given to the Sonne to have life in himselfe Ioh. 6. 35. I am that bread of life 2. That Manna not having life in it selfe cannot give to others what it selfe hath not it could onely preserve life given of God But this can conuey and give life to others Ioh. 6. 33. The bread of God is he which commeth downe from heaven and giveth life unto the world 3. That Manna preserved onely naturall and temporall life as other bread but this preserves spirituall and eternall life in the soule and inward man 4. That manna could not preserve this temporall life for ever Ioh. 6. 49. Your father did eate Manna in the wildernesse and are dead nay it could not keepe them from hunger above one day to an end But this bread once tasted makes a man live for ever hee shall not die vers 50. yea he shall never hunger more vers 35. 5. If a man were dead that manna could not raise him againe to life but this raiseth dead to life as Lazarus which all the food physicke and meanes on earth cannot doe Iob. 11. 25. He that beleeveth in me though hee were dead yet shall hee liue 6. That manna did corrupt it melted daily when the Sunne arose it lasted not beyond a day it continued not beyond the wildernesse and that small portion which the Lord reserved in the Holy of holies perished and was lost after the captivity But this manna is not subject to corruption but abideth sweet and precious to every hungry heart nor subject to violence but abides in the Holy of holies without all change or feare of danger nor onely lasts in this journey through our wildernesse but is the sweetest and most delicious in our Cannan when hee shall bee food physick raiment delight and all in all to all the Saints and sonnes of God Sect. IV. Now to application I. To note in God foure things 1. Patience and love 2. Watchfulnesse and care 3. Bountifulnesse and benificence 4. Wisedome and judgement And all these to his Church both Jewish and Christian and to all the Israel of God Legall and Evangelicall Every one of these affordeth us speciall matter of instruction I. His grace and patience appeares in the time of his giving both the typicall and the true manna from heaven Then hee pleased to give the manna to Israel 1. When Israel had great need of Gods helpe and had no power to helpe themselves when they were even ready to starve Even so when the Church was in extreme need of Christ and altogether helplesse in herself it pleased God to give his Sonne from heaven to save and refresh her Which the Apostle notes Rom 5. 6. For Christ when we were yet of no strength at his time died for the ungodly 2. Then God gave Israel manna when Israel murmuring had deserved nothing but wrath and vengeance when they could looke for nothing but fire from heaven hee gives them food from heaven and such food as was Angels food sweet as honey Oh what a tender Nurse is the Lord become to a froward people hee will still the frowardnesse of his first borne rather with the breast then with the rod Even so when by our hatefull sinnes of many sorts wee could neither deserve nor expect any thing but revenge from heaven God sent his Sonne from heaven the true manna and bread of life who hath more sweetnesse in him then the honey combe which one gift sweetneth all blessings which else had beene so many curses For what had the Israelites deliverance victory lives been worth in the wildernesse without food and manna which kept them in life and strength Even so had all our outward blessings been to us without Jesus Christ onely a lingring death and misery Oh who would deale thus with his enemy but hee that hath an Ocean of mercy Which the same Apostle in the same Chapter ver 8 leadeth us unto where hee magnifieth and heightneth Gods love unto us that while wee were yet sinners Christ died for us yea while we were yet enemies ver 10. he sent us this manna by whom he reconciled himselfe unto us Let this consideration be of use 1. To stirre up in us a fervent love of God who loved us with a pitifull love when wee were in so pitifull a case as also with so seasonable love when our extreme need urged us yea with such effectuall love as spared us the greatest gift of love and the richest mercy that heaven and earth can containe to relieve our want 2. To labour to love our enemies as God did us being his enemies For naturall men and hypocrites can love those that love them Matt. 5. 45. but if we love them that hate us we shall be the sonnes of our heavenly Father 3. To move us to cease from our sinnes for who would goe on to provoke so good a God that still prevents us with love and mercy And if hee please to reserve love for us while wee are yet in our sinnes and in love with them how sweet will his love be when we cease to love them How strong will it bee and how constant For doth hee not cast us off when wee are enemies and deserve hatred and will hee ever cast off those whom he thus loveth This love shall be stronger then death for that shall not quench it II. See the watchfulnesse and care of God over his Church The manna fell with the dew and while the people of Israel slept the Lord watched to spread a table for them because 1. he that keepeth Israel slumbreth not nor sleepeth The eye of the Lord saith Basil is without all sleepe ever watchfull 2. because hee is a tender father and Israel is his sonne and first borne A carefull father is waking for his childs good while it sleeps and takes no care In like maner hath this watchfull eye kept it selfe waking from the beginning of the world till this day How did it watch over Abraham and all his beleeving posterity whilest he and we were all in the night of sinne and death And whilest wee were in a dead sleepe how carefully did hee provide this heavenly manna and spread it about the tents of the Church in all ages 1. In the promise of the blessed seed 2. In the types and shadowes signifying and exhibiting Jesus Christ. 3. In the holy Ministery of Prophets and Apostles in which it was plentifully showred 4. In the spirituall worship of beleevers both in the old and new Testament 5. In the blessed incarnation and appearance of the truth it selfe who rose as a glorious sunne of righteousnesse but as it were at midnight when the world lay in such palpable darkenesse as was thicker then the darkenesse of Aegypt as manna fell in the night and was readier for them every morning then they were for it Apply this observation for thy particular comfort If thou beest an Israelite no night shall befall thee nor sleep in any
enough but be daily gathering and answering the daily meanes afforded by Gods gracious wisdome as did the Jews III. His wisdome is seene in that he giveth them no manna on the Sabbath but for the Sabbath a double portion on the day before For 1. the Sabbath day is not to seeke temporall food and manna but spirituall and eternall 2. He will not have his Sabbath and service interrupted therefore he gives them a double portion the day before 3. Hee will not have them losers by being intent in his service but as a liberall paymaster allowes them as largely as any other day Let this teach us 1. to nourish the care of Gods worship above the care of our life and more intend the businesse of the soule then of the body So our Saviour first seeke the kingdome of God and then other things 2. to become more conscionable in the keeping of the Sabbath not seeking this day after earthly but heavenly things alone For consider 1. The Lords liberality in giving thee not a sixt day but sixe whole daies wherein to gather earthly manna and wilt thou encroach his day too 2. his liberality in giving thee manna for the seaventh day blessing the labour of the sixe daies and thereby binding thy hands from labour on the seventh IV. His wisedome is seene in giving to every man his Gomer and every man hath his measure 1. to measure their desires by Gods measure 2. that no man should have just cause of discontent for hee had a sufficient measure for necessity and God was not bound to provide for their wantonnesse 3. that no man might envy another mans disproportion seeing no man had want no man might have superfluity Let us learne hence 1. To gather no more of this earthly Manna then God would have us to gather Quest. How shall I know Gods measure for me Answ. 1. That which his blessing by good and warrantable meanes affordeth is his measure and to transgresse Gods word in seeking or getting wealth is to goe beyond Gods measure 2. Neither to lay up nor to keep any of this manna without or against God Goods well gotten shall stand and prosper as manna gathered in the sixe dayes But gather this manna on the seaventh day or lay up without and against Gods commandement that is to say that which thou gettest falsly or well gotten which thou shouldst expend for Gods glory and the charitable reliefe of the poore members of Jesus Christ but doest not all that shall rot and stinke as stolen manna did Sect. 6. II. In respect of our selves also we learne sundry instructions from the consideration of both the mannahs the typicall and the true manna These instructions concerne 1. our estate 2. our duty 1. Concerning our estate To note how senselesse and void of understanding every man is by nature in the things of God and Jesus Christ Exod. 16. 15. None of the Jewes knew what the manna was No more doth any man know by nature the things of the Spirit of God 1. Cor. 2. 14. The naturall man perceiveth not the things of God If he perceive them not in his understanding much lesse can he receive them in his affection Tell the Jew of Christ or let the Jew heare Christ himselfe speaking of himselfe the manna and bread of life they conceive he is bread for the belly they must eate him up straight Ioh. 6. 52. Tell Nicodemus of the new birth he can conceive no second nativity but of going into his mothers wâ—mbe againe being old Ioh. 3 4. Tell the Samaritan of the water of life she cannot conceive whence to have it if not out of Iacobs well which hee and his cattell dranke Ioh. 4. 12. Nay such is our palpable blindnesse in spirituall things as we cannot onely not finde them but even offered unto us as the manna to them we cannot apprehend them nay wee cannot but reject them as that woman of Samaria Jesus Christ offers himselfe unto her she scorns him and will not make nor meddle with him Ioh. 4. 9. The reason whereof is partly in the things themselves and partly in our selves 1. The things are things of Gods spirit and cannot be reached or judged by any rule in nature For the things of creation the heathen knew them in part from God as God Rom. 1. 19 But for the things of Sanctification as that God the Father by his Sonne made the world or that God the Sonne by his Spirit made a new world here they are blind as moles Nay even in this part of knowledge the naturall man asketh what engines or tooles could God get to reare such a frame and will not beleeve it could be made with a word It will aske of what prejacent matter and will not beleeve that so great a thing could be made of nothing whereas we by faith understand that the world was framed by the word of God Heb. 11. 3. How blind then must they needs be in spirituall things that are blind in things naturall 2. The reason in our selves is that we are wedded to our own apprehensions and not easily led out of our conceits as vessels hardly let goe the savour of the first liquor wee will measure all by the standard of naturall reason and by the scantling of our owne senses Apply this observation 1. To see our impotency nay the contrariety of our nature to Gods grace Where is our free will to good In what disposition stands darknesse to entertaine light which fights against it But yee were darknesse saith the Apostle not darke or darkned but darknesse it selfe Nay yee were dead in trespasses and sinnes Eph. 2. 5. not halfe dead as the Samaritan but whole dead Now let all the Papists in the world teach us how a dead man can dispose and prepare himselfe to life And let us know how a privation of it selfe can regresse to an habit 2. To see what neede wee have of the Ministery to helpe us unto the true Manna Moses must tell the people Exod. 16. 15. This is the bread which the Lord hath given you to eate So must the ministers of the Gospell acquaint all the Israel of God with Christ the true manna by the word preached and say This is the bread of life which came downe from heaven in whom aloneis full nourishment to eternall life Nothing is good to salvation but by Gods revelation If the word preached doe not teach thee Christ the true manna thou never knowst him of thy selfe Let us pitty and pray for the lamentable blindnesse not of Popish recusants only but of wilfull and carelesse absenters of themselves from the house of God whose Judgement is just if they never come to a saving knowledge of Jesus Christ. 3. Hath Christ beene made knowne to thee that thou hast tasted the sweetnesse of him in the Gospell As Christ said to Peter so I say to thee Happy art thou for flesh and blood hath
But we are sure of better meanes or better things without meanes in the hope and expectation of which we must persevere in the faith and walke in hope through our wildernesse The fruits of that good land will be worth all our labour 6. Ioshua brings none into the land but conquerours and divides the land to a conquering people So our Ioshua gives the land onely to him that overcommeth And he that persevers to the end shall be saved CHAP. IX 8. Sampson a type of Christ. 1. IN person and condition 1. His conception foretold by the Angell of God Iudg. 13. 5. So was Christs His office foretold he must be a Saviour So Christ. Borne beyond strength of nature of a mother long before barren Iud. 13. 3. So was Christ. His mother saluted by the Angell as Mary was that though she was barren she should conceive a sonne a saviour the one shall begin to save Israel out of the hands of the Philistims vers 5. the other must save his people from their sinnes And this promise confirmed by a signe to both the mothers Iud. 13. 4. Luk. 1. 30. 2. Both must be Nazarites Sampson by the Law of Nazarites Numb 6. 2. Christ by occasion of the place in which he was educated not by that Law But as a Nazarite signified one that was seperated and severed from the common course of men to a more holy profession of sanctity and to a stricter care to avoid all manner of impurity such a one the Prophets signified Christ should be not onely holy and seperate from sinners but the author of holinesse And as Sampson was sanctified from the womb So was Christ much more So the Angell The holy thing that is in thee is of the holy Ghost And herein beyond Sampson for in Christ are all sanctified 3. Sampson grew and the spirit waxed strong in him so as he became a Saviour of incomparable strength So Christ grew every way in stature in favour with God and man and the Spirit was so strong in him because it was not measured unto him as unto Sampson as he became a Saviour stronger then the strong armed man He was the true Sampson that overcame many enemies and slew heaps upon heaps And although Sampson the type was at last overcome by his enemies our true Sampson is invincible and hath gloriously triumphed over them all Both of them were great deliverers the one from great thraldome and temporall misery the other from a greater spirituall and eternall thraldome under sinne the Law Satan hell c. II. Sampson was a type of Christ in three especiall actions 1. He found meat in the eater and from the strong sweetnesse and brought some of it to his parents Christ by his death which seemed to eate him up brings us meat the bread of life sweeter then hony and out of this dead Lyons mouth that is Christ dead comes sweetnes Thence sprang whole flocks of Christians like so many swarmes of bees 2. Sampson loved strange women and went among the enemies of God for a wife which might seeme a sinne in him but that the text saith It came of God Iudg. 14. 4. A type of Christs love to the Gentiles casting his love on her that was not beloved to make his dispised and dispersed of the Gentiles his spouse and wife as Hos. 2. 23 I will have mercy on her c. Where the whole contract on both parties is set downe at large 3. Sampson put forth his mind in parables and riddles so did Christ his doctrine to the Pharises Mat. 13. 34. III. In passion and suffering they were very like in many passages 1. Both sold for money Sampson by Delilah to the Princes of the Philistims Iudg. 16. 5. Christ for thirty peeces of siluer unto the chiefe Priest Both betrayed by their most familiar the one to the Philistims the other to the Pharisees Both under pretence of love Sampson by Delilah Iudg. 16. 15. Christ by Iudas with a kisse Both apprehended by their enemies both led away both bound both brought forth at a great feast both blinded both scorned both fastened to a post the one of the house the other of the crosse 2. As Sampson offered himselfe freely unto death among wicked men as a most valiant Captaine being called to be a revenger of Gods enemies and therfore it is said Heb. 11. he died not as a selfemurtherer but in faith that is as a faithfull servant of God adventured his owne life for the destruction of the enemies of God and his Country as every good subject and souldier pressed to the field ought to do So Jesus Christ voluntarily offered himself to death and went out to meet the apprehendors and was content to dye among wicked men and to be hanged betweene two theeves that he might destroy and scatter the powers of the enemies of his Churches salvation IV. In victory and fortitude 1. His first stratagem which was as a praeludium to his calling in which he assayed his power was that he overcame a stout Lyon in the desert and slew him with his owne hand ch 14. 6. and tare him as one should have rent a Kid So the first powerfull worke in which our Sampson shewed himselfe was the conquering of the devill that roaring Lyon hand to hand who assaulted him in the wildernesse by three horrible and hellish temptations 2. Sampson slew with his owne hand being alone above a thousand men at once having nothing but the Jawbone of an Asse a weake base and insufficient weapon for so great a warre and victory and as it was unfit so it was an uncleane weapon of an uncleane beast by the Law which his strict profession of a Nazarite should not have touched had it beene out of case of necessity So our true Sampson by as weake and vile instruments and as contemptible in the eyes of flesh conquers thousands daily while by the foolishnesse of preaching by the doctrine of the Crosse by weake earthen vessells he subdues whole countries and kingdomes unto him that the worke may bee knowne to be his owne hand and power and not the instruments 3. Sampson slew more of Gods enemies at his death then in all his life Iudg. 16. 30. And this was the effect of the death of Christ when sinne Satan hell the grave and his enemies seemed to triumph over him and make themselves merry with the Philistims as having in their power their greatest enemie but suddenly he afflicted them more in his death then in all his life This death of Christ pulled Satans house over his head it was the death of death and squeasing of all enemies at once 4. Sampson being in the Citty Azzah and the Citizens now lying in wait to kill him and to make an end of so furious an enemy whom they had sure within their gates he arose at midnight and tooke the doores of the gates of the City and
house and for all the people but not without blood Signifying that Christ by one alone sacrifice of himselfe hath opened the Sanctuary of heaven and by his ascension hath made entrance 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 winepresse alone 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 on no other Mediatour but him 1 Tim. 2. 5. IV. He must continually decide the highest controversies he must judge betweene the cleane and unclean he must excommunicate the one out of the congregation and receive in the other when he was legally cleansed Signifying Christ who in the Church and Scriptures is the supreame Judge of all controversies It is his word alone can binde or loose justifie or condemne According to his direction obstinate persons are to be cast out and penitent offendors received in As Pharaoh to Ioseph so God to Christ Without thee shall no man lift up his hand or foot in all the land of Aegypt Gen 41. 44. I. Ministers of the new Testament must learne hence to attend diligently on their charges and know that the substance of all these duties lyeth as heavy on their shoulders as upon those Priests of the old Testament Every conscionable Minister is bound 1. To prepare sacrifices to the Lord. In the old Law the Priest presented dead sacrifices but we must offer living ones They dead beasts but we living men quickened by faith alive by the Spirit of God holy and acceptable They externall and unreasonable we reasonable and spirituall such as God who is a Spirit may accept and delight in They must first kill and then sacrifice so we can never present any man an acceptable sacrifice without killing his sin As the poore beast must be killed and cut in pieces and then offered so we must by the sharpe knife of the Law urging repentance and mortification cut asunder the heart-strings of sinne mangle the body of sinne and let out the life-blood of mans lusts and corruptions And as they having slaine the beast must wash the entraile burne the fat cast the filth and dung into the place of ashes so the Minister after his labour in mortifying sinne must bring men to the lavour of sanctification separate them from their foulenesse and bring them to full holinesse in the feare of God 2. The Priest must preserve knowledge his lips must feed many hee must stand in the counsell of God and bee as his mouth And as Jesus Christ brought the whole will and counsell of God from the bosome of his Father So must his Minister declare that whole counsell to the Church and keepe nothing backe 3. The Minister must daily dresse the holy lampes and lights morning and evening and preserve the light from going out he must prouide oile for the continuall feeding of the lights that is by painefull and diligent study of the Scriptures and meditation hee must furnish himselfe to the worke of the Ministery that the light of holy doctrine may shine by him on all occasions that having the tongue of the learned he may be alwayes ready to speake a word to him that is weary and never want words of comfort which may bee as oile to the distressed soule 4. He must daily burne incense before the Lord upon the Altar of sweete perfume that is offer daily prayers as sweet odours in the Name of Christ who is the Altar of sweet perfume both for himselfe and his people He must pray also for the people and blesse them as Samuel God forbid I should sinne against God and not pray for you For his office is to stand betweene God and his people Every man must bee his owne mouth to God but hee must bee the mouth of every man 5. He must weekly set the Shew-bread before the Lord that is propound Jesus Christ the true bread of life the Manna that came downe from heaven the continuall strength and nourishment of the Church of God both in the ministery of the Word and Sacraments which the ancient Church did weekely celebrate as the Priest did weekly set these loaves Nay hee must not onely set them before others but himselfe must feed on them as the Priests did on the Shew bread all the weeke and yeare long lest it befall him as that Prince 2. King 7. 20. that saw plenty of food with his eyes but tasted not of it for being troden under foot he died II. Every Christian as a Priest unto God must 1. Daily labour in his owne mortification Every day kill some beast or other some lust or other that as wilde beasts are untamed and dangerous to the soule 2. Morning and evening dresse his lights and looke to the clearing of his lamps setting himselfe a taske of daily reading the Scriptures for the clearing of his judgement and the informing of his minde and for the reforming of his heart and life that hee may shine every day more clearly then other in holy conversation 3. Every day burne incense before the Lord upon the Altar of sweet perfume both morning and evening Every Christian morning and evening must offer up dayly prayers and praises as a sweet smell unto God That as the smoke of sweet incense goeth upward and disperseth it selfe abroad in the aire so the incense of prayer ascending may disperse it selfe abroad for the benefit of the person family Church at home and abroad What else calls the Apostle for saying Pray continually in all things give thanks but that the Lord should smell the sweet odours of our morning and evening prayer especially when wee rise and goe to rest How this duty is neglected and with manifest contempt and losse every mans conscience can tell him Now in offering this incense 1. See no strange incense be offered that is no prayer without faith 2. None but upon the Altar of incense none but in the Name of Christ. 4. Every weeke on the Sabbath day as the Priests in the Law provide himselfe of shew-bread to serve for his provision all the weeke that is make such conscionable use of the holy Ministery as hee may preserve life of grace and strength of grace which falls to consumption in the soule except it be continually repayred even as the body wasteth without naturall food 5. Every yeare set apart a day of expiation to make an atonement for himselfe for his house and all the people This proportion shewes it not amisse once a yeare to set apart a day of humiliation in serious fasting and prayer to make atonement for our owne and others sinnes The equity of which seemes not onely grounded in that Law Levit. 16. 29. which enjoines the Jew a yearly standing fast wherein once a yeare every
Aegyptian and cover thee 3. To get God their guide and to follow him Neither Noah upon the top of a world of seas nor Israel in the bottome of the sea shall miscarry if God become the Pilot. Follow thy guide goe on forward feare not rest in God for safety in extreame danger and thou art the fittest for his helpe and deliverance See 2. Chro. 20. 12. We know not what to doe but our eyes are towards thee CHAP. XXII Manna a Type of Christ. THere were among the Jewes two extraordinary Sacraments which sealed up unto beleevers their continuall nourishment and preservation in grace by the free Covenant of God in the Messiah The former was Manna from heaven the latter the water out of the rock Both of them most lively setting forth Jesus Christ the true bread and water of life to ancient and present beleevers In which sense the Apostle 1 Cor. 10. 3. 4. calleth them spirituall meat and spirituall drink The Story of Manna is recorded Exod. 16. 14. The proper application of which is in Ioh. 6. 32. 48. where our Saviour shewes that he is the true Manna of which the other in the wildernesse was but a shadow and dark resemblance Now for opening this type we shall fruitfully consider two things I. CHRIST prefigured by it where we shall see an admirable and pleasant correspondence of the type with the truth and how Christ was not obscurely preached even in this one shadow to old beleevers II. CHRIST far preferred before this figure as became the truth to be set above the type I. For the resemblance consider Manna 1. in it selfe in 1. Quality 2. Quantity 2 in the Jews in their 1. Gathering 2. Use. Sect. I. I. The qualities of Manna considered in it selfe were sixe many of them miraculous 1. The Manna came down from heaven God in heaven prepared this food to satisfie the Jewes hunger so Jesus Christ is the true bread that came downe from heaven all other bread is from earth but Christ is from heaven he hath God for his Father from whose bosome he is sent into the wildernesse of this world to satisfie the spirituall hunger of his people And as that was an admirable gift prepared by God for them and therefore they called it Manna so nothing was more freely prepared and given by God then Jesus Christ for the life of the world hee came without the worlds seeking without merit and deserving yea or accepting for he came to his owne and his owne received him not And was not this miraculous above that that he which sent the Manna was the Manna which he sent â— The taste of Manna was sweet and tasted like fresh oyle Numb 11. 8. or wafers baked with honey Exod. 16. 31 So nothing is so sweet as Jesus Christ to an afflicted and hungry heart The sweet promises of grace are sweeter ther honey Psal. 19. 10. No fresh and sweet oile can so cherish the face as they doe the heart which is able to apprehend the sweet consolations and joyes of the Spirit And as Manna tasted alike to all tastes and every whit of it was sweet and every mouth tasted the same sweetnesse as it never was in any other food in the world So onely Christ is the same to all that taste him and every whit of him is sweet even his yoake his Crosse and every mouth that tastes him can confesse him so to be 3. The figure of it was round a figure of perfection signifying Jesus Christ without beginning or end the first and the last most simple and sincere without any guilefull corner or angle most infinite most perfect and fit to containe all perfections of grace meet for the head of the Church 4. The colour was white Exod. 16. 31 signifying the most holy and immaculate purity of Jesus Christ in his nature person and actions The holy One of God fairer then all the sonnes of men Psal. 45. 2. 5. The generality It was common to all the Israelites of what state soever So Jesus Christ is the common Saviour to rich and poore to master and servant bond and free and to all beleeving in his Name without respect of persons Act. 10. 34. There is neither male nor female but all are one in Christ Gal. 3. 28. 6. The continuance of it This was all the while they were in the wildernesse So Christ continues alwayes with his Church to the end of the world Matt. 28. 20. But when they came into Canaan it ceased for where ordinary bread was was no need of miraculous So when wee come to our Canaan wee shall gather no more Manna by the meanes of the word and Sacraments neither yet shall we lose our Manna but immediatly enjoy Christ and see him face to face which the Apostle calls an open face 1. Cor. 13. 12. II. The quantity of Manna considered in it selfe resembled Christ in foure particulars 1. It was a small graine as a little seed of Coriander vers 14. but full of yeald sweetnesse and nourishment So Jesus Christ was little and humble in his owne eies and in other mens eies liker a worme then a man Little in his birth in his life in his death in his followers Uery weake in shew and appearance but full of power strength and grace to sustaine and uphold his Church full of nourishment sweetnesse and comfort to refresh his Church to eternall life 2. It was freely and abundantly given to Israel as the raine and fell downe with the dew So Jesus Christ is freely given to the Church and in him abundant grace and plentifull redemption God never expressed such bounty nor ever opened the treasury of his rich grace in any thing so much as in giving his Christ who never comes any where without the sweet dewes of comfort joy and happy graces which distill from him into every beleeving heart 3. Manna fell every morning round about the campe and no where else and so much every morning as was sufficient for sixe hundred thousand men besides women and children signifying that Jesus Christ is no where to bee found without the campe and bounds of the Church and that of his fulnesse all beleevers receiue grace for grace and that in Christ is sufficiency of merit for all his Church and there need no other supply for health and safety of soule but out of this heape 4. It fell on the evening of the Sabbath in double quantity because they must not breake the Sabbath in gathering any signifying the double diligence that we must use to get Christ while wee are in this life which is as the Even of our eternall Sabbath and the incessant labour after a farther degree of grace giving all diligence to make our election sure before we goe hence for when that eternall rest commeth there is no more gathering but a ceasing from all labour And upon condition of our diligence and care here below wee shall have
which set thee on worke will hasten thy deliverance CHAP. VI. 5. Ioseph a type of Christ 4. wayes I. IN regard of his person 1. Ioseph was the first borne of the beloved Rahel as Christ was the first borne of the freely beloved Mary 2. Best beloved of his father Genes 37. 3. figuring Christ who was declared the welbeloved in whom his Father delighted Matth. 3. 17. 3. Hee was very beautifull Gen. 39. 6. and his internall beauty was more then his externall Christ was more beautifull then the sonnes of men and making us beautifull in his beauty 4. Ioseph was endued with such a measure of wisedome and understanding as none was like him in whom Gods Spirit was For which cause hee was called Zaphnath-paaneah verse 45. that is an expounder of secrets figuring Christ in whom were treasures of wisedome and the Spirit beyond all measure who is therefore called the great Counseller and the Lambe onely worthy to open the booke who onely hath the key of David to open the secret mysteries of salvation 5. In Iacobs last Testament Ioseph is called a fruitfull bough whose branches runne upon the wall because out of him branched two tribes Ephraim and Manasseh therein hee was a type of Christ who is not a fruitfull bough onely but a root from whom all the tribes of God branch out and flourish And whereas those tribes are come to nothing Christ shall see his seed and prolong his dayes II. In his actions 1. Ioseph was sent by his father to visite his brethren in the wildernesse So was Christ sent to seeke his brethren wandring in the wildernesse he was sent to the lost sheepe of Israel 2. As at thirty yeares Ioseph was preferred to his Office by Pharaoh So at thirty yeares Christ entred his Office 3. As by Pharaoh a virgin was given Ioseph to wife verse 45 So in the Church as a pure Virgin given by the Father to Jesus Christ as his Spouse to sanctifie and save All that the Father giveth me shall come to me and him that commeth to me I will in no wise cast out 4. As Ioseph out of Pharaohs garners feeds all Egypt all his fathers house and the nations whence in Gen. 49. 24. he is called the feeder of Israel and a stone that is a rocke or refuge to his brethren So Jesus Christ is the feeder of Israel and of all the family of God in all Nations of the earth not with temporall food onely but with the Manna from heaven the Word and Sacraments and his owne flesh and blood the incorruptible and indeficient bread and water of life 5. As Ioseph in his lowest estate was both a Lord in the prison and a comforter of the prisoners assuring the Butler of his life and recovery of his place So Jesus Christ at his lowest abasement was Lord over death and the grave having command of them and his last breath on the Crosse all most comforted the poore thiefe promising him both life and glory 6. As Ioseph doth all the good he can for his brethren that had ill deserved it For 1. Hee teacheth them how to live together and commends brotherly love and concord fall not out by the way 2. Teacheth them how to speake to Pharaoh and what to demand 3. Goes to Pharaoh and speaks and obtaines for them whatsoever he would and placeth them in Goshen the far of the land till they come to Canaan So Jesus Christ above all lessons commended to us the new Commandement of love a badge of his disciples teacheth us how to pray and what in the Lords prayer himselfe intercedes for us and obtaineth all that good is and provides for us in earth till we come to Canaan III. In his sufferings and passions 1. The archers grieved him Gen 49. 23. that is not his Mistris onely and Master but his brethren also conspire against him although sent from his father in love and comes in love to see how they doe and to know their wants yet they scorn him behold yonder dreamer comes they consult to kill him let us kill him and see what will become of his dreames So Jesus Christ came among his owne sent from his Father in love pitying the wandrings and wants of men but the Jews scorne him for a deceiver plot to kill him conspire against his life 2. As his brethren sold him for twenty pieces stript him naked cast him into a pit sent him as a slave into Egypt where hee being indeed free became a servant So Jesus Christ in his infancy was sent into Egypt sold by the Jews for thirty pieces stript naked of his apparrell and in the forme of a servant cast into the pit of death and the grave whence they thought never to have heard more of him as Iosephs brethren did 3. As in this service Ioseph was tempted to whoredome by his wanton Mistris when they were alone and that often and dayly but by strength of grace stoutly resisted yea conquered her and himselfe So was Jesus Christ in the entrance of his Ministery strongly assailed by Satan to spirituall whoredome when he was alone in the wildernesse and that often set upon yet by the power of the Spirit overcame and conquered so as the evill one found nothing in him 4. As in this service notwithstanding his faithfulnesse and innocency Ioseph was falsely accused condemned cast into prison with the Butler and Baker So was Jesus Christ notwithstanding all his innocency falsely accused they lay things to his charge he never knew as falsely condemned bound yea fastened to the Crosse betweene the thieves and cast into the grave as into a prison till the time of his deliverance came that he was taken out from prison and judgement as Isai. 53. 8. IV. In his advancement and preferment For 1. As Ioseph was separate from his brethren Gen. 49. 26. that is advanced by God to honour above them all So Christ was separate and advanced in glory above men and Angels Heb. 1. 4. hath obtained a farre more excellent name then the Angels 2. Though Ioseph was shot at by the archers yet his arme was strengthened the bonds and fetters were loosed and he not onely brought out of prison but advanced to bee Lord over the whole land and next unto Pharaoh having all administration delivered unto him So Jesus Christ although he was a But or signe of contradiction yet his arme was strengthened to raise himselfe out of the grave to loose all chaines of sin to loose all sorrowes of death and being risâ—n againe was advanced and exalted above all creatures all power given him in heaven and earth his throne set next unto his Fathers the Lord of his Church and ruler of the whole earth to him is committed the governement and his bounds are the utmost hills Psalm 2. yea the whole Church in heaven and earth is his to whom all power belongs 3. As Pharaoh every way
honoured Ioseph As 1. He richly decks and attires him puts a golden chaine on his necke 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 Ioseph saith Pharaoh and what he faith to you doe yee So God the Father hath highly exalted his Sonne Jesus and given him not onely the rich robes of immortality and glory but a Name above all names that at his Name every knee shall bowe He appointed not Iohn Baptist onely to be his fore-runner to make way for him but all the Apostles and Evangelists cry before him Abrech Yea all faithfull pastours and teachers whose office is to bring men to stoope under the subjection of Jesus Christ. Yea he hath given his Sonne plenary authority to governe his kingdome and commands us as another Ioseph to heare him I. From the type and truth learn It is no new thing for the best men to be hated and wronged for their excellency and innocency Ioseph was therefore hated of his brethren because most loved of his Father Gen. 37. 4. Christ was hated because he was the light and gave witnesse unto it This is a certaine truth if God will testifie to a man the world will testifie against him whose judgements are contrary to his If God will advance a man in grace the world will depresse him If God be extraordinary to Moses Aaron and Miriam his brother and sister will hate him If David be respected Saul will envy him Who can stand before envy not naturall brothers No marvaile if men say as of old If we let this man alone all men will beleeve in him Well an evill eye is a signe of an evill man that dares in his thoughts check the Almighty for doing with his owne as he will And a good man cannot expect a surer confirmation in goodnesse then to be hated for it as in our type and truth Let us on the contrary there love most where God sheweth most love nor let any Ioseph leave his goodnesse for the hatred of the brethren II. All the sufferings of Gods children are ordayned and ordered by him 1. They are ordayned by God So in the type Ioseph sees Gods decree It was not you but God sent me afore you So did the true Ioseph It is not thou Pilate that couldst have any power over me unlesse it were given from above Ioh. 19. 11. and Acts 4. 27. 28. against thy holy Sonne Jesus Herod Pontius Pilate with the Gentiles and the people of Israel gathered themselves together to doe whatsoever thy hand and counsell had determined Let not us looke so much at mens malice as at Gods decree So did David when he said Shimei curseth because the Lord hath bid him curse David 2. Sam. 16. 10. If for brethren wee find enemies let us say as Ioseph It was not you God hath an hand in it 2. Our suffrings are ordered by God 1. For their measure as in the type Come say they let us kill the dreamer but they could not So in the truth come let us kill the heire and then the inheritance shall be ours let us bury him and lay stones and watch and seale yet with all these they could not keepe him under Feare not evill men they shall not doe as much as they will but as God will 2. For the end they cannot frustrate the counsell of God nor his dreames Neither Gods glory nor Iosephs preferment can be prevented So the Jewes Let us put this seducer to death and we shall well shift our hands of him what will become of his doctrine of his Disciples But all turned to his greater exaltation as Iosephs Conclude hence that all the hatred of evill men unjust accusations false sentences cruell executions shall not hurt but one way or other set forward our truest good As both Iosephs and Christs turne to their greatest advancement both their innocencies breake out as the light And innocency is innocency and will be so knowne and shall be as the Sunne at noone day III. A singular comfort Is Christ the true Ioseph our brother Hee will 1. know us when we know not him as Ioseph He will love us before we can love him he will love us when we shall not know it his bowels will earne within him towards us 2 Cor. 6. 9. as unknowne and yet knowne He is a stone of refuge to all his brethren and though he be rough for a while and try us with temptations and afflictions of sundry sorts as Ioseph did yet he will at length make himselfe knowne to bee Ioseph he will say I am Ioseph I am Jesus your brother 2. As Ioseph tooke order that his brethren should bee washed in his house and set at his owne table So our Ioseph washeth us in cleaner water even the pure streames of his blood and makes us cleane by the water of sanctification sealing it to us in baptisme and after feeds us at his owne table and sets before us the bread and water of life as in the sacrament of the Supper 3. As Ioseph sent his brethren home with victualls without money and with Chariots and all necessaries for their journey till they came againe to be fully provided for by him so our Ioseph furnisheth us in this our journey and travell with all necessaries without our money or merits untill we come to dwell with him and he be all in all unto us 4. As when Iacob and his sonnes came into Aegypt and at that joyfull meeting of Father and all the sonnes Ioseph went out to meet them So our Ioseph meets us now in our way by his grace and spirit and at that great meeting of all his brethren shall make ready the clouds as his Chariot and come in person in state and we shall meet the Lord in the ayre and be ever with him IV. As Iosephs brethren behaved themselves to him Gen. 50. 17. So let us behave our selves to Christ. 1. Humble our selves bee ashamed that we have so wronged our brother pray for pardon and as it is in Zachery looke upon him whom we that is our sinnes have pearced and lament and be sorry for him as one mourneth for his onely sonne 2. Honour him All our sheafes must bow to his he hath that extraordinary blessing from above and below the blessing of his father is strong with the blessing of his Elders Gen. 49. 26. Christ is blessed in himselfe and in his posterity in all ages 3. Depend on him for food as they and say with Peter Ioh. 6. 68. Master to whom shall we goe thou hast the words of eternall life and for all supplyes apply that to him which is spoken of Ioseph Gen. 50. 19. Is not he for us under God 4. Let his gracious promises comfort and feede us as Iosephs brethren were comforted by his Gen. 50. 21. 5. Offer him such gifts as wee have
interest in the death of Christ as also that Christ did not onely deliver himselfe to death for us as this Ram but also giveth himselfe to feed us to eternall life Iohn 6. 55. My flesh is meate indeed 3. It must be heaved up before the Lord aud shaken too and fro every way ver 26. Signifying 1. The lifting up and heaving of Christ upon the Crosse. 2. The heaving up of our hearts in thankfulnesse to God for so great benefits 3. That the merits of Christ our true sacrifice and benefits of his death should by the preaching and publication of the Gospell be spred abroad into all corners of the world as that sacrifice was shaken every way East West North and South 4. This sacrifice must alwayes be offered up with cakes of unleavened bread tempred with oyle ver 23. Signifying 1. the most perfect purity of Christs life and doctrine without all leaven of sinne 2. That Priest and people must in service to God lay aside all leaven of maliciousnesse 3. The oyle notes the soft and loving kindnesse of God and Iesus Christ chearing and suppling the conscience by the sweet meditation of it as also how joyfully and gladly we ought to serve the Lord and with cheerefulnesse present before him all the parts of his worship Note hence as the eare hands and feete of the high Priest must be touched with blood before he attempt any part of his office so our care must be that all our parts all our actions and affections bee touched and purged with the blood of Christ. So David Psal. 51. 2. Wash me throughly Reason 2. Because sinne hath defiled the whole man all his parts all his actions all within him all without him 2. This foulenesse sticks so fast as it is no easie matter to bee cleansed Nothing in the world can fetch out this soile but the blood of Christ. Not all the water in the sea nor all the holy water in the Sea of Rome can wash away one sinne 3. All thou doest or performest depends upon the merit of this blood and dignity of this person and passion for acceptance The knowledge of thy duty must be sprinkled with this blood for that is signified by the eare The undertaking of duty by the hand The progresse and perseverance in it by the foot All must bee presented in him and by him and finde grace and acceptance If I wash thee not thou hast no part in me Qu. How may I know that the blood of Christ hath touched and purged me Ans. 1. It is not enough that Christs blood be shed but it must also be sprinkled If thou contentest not thy selfe that Christ hath died for all but seest how necessary it is to apply it to thy self 2 If thou hast an hand to lay hold on Christs blood and besprinkle thy selfe with it A man washeth his face with his hand This hand is faith which takes up the blood of Christ and applyes it to ones selfe as did Paul who dyed for me 3. If it wash the whole man within and without which no other blood could do The blood of sacrifices under the Law could not sanctifie the conscience but onely the outside Heb. 9. 9. but this can and must purge the conscience from dead workes ver 14. And under conscience is contained the whole innerman purged by the merit of his satisfying blood and by his spirit renewing our nature And for the outward man 1. If thy right eare bee touched thou hast the hearing eare rightly to heare the word of God Thou hearest to learne for to hearken is better then the fat of Rammes 2. If thy right hand be touched that thou art an active Christian not an hearer onely of the word but a doer and unto knowledge of the doctrine of faith joynest obedience of faith thou keepest the faith working as knowing that obedience is better then sacrifice thou darest not doe what seemes good to thy selfe or is right in thy owne eyes but what is rightly ruled by Gods word for that is the right hand touched 3. If thy right foot be touched that thou walkest in the right way with a right foot not making crooked pathes to thy feet but ordering thy conversation aright And all this with right ends and affections the feet of the soule laying aside all sinister ends and intentions in all thy obedience and directing all to the honour of the true Aaron and high Priest Jesus Christ. 4. If thou findest the effects of Christs blood sprinckled 1. Pacification of conscience for this blood speakes better things then Abels for us and in us for us to God by intercession in us by perswasion that the Lord looking on the blood of Christ rests wholly on it as a full satisfaction for all our sinnes for this is the end of shedding remission of sinnes Mat. 26. 28 therefore of sprinkling 2. Daily sanctification through this sprinckling 1 Pet. 1. 2. For out of the side of Christ issues water as wel as blood the one redeeming from condemnation the other froÌ„ vaine conversation the one purgeth froÌ„ the death of works the other from dead works themselves The sprinkling of this blood admits not security or idlenesse and carelesnesse nor suffers a man to sinne against this blood by impenitency unbeleefe despising of grace horrible swearing and foule lusts But makes the Christian truely noble as one now descended of the blood of Christ scorning the base and foule courses he formerly affected Find these markes and comfort thy selfe thou art sprinkled with Christs blood Thy whole course is sanctified all thy hearing all thy obedience be it never so weake in it selfe bee thy unworthinesse never so great it shall bee no barre to thine acceptance with God for every thing sprinkled with this precious blood is sweetned and accepted Sect. III. III. The third thing in the deputation of the Priest to his office is his apparrell appointed by God and called holy garments glorious and beautifull farre differing from all other mens And they signified 1. The function to be glorious and excellent 2. The fitnesse of their persons to that office 3. The glory of the true high Priest Jesus Christ of whom Aaron was but a figure For all the glistering shew of these Priestly garments set forth the more the Angelicall brightnesse of all the vertues which should shine in Jesus Christ. The Priestly garments appointed by God were tenne in number of which â—oure belonged to the inferiour Priests Exod. 28. 40. 42. 1. A linnen garment Which signified the white garment of CHRISTS righteousnesse and innocency which they were to appeare in before the Lord if they would be acceptable in their persons or duties Noting to us by the way that every godly Minister weares a white linnen garment not woven and made by men but by God not without him but within him not a shadow or ceremony but the substance and truth to which all
that our principall mourning may be for our sinnes and binde up our affections for outward and naturall losses and crosses so as wee may have them loosed in spirituall This law tells us that sorow for our onely sonne or brother or the deare wife that lieth in our bosome ought to be no sorow in comparison of sorow for sinne Which 1. separates from God 2. makes Christ absent and stand aloofe 3. grieves the Spirit and makes him heavy towards us 4. seperates soule from body yea without repentance soule and body from heaven and happinesse Let us who have beene excessive in worldly sorow turne the streame against our sinnes and in all crosses set our heavinesse rather upon some sinne in our selves which might cause the crosse then on the crosse it selfe Sect. VII Now it followeth that we shew how the Priests figured Christ in their ministeriall actions Of these kinde of actions some were common to inferiour Priests some proper to the high Priest I. Common actions were six 1. The Priest must kill the sacrifices and none but he signifying Jesus Christ his voluntary action in laying downe his life for beleevers none could take away his life from him And hee was to be aswell the Priest as the sacrifice Iohn 10. 18. I have power to lay downe my life 2. The priests offred the blood of the sacrifices to God and sprinkled it on the Altar for they were ordained for men in things of God to offer gifts and sacrifices for sinnes No man might offer his owne sacrifice but hee must bring it to the Priest there was no comming to God but by the priest Figuring out Iesus Christ who offers up himselfe a sacrifice for the sinnes of the world upon the Altar of his Deity which gives both vertue and merit unto it No other can offer to God bloody or unbloody sacrifice upon this Altar but himselfe Iohn 17. 19. I sanctifie my selfe for them even as the Altar sanctifieth the gift 3. The Priests prepared the body of the sacrifice Lev. 1. 6. flayed it divided it into severall parts washed the intrailes put fire unto the burnt offering consumed the fat cast the filth and dung into the place of ashes Signifying that Christ himselfe alone did the whole worke of redemption He suffered the heate of Gods wrath and justice he puts away all our filth and covers it in his owne ashes he burnes up our fat that is the senselessenesse of our sin and all that savoureth of the flesh by the fire of his Spirit and inwardly purgeth and wholly washeth us in the fountaine of his owne blood 4. The Priest must teach the people His lippes must preserve knowledge and the people must depend on his mouth signifying the action of this great teacher of the Church who brought to us from the bosome of his father the whole counsell of God concerning the redemption of mankinde which could never have entred into the heart of man but by the teaching of this great Prophet Deut. 18. 15. He hath the learned tongue and Grace is poured into his lippes Hee therefore having the words of eternall life we must depend on him and heare him 5. The Priest must pray for the people and blesse them A forme of blessing is prescribed for Aaron and his sonnes laying their hands on the children of Israel signifying the strong prayers and intercessions of Iesus Christ for his Church who was heard in all things as himselfe witnesseth Iohn 11. 42. Father I knowâ— thou hearest me alwaies And accomplished not only in his holy intercession upon earth and now in heaven but manifestly in that blessing of his disciples by laying his hands upon them which was his last action upon earth Luke 24. 50. 6. The Priests were to preserve the Oyle for lights and the incense and for the daily meat offering and the anointing oyle And the oversight of the whole Tabernacle and all in the Sanctuary and all the instruments belonged to their care for the safety in moving carying standing c. signifying Iesus Christ the preserver of all grace in his Church He onely watcheth for the safety of his Church for the upholding of his holy ministery and all holy constitutions which else would quickly be broken up He plants the Ministery and he removes it at his pleasure He hath the seven stars in his right hand Hee is the great Archbishop of soules to the whole Church and no other in this kinde but hee So much of common actions ministeriall II. Actions more peculiar to the high priest were 1. daily 2. weekely 3. yearely 4. continually I. Hee must daily 1. dresse the holy lamps and lights morning and evening before the Lord Lev. 24. 2 3. to preserve the lights from going out Shadowing Christ the true light by whom the light of true doctrine must ever shine in the Church and never goe out by which the true beleevers shall bee delivered from darkenesse and death This was formerly figured by Goshen there was light when three dayes darknesse was over all Aegypt And this was figured by the pillar of fire that never failed till they came to Canaan 2. he must daily burne incense before the Lord upon the Altar of sweet perfume signifying Christ our high Priest daily offering up 1. our duties and services done by his appointment and which through him smell as a sweete incense acceptable to God 2. our prayers called odours of the Saints and a sweet incense And as no incense pleased God but that which was offered upon that golden Altar so no duty or prayer of ours is farther accepted then offered up by him and from him whose golden purity gives merit and worth unto them And as the incense must be offered up by the high Priest morning and evening so the continuall vertue of Christs merit ascendeth daily before God and perfumeth all the Sanctuary neither is there any other way to the father but by him II. He must weekly make the shewbread and set it before the Lord continually Exod. 25. 30. And more expresly Levit. 24. 5 6. Every Sabbath he must set on the table twelve loaves according to the twelve tribes and take the old away to the maintaining of his family for which use they might well suffice every loafe weighing about seven or eight pounds Here was a figure of Christ the true bread of life who sets himselfe in the preaching of the Gospell and administration of the Sacraments before the face of God that is in the assemblies gathered together every Sabbath the most sufficient food and refreshing of the Church to continue it in life strength and good estate from Sabbath to Sabbath till that eternall Sabbath come III. He must yearely once and that in the day of expiation goe into the Holy of Holies Exod. 30. 10. and Lev. 16. 2. and 34. to make an attonement for himselfe for all his
supply enough of all grace without labour and gathering when Christ shall be all in all to all Israel gathered unto him Sect. II. Now wee are to consider this miraculous food both in the Jews gathering of it as also in their use of it I. In their gathering are three things the place the time the measure 1. The place where It was about the campe and tents of the Jews in the wildernesse signifying that Christ the heavenly Manna is given to us in this our wildernesse and while we are in this world wee must procure him to our selves or never And farther that his grace is rained downe in the Church and no where else is saving grace ordinarily to bee found Onely the Israel of God enjoy Christ in the meanes his abode is among the tents of shepherds 2. The time of gathering is 1. The weeke day the sixe dayes not the Sabbath for it came not on the Sabbath but as knowing and distinguishing times it would as feed them so teach them namely to rest on the Sabbath day as it did and signified that in that eternall Sabbath wee shall enjoy Manna without meanes and shall eate our fill of that hidden Manna laid up and prepared for the Saints Revel 2. 17. 2. Every day in the weeke to signifie that we must daily feed on Christ and his grace and that wee must daily renew the care of the salvation and sustenance of our soules 3. Every morning of every day early must they gather it the first thing they did To signifie that wee must embrace Christ speedily while the meanes last and offer themselves Christ is worth our first care and his commandement is first to seeke the kingdome of God The foolish virgins sought Oile and Manna too late 3. The measure 1. Every man hath a measure out of the common heape signifying that Christ is the same treasury to poore and rich small and great and every beleever and Israelite hath his portion and measure measured out unto him for he must live by his owne faith and a severed measure of knowledge and sanctification from others 2. Every man hath the same measure There was one measure for all a Gomer for every person So every Christian hath his Gomer and the same measure For although there is difference in the graces of sanctification some being in the higher formes of knowledge some in lower some of little faith some of great faith some whose zeale is as a smoaking flaxe in some a bright flame yet justification by Christ is equall to all and doth not admit a more or a lesse The youngling in grace is as truely and fully justified as the ancient beleever though not so fully sanctified 3. Every man hath a full Gomer a full measure to signifie that in Christ is no want but wee are compleat in him Col. 2. 10. And as the gathering Israelite though he gathered lesse then some other had his Gomer full so hee that hath the weakest grace and weakest faith if true and sound shall attaine the same salvation which the stronger beleever attaines For the same precious faith attaines the same common salvation II. Wee must consider this Manna in the Jews use of it 1. In respect of the dressing It must be ground and baked before it could bee fit food for the Israelites signifying that Jesus Christ must first be ground and broken upon the Crosse and pounded with passion before hee could become a â—it food and Saviour of his Church Every graine of Manna must be ground and broken so must Christ bee broken and bruised in the wine presse of Gods wrath Every graine of Manna must bee baked in the Oven so must Christ bee parched and baked yea and dried up in the Oven of his Fathers displeasure And this was extraordinary and above nature in it that one heate namely of the Sunne melted it another heate namely of fire baked it very strange but significative of the same in Christ. The heat of his love to mankind melted him but the heat of his Fathers wrath as hot as fire baked him and fitted him for our spirituall food 2. The Manna being dressed must be eaten that is applied to their substance and digested for their nourishment signifying Jesus Christ who although like the Manna he must be gathered in common and must bee received whole as Manna must bee gathered whole yet he must be eaten in severall that is specially applied to every beleever for his food and strength by which application hee becomes food in our hunger and physicke in our weakâ—â—esse as the Manna was to them and other had they none 3. They must use it all and reserve none till the morning for if they did it putrified and wormes grew in it vers 19. 20 To signifie that not the profession of Christ profits any thing without faithfull applying of him Yea and as Manna reserved putrified so Christ becomes a scandall and a rocke of offence to the unbeleeving of the world that content themselves to heareof Christ and have the word among them but apply it not to their hearts and lives The sweetest Manna becomes a rottennesse and a favour of death to carnall professours Quest. But why did the Lord cause the Manna daily to putrifie if kept Answ. 1. He will have them daily depend upon his hands and provision that was no time nor place to shift covetously for themselves neither was there any need seeing every day supplied them with a new harvest 2. To signifie to them that man lived not by bread onely but by every word of God How could they thinke that such corruptible food could preserve them that it selfe could not be preserved above a few houres but by Gods institution 3. That they might acknowledge God a free and extraordinary worker in all his administration with them For even this Manna which kept an houre beyond a day suddenly rotted if God command to keep it two dayes every weeke for his worship sake it shall bee miraculously preserved sweet and savoury Yea if for a monument of his mercy he shall command to lay a sample of it in the Arke it shall last and bee kept in the Holy of holies many ages yea many hundreds of yeares sweet and savoury as at first And all this not without signification that although Jesus Christ was in his flesh and humane nature subject to sorrow death and passion yet even in that humanity now glorified he is set in the Holy of holies as the Manna in the golden pot before the Lord for ever Exod. 16. 33. and abides for ever in the heavens for all eternity not subject to corruption any more as that golden pot of Manna was Sect. III. II. Now let us see how Christ is infinitely preferred before this type or figure in sixe severall advancements 1. That Manna had no life in it selfe but this hath Ioh. 5. 26. As the Father hath life in himselfe so hath he
night but this carefull eye of God shall watch to supply thee As in three instances 1. The godly passing through this wildernesse of this world although they be in Covenant with God as Israel was yet often are cast into the night of sinne and in this night they often nod and slip into a sounder sleepe of sinne sometimes then they thinke off but then this eye watcheth them that they sleepe not in death and so fall into extreame ruine For they being written on the palme of the Lords hand being as a signet upon his finger as a jewell on his heart and which is neerer as the apple of his eye he watcheth a season to waken them to raise them and erect them in faith to watchfulnesse and salvation 2. Many times the godly fall into the night of affliction and are cast into the darke of many deadly dangers which they should never by themselves be wound out off Now while they are thus surprised with a dead and dangerous sleep the Lord watcheth to prepare some meanes of evasion which they never dreame off How did the Lord watch over Jonah while he slept under hatches not dreaming of so present a danger Nay when he seemes dead and buried in the Whales belly as in a grave of silence how miraculously did the Lord watch to bring him to dry land as sound and safe as if he had beene kept in a strong castle How did the Lord watch Mordecai while he slept Hest. 6. 1. he slept but the King shall not sleepe till he have advanced Mordecai How did he watch over Peter Act. 12. 7. whilst he slept so fast in the night as scarce an Angell could waken him and brought him through the sleepie watch Our experience can tell us every morning how the Lord keepes our houses our selves without feare against robbers fires dangers in the night he makes us sleepe in safety and while we are helplesse naked sencelesse becomes a wall of protection round about us 3. In the night of death he gives not over his watch but watcheth the very bones of the Saints that in the morning of the resurrection they may mory fully enjoy Christ the true Manna and attaine a full measure and gomer and a perfect satiety and fulnesse of this sweet bread of life Psa. 17. 15. David calls it a satisfying with Gods Image when he shall awake Sect. V. III. See in this gift Gods bountifulnesse and freenesse to his Church in three things 1. He offers Israel Mannah without the asking seeking or buying it costs them nothing but gathering even so he offers us salvation by Jesus Christ while wee aske not after him He is found of them that seeke him not The first Adam runs away from Gods presence the second Adam runnes after him to seeke and recall him out of his bushes Now what desert or merit could there bee in the first Adam to be followed with grace in his flying from it And if there be none in him how come wee his posterity to more possibility to merit any thing but death more then he No here is no merit no buying of Mannah but onely a faithfull and thankfull acceptance of it 2. He raines it downe in abundance his hand is not short he opened the windowes of heaven and rained downe manna to eate Psal. 78. 24. For 1. It is for the honour of God to be bountifull and rich in mercies and to powre down his blessings upon his people 2. Israel needed daily abundance and store of mannah which need he is carefull to supply But oh what great goodnesse hath God stored for them that love him In his Sonne Jesus Christ he hath rayned downe bread of life the greatest arme and streame that ever flowed from that Ocean A mercy covering all the tents of beleevers A mercy that lets the true Mannah fall enough for a whole world of beleevers not on one Nation of Israel onely but on all the Nations of the world For he did not so then to any other Nation but now to all Nay in this mannah is a mercy not only covering the earth but a mountaine of mercy reaching to heaven 3. His hand is not weary but every morning le ts fall enough to feed and fill so many hundred thousands of mouths and bellies so the grace of God in Christ is an unweariable grace At he gave more mannah then all the Israelites were able to gather so he is more infinitely able to give then all beleevers are able to receive Hence wee may with David stirre up our selves to blesse the Lord that lodeth us with blessings daily IV. The wisdome of God in administring his mercy to his Church 1. In that he gives them Manna from heaven not from earth they cannot now expect an annuall harvest of corne from the earth but must expect every day an heavenly showre to bee fed by because the Lord will not have them fixe their eyes and sēces on earth but know they were now to live of Gods allowance and for their whole meanes depend on his hand Let it teach us Christians to lift up our eyes and sences from earth and earthly desires and affect that manna which is from heaven every day desire to be fed with some heavenly shower for the nourishment of the soule and preserving the life of grace in it Let it teach us to acknowledge the hand of our heavenly father in the gathering of the mannah and good things for our temporall life Hee is the father of lights from whom descendeth every good and perfect gift The Israelite must looke to heaven for every morsell of bread that hee puts in his mouth and shall the Christian as the swine eate up the mast and never looke up to the tree whence it falls II. In that hee gives them manna every day Hee might have given them an harvest of it once a yeere or hee might have rained it once a month but hee gives it daily To shew 1. that hee had undertaken for their daily maintenance whose continuall supplyes challenged the continuall dependance upon his providence 2. that they must bee content with daily bread 3. that it should bee a part of their calling and exercise in the wildernesse where other temporall businesse had they none Let us hence learn 1. to acknowledge Gods wisdome if he give us earthly manna and meanes but from hand to mouth he knows to supply it with true manna He allowes us to pray but for daily bread and if we have food and rayment we must be content 1 Tim. 6. 8. 2. to confine our cares within the day not so solicitous to lay up for many yeeres as the rich glutton Care not for to morrow that is inordinatly distrustfully 3. to take notice of our daily need of the true mannah whereof seeing God hath given us daily meanes wee must not erosse Gods wisdome to thinke the reading of Gods word once in a yeare or month or weeke
not revealed him to thee but the Father which is in heaven Sect 7. 2. Concerning our duty we learn sundry instructions which may be reduced to sixe heads I. To get in us an hunger and thirst after Jesus Christ in whom alone is full nourishment and without whom we are farre more miserable then Israel had been without manna For 1. Onely this hunger makes us value him and see our need of him It is hunger that is the best sawce that makes manna sweet and without hunger a full belly despiseth an hony combe It is hunger that makes the prodigall sonne looke towards home 2. It is the note of a blessed man to hunger and thirst after righteousnesse Mat. 5. 6. And this man will not rest till he be satisfied David was an happie man in such hungry desires when hee desired after God as the chased Hart after the waters This thirst would eate out and thrust out the thirst after the world that dropsy thirst after gold and silver which is never satisfied As also the thirst after the puddlewater of earthly pleasures And this thirst would devoure and consume the thirst after revenge as Moses his rod consumed the rods of the sorcerers II. To goe out of our tents and take paines to gather our manna daily as Israel did theirs For 1. Christ enjoynes labour for this unperishing food Ioh. 4. 14. and 2. Pet. 1. 10. give all diligence to make your election sure 2. It is worth much paines and cost to procure Christ to our selves and others In bodily famine how farre will men runne and ride for corne Iacob sends all his sonnes out of Canaan into Aegypt for food Gen. 42. 2. 3. Idlenesse is every where blameworthy especially in matters of greatest importance God might have rained manna into their laps or mouthes as well as about their tents if he had pleased but would not for the tryall of their diligence besides he is well acquainted with our corruptions who think that worth nothing which costs us nothing Give me leave to apply this to many idle Christians among us who have this sweet manna round about their tents but will not stir out of doores for it If it raine not downe within their owne tents though it doe round about they will not stir out of their tents Like idle husbandmen that would have a harvest but will not stirre out into the fields to plow nor sow nor reape unlesse it grew at their owne doores or in their owne streets Alas how lamentable and unanswerable to God is our high unthankfulnesse who with lesse labour then the Jewes may gather better food and have as expresse a commandement as they gather every man of this manna according to his eating But in stead of gathering we ingratefully reject it yea thrust it off with both hands as the Jewes did Act. 13. 46. Take heed in time lest the doome come out against us as did against them Because you have made your selves unworthy of eternall life we turne from you to the Gentiles III. As Israel so must wee daily and diligently observe the times and places of gathering manna 1. The place is the wildernesse not Canaan and all the while that they are in the wildernesse they must gather manna So we so long as we are in this world must gather this true manna Many seeme to gather when they be young but are weary and give up when they are elder But even the oldest man of the Israelites must gather if he would eate hee must starve here that ceaseth to gather Many have gathered enough know as much as the best Preacher of them all have strong faith are sound Christians and so was the Church of Laodicea But be it known to thee thou canst scarce gather enough of this manna for the day and he that sees his daily weaknesse will conclude with me that his faith hope love knowledge and all his graces need daily repairing and that he hath got but a little of Christ that feares to get too much Againe the place of seeking true manna is about the tents of the Israelites it is confined to the Camps of the true Church where two or three are gathered there is Christ to be found his parents found him in the Temple Therefore 1. it is no marvaile if Christ be not to be met with among Antichristian Synagogues If men had learning to admiration and above the Angels they should not finde the truth of Christ but among the tents and congregations of Christ. No marvaile if an Aegyptian misse of manna be he never so learned 2. Let us learne to wait in the Temple as the ancient beleevers Anna and Elizabeth if we would meet with the consolation of Israel 2. The time and season of gathering manna was while it lay on the ground We must apprehend the season of grace that is while the Church hath peace make use of the peace of the Gospell as the Churches did Act. 9. 31. Little know wee how soone the sunne of persecution may arise and melt away our manna But Christ may make as pittifull a complaint over us and with weeping eyes as that over Jerusalem O Ierusalem Oh England if in this thy day thou knewest the time of thy visitation Oh how rich in grace hadst thou beene by knowing this season but it hath beene in great part hid from our eyes IV. As Israel must bring home the manna and bake and grinde it and feed upon it for else what had it beene better for them that manna had laine about their tents in never so great abundance had they not brought it home and sustained their lives with it so must every Christian specially apply to himselfe Christ crucified and by the faithfull application of Christ and all his merits become one with him as the meat or bread wee eate becomes one with our bodies thus will an hungry Christian doe An hungry man is not content with onely comming to a Cooks shop where meat is it is not the sight smell or handling of meat which contents him he must eate and fill his belly So it is not a bare comming to the place of the word and Sacraments which yet many doe not to see and heare and taste but thou must feed by faith or starve to death eternall Heb. 4. 2. The word they heard was unprofitable because not mingled with faith Quest. How may I know if I apply Christ crucified to my selfe Answ. 1. The right application of Christ crucified is not to know that Christ was crucified but when we are crucified with him Gal. 2. 19. as Elisha 2. Kings 4. applyed his eyes face and hands to the dead child that it might quicken 2. So much as thou truely beleevest so much thou eatest of Christ saith August Looke how much strength thou gettest by the word so much nourishment thou receivest from Christ. And so much as thou refusest contemnest or neglectest that so much
Sacraments that can bring one drop of true water of comfort but by the presence and word of Gods blessing The efficacy of grace depends not on any meanes or worke wrought but it is Gods word and presence that doth all in them Ob. Then we may give up the use of all meanes and pray at home for grace Sol. Not so for meanes must be used Moses must speake to the rocke God appoints no meanes in vaine but we must not insist and dwell in them but looke beyond them to Gods blessing and successe Moses must use the Rod though a word without the rod might have done it so we must use the meanes as being tyed to them though God be not but not stick in them seeing the abuse of them may make them hurtfull not helpefull The people of Moses the Jewes strooke this rocke pearced him with thornes and speares saw with their eyes the precious fountaine opened in his side a priviledge in which they were beyond all people of the earth but partly ignorant what they did partly malicious treading this precious blood under foot not attending not beleeving the word this reall striking of this rocke was unprofitable yea and damnable unto them 5. The waters of the rock smitten followed the Israelites 1. Noting the abundance of water not only for their present supply but also for future so in Christ his blood is abundant and plentifuil redemption and consolation 2. The rock following them that is following or satisfying their desires It followed them every where where they desired followed their necessities followed their desires So Christ Jesus is to the faithfull heart all it can desire He followes them with all sweet and needfull desires He is above all that heart can thinke alwaies present with us through our wildernesse especially in most needfull times 3. It followed them in signifying the truth which was to follow It signifyed plainely that Christ was to follow it as the truth the type and so it followed them with instruction and admonition so Christ the true Rock followes the Church with instruction His whole life Ministery miracles actions passion and speeches was a reall instruction And now by his Ministery he followes us with daily directions 4. It followed them through the wildernesse even unto Canaan All the drynesse of that dry and barren wildernesse could not dry it up So the waters of grace streaming from the Rocke Jesus Christ follow the beleeving Israel of God through the wildernesse of the world to the heavenly Canaan All the persecutions and parching heats and droughts in the world can never dry it up Let all the wildernesse besides want water in Israels campe is enough Where God begins with a man in sound and saving grace here it will carry him into the land of promise True grace must end in glory Hence arise observations twofold I. In respect of God to confirme our faith in the assurance of his 1. presence 2. power 3. mercy to the Church I. His presence He that before was present in the Pillar of the cloud and fire for their safety and in the manna for their sustenance is now present in the Rocke for their satiety in their extreame thirst The presence of Christ is all in all to the Church his presence is a present supply of all wants His eye is alwaies present for although it goe over all the world yet it is alwaies fixed on the Church His eare is present they cannot call to Moses for bread or water but he heares and supplyes His hand is ever present with and for his Church and is not shortned Himselfe is ever present with his in life in death and after for good for grace and glory Onely keepe thou these conditions 1. Be with him 2 Chr. 15. 2 that is walke with him as Henoch 2. Keepe in thy waies for so long he hath promised his comfortable presence 3. Rejoyce in his presence in the presence of his spirit in the signes and meanes of his presence And then feare not want sicknesse nor to walke in the midst of the valley of the shadow of death for God is with thee Psa. 23. 4. He will also prepare a table for thee in the sight of the adversary ver 5. II. Here is a testimony of such mighty and miraculous power in God for his people that even Moses himselfe staggered and could scarce conceive a worke of such power from God Here is a worke of omnipotency in cleaving the hard rocke Psal. 78. 15. To shew 1. That he is a free worker not tied to second causes but at his pleasure can hinder alter or change the power of nature Psa. 115. 3. 2. That he can worke by contraries and out of most unlikely yea contrary meanes effect his owne pleasure Luk 1. 37 Is any thing impossible to God 3. That we should cast our eyes on this power Psa. 62. 11 Once have I heard it yea twice that power belongeth to God And hence learne 1. Not to limit the holy one that made heaven and earth of nothing 2. Faithfully to depend on this power when we see no meanes of safety or supply but all the meanes contrary For the rocke shall yeeld water rather then thou shalt want what hee seeth good for thee 3. In thy fainting and wearinesse when thy weaknesse tells thee thou art not able to goe on in this wildernesse for want of water of comfort and consolation nay art hopelesse in thy selfe or any meanes thou canst make now hope above hope Gods power is sufficient in thy weakenesse Sampson shall get both victory and water by a jaw-bone the most unlikely thing in the world for either And though this power now worketh not miracles ordinarily yet before thou that waitest on him shalt miscarrie hee will miraculously sustaine thee III. Heere is a testimony of Gods admirable mercry to his people Israel deserved to be smitten for their murmuring and rebellion but the rock is smitten for them The rock is not smitten for it selfe but for Israel In stead of a revenging power which they might have expected they find a gracious power which they could not expect Even so all maâ—kinde was to be smitten by the Law but the Rock must be smitten for us Our Rock suffered nothing for his owne sinnes who was purer in his nature and actions then all the Angels of God but all the stroke he suffered was for the Israel of God that they might draw out of this well-head waters of joy and abundant consolation The mighty power of God which we had deserved to be turned all against us is all turned to the salvation of the Church where mercy rejoyceth against judgement Thus of God From this Rock and water we are also to observe some things concerning our selves I. Wee have heere the accomplishment of that Prophecy Zach 13. 1 A fountaine is opened to the house of David and to the inhabitants of
and a thousand such To what end name I these follies but by Popish and wicked superstition to condemne our heavinesse in Gods Commandements They must shut their eyes of reason and discretion to obey their Superiours Wee must dispute all in our obedience which ought to bee absolute Their wicked commandements must not bee laid in any scaâ—es to bee weighed Wee will weigh all Gods Commandements in our owne false ballances and so they become too light and unworthy of obedience 4. There is not the most hereticall doctrine or opinion that ever was that found not Patronage and protection in the corrupt reason of man Not to speak of damnable Arrians or Nestorians or mad Manichees come to the heresie that now reignes and see the truth hereof in it Quest. Why hath the leaven of Popery spread and sowred the whole lumpe of the Christian world and enlarged and fixed it selfe in all Countries for so many hundreth yeares that even in Countries above a hundreth yeares reformed it gets ground and neither severe Lawes can master it nor time cast it out Answ. Surely because it is a devise of humane reason upholding humane reason and upheld by corrupt reason which first set it up See it in parts and in whole First for the parts 1. Seemes it not good reason to choose defend and stick unto our forefathers religion for so the old Idolaters thought Ier. 44. 17 they would still sacrifice to the Queene of heaven because their fathers did so But Paul would not consult with flesh and blood in matter of religion nor Abraham with human reason This their reason also is as absurd in true reason as if a sonne were bound to put out his eyes because his father was blind or never to enjoy liberty because his father was in prison or dyed in a dungeon 2. The doctrine of merit and justification by works runnes with nature as Luk. 18. 18. in the young Pharisee Master what good thing for faine would it finde some goodnes in it selfe to demerit God Whereas the second Commandement saith God shewes mercy to thousands in them that love him and keepe his Commandements The Lords prayer also teacheth us to pray for daily bread A likely thing that he can merit life eternall that cannot merit a crumme of bread 3. The Intercession of Saints and worshipping Images stands onely on the legs of humane reason against divine wisdome Carnall men would see their god and turne his glory into the similitude of a calfe or other creature And is it no reason we should have Mediators For why should every rude fellow thrust into the Kings presence and not first make way by some of his Court But divine wisdome saith there is but one Mediator and that we must come to the King by the Prince onely and it is high treason to come by any other 4. Carnall reason teacheth that every man is full of doubting and therefore no man can certainely beleeve the remission of sins or be assured of his owne salvation But divine reason teacheth us that this doubting destroyes not faith but exerciseth it and in our Creed we beleeve remission of sinnes and eternall life which is more then to beleeve in generall as devils doe Secondly for the whole doctrine and religion of Popery how plausible is it to the naturall man For 1. What easier faith then to beleeve as the Church doth no matter what without any knowledge or faith of their owne How at one blow cut they off all paynes in getting assurance holding or increasing of faith 2. What an easie principle is it that to be ignorant is to be devout and that it is vaine labour which is spent in the Scriptures as Hosius saith and that they are the bookes of Hereticks and they hereticks that read them What need we be at any paines to read study and meditate in the booke of God night and day as the Saints have done How was the holy Ghost deceived yea and holy men who have studied in Gods Law night and day 3. How pleasing is it to nature to deny it to bee so corrupt as it is to say it is but halfe dead and being a little helped can keepe the Law and come out of Gods debt whereas Eph. 2. 1. 5 what can a dead man doe but rot 4. How pleaseth it nature to offer release from sinne from hell from purgatory for money Who would not whore sweare prophane the Sabbath resist Magistracy riot c. if for a little money he may have licence What hypocrite would not give thousands of rammes yea the first borne of his body for the sinne of his soule Mic. 6. 7 5. Whereas the word laies a continuall care of keeping the heart and thoughts how doth that doctrine please nature that unlooseth it from this care that requires no paine to keepe the heart or to keepe out the first motions of sinne which they say is no sinne Which makes many sinnes veniall in their nature put away with a light sigh a knock on the brest or an Ave Mary that a man may lye in sport or officiously by equivocation that to steale a small thing is but a veniall sinne Salomon saith a foole makes a mock of sinne To conclude that must be a naturall and sensuall religion which any thing but Gods word sets up and holds up but this is neither set up nor held up by it for where Gods word comes downe goes Popery It could never abide the breath of Gods mouth which blasts and destroyes it 5. Where doctrine is truely taught and beleeved naturall reason rayseth strong ramparts against the practise of it For else why doe many Protestants walke after the lusts of their hearts as the Gentiles Eph. 2. 3 but because they captivate the Commandement to their owne reason and limit and confine the wisdome of God within the bounds of their owne carnall wisdome 1. Our Gentry have reason to say that the word in generall is the rule of good life but bring this rule close home unto them to reforme their fashions to leave their strange apparrell and painting their vaine discourses their idle complements their gaming their service of pleasure and unfruitfull spending of their time Oh now they have reason to scorne and chafe against the rule and him that holds it before them What reason he should be so strict lesse reason they should be as strict as he They know how to put on their clothes how to behave themselves every where and are wiser then to follow such rules as would make them as despised as himselfe is Alas that the wisdome of God shall be a rule onely for our judgements but reason must guide our practise 2. Ordinary hearers thinke they have reason to professe religion so farre as they may thrive by it and prosper in the world whose godlinesse is gaine To trust God so farre as they see him in some sort else not To favour religion and