neither can a man ever be truely humbled and prepared for Christ nor can expect a good estate in him whose daily corrupt issues from an overflowing fountaine make him not seeme marvelous filthy and uncleane in his owne eyes 1. What is the reason that so many do Pharisaically pride themselves if not in the goodnesse of their persons yet in some blinde hopes and presumptions that they be not so bad as they are or as some others be but because they never saw themselves in this glasse which onely lets a man see himselfe a masse of sinne a lump of uncleâ—nnesse and that no good thing is in his nature which in no part is free from the running issues of that festred and inbred sinne 2. Why do many doat upon their owne works and sightly actions either to Popish confidence in them as meritorious or at least with many Protestants to rest in the civility and morality of them without farther pursuit of the power of religion but that they see not that so evill trees cannot send forth any good fruit nor so bitter fountaines any sweet water which could they but discerne they would be weary of the best of their righteousnesse and cast it away with Paul as dung and conclude that when Aloes and wormewood yeeld a sweet taste then might their fruits be sweet and tastefull to God and themselves 3. Why do so many thousands contest against grace stand upon their honesty good neighbourhood hospitality charity they thanke God they are no blasphemers no drunkards adulterers murderers they wash the outside come to Church heare sermons are outwardly cleane and formall no man can challenge them no nor they themselves but because they never saw the infection of their soules nor the inordinacy of their inner man which is a fountaine ever overflowing all the bankes most dangerous most secret hardest to find out and hardest to cure and this deceives thousands in their reckonings 4. Why is the righteousnesse of faith in the blood of Christ so much undervalued and men so hardly driven out of themselves to seeke righteousnesse by him But because they see not their owne uncleannesse and therein their hatefull estate before God untill Christ the high Priest have made atonement for them For as that man who being sick to death feeles not his sicknesse nor discerns the depth and dangers of it seekes not greatly after the Physitian he applyes either no means or some idle and impertinent things to small purpose so he that sees not the misery of his disease of sinne sees not the need of Christ neglects the right meanes and contentedly deludes himselfe running any whither but to the right remedy It is fit and fruitful to looke a little neerer this disease of nature that we may not onely make conscience of the foulenesse of nature but be thrust out of our selves to the meanes of our cleansing Considering 1. That this uncleane issue which the legall issues poynt us unto is a sinne against the whole Law of God in all branches of it whereas other sinnes are against one of the Tables and one of the Commandements 2. This poyson of nature is the same in all men that all may be humbled who are borne children of the devill enemies to righteousnesse all of us being in our very birth sonnes of death for in Adam all are dead And as an image of rotten wood must needs be rotten so wee hewne out of so rotten a stocke Who is it that is not a Leper from the wombe Let any man thrust his hand into his bosome as Moses did Exod. 4. 6. and he shall pull it out againe leprous and as white as snow Every man hath cause to cry with the Leper I am vncleane I am uncleane The spawne of a Serpent are Serpents and what are wee but the spawne the seed of Adam 3. This Issue is a generall disorder of the whole man and of all parts Neither is bodily leprosie more generall and universally spread over all the members then sinne in the soule which is seated in all the members so as from the crowne of the head to the sole of the foot there is nothing sound but a generall ataxy or disorder in want of all goodnesse in all parts and pronenesse to all evill 4. Miserable are the effects of this close uncleannesse As 1. In this Image of sinne no ugly toad can bee so hatefull to us as wee unto God 2. The whole man lies subject under the curse and wrath of God Rom. 5. 18 the fault came on all to condemnation 3. Nothing can proceed from us but what is foule and damnable What can a Serpent cast out but poyson Whatsoever our owne strength or will can bring forth is tainted with this leprosie for freewill remaineth onely to evill 4. Nothing without us that we can touch but we taint till we be cleansed noted in the infection of houses vessels garments Both earthly things all the creatures all our comforts actions to the unpure all is so Yea divine actions the word Sacraments prayer almes all polluted by us and to us so long as we be unconverted and in our uncleane nature 5. An unregenerate man can converse with no man but as a Leper he infects him by example provocation corrupt opinions frothy speeches fruitlesse behaviour And if they that poyson mens bodies are worthy extreame punishment and every man detests them how much more severe wrath of God are they liable unto that do nothing but poyson mens soules 6. No Leper was so worthily cast out of the campe as all of us by nature are worthily cast out of the society of Saints in earth and in heaven yea from the presence fellowship of God and Jesus Christ and that for ever Sinne properly shuts out of heaven no uncleane thing comes there nothing more hateful to God nothing but that hated by him 7. All this misery we our selves can neither discerne nor remedy It makes us pure in our owne eyes though we be not washed Prov. 30. 12. We lye wallowing in our filthinesse and delight in it as the swine in the myre and never are cured till we get out of our selves to the high Priest in whom onely it is perfectly to cleanse and cure us Now seeing in this glasse our owne disease and need of cure let us returne to the meanes of our cure in these three severall sorts of uncleannesse and in the legall be led to the cure of morall uncleannesse Thus of the
stand to his judgement What if men applaud and commend thee for an honest man a good neighbour a just man if he judge thee a leper What had it beene better if all the congregation had taken part with a leper if the Priest pronounced him uncleane And if he pronounce thee uncleane he will shut thee out of the campe out of the society of God and his Saints till thou be est seasonably cleansed Men may faile in their censures and shut out the cleane for vncleane as Ioh. 9. 34. the Jews did the man that was borne blind and hold in the uncleane for base respects but Jesus Christ he shuts him out unpartially whom hee pronounceth a leper II. Then was the leper healed when in the judgement of the Priest hee was so and then the Priest must pronounce him so The Priest could not make him clean but pronounce him cleane Even so thou art then cleansed from thy sinne when in the judgement of Christ our high Priest thou art so who not onely can pronounce thee cleane but make thee so Quest. But how may I know that Christ accounts mee cleane Answ. When his word by the mouth of his servant pronounceth thee cleane accounts thee so Whatsoever yee bind or loose in earth shall bee bound and loosed in heaven Matth. 16. 19. with Ioh. 20. 23. Christ onely properly pardons sinne and remits it 1. by merit 2. by efficacy of conferring and no Minister can thus remit sinne But every Minister must pronounce and declare pardon to penitent sinners and when he doth this in Christs Name Christ from heaven pronounceth the leper to be cleane Object But there may bee errour in the Priests sentence and the Ministers judgement is not infallible Sol. The sentence of the Priest was infallible if hee kept him to the rules of inquisition And the Minister pronouncing pardon upon penitent sinners cannot be deceived though thou mayest deceive thy selfe in applying promises and grants of pardon not belonging unto thee Quest. What are the rules of inquisition of direction Answ. 1. If by rubbing the place hee see it grow red the leprosie is in way of cure if it bee not red by rubbing it is incurable So if the sinner be ashamed and blush at his sinne if godly abashment hath begun his repentance it is a good signe of cure 2. If the spot pricked with a needle there come forth blood it is in the way of cure So sinners pricked with the needle of the Law if they have sence of paine which makes them cry out of themselves and see the need of Christ it is a good signe Men pricked now adaies stirre up their blood against the Physician but such are farre from cure 3. A leper was healed when his leprosie was stayed and went no further So hee is to be pronounced cleane who truely turnes to God sinne hath lost dominion in him sinne growes lesse and lesse the stirrings of corruptions are abated hee cannot doe as he hath done or would doe nor forget that he was cured 4. When the conscience is bathed in that fountaine in which water blood have met then is the leper clean When by the merit of Christ the sinner is fully justified by the Spirit of Christ he is in part sanctified riseth up towards full sanctification then is he truly pronounced clean Object Alas I am then vncleane still I find much foulenesse and folly present with me Sol. 1. The leper and sinner may be truely cleansed never fully in this life for every day will make him foule even after true repentance but wee must daily renue our repentance for daily cleansing 2. Remember that the leper must shave his haire againe and againe but hee leaves the roots behind yet hee was pronounced cleane though the haire was still growing and for all the roots 3. The running water in the basen for the cure of the leper signified a continuall flowing of a fountaine of grace from Christ to the heart of the sinner for his continuall washing III. What every man must doe in sence of his spirituall leprosie Something is to bee done before the cure something after I. Before the cure 1. As the leper discerning his owne misery esteemed him an happy man that was cleane So thou seeing this disease must judge thy selfe most unhappy and miserable of all men as Paul Rom. 7. and never thinke thy selfe happy till thou hast got a cure Psal. 32. 1. Every leper cried out I am uncleane the same must bee thy complaint and cry 2. Get thee to the Priest Goe to Christ in humility as that leper Matt. 8. 2. Lord if thou wilt thou canst make me clean and the least touch of Christ shall make thee clean ver 3. 3. Naaman being strucke with leprosie must wash and bee cleane So must thou bewaile and lament thy estate wash thy selfe in the salt sea of teares that God may wash thee with a sea of mercy Especially in greater sinnes as in a deeper leprosie take up deeper humiliation and repentance as David washed his couch with teares II. After the cure 1. If God have healed thy leprosie be thou thankefull so Naaman 2. King 5. 15. Not as the nine lepers of whom none returned backe to give thankes Would to God one of ten were as thanfull as we ought for so great a cure 2. Bring thy gift to the Lord for the curing for so the lepers were enjoyned that is pay thy vows offer up thy selfe and all thy obedience an acceptable sacrifice unto God Rom. 12. 1. Resigne unto God present all thy sacrifices by the high Priest Jesus Christ in whom alone thou canst finde acceptance Object Alas I have nothing worthy giving unto God Sol. 1. Thou canst give no lesse then true endeavours of obedience and then be they never so weake hee that accepts the will for the deed will accept them 2. God prescribed a smaller offering foâ— the poore then for the rich the poore man must provide a sacrifice according to the labour of his hands To comfort the weake Christian who offering according to his ability is respected according to that he hath not according to that hee hath not 3. The third thing after the cure is to avoid the company of lepers 1. Cor. 5. 11. If a man be an incorrigible sinner let him be to thee as an heathen or Publicane Matt. 18. 17. A good lesson for Masters of families to cast out leprous persons from the rest It is incredible what mischiefe one swearer one drunkard one wanton one profane beast may doe in an house We have not more usually seene an whole house infected and poisoned up by one plaguie person then whole houses corrupted by some one leud person which suffered as one swine in a garden roots up all that is good So much of holy persons Now follow holy things CHAP. XVII Holy things types of Christ. HAving now intreated at large of such holy persons as wee
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
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
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
hee that comes from heaven is above all His person is above all for God hath exalted him and given him a Name above al names Phil. 2. 9. His worke is above all that men and Angels can comprehend in power and merit His place is above all the head of the Church eminent above all men and Angels 3. A Rock for firmnesse and stability Hee is the strength of Israel on this Rock as on a sure and firme foundation the whole Church is laid and the gates of hell shall not prevaile against it Matt. 16. 18. Hence he is a Rock of defence and safety to his chosen and every wise man builds his house on this Rock 4. A Rock of scandall and offence to wicked men Rom. 9. 32. Not in himselfe and his nature for hee is a precious corner stone but accidentally and passively because men dash themselves against him as many at this day bark like doggs against the wholesome doctrine of justification by Christ without the works of the Law Many loose and formall Gospellers scorne the basenesse and meannesse of Preachers and true professours of the Gospel because their darknesse can abide no light to come neere it To all these and thousands moe Christ is a rock of scandall by their owne default 5. A Rock for waight and danger and inayoidable judgement upon his adversaries which on whomsoever it falls it crusheth him all to pieces Matt. 21. 44. If any rise against it they doe but tire and teare themselves but if this Rock rise against any man and fall upon him it breaks him to pouder Witnesse the greatest enemies of Jesus Christ which the world ever had Herod Iudas Iulian Iews Pilate as unable to rise from under his revenge as a man pasht to pieces unable to rise from under a Rock II. It was a type of Christ as it sent out water in abundance to the people of Israel ready to perish for thirst For so Jesus Christ is the onely Rock that sends from himselfe all the sweet waters of life for the salvation of his elect otherwise ready to perish eternally For explanation whereof marke 1. As from that Rock issued waters to wash and cleanse themselves and their garments so from this Rock streame waters of ablution or washing which serve to wash away both the guilt of sinne and staine of sinne For the former the precious blood of Christ streaming out of his side is the onely mundifying water in the world to wash the soule from the guilt of sinne and to scowre away all the execration of sinne from the sight of God 1. Ioh. 1. 7. the blood of Iesus Christ cleanseth us from all sinne For the latter from the same side of Christ our Rock issueth water as well as blood even the waters of regeneration called Tit. 3. 5. the washing of the new birth by the Spirit of grace and holinesse which daily cleanse the staine and filthinesse of sin Of these waters reade Ioh. 7. 38. He that beleeveth in me out of his belly shall flow riuers of water of life This hee spake of the Spirit which he would give 2. As from that rocke issued waters to coole and comfort Israel in their wearinesse and wandrings so from Jesus Christ do issue the waters of refrigeration and comfort to coole and refresh the dry and thirsty soule to allay the heat of a raging and accusing conscience and to revive with new strength the fainting soule in temptation or persecution And therefore the tryed traveller and thirsty passenger is called to these waters Mat. 11. 28 Isa. 55. 1. For nothing but sound grace from Jesus Christ can quench the tormenting thirst of an accusing or distressed conscience 3. As from that rocke streamed abundance of waters to make fruitfull that barren wildernesse wheresoever they ranne so onely from the true rock issue plentifull waters of grace to make our dry and barren hearts fruitfull in all workes of righteousnesse Isa. 44. 3 4 I will poure water upon the thirsty and floods upon the dry ground I will poure my spirit upon thy seed and my blessing upon thy buds and they shall grow as among the grasse and as willowes by the rivers of waters All this blessing of fruitfulnesse is from the Rocke See Eph 1. 4. III. In the manner of attaining this water are many sweet resemblances 1. The people might aske Moses water but Moses cannot give it It is God must give it and miraculously fetch it out of a rocke which how it should be Moses cannot conceive So men may seeke justification and to drink waters of salvatiō in themselves either by nature as Pelagians or by merit as Popish justiciaries do either in the Law of Moses as the Jews or in Evangelical Counsells as the fond votaries of the Church of Rome But no Jew can tell how to procure any water to himself neither can Moses give it By the Law of Moses no man can bee justified nor by any fond devises beyond the Law But God of his grace hath devised a way and poynted to us a rocke of living waters to supply unto us that which was impossible to Moses Law because of our infirmitie Rom. 8. 3. 2. The rocke gives water but not till it bee smitten Exod. 17. 6. so Christ the true rock must be smitten with passion he must be smitten with the wrath of his Father and made a curse for us before there can issue out of his side that bloody streame by which the thirst of beleevers can be quenched And as the rocke was smitten twice and waters gushed out both times so Christ was twice smitten first actually in himselfe secondly virtually in the saith of beleevers of all ages the faithfull before him beleeving in the rock that was to bee smitten and suffer death for sinne the faithfull after him beleeving in the rock that was smitten dead and raised already 3. It was the Rod in Moses hand that smites and breakes the rocke Even so it was the Law given by Moses hand and our transgression against it that breaks the true Rock Isa. 53. 5. Gal 3. 13. he was made a curse for us and our transgression of the Law was laid upon him that we might be freed from it And as this was the same Rod that smote the River to bring destruction on the Aegyptians and enemies of the Church so this same Law and Rod of Moses brings the curse and damnation upon all the enemies of God from whom it is not remooved by Jesus Christ. 4. The rocke was smitten but it was not so much the striking on the rock but the Lords standing upon it that gets water for Israel Exod. 17. 6. There was no vertue in the stroake but all depended on Gods commandement and precept and presence even so it is not the death of Christ nor the abundance of price and merit of his blood nor the striking on this rock before mens eyes in the ministery of the word and
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
cleansed from sinne What is to be done before this cure And what afterward Luke 17. Vse of legall ceremonies Fitnesse to the Jews nature Ends of ordaining them Substantiall things pointing at Christ. Sacraments and Sacrifices Differences What Sacraments are in generall Word and Sacraments goe together Sacraments ordinary and extraordinary Antitypes Definition of Circumcision expounded in parts 1. Mandaâ—o 2. Promisso Circumcision a figure of Christ Rom. 4. 11. How a seale of righteousnesse As every Sacrament is likewise Three things foreshewed Rom. 15. 8. Demonstrates wound cure How Christ cures us Vse 1. Be humbled for naturall corruption And for imperfections of grace Vse 2. Be circumcised spiritually Col. 2. 11. What the Evangelicall circumcision is Difference from legall circumcision Nascentium Renascentium Qui signum destruxit veritatem induxit Notes of inward and spirituall circumcision Speciall parts to be circumcised True mortification is painfull Motives to get the spirituall Circumcision 1. Sam. 17. Paschall Lamb a type in the choice Christ a Lamb. Denominatione Qualificatione Adumbratione Choice Christum fuisse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 amici pariter inimici testati sunt Perfection of Christ. His excellency Christus in medio aetatis flore immolatus cuius conditionis rationem vid. Iun. in Exod. 12. Paschall Lamb a type in the preparation Where 6. Observations Christ two waies set apart to bee a Mediator The time of his Ministery and passion ordered Quia Dominus decima die eiusdeÌ„ mensis hoe est ante quinque dies paschae in Civitatem in qua pateretuâ— erat ingressurus Anselm in Math. 21. Christ must die a violent death How from the beginning of the world Semel actu semper sructu The time of Christs death noted Iewes division of the day into 4. parts Paschall Lamb a type in effusion of blood Actions The preciousnesse of Christs blood Blood of Christ sprinkled or applied Faith resembled by hyssope how Hyssopus fides est Augan 4. Num. 33. Herba humilis Radicibus â—aerens in petra Purgans sanans Praecaeteris recipiendo aspergendo liquori valde apta Vse 1. Christs blood to be highly prized How Precious things procured by it On earth In heaven Vse 2. Profane not the blood of Christ. How that may be done Tu per Thomae sanguinem quem pro te impendit c. Mat. 25. 40. Paschal Lamb a type in the eating 5. Conditions Time Place Manner common to all Passeovers Vt accedat verbii ad elementum Measure of eating it Fides est una Copulativa Paschall lamb a type of Christ in the benefits Vse 1. Danger of the soule and how it is to be avoyded Vse 2. Directions for receiving the holy Communion Matt. 22. 13. Similitude of purging out leaven and sin Entire purging of the soule Eccles. 5. 1. Esay 19. 18. Sursum cordâ— Whole Christ must be received Notes 1 Popish abuses taxed And how we may receive whole Christ. Cloud and fire types ground What Cloud it was 4. constant miracles to Israel in the wildernesse How it differed from other clouds Nubes Iehovae What was the use of it Numb 14. 14. How it was a type of Christ. Mat. 17. 5. Vse 1. Comfort by Christ as our guide Vse 2. Confidence and security by Christ. Vse 3. Notes of them that receive comfort by this Pillar And how this comfort is to be esteemed Vse 4. Mercy and justice met in this type Matt. 17. 5 6. Vse 5. Follow Christ as a guide And how Red sea a type of Christ. Miracles in the miraculous dividing of it Psal. 106. 9. How signified Christ. In three conclusions Segmenâ—a Benefits sealed up by baptisme Vse 1. Obserue the power of God Vse 2. The way to heaven filled with difficulties And why Vse 3. Many comforts by this great work of God Vse 4. Duty of them that will enioy these comforts Manna a type of Christ. Matters of resemblance Sixe qualities of Manna Dominus Iesus ipse conviva convivium ipse comedens qui comeditur Ieron Ep. ad Hedibiam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quantity of Manna figuratiâ—e in 4. things Three things in the Iews gathering Hab. 2. 4. Non suscipit magis minus Their use of it Why Manna putrified if reserved Matt. 44. Christ infinitely better then Manna Vse in respect of God Gods patience and love to be noted And how it should work in us Gods watchfulnesse and care over his Church to be noted Comfort thereby Instances 1. Gods bounty toward his Church to be noted Gods wisdome in ministring to his Church to be noted Manna why given daily Why not on the Sabbath day Measure thy desires in naturall things How to know Gods measure Vse in respect of our selves Man of himselfe senselesse of the things of Iesus Christ. Reason 1. Application Eph. 5. 8. Our duties in respect of this Manna Hunger and thirst for Christ. Motives Take paines for him Motives Observe times and places to meet with Christ. Apply and feed on Christ. And how this may be Be never weary of this Manna Ioh. 5. 35. Motives Prize and magnify this Manna Water out of the Rock a type The fact it selfe The thing ours as well as theirs reasons Propter miraculosum effectum propter futuri signum Aquin. Non per substantiam sed per significantiam The Rock a type in three respects In nature fiue resemblances In respect of the waters issuing forth Three things In the manner of obtaining it 5. resemblances How the Rock followed the Iewes 1 Cor. 10. 7. Petra consequeÌ„te eos 1 sequente vel satisfaciente eorum voluntati Aquin. Veritatem sequeÌ„tem significante Aquin. Vses in respect of God Christ ever present with his Church Our dutie by vertue thereof An almighty power in Christ for his Church Our dutie Gods mercy to his people admirable Vses in respect of our selves See the fountaine of grace opened Farre better then that in the wildernesse 7. waies Doe as Israel at the Rock Thirst for Christ. Conditions Continue â—â—ll this thirst Rules Have recourse to Christ. Motives Quench thy thirst and be satisfied Three motives Rom. 14. 17. Means to get water out of this rock Hindrances Helpes The brazen serpent a type of christ The disease of Israel at this time The occasion of it Which leadeth to Gods justice And the equity of it And teacheth not to be weary of manna The kind of it Why serpents The devill so termed why Why fiery serpents Why fiery serpents Why stinging serpents Temptations called fiery darts why The mortall effect of it Observations The remedy of that disease God appoints the meanes of health to soule and body A brazen serpent not golden five reasons Ipsum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gloriae Dei Serpents forme notes Christ how 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 End and use of it what to us Application of the remedy The saving effect By Christ farre more excellent Observation 1. God helps his people by weak unlikely and contrary meanes And why he doth so 1. VerbuÌ„ Iussionis 2. VerbuÌ„ Promissionis Examples Vsefull to us in these times Grounds for faith in these troubles of the Churches 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kingdome of Antichrist how fit for destruction Observation 1. The eye of faith must shut the eye of reason Without which 4. things cannot be obtained 1. The true knowledge of divine things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Faith as in six particulars Matt. 27. 46. 3. Obedience which God will accept 4. Heaven and the glory thereof Vse 1. Beleeve the word absolutely Vse 2. Pray for eye-salve and what it is Vse 3. Captivate thy owne reason wisdome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Motives Ridiculous instance of Popish obedience to Sâ—periouâ—s Mans reason the mother of heâ—esies Instance in the Papists Proved in parts And in the whole Natural reason an enemie to the power of godlinesse Instances 1. Observation 3. What is to bee done to bee cured spiritually Wee must see our selves stung and wounded As with deadly poyson in 4. thiâ—gs Come for couÌ„sell to spirituall physitians Confesse special sinnes Go wholly out of thy selfe and all creatures I. Lambert Looke onely unto Christ. Two waies 1. Ratione Ligni 2. Ratione Regm gratiae gloriae How this looking cures us By faith Act. 16. 31. And how by faith Marks of one cured by looking to Christ. Foure qualities of the eye that looks to him Motives to look up to our Serpent Rom. 4. 11. Gal. 6. 10. Heb. 12. 2. Vse of comfort in 5. particulars