figuring Christ who was declared the well-beloved in whom his Father delighted Matth. 3. 17. 3. He was very beautifull Gen. 39. 6. and his internall beauty was more than his externall Christ was more beautifull than the sons of men and making us beautifull in his beauty 4. Joseph was endued with such a measure of wisedome and understanding as none was like him in whom Gods Spirit was For which cause he was called Zaphnathpaaneah 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 book who onely hath the key of David to open the secret mysteries of salvation 5. In Jacobs last Testament Joseph is called a fruitful bough whose branches runne upon the wall because out of him branched two tribes Ephraim and Manasseh therein he 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. Joseph was sent by his father to visite his brethren in the wildernesse So was Christ sent to seek his brethren wandering in the wildernesse he was sent to the lost sheep of Israel 2. As at thirty years Joseph was preferred to his Office by Phanaoh so at thirty years Christ entered his Office 3. As by Pharaoh a virgin was given Joseph to wife verse 45. So is 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 Joseph 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 bloud the incorruptible and indeficient bread and water of life 5. As Joseph 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 almost comforted the poor thiefe promising him both life and glory 6. As Joseph doth all the good he can for his brethren that had ill deserved it For 1. He 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 fat 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 do and to know their wants yet they scorne him behold yonder dreamer comes they consult to kill him let us kill him and see what will become of his dreams So Jesus Christ came among his own sent from his Father in love pitying the wanderings and wants of men but the Jewes scorn him for a deceiver plot to kill him conspire against his life 2. As his brethren sold him for twenty pieces stript him naked and cast him into a pit sent hin as a slave into Egypt where he being indeed free became a servant So Jesus Christ in his infancy was sent into Egypt sold by the Jewes for thirty pieces stript naked of his apparrel and in the form of a servant cast into the pit of death and the grave whence they thought never to have heard more of him as Josephs brethren did 3. As in this service Joseph was tempted to whoredome by his wanton Mistris when they were alone and that often and daily but by strength of grace stoutly resisted yea conquered her and himself So was Jesus Christ in the enterance of his Ministery strongly assailed by Satan to spiritual 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 Joseph 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 falsly condemned bound yea fastned to the crosse between the theeves 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 Joseph 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 than the Angels 2. Though Joseph 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 be 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 sinne to loose all sorrowes of death and being risen 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 government and his bounds are the utmost hills Psal. 2. yea the whole Church in heaven and earth is his to whom all power belongs 3. As Pharaoh every way honoured Joseph As 1. He richly decks and attires him puts a golden chaine on his neck Gen. 41. 42. 2. They must cry before him Abrech that is every man must bow to him 3. Every man must depend on his word Gen. 41. 55. Goe to Joseph saith Pharaoh and what he saith to you do yee
shall never enjoy it in heaven IV. In the type and truth we 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 boies are not lost but laid up and as sure as laid downe in basenesse shall rise in glory CHAP. VIII 7. IOSHUA A type of our true Joshua another Moses I. BOth Saviours For Joshua under the very same name is propounded a type of Christ. Both had the name Jesus both saved their people therefore Joshua is called Jesus Heb. 4. 8. the type from temporal 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 Joshua led the people not onely towards the land but into the promised land What was denied to Moses was granted to Joshua Moses might not enter nor those that had disobeyed but Joshua eâ—…eth and taketh possession for himself and for all the people So our Joshua hath taken possession and led us into the possession of our heavenly Canaan What Moses Law could not do for our infirmity Christ by his Gospel hath done for us That may shew us the way but this brings us to the ways eâ—d and gives us all our promised expectation Thus our Joshua carries us through from this wildernesse to our rest 4. Both divided the land and allotted to every man his portion Joshua having entered Canaan assignes everyone his portion Josh. 14. 1. Christ ascended unto heaven prepares for every beleever a place Joh. 14. 2. III. Both confirmed their calling with many miracles 1. Joshua being to passe over Jordan divides the waters and they gave way unto him Christ in the same Jordan divides the heavens Matth. 3. 16. and they testifie unto him verse 17. Joshua divides waters but he ascribes it to the power of the Lord of all the world Chap. 3. 13. But our true Joshua being that Lord and God of all the world by his owne power commanded the seas and they obeyed him 2. Joshua becompassing the walls of Jericho and the long blast of rammes hornes overthrew the walls of it Chap. 6. 5. Our Joshua by as weak and vile meanes in the eye of flesh even by the sound and blast of the Gospel shakes down dayly the high and thick walls of the Divell and Antichrists kingdome and of the Jericho 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 Joshua overthrowes the wisdome power seeming sanctity and whatsoever strength of flesh is opposed to the power of the Gospell 3. Whilst Joshua was destroying the enemies of God the Sunne in the heavens at his word stood still and stayd his course as a willing spectator of that businesse and deferred the night least he should want day to smite his enemies in Chap. 10. 12. So our Joshua whilst on the Crosse he was spoiling principalities and powers and opening the way to Canaan commanded the Sunne to stop his course and hide his face to witnesse to all the world the great work in hand that day Of both these dayes may be verified Josh. 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. Joshua 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 He subdued both princes and people of the Canaanites He 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 Joshua 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 he judgeth and fighteth righteously Rev. 19. 11. He hath valiantly triumphed over all enemies spoyled principalities and powers set his foot on their necks trodden Satan under his feet and made us tread him under our feet too If Joshua have slaine one and thirty kings Our Joshua hath slaine so many thousand Commanders 2. by meanes of Ioshuas faithfullnesse 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 concernig 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 his 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 bloud and love to the true Israel of God especially his Ministers and Seers 2. He 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 He that offers repentant sinners grace before they seek it when they seek 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 commanded twelve men of Israel to gather twelve stones out of Iordan and set them up memorials of Gods great acts to all posterity So our Ioshua having wrought many mighty miracles for the confirmation of his holy doctrine commanded twelve men his twelve disciples by the preaching of the Gospel to erect through all the world a monument and memory of the wondrous workes of the Sonne of God in the working out of mans salvation and leading them to the heavenly Canaan I. What a fearfull thing it is to be an enemy of God and his Church Never was Joshua so mighty against the enemies of Israel not one of whom were he never so strong could stand before him as our Joshua is to
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 than the Master It was ever the lot of truth to be 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 removed David must be King against all the hearts of his enemies So Christ shall keep his place and headship against the gates of hell he is a king everlasting in his Church and of his kingdome shall be no end He is a King ever present in his Church Matth. 28. 20. 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 a sleep 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 loosing 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 Jedidiahs that is beloved of God both Kings of Israel both Kings in Jerusalem both Preachers in Jerusalem both sonnes 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 full of peace 1 Chr. 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 himself is the Prince of peace whose Scepter is a Gospel of peace whose subjects are Sons of peace whose kingdome stands in righteousnesse joy peace c. at whose birth the Angels 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 A. 25. Salomon procured that in his days all Israel and Iudah dwelt without fean every man under his Vine and fig-tree in respect of outward tranquility and security but our Salomon that every beleever is redeemed from enemies to serve God without fear of sin Satan hell damnation Salomon brought peace but could not establish it in his own dayes much lesse after him for presently after the kingdome was rent into pieces 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 far excells Salomon as in whom are hid all the treasurs 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 Joh. 2. 25. 3. Salomon though very wise in himselfe could not infuse his wisedome 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 mistically 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 spread through the world But much more hath the fame of Christs doctrine and miracles Matth. 4. 24. John 7. 46. 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 Crown but Christ hath many Crownes on his head Rev. 19. 12. 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 poor 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 wisedome the price of which is above silver of faith much more precious than 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 Salmons 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 than Salomon in all his royalty Nay more he was more triumphant upon the Crosse and rode in more magnificence than ever Salomon did in all his golden Chariots V. Salomon was a type of Christ in 1. building 2. dedicating 3. ordering the Temple First in the building 1. Salomon according to the wisedom and large heart which God gave him built God an house wherein he dwelt at Jerusalem for God kept house and fire in Sion Isai. 31. 9. and Salomon set him up a standing house Our true Salomon builds an house for God even for the blessed Trinity to dwell in Not
hard barren and despised Rock the most abject of men the refuse of the world a worm and no man of whom when the Prophets preached they could fimd none almost that would believe their report 2. A Rock for exaltation and advancement A Rock is a promontory lifted up above the earth Such a Rock was Christ advanced above the earth yea and the heavens advanced above all men and creatures 1. In holinesse and purity 2. In power and authority 3. In place and dignity So Joh. 3. 31. he that comes from heaven is above all His person is above all for God hath exalted him and given him a Name above all names Phil. 2. 9. His work is above all that men and Angels can comprehend in power and merit His place is above all the head of the Church eminent above all men and Angels 3. A Rock for firmnesse and stability He is the strength of Israel on this Rock as on a sure and firm foundation the whole Church is laid and the gates of hell shall not prevail against it Mat. 16. 18. Hence he is a Rock of defence and safety to his chosen and everywise man builds his house on this Rock 4. A Rock of scandall and offence to wicked men Rom. 9. 32. Not in himself and his nature for he is a precious corner stone but accidentally and passively because men dash themselves against him as many at this day bark like doggs against the wholesome doctrine of justification by Christ without the works of the Law Many loose and formal Gospellers scorn the basenesse and meannesse of Preachers and true professours of the Gospel because their darknesse can abide no light to come near it To all these and thousands moe Christ is a Rock of scandal by their own default 5. A Rock for weight and danger and inavoidable judgement upon his adversaries which on whomsoever it falls it crusheth him to pieces Mat. 21. 44. If any rise against it they doe but tire and tear themselves but if this Rock rise against any man and fall upon him it breaks him to pouder Witnesse the greatest enemies of Jesus Christ which the world ever had Herod Judas Julian Jewes Pilate as unable to rise from under his revenge as a man pasht to pieces unable to rise from under a Rock II. It was a type of Christ as it sent out water in abundance to the people of Israel ready to perish for thirst For so Jesus Christ is the onely Rock that sends from himself all the sweet waters of life for the salvation of his elect otherwise ready to perish eternally For explanation whereof mark 1. As from that Rock issued waters to wash and cleanse themselves and their garments so from this Rock stream waters of ablution or washing which serve to wash away both the guilt of sin and stain of sin For the former the precious bloud of Christ streaming out of his side is the onely mundifying water in the world to wash the soul from the guilt of sin and to scoure away all the execration of sin from the sight of God 1 Joh. 1. 7. The bloud of Jesus Christ cleanseth us from all sin For the latter from the same side of Christ our Rock issueth water as well as bloud even the waters of regeneration called Tit. 3. 5. the washing of the new birth by the Spirit of grace and holinesse which daily cleanse the stain and filthinesse of sin Of these waters read John 7. 38. He that believeth in me out of his belly shall flow rivers of water of life This he spake of the Spirit which he would give 2. As from that Rock issued waters to cool and comfort Israel in their wearinesse and wandrings so from Jesus Christ doe issue the waters of refrigeration and comfort to cool and refresh the dry and thirsty soul to allay the heat of a raging and accusing conscience and to revive with new strength the fainting soul in temptation or persecution And therefore the tyred traveller and thirsty passenger is called to these waters Mat. 11. 28. Isai. 55. 1. For nothing but sound grace from Jesus Christ can quench the tormenting thirst of an accusing or distressed conscience 3. As from that Rock streamed abundance of waters to make fruitful that barren wildernesse wheresoever they ran so onely from the true Rock issue plentiful waters of grace to make our dry and barren hearts fruitful in all works of righteousnesse Isai. 44. 3 4. I will pour water upon the thirsty and floods upon the dry ground I will pour my spirit upon thy seed and my blessing upon thy buds and they shall grow as among the grasse and as willowes by the rivers of waters All this blessing of fruitfulnesse is from the Rock See Eph. 1. 4. III. In the manner of attaining this water are many sweet resemblances 1. The people might ask Moses water but Moses cannot give it It is God must give it and miraculously fetch it out of a Rock which how it should be Moses cannot conceive So men may seek justification and to drink waters of salvation in themselves either by nature as Pelagians or by merit as Popish Justiciaries doe either in the Law of Moses as the Jewes or in Evangelical Counsels as the fond votaries of the Church of Rome But no Jew can tell how to procure any water to himself neither can Moses give it By the Law of Moses no man can be justified nor by any fond devises beyond the Law But God of his grace hath devised a way and pointed to us a Rock of living waters to supply unto us that which was impossible to Moses Law because of our infirmity Rom. 8. 3. 2. The Rock gives water but not till it be smitten Exod. 17. 6. so Christ the true Rock must be smitten with passion he must be smitten with the wrath of his Father and made a curse for us before there can issue out of his side that bloudy stream by which the thirst of believers can be quenched And as the Rock was smitten twice and waters gushed out both times so Christ was twice smitten first actually in himself secondly virtually in the faith of believers of all ages the faithful before him believing in the Rock that was to be smitten and suffer death for sinne the faithful after him believing in the Rock that was smitten dead and raised already 3. It was the Rod in Moses hand that smites and breakes the Rock Even so it was the Law given by Moses hand and our transgression against it that breaks the true Rock Isai. 53. 5. Gal 3. 13. He was made a curse for us and our transgression of the Law was laid upon him that we might be freed from it And as this was the same Rod that smote the River to bring destruction on the Egyptians and enemies of the Church so this same Law and Rod of Moses brings the curse and damnation upon all the enemies of God from
humbled heart will not so lose his time nor dwell in toyes and unnecessaries to thrust out things more profitable A wise heart will not for a shadow forgoe the substance but will be much in that question of the young man Master what may I doe to inherit eternall life what may I doe to be saved what may I doe to be rid of this Serpent and of that of this sin and of that How may I doe to get mastery of my corruptions In going to Gods Ministers let thy errand be the same with the Israelites in their going to Moses how to be rid of the Serpents 4. Moses directs them to the brâ—zen Serpent erected for their cure for Moses himself cannot help 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 own 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 brazen Serpent Thou art never in the way of cure till thou art sent out of thy self out of the Law and works of it which now cannot justifie till thou comest to the Evangelical brazen Serpent there is no hope of cure As the Israelite could never be cured till he 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 imperfections he onely being no sinner could conquer sin he onely by dying could conquer death he onely by entring into the grave could sweeten it he onely by sustaining the sorrows of hell could shut hell for all believers 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 discern whether our Religion or the Roman be the antient and true Religion of Moses and the people of God If a man stung with the Serpent come to us for counsel and cure as they to Moses we send him as Moses out of himself to Christ onely the true brazen Serpent Our doctrine leads him out of himself out of his own merits out of external works and ceremonies unto Christ who is our peace and left his peace unto believers and by this meanes through Gods blessing the Patient attaines true tranquility 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 he leads him any way but the right any whither so not to Christ. Instead of Gods certain direction in the words of the Prophets and Apostles which testifie of Christ the onely brazen Serpent they send him to unsound and uncertain speculations fables traditions equal say they to Scripture and some of them say far better Instead of Christs satisfaction and merit they send him home to his own 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 own 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 lamp out of the Popes Exchequer or Burse filled to the top with works 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 fail but never apply that one and onely sacrifice upon the Crosse it self Now whether of us agree with Moses 5. As the Israelite must look up to the Serpent lifted up so must thou look up and behold Christ lifted up This must thou doe two wayes 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 he 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 raised 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 believe that Christ was thus exalted on the Crosse and in his Kingdome but it is apprehensive and applicatory and to believe in Christ crucified and glorified This looking hath three things in it 1. To believe that he was the Son of God and son of man our Immanuel 2. That he being so was lift up for the salvation of believers 3. That my self assuredly trust and depend on him alone as the onely author meritour and bestower of salvation This is Evangelical looking on the Serpent Now because this looking is the principal thing in the cure we will consider 1. How this looking cures us 2. How we know we are cured by our looking 3. Motives to stir us up still to look 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 look upon the brazen Serpent thou shalt be whole So if an humble soul 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 Believe in the Lord Jesus Christ and thou shalt be saved Act. 16. 31. and yee are saved by faith and Thy faith hath made the 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 believing but by believing 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 upon 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 applyed by faith 2. Faith cannot cure considered simply in it self as a quality or vertue or gift or
wholly out of thy self and all other 300 Look onely unto Christ and that two wayes 302 How this looking cures us by faith and how by faith 303 Markes of one cured by looking to Christ. 304 Four qualities of the eye that lookes to him ibid. Motives to look up to our Serpent 306 Use of comfort in five particulars 307 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 Treatise it self c 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-born c. 13. 2 By office the Priests c. 14 Deputation Execution 3 By vow the Nazarites c. 15 4 By ceremony Clean 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. 2 2 Red Sea c. 21. 2 Passover and Lords Supper 2. 1 Manna froÌ„ heaveÌ„ c. 22 2 Water out of the Rock c. 23 Adde hereunto the Brazen Serpent c. 24. CHRIST REVEALED JOHN 14. 6. J 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 I. That the Lord decreed to have always a Church upon the face of the earth for the upholding of which he upholds the world For 1. He will have his name confessed and praised as well in earth as in heaven 2. He 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 Jesus Christ would be sounded out in the Church together with the doctrine of the Law that partly the right way of his shorship and partly the way of salvation might be made known and opened to beleevers III. By the Gospel the Lord hath revealed the Covenan 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 mean to lead to that end Ephes. 4. vers 5. IV. Christ and his doctrine the Covenant being the same yesterday and to day and for ever Heb. 13. 8. for substance altereth and differeth onely in the form and manner of dispensation according to which it is diversly 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 allready 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 train his Church by an heap of Ceremonies rites figures and shadows to strengthen their Faith in the 〈◊〉 〈◊〉 of him Of which multitude of Ceremonies if more â—pâ—â—â—ll reasons be demanded These may be given 1. The nonage and infancy of that Church which was not capable of such high mysteries but was to be taught by their eyes as well as their eaâ—s And therefore it pleased God to put the ancient Church even newly out of the Cradle under Tutors Gal. 4. 2. and appointed divers Types and Ceremonies as Rudâ—ments and Introductions vers 3. fitted to the grosse and weak fences 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 need had they of clear instruction and God could have revealed Christ as clearly to them as to us Sol. But as the Lord had observed this method in creating the world he would have darknesse go before light and in upholding the world he would have dawning go before clear day So in the framing and upholding the Church he would have Christ exhibited to the Fathers as to the Wise men in swadling coluts which hid his glory He respected them as Children he erected for them in Jewry a little free-schoole set up in a corner of the World he appointed the Law of Moses as a Primer or A. B. C. in which Christ was to be shaddowed in dark and obscure manner he would that Christ should come to his brethren as Joseph to his who first obscured himself to them and afterwards made himself better known 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 be manifested in great brightnesse and glory Christ the Sonne must come in more glory than Moses the servant Hence John 1. 17. The Law was given by Moses but grace and truth came by Jesus Christ. The Gospel is called grace not because under the Law the same grace was not preached but comparatively that was scarce grace to this which is more full more manifest as the light in the dawning is scarce light in comparison of light at noon-day There was grace but here is more grace 1. In manifestation The light of the Sunne is sevenfold and like the light of seven days as was prophesied Isai 30. 26. 2. In impleti on 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 Judea 4. In the groth 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 self that is It had a rude and dark delineation of good things to come as a draught made by a painter with a coale but the Gospel exhibites the picture it self 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 shadows of things to come but the body is Christ. Whence he would have us conceive 1. That as the body is the cause of the shadow and the cause more excellent than the thing caused So Christ was the cause of those Ceremonies and more excellent than they 2. As the shadow representeth the shape of the
honoured think it too base for thy self to attend for thy sonnes to intend Neither the first Adam Lord of the earth nor the second Adam Lord of Heaven and earth did so II. To note the antiquity and authority of the doctrine of free grace by the merit of the Messiah which both the first and second Adam taught neither of them ever dreamed of the doctrine of workes and humane merits What Adam learned of God in Paradise he taught to his posterity what his posterity heard of him the same they delivered and left to their children but they never heard nor taught any other way to salvation but by the promised seed so also what the Disciples heard of the second Adam that they taught to the Churches but they heard the same of him Act. 4. 12. And our doctrine being the same with theirs is not new but more ancient then any other For as this is the honour of all truth to be before error and falshood so of this truth to have precedency of all truthes It truely pleadeth antiquity therefore verity III. In that the Church comes out of Christs side being in the sleep of death as Eve out of Adams he sleeping we learn to seek our life in Christs death That death should be propagated by the sinne of the first Adam was no marvell but that life by the death of the second is an admired mystery Here is the greatest work of Gods power fetched out of his contrary of ranke poyson a soveraigne remedy by the most skilfull Physitian of hearts Let the Jewes scorn a crucified God and refuse the life offered by a dead man they know not the Scriptures nor the power of God who can and doth command light out of darknesse life out of death all things out of nothing How easily can he repaire all things out of any thing who can fetch and frame all things out of nothing He is of power to make of clay and spittle fit to put out the sight a remedy to restore sight He can as easily save a world by the death of his Sonne as multiply a world by the sleep of Adam IV. Labour to be ingrafted into the second Adam that as thou hast born the image of the earthly so thou maist bear the image of the heavenly 1 Cor. 15. 49. 1. Because the second Adam repaires whatsoever we lost in the first By the first we are enemies to God by the second we are reconciled to him By the first we all dye by the second we are all made alive 1 Cor. 15. 22. By the first we are left to Sathans power by the second we are guided by the spirit of God By the first we lost all the Creatures by the second we are restored to the holy use of all By the first a necessity of death is brought in Heb. 9. 27. it is appointed for all men once to dye and then commeth judgement but by the second we have a recovery of the blessing of immortality and life Whatsoever the first Adam brings into the world by sinne the second carries out by his righteousnesse 2. Because by Christ the truth we recover more than we lost or ever should have by the Type For so the Apostle Rom. 5. 16. the gift by the second Adam hath exceeded the offence of the first That as the first Adam by eating the forbidden fruit hath powred all evill into the souls and bodies of all men though they eat not of the forbidden tree So the second Adam by regeneration is made righteousnesse to those who had wrought no righteousnesse and powred all good things into the souls and bodies of his members The first Adam by sinne helps us into misery but the second Adam not onely helps us out of misery but advanceth us to the highest dignity to be of sons of wrath sons of God brethren of Christ members of his body heires of the kingdome of heaven By Adams sinne we are all driven out of Paradise and earthly pleasure in which we should have enjoyed an inconstant happinesse but by Christ we are brought into the heavenly Paradise our Fathers house By Adams sinne we became unjust but by Christs holinesse we are not just onely but sanctified graced confirmed glorified into whom by faith we come to be ingrafted CHAP. III. 2. Noah a type of Christ 7. wayes THe second instance is Noah a manifest type of the true Noah and that in seven respects I. Both were fore-prophesied of to be Saviours Gen. 5. 29. Lamâ—ch begat a son and called his name Noah saying This shall comfort us concerning our workes and sorrow and curse of the earth therefore he called him by a name signifying ceasing or rest So of Christ Mat. 1. 21. thou shalt call his name Jesus for he shall save his people He shall be the true Noah that shall cause Gods wrath to cease and bring the afflicted soule to true rest and tranquility II. Both are said to be just and perfect both said to walk with God and both to finde grace and favour with God 1. Noah was just in his generation So was Christ have nothing to do with that just man saith Pilates Wife Mat. 27. 19. But with difference Noahs righteousnesse was imputed being righteousnesse of faith Heb. 11. 7. Christs was inherent a righteousnesse of nature person and heart 2. Noah was a perfect and upright man Gen. 6. 9. that is not defiled with Idolatry false religion opinions or externall crimes but Christ was perfect simply and absolutely Noah but comparatively Noah was perfect but in part Christ perfectly perfect Christ Legally Noah Evangelically Noah perfect by the perfection of another Christ by his own Noah perfect because without open crime Christ being without sinne 3. Both walking with God found grace with God Noah Gen. 6. 8. Christ Luke 2. 40. 52. But Noah found grace by acceptation and imputation Christ by compleat merit and satisfaction Christ found grace by his own perfection and justice but Noah cloathed with Christs III. Both of them were Preachers of righteousnesse But Christ preached his own doctrine Noah Christs Both invited unto repentance Both called men to avoid the Judgement to come Both lived and preached in a most corrupt age when there was a generall defection both in doctrine and manners Both their Ministeries were despised and that despight of both fearfully revenged the one by water the other by fire and sword both by utter desolation as the like never heard of before IV. Both of them makers of an Ark and Masters of it But Noah of a materiall Christ of a spirituall the Church Noah to save sinners from the deluge of waters temporall Christ to save sinners from the deluge of Gods wrath eternall In the making of their Arkes they are very like 1. Both doe all about their Arkes at Gods commandement For as the Lord did not hide from Noah his decree Gen. 6. 13. So he
communicated his whole will and counsell to his Sonne concerning the salvation of the Church Joh. 8. 26. 2. As Noah takes many trees at Gods commandement and strongly eloseth 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 drown or overwhelme them 3. As Noah prepared divers roomes in the Ark for divers creatures So Christ in his Ark appoints divers places and functions for beleevers here and prepares in his Fathers house many mansions for them hereafter Joh. 14. 2. And as Noah receives into the Ark clean and unclean 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 floor is wheat and chaffe 4. As Noah made a window into his Ark 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 darknesse 5. As Noah by the same direction makes a door to enter into the Ark and but one door for so very great a building So there is but one door to the great building of the Church dispersed farre and wide and this is Christ himself Joh. 10. 7 9. 6. As Noah the Master of the Ark enters into it and receives and saves all that enter in with him for which purpose he is contented to be tossed up and down by those most raging waters and had no more freedome from fear and danger than others in the Ark So Christ the Master of his Church to save his Church himself enters into it and is admitted into it by the waters of Baptism and was contented for the saving of others to be 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 be in danger with her and every way to help her will be everyway like her in all things sinne excepted V. Both of them were repairers of the world From Noah descended all the inhabitants of the earth from Christ all the inhabitants of heaven The world again 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 year 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 Ark yet in the Ark they were mild and tame So to Christ the windes seas devils obey and if Lyons and Cockatrices come into the Ark 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 clean beasts as Noah but his own 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 compar'd to fire Heb. 9. 14. And therefore must fully satisfie his Fathers justice appease his wrath and be most acceptable in it self 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 break out in such wrath against them confirming the same unto the posterity of Adam by the sign of the Rainbow 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 Ark. Noah when the waters asswaged and much of his fear and danger was past sends out the Dove who brought an Olive branch a sign 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 than life I. In the type and truth learn If all the world about us be given to wickednesse and we be cast into never so wicked an age then to labour to shine in the middest of a naughty generation Phil 2. 25. It is a singular praise to be a Lot in Sodom and in a corrupt age to be unlike sinners For light to shine and shew it self in darknesse is beautyfull 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 himself 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 himself to the present temporizers and men-pleasers Let all the world scorn oppose traduce him If a private man hold forth the word of life and in blamelesse and pure conversation walk in a way which leadeth against the stream and common current of the corrupt age Both the one and the other have heer the type and the truth Noah and Christ presidents for the like actions precedents in the same way II. In them both learn That these are the days in which we must expect our Lord to judgement As it was in the days of Noah c. So shall the comming of the Sonne of man be 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 ungodly religious with the superstitious beleevers with infidels 2. Horrible contempt of the word As Noah preached by the power of the Spirit and
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 than Moses Heb 3. 3. For Moses was meer 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 own 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 mean parents and birth So was Christ of a poor decayed and dryed stock and born of a poor Virgin who at her purification brought a pair of Doves a gift appointed for poor persons Luke 2. 24. Whereas rich folkes must bring a Lamb of a year old Lev. 12. 6. 2. Moses was no sooner born 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 be slain But both by Gods extraordinary and speciall providence saved and delivered that both might be 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 sheep of Jethro his father in law Exod. 3. and while Moses was in that private estate we read of little concerning hsi life expressed till he was forty yeares old So Christ was a shepheard sent to seek and save the lost sheep of his Fathers fold of whose private life we read as little as of Moses till he was thirty yeares old 4. Moses was of a most meek and sweet disposition above all men living yet full of zeal and indignation against sinne as at the erecting of the Calf Exod. 32. So Christ a pattern of meeknesse Learn of me for I am meek 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 raised to deliver Israel out of Pharaohs bondage Christ sent to deliver all the Israel of God from the Pharaoh of hell and all his oppression of sinne curse damnation the most heavy taskes and burthens Moses was appointed to lead Israel towards Canaan So Christ to lead the Church the Israel 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 Joh. 7. 15. And never man spake like this man Joh. 7. 46. And at twelve years old he sate among the Doctors conferring with them Luk. 2. 46. 2. Moses was furnished with many mighty miracles in Egypt 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 Botl joyfully executed their office whether we consider the matter or the manner 1. For the matter 1. Moses brings glad tydings to the Israelites of their deliverance out of Egypt and that from God Exod. 29 30. Christ brings from God the glad tydings of eternall salvation and deliverance from the spirituall Egypt 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 between 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 between 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 we in our nature 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 Joh. 1. 17. the Law was given by Moses but Grace by Christ. Moses could not pierce 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 pattern of the Tabernacle and all the utinsils to the very least pins about it but our Moses delivers a perfect Doctrine from heaven and certaine and perpetuall rules for the worship of God to his Church the well ordering of it even in the smallest things And as nothing was left which must not be framed to the pattern seen in the Mount So hath not Christ left the worship of God in whole or part in great or small matters to the libertie of men for then he would have been lesse faithfull than Moses 4 Moses instituted the Passover and sacrifices from God offers the bloud of beasts sprinkles the houses of the Israelites with the bloud of the Lamb Exod. 12. by which they were saved from a temporall death and the revenging Angel But Christ the true Moses instituted the supper of the Lord sacrificeth himselfe offers his own bloud being the Paschall Lambe who purgeth and saveth from death eternall And as that house onely was exempted which was sprinkled with the bloud of the Lamb So in the Church salvation is assured onely where the bloud 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 overcometh Amalek Exod. 17. At Moses prayer Gods wrath is turned away Num. 14. Christ stretcheth out his hands for the elect upon the Crosse and made intercession for them in earth and now continues so to do 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 own house Moses by delegate authority Christ by proper power Moses as a servant foretels his Masters comming Christ declared the Lord present Moses in types shadowes Christ in body and truth Moses to one nation the Jewes Christ taught all nations the true worship Moses doctrine accuseth woundeth Christs doctrine justifieth healeth c. III. In his passion and suffering 1. Moses being to deliver the Law fasted forty days and forty nights in the Mountaine
Sam. 16. 23 Christ by the sweet voyce of the Gospel 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 sence and meaning of it And freed his Church signified by the Arke from the spirituall thraldome and captivity of the Law 3. David buildes 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 ever 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 common-wealth is not called by God whose wisedome will not send a blind man for a Seer nor a dumb man on his message or errand Would a man know whether he 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 Isai. 44. 28. he saith to Cyrus Thou art my Shepheard thou shalt performe all my desire The Magistrate is a shepheard he must do in judgement what God himselfe would do in repressing vice and cherishing religion else the spirit who is not contrary to himselfe leads him not The Minister is a shepheard he must speake nothing but what God would speak for the incouraging of grace and disgrace of sinne and sinners God speakes peace to his people and feeds the impenitent with judgenent and he that in his ministery doth speak sweetly to wicked men and broacheth aÌ„ vessell of gall and wormewood for godly men to drink is not sent by God on that errand he crosseth the spirit which he pretendeth 2. Art thou a private Christian see that the same spirit rest on thee and that thou hast received of the same anointing For 1. he that hath not the spirit is none of Christs and 2. wâ—â—t 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 down to the skirt of his garment that is to the lowest member of his Church Psal. 133. 2. hence are we sweetly and admirably refreshed Findest thou emptinesse or want of grace fly to this fullnesse but observe the diverse manner To the head is given the spirit in all fullnesse to us members of that fulnesse Joh. 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 immediately and unchangeably from heaven Dan. 2. 44. the God of heaven shall raise up a kingdome that is immediately for mediately all kingdomes Kings and power is from him 2. In respect of unction All they are anoynted 1. by men 2. with materiall oyle 3. to be temporary Saviours 4. from temporary dangers But Christs anointing 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 and eternall Saviour a Jesus saving his people from their sinnes and such spirituall evils 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 and 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 Emmanuel a stile too high for Pope or Potentate for men or Angels Isai. 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 than the gold of Ophir more potent than 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 back devils diseases death and all adversary power 5. In port and state 1. Their banners and ensigns exprese 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 Gospel 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 poor meek lowly not such losty Lords as so farre excell the Emperour in worldly glory as the Sunne the Moone the Popes ridiculous claime and yet they be Sonnes of God heires of heaven brethren of Christ and of the royalest bloud that ever was 3. When they ride in progresse they shew their state pompe and worldly glory Great Alexander gets upon his Bucephalus Pompey triumphs upon an Elephant Anthony rides upon Lyons Aurelianus upon Harts and Bucks Christ had his kingdome been of this world
against this generation For she 1. a woman of weak sexe 2. A Queen enjoying pleasures at home 3. Undertooke a long journey from the ends of the earth Matth. 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 hear 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 hear the wisdome of a greater than Salomon Object If Salomon or Christ were here we would Sol. 1. The Jewes would say so but would not 2. He that heares you heareth me 3. He that will not hear us would not hear Christ himselfe Object We 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 Queen who would not be hindered from Salomon by the weighty affaires of a kingdome 4. Whose occasions ordinarily hinder them they shall never taste of the supper 2. Hence we must labour to account it our happinesse that we may have liberty to wait on the true Salomon So the Queen of Saba Happy are thy servants that may attend on thee and heare thy wisedome So our Saviour himself Happy are they that hear the word and keep it Happy we if we saw our happinesse that we need not with such cost and toyle seek after our Salomon For he comes to us and knocks at the doors of our hearts and offers to enrich us with treasures of wisedome Let us open our gates that this king of glory may enter in Let us receive the rules of wisedome 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 of all that pray in the Temple 1 King 8. Christ prayes and merits that all prayers of Saints be heard Joh. 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 Himself still walks in the midst of the golden Candlesticks and watcheth for the good of it 4. All the excellencies which now we see and enjoy in Christ are nothing to them we shall see as the Queen of Saba halfe was not told me in my country So as the glory delight pleasure which our Salomon now gives us must affect our hearts to renonunce 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 than 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 marriage chamber the kingdome of glory surpasseth all comprehension all sweetned with incense of holynesse happinesse glory immortality better than the best perfumes there is perfect security and lasting joy on their heads for ever CHAP. XII 11. Jonah a type of Christ in 4. respects IOnah was a type of Christ as Matth. 12. 39. No signe shall be given them but the signe of the Prophet Jonah I. In his name and office Both Jonahs both doves one in name the other in nature Both mournfull one in a sea of sorrowes shut in the whales belly the other a man of sorrowes and such as no man ever sustained and overcame Both Prophets Jonah sent to preach repentance to Niniveh Christ the true Jonah the great Prophet of the Church was sent to preach the same doctrine to the world Mat. 4. 17 Then Jesus began 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 offering For as Jonah when the tempest was raised freely offered himselfe to death when the Marriners would faine have saved him Ion. 1. 12. take me and cast me into the sea that the tempest may cease So when the storm of Gods wrath was boystrous against the sinnes of mankind Jesus Christ our Jonah offered himselfe to the death for he had power either to lay down his life or to retaine it Joh. 10. 18. No man taketh away my life from me but I lay it down of my selfe Joh. 18. 5. I am he 2. The terrible and dreadfull manner For as Jonah was swallowed up of the Whale who made but one morsel of him So Christ was swallowed up of death and seemed wholy devoured of the curse of God As the one cryed in the Whales belly and 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 sence they were in the deepest hell 3. The fruit of it 1. The appeasing of the wrath of God his Father For as Jonah once cast into the Sea the windes were stilled the sea ceased from hâ—r raging Chap. 15. 1. 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 been still and calme towards us 2. To save his fellowes For as Jonah must be cast into the sea to save his fellowes from drowning Chap. 1. 12. So must Christ be overwhelmed with the waves of his Fathers displeasure and as Jonah be 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 himself affirmed Matt. 20. 28. The Sonne of man came to give his life a ransome for many So also Caiaphas prophecies It is fit that one man die for the people and that the whole Nation perish not Joh. 11. 50. III. In Jonah we have a type of Christs buriall noted by Christ himself For as Jonah was in the belly of the fish three days and three nights Matth. 12. 40. So must Christ be detained in the grave and lie under buriall three dayes and three nights parts put for the whole as perhaps also in Jonah till the case seemed desperate in both not onely in their own apprehensions as 〈◊〉 have before shewed but in the disciples apprehension Luke 24. 21. We thought this should have been he that should have delivered Israel and behold
the more have we seeing of his fullnesse 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 vassals of corruption are made Kings and Priests that is the first-born to God Rev. 1. 6. If he have a double portion of the spirit so have we by him Isai. 40. 2. speake to the heart of Jerusalem 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 Joseph 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-born through Christ we are dear unto God So Exod. 4. 22. Israel is my first-born that is dear unto me as the first-born 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-born became dear to him as the apple of his eye Now what a joy is it to the beleeving soule to see God a father look towards it as a father to his first-born So fareth it now with us being so made in Christ. 3. Comfort God takes notice and revengeth all the wronges done to the Saints because they are his first-born Let Egypt offer injury to Gods first-born God will say slay every first-born of man and beast in Egypt let them see in the punishment their sinne For can a tender father see an arme or a legge of his first-born 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-born for his farther good send him to be schooled and trained in some course under a sharpe discipline but to see him wounded to see him bleed cast off trodden under feet 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-born we attaine the birth-right let every Christian beware of prophanenesse and passing away his birth-right as Esau who sold his birth-right for pottage Heb. 12. 16. and therefore called prophane So do 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-born become the last of all people and now we Gentiles are stept into their birth-right Let us be wise in the entertaining our prerogative conscionably expresse our love to Christ and his Gospell not hatred as they least provoking the Lord he deal 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. Learn to grow in conformity with our elder brother Christ with whom we 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 bloud for so every man were his brother but in the spirituall union by regeneration We must be like him in affection like him in affliction like him in the combat and like him in the Crown 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-born brother to swear 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 evils sinne onely excepted should not we be like him in grace to be like him in glory CHAP. XIV PRIESTS Types in the deputation of their office OF the rankes and orders of holy persons some were sanctified and seperated to the Lord by office or function As the Peiests and high Priests who of all other were most expresse types of Jesus Christ. Hebr. 4. 14. We have a great high Priest which is entered into heaven even Jesus the Sonne of God The Priest a type of Christ 1. In deputation 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. Ministerial Sect. 1. 1. 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 separated 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 be a speciall and singular man taken from among men Hib. 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 between God and man True it is our Lord came not of Levi but out of Judah Heb. 7. 14. with the reason for he was not to be after the manner of Aaron but of Melchizedek verse 15. and because he was to change the Priesthood and would do it in the tribe and was to be 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 be Moses brother For what more Brotherly league than of Christ to Moses of Grace to the Law and of the New Testament to the Old 2. To the perfections For in the choice of the Priest were requisite many externall perfections Levit. 21. 17. Whosoever of the seed had any blemishes shall not presse to offer the bread of his God He must not be blind lame nor mishapen Wherin the Lord would not onely provide for the dignity of that calling in that infancy of the Church which otherwise if the Priesthood had been in outward shew contemptible many might have drawn not their persons onely into contempt but even all such holy
private Christians Heb. 13. 9. Be not carried about with divers strange doctrines for it is a good thing that the heart be stablished with grace 3. A bonnet verse 40. A symbole and signe to them of Gods protection still covering them in their faithfull service signifying to us the Lords cover and faithful 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 fall much lesse the head without the will of his heavnely father 4. The breeches verse 42. Putting more comlinesse 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. Shaddowing 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 Isai. 53. 2. 3. Not darkly 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 Isai. 41. 14. Feare not worme Jacob I will helpe thee To the high Priest belonged six peculiar garments First the Ephod verse 4. In which 1. The matter it was not wooll or silk but linne which riseth out of the earth Ezech. 44. 17. Signifying that holy flesh of Christ which vailed 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 eecking and patching of merits 3. The ornament of it In â—it were set two Onyx stones and in them the names of the twelve tribes of Israel engraven which Aaron carried upon his shoulders signifying 1. That the names of the godly are not lightly written but fast engraven in the love and memory of Christ as those names were engraven 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. 51. Or as the good shepheard brings home the sheep on his shoulders Luke 15. 5. According to his gracious promise Isai. 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 carried 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 book of life 5. Distinction As the high Priest carried the names in severall precious stones and severally engraven 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 Revl 3. 4. the Church of Sardâ— had a few names that is godly persons so well known to Christ as men by their names 6. The property 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 Judg. 8. 26. 27. for making an Ephod like that of the sanctuary It is true there were ordinary Ephods holy garments common to inferior Priests as Saul put to the sword fourscore and five Priests that wore an Ephod 2 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 caled 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 seeks elsewhere are abolished from Christ to their destruction Gal. 5. 2 4. Oh the fearfull case of Papists that seek to have their names written in another Ephod of their own weaving and making The second garment peculiar no the high Priest was called the brest-plate 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 four 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 Sunne faire as the Moone what is he 2. Their price of great value and worth signifying what a price the Lord Jesus valued his Churth at He counteth not believers as common and base stones but more precious than his own life How vile and despicable soever they seeme to men and trodden under foot here 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 fignifying that Christ hath as much care of his Church as if it were enclosed in his heart le ts out his bloud to make room in his heart for them 4. Their number Twelve according to all the tribes noting that there is a room 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 be perfected Heb. 11. 40. 5. Their order They stand in four rowes in a comely quadrangle signifying the comely order that Christ hath stablished in the Church some in higher place some in lower some of one ranke and virtues and some of another as those stones but all stand seemely and fitly And this order we must maintaine keepe our rankes as they did 6. The figure The four square ver 16. signifying the stability and firmenesse of the Church as a four square turne it any way is firme Satan and all deceivers shall not pick one stone out of Christs Pectorall The gates of hell shall not prevaile against him
sorrow turne the streame against our sinnes and in all crosses set our heaviness rather upon some sinne in our selves which might cause the crosse than on the crosse it selfe Sect. VII Now it followeth that we shew how the Priests figured Christ in their ministeriall actions Of these kinds of actions some were common to inferiour Priests some proper to the high Priest I. Common actions were six 1. The Priests must kill the sacrifices and none but he signifying Jesus Christ his voluntary action in laying downe his life for beleevers none could take away his life from him And he was to be as well the Priest as the sacrifice Joh. 10. 18. I have power to lay down my life 2. The priest offered the bloud of the sacrifices to God and sprinkled it on the Altar for they were ordained for men in things of God to offer gifts and sacrifices for sinnes Heb 5. 1. No man might offer his owne sacrifice but he must bring it to the Priest Levit. 7. 4. there was no comming to God but by the Priest Figuring out Jesus Christ who offers up himselfe a sacrifice for the sinnes of the world upon the Altar of his Deity which gives both vertue and merit unto it No other can offer to God bloudy or unbloudy sacrifice upon this Altar but himselfe Joh. 17. 19. I sanctifie my selfe for them even as the Altar sanctifieth the gift 3. The Priests prepared the body of the sacrifice Lev. 1. 6. fleyed it divided it into severall parts washed the intrailles put fire unto the burnt offering consumed the fat cast the filth and dung into the place of ashes Sgnifying that Christ himselfe alone did the whole worke of redemption He suffered the heat of Gods wrath and justice he puts away all our filth and covers it in his owne ashes he burnes up our fat that is the senselessenesse of our sinne and all that savoureth of the flesh by the fire of his Spirit and inwardly purgeth and wholy washeth us in the fountaine of his own bloud 4. The Priest must teach the people His lipps must preserve knowledge Mal. 2. 7. and the people must depend on his mouth Signifying the action of this great teacher of the Church who brought to us from the bosome of his father the whole counsell of God concerning the redemption of mankind which could never have entered into the heart of man but by the teaching of this great Prophet Deut. 18. 15. He hath the learned tongue and Grace is powred into his lippes He therefore having the words of eternall life we must depend on him and hear him 5. The Priest must pray for the people and blesse them A forme of blessing is prescribed for Aaron and his sonnes laying their hands on the childeren of Israel fignifying the strong prayers and intercessions of Jesus Christ for his Church who was heard in all things Hebr. 5. 7. as himselfe witnesseth Joh. 11. 42. Father I know thou hearest me alwaies And accomplished not onely in his holy intercession upon earth and now in heaven but manifestly in that blessing of his disciples by laying his hands upon them which was his last action upon earth Luke 24. 50. 6. The Priests were to preserve the Oyle for lights and the incense and for the daily meat-offering and the anointing oyle And the over-sight of the whole Tabernacle and all in the Sanctuary and all the instruments belonged to their care for the safety in moving carrying standing c. Signifying Jesus Christ the preserver of all grace in his Church He onely watcheth for the safety of his Church for the upholding of his holy ministery and all holy constitutions which else would quickly be broken up He plants the Ministery and he removes it at his pleasure He hath the seven stars in his right hand He is the great Arch-bishop of soules to the whole Church and no other in this kind but he So much of common actions ministeriall II. Actions more peculiar to the High priest were 1. daily 2. weekly 3. yearly 4. continually I. He must daily 1. dresse the holy lamps and lights morning and evening before the Lord Lev 24. 2 3. to preserve the lights from going out Shadowing Christ the true light by whom the light of true doctrine must ever shine in the Church and never go out by which the true believers shall be delivered from darknesse and death This was formerly figured by Goshen there was light when three days darknesse was over all Egypt And this was figured by the pillar of fire that never failed till they came to Canaan 2. He must daily burne incense before the Lord upon the Altar of sweet perfume Signifying Christ our high Priest daily offering up 1. Our duties and services done by his appointment and which through him smell as a sweet incense acceptable to God 2. Our prayers called odours of the Saints and a sweet incense Rev. 5. 8. And as no incense pleased God but that which was offered upon that golden Altar so no duty or prayer of ours is farther accepted than offered up by him and from him whose golden purity gives merit and worth unto them And as the incense must be offered up by the high Priest morning and evening so the continuall virtue of Christs merit ascendeth daily before God and perfumeth all the Sanctuary neither is there any other way to the father but by him II. He must weekly make the shew-bread and set it before the Lord continually Exod 25. 30. And more expressely Lev. 24. 5 6. Every Sabbath he must set on the table twelve loaves according to the twelve tribes take the old away to the maintaining of his family for which use they might well suffice every loafe weighing about seven or eight pounds Here was a figure of Christ the true bread of Life who sets himself in the preaching of the Gospel and administration of the Sacraments before the face of God that is in the assemblies gathered together every Sabbath the most sufficient food and refreshing of the Church to continue it in life strength and good estate from Sabbath to Sabbath till that eternall Sabbath come III. He must yearly once and that in the day of expiation go into the Holy of Holies Exo. 30. 10. and Lev. 16. 2 24. to make an attonement for himselfe for all his house and for all the people but not without bloud Signifying that Christ by one alone sacrifice of himselfe hath opened the Sanctuary of heaven and by his ascension hath made enterance into it on our behalfe and there appeares before God once for all to make intercession for us See Heb. 10. 12 19. And as he must goe alone without all attendants so Christ must tread the wine presse alone Isai. 63. 3. No friend no disciple stands with him no fellow no companion goes with him to make attonement but all feare and flye that we might cast our eye
holy things bark against the word preachers of it never chew the cud nor digest the word Some like the swine 2 Pet. 2. having their mouthes allwaies rooting in the earth cannot look up towards heaven all for their belly good for nothing but the knife neither for plow nor cart nor burthens nor saddle nor wooll nor milk but onely to feed and die besides while they live their filthy wallowing in miery lusts and puddles of corruption Some like the hare fearfull creatures shrinking from faith in God in temptation and from profession of it in times of danger and persecution more fearing crosses and losses than God himselfe or the losse of salvation The unclean creatures connot enter into heaven The fearfull c. shall have their part in the lake c. Rev. 21. 8. Of the same ranke are the Comes that burrow and treasure in the earth and neglect to treasure where theeves neither digg through nor steale Matth. 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 carry 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 uncleaneness was caused from within and was by the unclean issue of man or woman for which were appointed ceremonies of purification Levit. 12. and Chap. 15. 6. All those uncleane issues of which we must read and speak 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 manner 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 we must know that 1. Those lawes concerning our uncleane birth and the womans purification after every birth put both the Jewes and us in mind how that the common nature of man is horribly polluted by sinne which is every where called by the name of uncleanenesse Psal. 51. 5. Behold I was borne in iniquity and in sinne hath my mother conceived me Isa. 64. 6. We have all been as an uncleane thing and all our righteousnesse as filthy clâ—uts Joh. 14. 4. Who can bring a cleane thing out of filthinesse there is not one Joh. 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 stickes to the whole man both in body and soule polluting the mind with blindnesse the will with rebellion against the will of God the conscience with senselessenesse and horrour the affections with all manner 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 waies polluted So the Jewes and we are put in mind that from that filthy puddle and fountaine of originall sinne issue continually many uncleane issues into the life and conversation Matth. 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. Unto them that are defiled and unbeleeving is nothing pure but even their minds 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 uncleanenesse 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 than 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 uncleanenesse and that if he separate not from it he shall die in it for defiling Gods Sanctuary vers 31. this made him seeke to the remedy So the true understanding of a mans forlorn desperate estate by nature and that except a man be borne againe of water and the holy Ghost he can never see the kingdome of God Joh. 5. 5. This makes a man flye out of himselfe to seek 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 we are to be cured we are after to see Sect. III. The third Legall uncleannesse was by the disease of the leprosie than 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 expressely 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 Jewes and us in this instance to be led by things sensible to things intellectuall by an externall and sensible disease to be carried 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 than 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 than 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 poisonfull and mortall than 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 weakned 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 than leprosie So nothing is so hatefull and abhominable to God as sinne his eyes cannot abide to behold it he will not endure it in his dearest servants no nor Angels themselves unrevenged he esteems the sinner as dung 4. No disease more contagious and infectious A leper must meddle with nothing unlesse he would defile it All he can doe is to make others unclean 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 unclean by the filthy breath of his corrupt communication by his wicked example and conversation No leaven is so spreading no pitch so cleaving 5. Leaprosie 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 Uzziah 2 King 15. 5. Neither might they come to the Temple to joyne 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 extream sorrowes and paines that wait on sinne unpardoned sorrowes 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 we 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 symptomes and effects of sinne in the soul. 1. As there is a debility and weaknesse of all parts becuase 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 mind none more proud than he who hath least cause 3. There is burning and thirst through the adust and burnt bloud by melancholy whereof it ariseth here is inflammation and burning of anger of lust and thirst after the world after revenge after prefermentst 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 envie of hatred of goodnesse of uncleanenesse in speeches 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 filhy breath of corrupt communication of uncleane and adulterous speeches swearing and cursing speeches lying and false speeches slanderous and uncharitable speeches 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. 1. 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 taste but he is presently defiled as he that toucheth pitch cannot but be defiled with it Where be 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 vouchsafeeth 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 between this heaven and earth and the new heaven and new earth in which dwells nothing but righteousnesse for had the Saints no warre there needed no watch there could be no victory if no seed 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 he magnifieth his mercy both in covering and curing so great and many corruptions 3. The godly in sence of their uncleanenesse are kept low in their owne eyes and watchfull of their own waies and so are driven out of themselves unto Christ for righteousnesse and unto God for strength continually as privy unto their own continuall weaknesse 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 here 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 be translated thither where righteousnesse shall dwell yea the righteous and holy God shall dwell immediately in the middest of his Saintes and all things together with themselves shall be most absolutely clean and holy II. The Lord by so large a description of legall uncleannesse would have them and us look more nearly and seriously upon our own misery by sinne both in the cause and in the effects of it The former by bringing us to the contemplation of the foulnesse of our natures and uncleannesse even in our birth and originall For howsoever men little esteem or bewaile this uncleanenesse of nature and original sin 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 seem marvellous filthy and unclean in his own eyes 1. What is the reason that so many do Pharisaically pride themselves if not in the goodnesse of their persons yet in some blind 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 uncleannesse 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 own 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 wormwood yeeld a sweet taste then might their fruits be sweet and tastfull 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 hear sermons are outwardly clean 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 banks most dangerous most secret hardest to find out and hardest to cure and this deceives thousands in their reckonings 4. Why is the righteousness of faith in the bloud of Christ so much undervalued and men so hardly driven out of themselves to seek righteousnesse by him But because they see not their own 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 feels not his sicknesse nor discerns the depth and dangers of it seeks not greatly after the Physitian he applies either no meanes 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 whether but to the right remedy It is fit and fruitfull to look a little nearer this disease of nature that we may not onely make conscience of the foulnesse 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 point 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 born 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 we hewn out of so rotten a stock 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 uncleane I am uncleane The spawne of a Serpent are Serpents and what are we but the spawn 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 than sinne in the soule which is seated in all the members so as from the crown of the head to the sole of the foot there is nothing sound but ataxy or disorder in want of all goodnesse in all parts and pronenesse to all evill 4. Miserable are the effects of this close uncleanenesse As 1. In this Image of sinne no ugly toad can be so hatefull to us as we unto God 2. The whole man lies subject under the curse and wrath of God Rom. 5. 18. the fault came on all men to condemnation 3. Nothing can proceed from us but what is foule and damnable What can a Serpent cast out but poyson Whatsoever our own strength or will can bring forth is tainted with this leprosie for free will 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 poison 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 and fellowship of God and Jesus Christ and that for ever Sinne properly shuts out of heaven no unclean 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 lie 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 own disease and need of cure let us returne to the meanes of our cure in these three severall sorts of uncleanenesse and in the legall be led to the cure of morall uncleannesse Thus of the kinds of legall uncleanenesse Next all Legall uncleanenesse was to be cured two waies 1. By ablution or washing 2. By oblation or offering Both these were appointed for all kinds as in particular 1. For uncleane touchings and tastings the parties must wash their clothes Lev. 11. 40. 2. For unclean issues they must wash themselves and their clothes Lev. 15. 13. 3. For uncleanness of Leprosie they must wash themselves their clothes and besides shave off all their haire and stay seven daies without the camp
faile in their censures and shut out the clean for unclean as Joh. 9. 34. the Jewes did the man that was born blind and hold in the uncleane for base respects but Jesus Christ he shuts him out unpartially whom he pronounceth a leper II. Then was the leper healed when in the judgement of the Priest he was so and then the Priest must pronounce him so The Priest could not make him clean but pronounce him clean Even so thou art then cleansed from thy sin 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 me clean Answ. When his word by the mouth of his servant pronounceth thee clean he accounts thee so Whatsoever yee bind or loose in earth shall be bound or loosed in heaven Mat. 16. 19. with Joh. 20. 23. Christ onely properly pardons sin and remits it 1. By merit 2. By efficacy of conferring and no Minister can thus remit sinne But every Minister must pronounce declare pardon to penitent sinners and when he doth this in Christs Name Christ from heaven pronounceth the leper to be clean Ob. But there may be errour in the Priests sentence and the Ministers judgement is not infallible Sol. The sentence of the Priest was infallible if he kept him to the rules of inquisition And the Minister pronouncing pardon upon penitent sinners cannot be deceived though thou maiest deceive thy selfe in applying promises and grants of pardon not belonging unto thee Question What are the rules of inquisition or direction A. 1. If by rubbing the place he see it grow red the leprosie is in the way of cure if it be not red by rubbing it is incurable So if the sinner be ashamed and blush at his sin 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 bloud it is in the way of cure So sinners pricked with the needle of the Law if they have sence of pain which makes them cry out of themselves and see the need of Christ it is a good sign Men pricked now adayes stir up their bloud against the Physician but such are far from cure 3. A leper was healed when his leprosie was stayed and went no further So he is to be pronounced clean who truly turnes to God sinne hath lost dominion in him sinne growes lesse and lesse the stirrings of corruptions are abated he cannot doe as he hath done or would doe nor forget that he was cured 4. When the conscience is bathed in that fountain in which water and bloud have met then is the leper clean When by the merit of Christ the sinner is fully justified and by the Spirit of Christ he is in part sanctified and riseth up towards full sanctification then is he truly pronounced clean Object Alas I am then unclean still I find much foulness and folly present with me Sol. 1. The leper and sinner may be truly cleansed never fully in this life for every day will make him foul even after true repentance but we must daily renue our repentance for daily cleansing 2. Remember that the leper must shave his hair again and again but he leaves the roots behind yet he was pronounced clean though the hair 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 fountain 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 be done before the cure something after I. Before the cure 1. As the leper discerning his own misery esteemed him an happy man that was clean So thou seeing this disease must judge thy self most unhappy and miserable of all men as Paul Rom. 7. and never think thy self happy till thou hast got a cure Psal. 32. 1. Every leper cried out I am unclean the same must be thy complaint and cry 2. Get thee to the Priest Go to Christ in humility as that leper Matth. 8. 2. Lord if thou wilt thou canst make me clean and the least touch of Christ shall make thee clean vers 3. 3. Naaman being struck with leprosie must wash and be clean So must thou bewaile and lament thy estate wash thy selfe in the salt sea of teares that God may wash thee with the 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 thankfull so Naaman 2 King 5. 15. Not as the nine lepers of whom none returned back to give thankes Would to God one of ten were as thankfull 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 vowes offer up thy selfe and all thy obedience an acceptable sacrifice to God Rom. 12. 1. Resigne unto God present all thy sacrifices by the high Priest Jesus Christ in whom alone thou canst finde acceptance Objection Alas I have nothing worthy giving unto God Sol. 1. Thou canst give no lesse than true endeavours of obedience and then be they never so weak he that accepts the will for the deed will accept them 2. God prescribed a smaller offering for the poor than for the rich the poor 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 he 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 Publican Matth. 18. 17. A good lesson for the Masters of families to cast out leprous persons from the rest It is incredible what mischief one swearer one drunkard one wanton one prophane beast may do in an house We have not more usually seen an whole house infected and poisoned up by one plaguie person than 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 we have seen expresse types of Christ The second generall head ensueth which is to speak of holy things All which in the old Testament and Jewish pollicy did especially ayme at and point out Christ after a farre clearer manner than did the former And therefore for the confirming of our faith in the new Covenant we must go on to shew the correspondence and agreement of the Scriptures in both Testaments and that Christ
all mankind to the bottome of hell had not Christ endured it 3. Wholly roasted to signifie that Christ endured the whole wrath of God which is a consuming fire both in soul and body as that bitter agony in the garden witnesseth which made him sweat drops of water and bloud and complaine that his soule was heavie unto the death VI. Observation Though the lamb must be wholly drest yet a bone of it shall not be broken Noting that wonderfull accident in the passion of Christ that when the souldiers came purposely to break his legs as they had done the others that were crucified with him yet by Gods secret providence they were restrained so as the antitype might exactly answer to the type as the Evangelist applieth it Joh. 19. 36. This lamb by dying when he would hindered the breaking of his bones For 1. His body was most holy and must not be prophaned and torne ignominiously as if it were the body of a thiefe or malefactor 2. His Fathers care that keeps the bones of the Saints that not one of them is broken Psal. 34. 20. will much more keep safe the bones of his onely Sonne 3. His bones were to be whole buried because he was to rise againe with his whole body and so the faith of believers in the article of his resurrection was more easily confirmed We must cast our eyes upon Jesus Christ the true Paschall lamb in all the worship of the old Testament For further than Christ was found and seen in it it was then but as an empty shell without a kernell and how much more now The Jews at this day celebrate the Passeover kill the Lamb sprinkle the bloud eat the flesh observe the rites but refusing Jesus Christ what sweetnesse can be in that feast What do they else than cast away the kernell to gnaw upon the shell or as a mad man who casts away the graine and choakes himselfe with the husks Oh how is the wrath of God come upon them to the uttermost who think that they have done a good service when they have slain a number of lambs taken from earth rejecting the Lamb of God who came from heaven from the bosome of his Father infinitely surpassing them all For their madnesse 1. What sence or what spirituall worship is it to feed their bodies with the flesh of lambs and to refuse Christ the lamb of God separated from all the flock for the food and refreshing of the soule 2. What weak and cold comfort to eat a number of lambs in memory of their deliverance out of Egypt and the thraldome of Pharaoh and yet not endure to hear of much lesse to taste of that lamb that hath wrought a more powerfull deliverance from the Pharaoh of Hell from sinne from damnation and all their heaviest burthens 3. All that sprinkling of bloud in their houses so long as they despise the bloud of Jesus Christ shall never get them protection from the revenging Angel We must pray that God would please at length to remove their vaile from their hearts that they may submit themselves to the righteousnesse of God Rom. 10. 3. that so all Israel may be saved by acknowledging the deliverer out of Zion of whom was prophecied Isai. 59. 20. That he shall turne away the ungodlinesse from Jacob. Sect. III. III. The Paschall lamb directly aimed at Christ our true Passeover in respect of the bloud and actions about it which were three 1. The bloud of the Lamb must be saved in a Basen vers 22. It must not be shed upon the ground to be troden under foot signifying the preciousnesse of the bloud of Christ. 1. In respect of God 2. Of Christ. 3. Of the Church For 1. God the Father highly prizeth this bloud 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 bloud of the Covenant Heb. 9. 18. 2. It was precious in regard of Jesus Christ seeing every drop of it was the bloud not of an innocent man onely but of one that was God as well as man Act. 20. 28. God with his own bloud purchased the Church and therefore it was a bloud of infinite vertue and infinite merit 3. Every true member of the Church doth most highly esteem 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 keeps it safely as men do their most precious commodities 2. The bloud of the Lamb must be sprinkled upon the lintle and side posts of the doores of the Israelites vers 22. 1. In that it must be sprinkled it signified that the bloud of Christ must be applied unto us for our righteousnesse stands not in the shedding of Christs bloud but in sprinkling and application of Christs bloud 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 bloud of the lamb signifying that they and we 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 slain the bloud shed within the house but it must be sprinkled without doores that every man might see it and signified that if Christs bloud and the merit of it be shed in the houses of our hearts for justification and righteousnesse the sprinkling of it will appear and be seen without in holy life and practise of sanctification 3. This bloud of the lamb must not be sprinkled with the bare hands but with a bunch of hyssope dipt in the bloud vers 22. which signifyed that every one which puts forth his hand is not sprinkled with Christs bloud unlesse he have provided this bunch of hyssope Hyssope is Faith and Faith resembles this herbe in four things 1. It is a ground herbe low and weake so Faith in it selfe and in us is weak fraile feeble and of most despised Neither hath every man that hath hysope in his garden this bunch of hysope in his heart 2. Rooting in a rocke for so it used among the Jewes whence some thought it to be Pellitory of the wall Faith roots it selfe upon the rock Jesus Christ and cannot grow or prosper in any other soile Other hysope roots in earth this in heaven 3. It is an herb cleansing and curing Faith onely is an herbe of soveraigne virtue both to purifie the heart Act. 15. 9. and to heal all the wounds of conscience Act. 16. 31. the Goaler wounded and pricked in heart must believe in the
Lord Jesus Christ and be saved Our Lord himselfe was wont to say to distressed persons According to thy Faith be it unto thee 4. It was fitter than other herbes for the receiving and sprinkling of liquor so Faith although a low and weak plant is onely fit to receive the precious liquor of the bloud of Christ. Onely faith drawes virtue from Christ as in the poor woman that stood behind Christ Mark 5 31. And the want of this bunch of hyssope disables Christ from doing thee any good Christ could do nothing in Capernaum for their unbelief I. Note hence how we are to prize and magnifie the bloud of Christ. For if the shadow of this precious bloud must be so preserved so carefully saved in a costly vessel how much more ought the bloud it self Quest. How may I prize the bloud of Christ Answ. 1. Consider with the dignity of the person the infinite value of it That it is able to purchase the whole Church of God Act. 20. 28. which a thousand worlds of wealth could not do No wealth in heaven or earth besides this can redeem one soule And therefore the Apostle 1 Pet. 1. 19. sets this precious bloud against all corruptible things as gold and silver and things so much set by amongst men 2. Consider the precious things which it procures us both in earth and in heaven 1. Here below it procures us four things 1. Reconciliation and peace with God Rom. 3. 25. and Ephes. 2. 13. we which were farre off are made near by the bloud of Christ. 2. A sweet tranquility of mind peace of conscience which all worldly treasure caÌ„not purchase because now we are within the Covenant of God living in his love which is better than life and in this love is no lack but an abundant supply of all needfull things All which Covenant of grace is made and ratified by this bloud therefore called the bloud of the Covenant Heb. 9. 3. Victory against all the malignity of our spirituall enemies even the greatest Satan himself who is overcome by the bloud of the lamb Rev. 12. 11. 4. Immunity and safety from all the judgements and dangers threatned against our sinnes else had we died without mercy for despising Moses law Heb. 10. 28. For if there were such force in the bloud of the type that by the effusion of it the Israelites lay safe and untouched of the revenging Angel Heb. 11. 28. much more in this bloud of Jesus Christ to cover belieuers in his Name from the hand of Gods revenge due to our transgressions 2. This precious bloud now in heaven procures us the most needfull and excellent good things above all that we can imagine Especially two waies 1. By opening heaven for our prayers for this bloud pleades for us now in heaven and speaks better things for us than the bloud of Abel Heb. 12. 24. That called for vengeance against the sinner this intreateth for daily grace for daily sinnes and procures daily mercies for daily supplies 2. As to our prayers so this bloud openeth heaven to our persons This bloud onely rents the vaile asunder and makes a way into the holy of holies and gives entrance into the kingdome of heaven Heb. 10. 19. by the bloud of Jesus we are bold to enter into the holy place This bloud is the onely key that unlocks heaven for else the Lord dwels in light which no flesh can have accesse to 1 Tim. 6. 16. namely without Christ and the shedding of his bloud II. Is the bloud of Christ so precious take heed of prophaning this precious bloud take heed of sinning against it Consider of that sore punishment which he is worthy of that treads under foot the sonne of God and counteth the bloud of the Testament unholy Heb. 10. 29. He cannot expresse the greatnesse of the punishment in words but leaves it to all mens minds to consider of Quest. How may a man prophane this bloud Answ. 1. By undervaluing it as Papists who think it insufficient to ratifie the Covenant unto them without other additions and supplies from themselves and others yea ascribe as much to the bloud of Thomas Beckâ—t and other traytors as to this bloud 2. To be ashamed of Christ and his sufferings The Jewes must strike the lintels of their doors with the bloud of the Paschall Lambe that all might see they were Israelites signifying that we must openly professe Christ and not be ashamed of his death and ignominy which is the life of the world at which notwithstanding the greatest part of the world stumbleth at this day To shame at the profession of Christ is to contemn his bloud 3. To contemne it in the meanes in which the Lord would hold it before our eyes To reject or neglect the preaching of the word wherein Christ is crucified before our eyes as he was to the Galatians chap. 3. 1. To neglect and despise the Sacrament in which his bloud is after a sort poured out to the mind and senses Or unpreparedly to receive the Sacrament and in the unworthinesse of a guilty conscience is to make ones self guilty of the bloud of Christ as Pilate Judas and the Souldiers were 4. To despise and wrong the godly descended of the bloud of Christ redeemed with the bloud of Christ To hate the Church of God and abuse the members of Christ is to crucifie again the Son of God and despise the price of our purchase In that yee doe it to one of these little ones yee did it to me Thou canst not draw bloud of the Saints but thou sinnest against the bloud of Christ. 5. To prophane it in gracelesse swearing as those branded hell-hounds that swear commonly by wounds or bloud as if this precious bloud were to be engaged on every base occasion Well they carry wounds in their consciences and poure out the life bloud of their souls Sect. IV. IV. In eating the Paschall Lambe Jesus Christ was typified To this eating many conditions are required concerning 1. Time 2. Place 3. Persons 4. Manner 5. Measure The Time It must be eaten at the sametime and in one evening must all Israel eat the Passeover 1. In the evening to signifie our estate of darknesse and misery by sinne and death till Christ came and when Christ came to be our ransome 2. In one and the same evening to note the holy agreement and consent of the whole Church in the faith of Christs death and passion to which well agrees the constitution of our Church ordaining the Supper succeeding it in the same time so all superstition and formality be avoided The Place 1. Every particular Lambe must be eaten in one house to signifie the unity of the Church of God the house of the living God and the spirituall conjunction and agreement of all the faithfull in one bread and one body 1 Cor. 10. 17. 2. If one house sufficed not to eat up one Lambe
So must thou get faith for thy vessel to passe thee through Faith in tryall is a great victory in the bottome of the Sea in deepest afflictions it is most glorious It is nothing to believe in prosperity but in desperation to believe in the bottome of the Sea to stand still yea in the bottome of hell to hope for heaven there is faith 2. To joyn to Gods people Let not the Egyptian think the way is made for him Except thou goest out with Israel as Exod. 12. 38. the sea will know thee for an Egyptian 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 â—od become the Pilot. Follow thy guide goe on forward fear not rest in God for safety in extream danger and thou art the fittest for his help and deliverance See 2 Chron. 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 believers their continual 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 believers 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 Joh. 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 believers 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 self 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 self were six 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 down 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 spiritual 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 than Jesus Christ for the life of the world he came without the worlds seeking without merit and deserving yea or accepting for he came to his own and his own received him not And was not this miraculous above that that he which sent the Manna was the Manna which he sent 2. 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 than honey Psal. 19. 10. No fresh and sweet oyle 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 yoak 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 guileful corner or angle most infinite most perfect and fit to contain 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 than 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 poor to master and servant bond and free and to all believing in his Name without respect of persons Acts 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 Mat. 28. 20. But when they came into Canaan it ceased for where ordinary bread was was no need of miraculous So when we come to our Canaan we shall gather no more Manna by the meanes of the Word and Sacraments neither yet shall we lose our Manna but mmediately 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 itself resembled Christ in four particulars 1. It was a small grain as a little seed of Coriander verse 14. but full of yeald sweetnesse and nourishment So Jesus Christ was little and humble in his own eyes and in other mens eyes liker a worm than a man Little in his birth in his life in his death in his followers Very weak in shew and appearance but full of power strength and grace to sustain and uphold his Church full of nourishment sweetnesse and comfort to refresh his Church to eternal life 2. It was freely and abundantly given to Israel as the rain and fell down with the dew So Jesus Christ is freely given to the Church and in him abundant grace and plentiful 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 distil from him into every believing heart 3. Manna fell every morning round about the campe and no where else and so much every morning as was sufficient for six hundred thousand men besides women and children signifying that Jesus Christ is no where to be found without the campe and bounds of the Church and that of his fulnesse all believers receive grace for grace and that in Christ is sufficiency of merit for all his Church and there need other supply for health and safety of soule but out of this heap 4. It fell on the
In the spirituall worship of believers both in the old and new Testament 5. In the blessed Incarnation and appearance of the truth it self who rose as a glorious sun of righteousnesse but as it were at midnight when the world lay in such palpable darknesse as was thicker than the darknesse of Egypt as Manna fell in the night and was readier for them every morning than they were for it Apply this observation for thy particular comfort If thou beest an Israelite no night shall befall thee nor sleep in any night but this carefull eye of God shall watch to supply thee As in three instances 1. The godly passing through this wildernesse of this world although they be in Covenant with God as Israel was yet often are cast into the night of sin and in this night they often nod and slip into a sounder sleep of sinne sometimes than they think of but then this eye watcheth them that they sleep not in death and so fall into extream ruine For they being written on the palm of the Lords hand being as a signet upon his finger as a jewel on his heart and which is nearer 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 dark of many deadly dangers which they should never by themselves be won'd out of Now while they are thus surprised with a dead and dangerous sleep the Lord watcheth to prepare some meanes of evasion which they never dream of 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 been kept in a strong Castle How did the Lord watch Mordecai while he slept Hest. 6. 1. he slept but the King shall not sleep till he have advanced Mordecai How did he warth over Peter Acts 12. 7. whilst he slept so fast in the night as scarce an Angel 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 fear against robbers fires dangers in the night he makes us sleep 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 more fully enjoy Christ the true Manna and attain a full measure and Gomer and a perfect satiety and fulnesse of this sweet bread of life Psal. 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 Manna without the asking seeking or buying it costs them nothing but gathering even so he offers us salvation by Jesus Christ while we ask not after him He is found of them that seek him not The first Adam runs away from Gods presence the second Adam runs after him to seek and recall him out of his bushes Now what desert or merit could there be in the first Adam to be followed with grace in his flying from it And if there be none in him how come we his posterity to more possibility to merit any thing but death more than he No here is no merit no buying of Manna but onely a faithfull and thankful acceptance of it 2. He raines it down in abundance his hand is not short he opened the windows of heaven and rained down Manna to eat Psal. 78. 14. For 1. It is for the honour of God to be bountiful and rich in mercies and to pour down his blessings upon his people 2. Israel needed daily abundance and store of Manna which need he is careful to supply But oh what great goodnesse hath God stored for them that love him In his Son Jesus Christ he hath rained down bread of life the greatest arme and stream that ever flowed from that Ocean A mercy covering all the tents of believers A mercy that lets the true Manna fall enough for a whole world of believers 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 Manna is a mercy not onely covering the earth but a mountain 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 As he gave more Manna than all the Israelites were able to gatherâ— so he is more infinitely able to give than all believers are able to receive Hence we may with David stir up our selves to blesse the Lord that loadeth 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 be fed by because the Lord will not have them fix their eyes and sences on earth but know they were now to live of Gods allowance and for their whole means 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 soul 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 Manna and good things for our temporall life He is the Father of lights from whom descendeth every good and perfect gift The Israelite must look to heaven for every morsell of bread that he puts in his mouth shall the Christian like swine eat up the mast and never look up to the Tree from whence it falls II. In that he gives them Manna every day He might have given them an harvest of it once a year or he might have rained it once a moneth but he gives it daily To shew 1. that he had undertaken for their daily maintenance whose continuall supplies challenged the continuall dependance upon his providence 2. that they must be content with daily bread 3. that it should be a part of their calling and exercise in the wilderness where other temporall business 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 how to supply it with true
saving waters of grace flowing from the true Rock Jesus Christ. We read what strife and contention was among the Jewes for wells of spring water and now no man will lose a dishful of well water but he will know to whom and shall we onely not care for the water of saving grace which cost Christ so dear before he could open the well of it for us 3. When the woman of Sumaria heard Christ say that he that drank of this water should thirst no more Lord saith she give me this water that I may no more thirst nor come hither to draw Joh. 4. 15. So let it stir up our desires after it also that we may get within the well that springeth up to eternal life 3. What means 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 them 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 Ezeck 47. If we will not stir out of our dores we may justly starve 3. Avoid letts and hinderances that dam up these waters As 1. Ignorance of their worth and of thy own need Joh. 4. 10. If thou knewest the gift of God thou wouldst 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 keeps the soul dry and barren and abiding in the natural hardnesse of a Rock all the waters of this spiritual Rock are lost upon it 3. A quenching and grieving of the spirit this turns the stream another way that it finds another chanell Grieve not the spirit but grieve rather that thy self art so strait-necked a vessel 4. Secure neglect of meanes A man that will be rich follows 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 deep and without this bucket thou gettest none John 4. 11. 2. Find a fit vessel to put these waters in As 1. A clean vessel of a pure heart Who would put Aqua vitae or Balm water in a fusty and stinking bottle 2. A whole vessell that it leak not out again This whole vessell is a whole and sincere heart but broken all to pieces No vessell here can hold but a broken and contrite heart God fills 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 down 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 we must not stick in the letter or bark but break through to the kernel and truth The rather because our Lord Jesus an interpreter beyond all exception brings us hereby to himself and to the consideration both of our disease and of the remedy and the application of it Joh. 3. 14. 15. As Moses lift up the Serpent in the wildernesse so must the Son of man be lift up that whosoever believeth in him should not perish but have eternall life It will be now both pleasant and profitable to look 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 humour 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 bread 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 unthankful souls loath 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 He 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 we in our first parents regard that upheaped measure of bounty and grace conferred by God in our Creation and innocency 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 yee brought us into the wildernesse to die Now their punishment is answerable to their sin They transgresse in hot and fiery tongues and are punished by hot and fiery stings Venomous words against God and his servants are revenged by the mouthes of poysoned and venomous 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 complain of plenty of Manna but was justly stung with want of it Doe thou complain without cause and thou shalt have cause to complain Israel that complains 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 soul which is no other than the fiery sting of the old Serpent which is the devill Rev. 12. 9. Our spiritual disease is hence noted to come from that old Serpent at first Now Satan is aptly compared to a Serpent in five respects 1.
vocari Begin with the heart why How the heart may be cleansed Proceed in cleansing the life Avoid occasions of defilement Ut saliva â—re excutitur sic serme 3. Leper two waies cleansed Use. 1. No easie matter to be rid of sin Separate between the precious the vile Use. 2. Christ discerns the leprosie of sin 2. Onely they are cleansed from sin whoÌ„ Christ accounts so to be Marks of one cleansed from sin 3. 1. What is to be done before this cure 2. And what afterwards Luke 17. Use of legal ceremonies Fitnesse to the Iewes nature Ends of ordaining them Substantial things point ing at Christ Sacraments and Sacrifices Differences What Sacraments are in generall Word and Sacraments go together Sacraments ordinary extraordinary Antitypes Definition of Circumcision expounded in parts 1. Mandato 2. Promisso Circumcision a figure of Christ. Rom. 4. 11. How a seal of righteousnesse As every Sacrament is likewise 3. Things foreshewed Rom. 15. 8. DemoÌ„strats wound and cure How Christ cures us Use. 1. Be humbled for naturall corruption And for imperfections of grace Use. 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 spiritual circumcision Speciall parts to be circumcised True mortification is painfull Motives to get the spirituall circumcision 1 Sam. 17. 1. 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 excelleency Christus in medio aetatis flore immolatus cujus conditionis rationem vid Iun. in Exod. 12. Paschall Lambe a type in the preparation Where six Observations Christ two wayes set apart to be a Mediator The time of his Ministery and passion ordered Quia Dominus decima die ejâ—sdem mensis hoc est ante quinque dies paschae in Civitatem in qua pateretur erat ingressurus Ansem in Math. 21. 3. Christ must die a violent death How from the begining of the the world Sâ—mel actu semper fructu 4. The time of Christs death noted Iewes division of the day into 4. parts 5. How Christ is to be conceived and received 6. A bone of Christ not broken And why Use In all worship look to Christ. V. Buxtorf Syn. Iudaic. c. 12 13 14. Paschall Lamb a type in effusio of bloud Actions The preciousnesse of Christs bloud Bloud of Christ sprinkled or applied 3. Faith resembled by hyssope how Hyssopus fides est Aug. in 4. Num. 33. Herba bumilis Râ—dicibus haerens in peâ—ra Purgans sanans Prae caeteris recipiendo et aspergendo liquori valde apta Use 1. Christs bloud to be highly prized How Precious things procured by it On earth In heaven Use. 2. Prophane not the bloud of Christ. How that may be done Tu per Thomaesanguinem quem prote impeudit c. Mat. 25. 40. Pascâ—â—ll Lamb a type in the eating 5. Conditions 1. Time 2. Place 3. Persons 4. Proper manner of the first Passeover Manner common to all Passeovers Ut accedat verbum ad elèmentum 5. Measure of eating it Fides est unaÌ„ Copulativa Paschall Lamb a type of Christ in the benefits Use. 1. Danger of the scul and how it is to be avoided Use. 2. Directions for receiving the holy Communion Mat. 22. 13. Similitude of purging out leaven and sin Entire purging of the soul. Eccles. 5. 1. Esay 19. 18. Sursuns corda Whole Christ must be received Note 1. Popish abuses taxed And how we may receive whole Christ. Cloud and fire types Ground 1. What cloud it was 4. constant miracles to Israel in the wilderness 2. How it differed from other clouds Nubes Ichovae 3. What was the use of it 4. How it vvas a type of Christ. Use 1. Comfort by Christ as our guide Use. 2. Confidence and security by Christ. Use. 3. Notes of them that receive comfort by this Pillar And how this comfort is to be esteemed Use. 4. Mercy and justice met in this type Mat. 17. 5 6 Use. 5. Follow Christ as a guide And how Red Sea a type of Christ. Miracles in the miraculous dividing of it Psa. 106. 9. How signified Christ. In three conclusions Segmenta Benefits sealed up by baptisme Use 1. Observe the power of God Use. 2. The way to heaven filled with difficulties And why Use. 3. Many comforts by this great work of God Use. 4. Duty of them that will enjoy these comforts Manna a type of Christ. Matters of resemblance Six qualities of Manna Dominus Jesus ipse conviva convivium 〈◊〉 ipse comedens qui comeditur Jeron Ep. ad Hedibiam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Quantity of Manna figurative in 4. things 1. Three things in the Jewes gathering Hab. 2. 4. Non suscipit magis minus 2. Their use of it Why Manna putrified if reserved 2. Christ infinitely better than Manna Use in respect of God 1. Gods patience and love to be noted And how it should work in us 2. Gods watchfulnes and care over his Church to be noted Comfort thereby Instances 1. Gods bounty towards 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 Use in respect of our selves Man of himself senselesse of the things of Jesus Crist. Reason 1. Application Our duties in respect of this Manna 1. Hunger and thirst for Christ. Motives 2. Take pains for him Motives 3. Observe times and places to meet with Christ. 4. Apply and feed on Christ. And how this may be 5. Be never weary of this Manna Motives 6. Prize and magnifie this Manna Water out of the Rock a type The fact it self 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 1. In nature five resemblances 2. In respect of the waters issuing forth Three things 3. In the manner of obtaining it 5. Resemblances 5. How the Rock followed the Jewes 1 Cor. 13. 7. Petra consequente eos 1. sequenâ—e vel satisfaciente coruâ— voluntari Aquin. Veritatem sequentem significante Aquin. 1. Uses in respect of God Christ ever present with his Church Our duty by vertue thereof An almighty power in Christ for his Church Our duty Gods mercy to his people admirable 2. Uses in respect of our selves See the fountain of grace opened Far better than that in the wildernesse 7. wayes Do as Israel at the Rock Thirst for Christ. Conditions Continue still this thirst Rules Have recourse to Christ. Motives Quench thy thirst and be satisfied Three Motives Rom. 14. 17 Meanes to get watâ—â— 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 stinging Serpents Temptations called fiery darts why 3. The mortal effect of it Observations The remedy of that disease 1. God appoints the meanes of health to soul and body A brazen Serpent not golden five reasons Ipsum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gloriae Dei Serpents form notes Christ how 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 End and use of it what to us 2. Application of the remedy 3. The saving effect By Christ farre more excellent Observation 1. God helpes his people by weak unlikely and contrary meanes And why he doth so 〈◊〉 1. 〈◊〉 2. Promissioâ—… 3. Examples Useful to us in these times Grounds for faith in these troubles of the Churches 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. Kingdom of Antichrist how fit for destruction Observation 1. The eye of faith must shut the eye of reason Without which four things cannot be obtained 1. The true knowledge of divine things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Faith as in six particulars Mat. 27. 46. 3. Obedience which God will accept 4. Heaven and the glory thereof Use. 1 Believe the word absolutely Use. 2. Pray for eye-salve and what it is Use. 3. Captivate thy own reason and wisdome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moti◠〈◊〉 Ridiculous instance of Popish obedience to Superiours Mans reason the mother of heresies Instance in â—he Papists Proved in parts And in the whole 5. Natural reason an 〈◊〉 〈◊〉 the power of godlinesse Instances Observation 3. What is to be done to be cured spiritually 1 We must see our selves stung and wounded As with deadly poyson in 4. things 2. Come for counsel to spiritual Physitians 3. Confesse special sin 4. Goc wholly out of thy self and all creatures I. Lambert 5. Look onely unto Christ. Two wayes 1. Ratione Ligni 1. Ratione Regni gratiae gloriae How this looking cures us By faith Act. 16. 31. And how by faith 2. Marks of one cured by looking to Christ. Four qualities of the eye that looks to him 3. Motives to look up to our Serpent Rom. 4. 11. Gal. 6. 10. Use of comfort in five particulars