alone Christ being to preach the Gospel fasted so long in the Wildernesse alone 2. Moses comming armed with authority for the Hebrews good was rejected both in his person and doctrine and message The Hebrew could say who made thee a judge And Pharaoh will not hearken Exod. 7. 4. Nay Pharaoh raged and oppressed the more Our true Moses comming to save the Jewes sped no better for thus they protested against him We have no King but Caesar Joh. 19. 15. And we will not have this man to raigne over us Yea his gracious words and potent works were still contemned and envied by the wicked Scribes and Pharisees as at this day by all the wicked in the world and there is no stilling of the rage of the Devil and his instruments where Christ is truly preached 3. Moses refused to be call'd the sonne of Pharaohs daughter and left the Court of Pharaoh to be partaker of the afflictions of Gods people Heb. 11. Christ descended from the Glory of heaven to save his elect and to suffer with them and for them as Moses could not do Yea he tooke on him our infirmities and sorrowes and on earth refused his right to be a King when they would have made him because his Kingdome was not of this world 4. Both were willing to dye at Gods commandement both went up into a mount to dye Moses on mount Abarim Christ on Golgotha Both carefull to supply their absence to their people Moses by appointing Joshua his successor Christ by sending his spirit to lead his people into all truth IV. In sundry particular actions 1. Moses lift up the serpent in the wildernesse So was Christ lift up Joh. 3. 14. 2. Moses obtained flesh in the wildernesse to feed many thousands So Christ in the desert fed many thousands with a few loaves and fishes 3. Moses married an AEthiopisse a stranger blacke Christ marrieth the Gentiles strangers and in the Encomium of his Church it is said I am blacke but comely Cant 1. 4. 4. Moses sweetned the bitter waters of Marah by the tree cast in Exod. 15. 25. Christ sweetens our afflictions by the wood of his Crosse Hebr. 2. 10. 5. Moses was called a God Aarons God for directing him in things of God Exod. 4. 16. and Pharaohs God Exod. 7. 1. For executing on him as God Gods judgements But Christ is indeed God most wise in counsell most potent in revenge 6. Moses delivered Israel through the Red-sea by his Rod Exod. 14. So Christ his Church from death by his Crosse through the red-sea of his bloud 7. Never was God so clearly seen by the eve of flesh as to Moses who talked face to face But never did Creature see his face but Christ Joh. 1. 18. 8. As Moses was transfigured on an hill Sinai and so glorious as Israel could not behold his face So was Christ on mount Tabor so as his disciples were amazed and wist not what they said 9. As Christ after death rose most gloriously So Moses body after his death was most gloriously raised in which he was talking with Christ on the mount in his transfiguration Matth. 17. 2. 10. Moses face was covered with a vaile Our Moses with the vaile of his flesh hid the glory of his Deity and put on vilenesse in stead of majesty that men might behold him and see and hear him and beleeve I. The doctrine of Religion which we teach is of God For 1. We teach no other than what Moses taught nor no other than what Jesus Christ taught the one being faithfull as a servant the other as the sonne in the house For as there were not two Churches of the old and new Testament So is there but one faith one doctrine in substance onely differing in manner of delivery 2. This doctrine was perfectly fully and faithfully delivered to the Church seeing both were so faithfull If there be a doctrine of traditions unwritten If a doctrine of merits of purgatory of intercession of Saints then was Christ unfaithful and did not reveale the whole will of his father Paul a servant revealed the whole will of God Acts 20. 27. Was the Sonne lesse faithfull 3. This doctrine is fully and sufficiently confirmed by many and mighty miracles both in Moses the servant and in Christ the Sonne and being no new doctrine it needs no new miracles It is too idle to call for other miracles when they cannot prove that we bring any other doctrine If we should bring in strange and lying doctrines never known to Moses or Christ as they do we would cast about for lying wonders and pretend fabulous miracles to proove them as they do II. Whatsoever office or function God sets thee in be faithfull so was Moses the servant so was Christ the Sonne Hast thou an high place in Gods house as Moses be faithfull see 1 Tim. 1. 12. Art thou but a door-keeper in Gods house be faithfull in faithfull performing of whatsoever God reveales to be his will Hast thou received any talent lay it out to thy Lords advantage else canst thou not be faithfull Let thy care and study be to be found not onely faultlesse but faithfull in all things according to thy Christian profession that faithfullnes may be thy praise and crown in Magistracy Ministery private life in the whole practise of religion and also thy comfort living and dying when the Lord shall witnesse unto thee as to Moses in his life time Numb 12. 7 8. and dead Deutremon 34. 5 10. Moses the servant of the Lord died and there arose no such Prophet III. Labour to expresse the fruit of faith Heb. 11. 26. to preferre the state of Gods people above all earthly profits and prerogatives account the despised condition of the Saints above the admired happinesse of wicked men Moses would joyne himselfe to them when he might have been in the height of honour Christ would not be in heaven without them but endured more affliction than Moses could to enjoy them Hence observe four sorts of people that are not of Christs nor of Moses minde 1. Polititians who take the honour and profit of the Gospel but will none of the afflictions of Christ. 2. Proud persons who will not looke so low as on afflicted Christians 3. Temporizers that looke a squint on them if any suffer for well-doing 4. Scorners that despise the society and exercises of Gods people as too base company and courses for them Let all such know 1. That Christ in heaven scornes them not nor withdrawes himself from them yea heaven would not please him without them 2. That the fellowship of a Kings Court such as Pharaohs in riot feasting drinking gaming is hatefull to a sound mind in comparison of the society of the miserable and persecuted Saints though a fleshly eye cannot see it 3. That it will be no great comfort to beleeve the Communion of Saints and not enjoy it 4. That they which despise it here
cleannesse Sect. VIII Now followes the oblation for the uncleannesse of leprosie The cleansing of the Leper is in Lev. 14. where we read of two sorts of oblations prescribed 1. For the cleansing of him that he might come into the tent 2. After his cleansing and comming into the tent he must offer three Lambes one for a trespasse offering one for a sinne offering another for a burnt offering with a number of ceremonies about the Lambes all leading to Christ. But in this place we are onely to speak of the former concerning his cleansing Lev. 14. from ver 2. to 8. Where 1. The Leper to be cleansed must be brought to the Priest For he onely must discern and pronounce of it whether it be cured or unclean signifying that the sinner that desires to be cleansed must hasten to Jesus Christ the onely high Priest of the new Testament who onely is able to cleanse and heal our leprosie of sinne and herein is farre beyond all those types The Priest could discerne of bodily leprosie and pronounce them cleane if they were so but he could not make them clean if they were not But Jesus Christ can properly forgive sinne the soules leprosie being the healing God and onely Physitian of soules 2. The Priest must go out of the campe unto him to consider him to signifie how Jesus Christ finds us when he first comes unto us namely such as having the most loathsome leprosie running upon us have no right to the communion of Saints nor to any of the priviledges or Gods people but out-casts and aliens from God from the faith and from the common-wealth of Israel Ephes. 2. 12. 3. The Priest must first see him healed and then proceed to the exact cleansing vers 3. signifying a twofold action of Jesus Christ in the curing of the leprosie of sinne For 1. He must heal the sinner by the grace of justification and sound conversion but this is not all for there remaines a great deal to do before we can be soundly cleansed And therefore 2. he must bestow on us his spirit to work in us a daily growth and proceeding in sanctification before we can be pronounced clean 4. The Priest must prepare 1. two little live birds of the clean kind vers 4. 1. two birds to note the twofold nature of Jesus Christ his deity and humanity 2. Two little birds to note the humility and mean esteem of our Lord and Saviour Christ. 3. Two cleane birds to note the unspotted and surpassing purity of both his natures 4. Two live birds one to die and the other to live to note that Christ had one nature to die in another not subject to death As also the twofold estate of our Lord Jesus his suffering and dying estate and his glorious exalted estate 2. He must prepare Cedar wood scarlet and hysope noting as we have heard the excellent graces that Christ brings to his oblation both in regard of himselfe his Church and his Father And signifying that Christ and his graces are inseparable And teacheth that no man can think to be cleansed by the bloud of Christ that is carelesse to receive his graces which thou must as eagerly desire as himselfe 5. The use of these materialls of cleansing concern 1. the dying bird 2. The living bird 3. The party to be cleansed First concerning the dying bird 1. One of the birds must be slaine pointing at the death of Christ without which is no purging or cleansing of sinne Heb. 9. 22. But one bird onely dyed so Christ was put to death concerning the flesh 1 Pet. 3. 18. 2. It must be slaine over running water that the bloud might fall into the water The bloud falling into the water signified 1. That a fountaine of grace by the death of Christ is opened both for justification and sanctification For water and bloud here meet shadowing the streames of water and bloud issuing from the side of Christ in his passion 1 Joh. 5. 6. 2. The bird slain over running water signified the innocency of the death of Christ for though he must die yet his bloud is in pure streames as running water is 3. That this water must be running water not standing signifying that there is a continuall cock and conduit of grace overflowing from this fountaine ever runing and issuing from Christ to the refreshing of thirsty and weary soules believing in his name 4. By the falling of the bloud into running water might also be signified that the death of Christ should run into the Ministery of the Gospel as the waters from under the Sanctuary every way As Christ spake of Maries fact preparing him to his death so much more of his death it self what he hath done and suffered shall be every where preached to the worlds end 3. This water must be in an earthen vessel Not onely to signifie that Christ must sweat and powre forth in his death water and bloud according to his humane nature which for the time of his abasement was a fraile and brittle vessell subject to infirmities and contempt and in all things like unto ours onely sinne excepted but also that this blessed treasury of the Church should be retained and held in earthen vessels that is the faithfull Ministers of Christ how contemptible so ever they are in the world yet these shall carry and disperse these blessed misteries unto men as 2 Cor. 4. 7. Secondly concerning the live Sparrow The generall signification of it was Christ now alive raised from the dead who can die no more but ever liveth and sitteth at the right hand of God and that by the power of his divinity And 1. This Sparrow must be used also to the cleansing of the Leper For neither the humanity of Christ without his deity nor his deity without his humanity can cleanse or justifie the sinner Neither the life of Christ without his death nor his death without his life can availe us to righteousnesse Act. 20. 28. God shed his bloud to purchase the Church to himself 2. The Priest must dip the live bird and the Cedar and scarlet lace and hysope in the bloud of the Sparrow slaine and pure water vers 6. Signifying 1. That the deity of Christ which is impassible in it selfe can yeeld us no comfort alone had it not been joyned to an humanity subject to passion which is plainly meant by dipping the live bird in the bloud of the slaine For therefore the sonne of God must take our nature to better our nature and take our flesh that by death he might destroy him that had the power of death Heb. 2. 14. 2. The scarlet cedar and hysope must be dipped also to shew that all the graces we receive from him must be dipped in his bloud by which alone we have both accesse unto grace and acceptation into grace For by the dipping and union of this live bird and slaine we come into the grace and favour of God being united first to his
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
of God true God and man 2. They were sinfull men and must offer first for themselves and then for others Heb. 5. 3. But Christ was sinlesse he needed not offer for his own sinnes Heb. 7. 26 27. 3. For their office they were but ministers of holy things and of salvation propounded in them Christ because of this order was author of salvation to all that obey him Heb. 5. 9. 10. 4. They were many and all ministers of a temporary covenant but he is but one who hath obtained a more excellent office in that he is Mediator of a better testament established upon better promises Heb 8. 6. For the promises of the covenant of grace are more excellent than those of the Legall covenant 5. They offered often and the repetition of sacrifices argued their invalidity and imperfection but he offered but once and needed not doe it daily Heb. 7. 27. which argued the perfection Heb. 9. 28. 6. They offered the bloud of beasts which could not expiate sinne nor wash the conscience of the sinner farther than purifying the flesh but he not with bloud of bulls and goats but with his own bloud entred once into the holy place having obtained an eternall redemption Heb. 9. 12. and this bloud purgeth the conscience from dead works verse 14. 7. They served in an earthly fading Sanctuary made with hands and entred into an holy place which perished and failed according to that elementary and temporary worshipâ— but he is minister of the true Sanctuary and Tabernacle which the Lord pitcht and not man Heb. 8. 2. this tabernacle is his own blessed body in which he performed all his service called chap. 9. 11. a great and more perfect Tabernacle not made with hands and verse 24 is now entred not into holy places made with hands but into the very Heaven to appear in the sight of God for us 8. They all ceased dyed one succeeded another as mutable was their whole service which also ceased and deceased and gave place to the truth of it when the fulnesse of time came but this true Melchizedek being without beginning or end of dayes hath an eternall Priesthood Heb. 7. 24. and therefore neither hath nor needeth any successor in earth Whence every repetition of his sacrifice bloudily or unbloudily in the Masse is an high and hatefull blasphemy a denyall of Christs person to be above the person of Melchizedek and of his sacrifice to be above Aarons or that it was offered by the eternall spirit of his Deity VI. The excellency of the person shewes the greatness of the Sacrifice the greatness of the sacrifice the greatness of the sinne Melchizedek because he was but likened to the Sonne of God Heb. 7. 3. could not offer a Sacrifice to take away sinne he must be the Sonne of God indeed and God himself that must doe that The least sinne which we account so light could never be expiated but by the bloud of him that is God as well as man All created strength cannot stand under the burthen of the least sinne Therefore in the worthiness of this person see the unworthiness of thy sinne to hate and abhorre it and thy self in dust and ashes for it An hainous and execrable offence were that which nothing could take away but the death of the Prince CHAP. V. 4. Isaac a type of Christ. I. IN his birth Isaac the sonne of Abraham the father of the faithfull a promised seed long before he was born in whom all the nations of the earth should be blessed Yea so strange was his birth as that he was not to be born by the strength of nature but of Sarahs dead womb when it was not with her as with other women Insomuch as when the Angel fore-told it to her she thought it impossible Gen. 18. 12. So Christ the sonne of Abraham commonly so called the onely Sonne of God by nature who is the Father of all the faithfull who are taught to say Our father c. The onely true promised seed long before prophecied of and expected of beleevers before his manifestation about four thousand yeares Borne and incarnate not by the strength of nature but by the power of the holy Ghost after an unconceiveable manner so as when the Angell told his mother Mary of his miraculous manner of birth she thought it impossible and said How can this be Luk. 1. 34. And in him onely the whole spirituall seed of Abraham all Gods people of Jewes and Gentiles were blessed Psal. 72. 17. the Nations shall blesse him and be blessed in him Which Prophecy cannot be understood of Salomon for scarce his own nation was blessed in him who by his sinne lost tenne tribes of twelve from his own sonne and verse 5. they shall fear him so long as the Sunne and Moone endure from one generation to another verse 11. all Kings shall worship him and serve him and verse 17. his name shall be for ever all these are true in Christ onely Thus as Isaac was founder of a mighty state so Christ of all the Church of God in all nations onely blessed in him As Isaac was his fathers heire So Christ heire of all things Isaac hath goods onely II. In his suffering 1. Isaac was circumcised the eighth day so was Christ. Luk. 2. 2. Isaac in his infancy was persecuted by Ishmael Gal 4. 29. So Christ by Herod Mat. 2. 3. Isaac carried the wood of the burnt offering upon his shoulders even to mount Moriah Gen. 22. 6. So Christ carryed the Crosse on which he was to be nayled even to Golgatha 4. Isaac was led away as a Lamb to the slaughter So Christ was lead away Joh. 19. 16. to death 5. Isaac without reply submitted himself to his father even to the death suffered himself to be bound on the wood and yeelds himself burnt offering unto the Lord Even so Christ without reply was obedient unto his father unto the death and was content to be bound not as Isaac for himselfe alone but for us and them and layd down his life a whole burnt offering and a ransome for many Joh. 16 28. Thus were both Lamb-like sufferers both bear their Crosse both without reply led away both bound and fastned on the wood both willingly obedient to the death III. In his offering 1. Both sonnes onely sonnes innocent beloved of their fathers Abraham did all at Gods Commandement and lifted up his hand So Christ by the determinate counsel of God was delivered by wicked hands Abraham offers his sonne freely God more freely offers his sonne out of his bosome 2. Abraham by Gods commission riseth early in the morning to sacrifice his sonne and Isaac riseth as early to obey his Father So the Jewes by Gods permission break their sleep and early in the morning proceed to the condemning of Christ who is called the Hinde of the morning Psal. 22. 1. compassed with dogges that hunted his life and Christ as another Isaac after
obedience Let the word command an angry furious natural man to forgive his neighbour that wrongs him and blesse him that curseth him and doe good for evill and recompence love for hatred Oh this is an impossible commandment and flesh and bloud cannot possibly brooke it and indeed he must be more than flesh and bloud that can heare it he must have a spirit subduing his will unto the will of God Let God speake as he did to Abraham to a man unconverted Offer me up now not thy sonne but thy sin thy dear lusts thy Usury thy Revenge Swearing Lying thy Herodias thy Dalilah thy Darling thy Pride take the knife into thy hand and with thine own hands kill it sacrifice it let out the life bloud of it Oh what grutching gainesaying rising up against the word and him by whom God commandeth Every naturall mans sinne is his Isaac his childe his best beloved his joy and laughter he cannot spare him he cannot part with him Though the Lord be in never so great haste and earnest they be not so hasty to rise up with Abraham early in the morning to offer up their sinnes a plain evidence that as yet their nature was never changed but they are in their sinnes Rule II. In dangerous and difficult or costly commandements prop up thy faith with consideration of Gods power and truth So did Abraham in this difficult commandement when he might have considered of a thousand strong hinderances he strengthened his faith by this Heb. 11. 19. he considered that God was able to raise him up even from the dead whence after a sort he received him Thus he supported his faith in that word of promise Rom. 4. 20 21. he considered not Sarahs dead body but was fully assured that God whom he beleeved who quickneth the dead verse 17. who hath promised was also able to do it These two props upheld him even the full assurance of Gods truth in promises and power in performing them In duties of apparant danger the casting an eye on Gods truth and power will bring them forward else they never come on Dan. 3. 17. Our God is able to deliver us and he will but if not c. So in the time of danger and deep distrhsse cast thy selfe on the might and truth of God who quickneth the dead who can say to the dead live and they shall live In duties chargeable if thy obedience must cost thee some part or the whole of thy estate looke on Gods power and goodnesse So the prophet to Amaziah 2 Chron. 25. 9. what shall we do for the hundreth talents The Lord is able to give thee more than this Object But I know not whether he will Sol. Faith assures it self there is never any losse in obeying God It knowes the way to keep Isaac is to give up Isaac It hath a promise whosoever forsaketh house lands c. for Christ he shall have an hundreth fold II. In both we have a nolable type of our resurrection Isaac was raised the third day as from the dead but Christ indeed raised not as Isaac for himselfe but as an head for his body and members Which assureth us 1. That we shall rise out of all petty deathes and dangers for our head is above water Though the billowes of afflictions inward and outward may rinse us and run over us yet they shall not drown us because our head is aloft They may threaten and affright us but shall not drown and destroy us we shall wade out well enough because they can never go over our head any more 2. That we shall at the last day rise from all the death of mortality and corruption in which argument the Apostle is large to prove that because Christ the head is risen the members must also rise againe For 1. Can or will a living and powerful head be always dismembred and sundered from the body 2. Because Christ rose not as a private person as Isaac did but as the first fruits of them that slept v. 20. 3. Because Christ in his resurrection is opposed to the first Adam v. 21. For as by the first Adam comes death on all so by the second Adam resurrection from the dead This is a sure prop and stay against all the miseries occurrences of this life against the bitternes of death and horror of the grave that we are assured of a better resurrection else were we of all men most miserable verse 19. III. A sweet consolation God watched every motion in both these Isaac's offering how farre Abraham should go how long to the lifting up of the knife and where he should stay and when was fit to say do the boy no hurt So he watched the executioners the crucifiers how farre they should proceed with Christ but stayed them from breaking his bones and kept him from seeing corruption So when Gods time and terme is come the affliction and afflicter shall goe no farther a voyce at length shall come and say Stay thy hand do him no hurt IV. Both were delivered but not till the third day the one when the knife was up the other being dead and hopeles at least in the account of men as appeared by the words of the disciples which were going to Emmaus Hence we learn to make this use for the strengthening of our faith Then to look for helpe and deliverance when the case is desperate and in humane sence we are gone There is life in this comfort which assureth us of life even in death as Hos. 6. 2. After two days he will revive us and in the third day he will raise us up and we shall live in his sight In all wants and extreamities let Abrahams voice to Isaac comfort thee God will provide If Isaac see Abrahams sword in the one hand and fire in the other ready to devoure him yet a little while and the sword shall be put up and the fire shall take another object So the faithfull Sonnes of Abraham seeing God the Fathers sword of justice drawn against them and the fire of his fury ready to consume them yet at length shall see by Christ the sword put up and the fire of wrath turned againe into a flame of love and grace Faith hath a cheerfull voyce God will provide Unbeleefe is full of repinings and murmurings Oh how shall I be provided for in this or that I see no meanes c. Here the difference holds which was between the ten spies and the two Numbers 13. If thou see not the meanes for thy deliverance go to the Mountaine there is a Ramme for Isaac hasten thy obedience and God which set thee on work will hasten thy deliverance CHAP. VI. 5. Ioseph a type of Christ. 4. waies I. IN regard of his person 1. Joseph 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 Gen. 37. 3.
not count thy life dear to finish thy course with joy For a man to thrust himselfe in hazard or venture his life without warrant from God or by his own private motion is rash but God calling in standing against the enemies of the Church it is honourable In both learn to prepare for death approaching by faithfull and fervent prayer So did both these Sampsons And the issue will be comfortable as theirs that all thy life and combate shall not give such an overthrow to thine enemies as such a death though enemies seem never so much to prevaile CHAP. X. 9. David a type of Christ in 5. respects AS all the Kings of Israel were expresse types of Jesus Christ the head of his Kingdome and of all the people of God as they in their times were So were there two of them that were more manifest figures of him than all the rest I meane David and Solomon Of both which we are to enquire wherein the resemblance consisteth David was so speciall a type of Christ as scarce is any thing noted of Christ but some shadow of it might be observed in David I. For his person David the son of Iesse Christ the true rod out of the stock of Iesse Isai. 11. 1. Both of obscure and low parentage Both out of dry and despicable roots Both Kings Both Kings of Israel Both their Kingdomes raised out of humility Both men after Gods own heart Both Davids for even this roote of Iesse was not onely commonly called by the name of the sonne of David but of the name of David himselfe Ezech. 34. 24. My servant David shall be the Prince among them which was long after David was dead Ieremiah 30. 9. They shall serve the Lord their God and David their King whom I will raise up unto them Hosea 3. 5. They shall seek the Lord their God and David their King that is not the typicall King David dead long before but the Messiah the true David to whom onely prayer and spirituall worship belongs II. For his vocation and calling 1. Both called to be the head of nations Psal. 18 43 thou hast made me the head of nations which was not literally true of David who was properly King of one little corner in Judea but of Christ the true David whose kingdome was from sea to sea and to the worlds end David of a shepherd of sheepe was raised to be a shepherd of men even of Gods people So was Christ raised of God to be the chiefe shepherd of the stock 1 Pet. 5. 4. And not of bodies as David but of soules 1 Pet. 2. verse 25. 2. The time when David was anointed about the thirtieth year of his life 2 Sam. 5. 4. and Christ was baptized at thirty yeares and invested into his Office 3. The place where David made choice of Jerusalem for his royall seat and Metropolis being anointed of God to the Kingdome of Israel So Christ being anointed the everlasting King of all the Israel of God made choice of Ierusalem there to rule and shew his power upon the Crosse his Chariot of triumph crowned with a crowne of thornes and after in his glorious resurrection and ascension sending the Spirit and the Gospel And as David added some of the borderers to the kingdome of Israel as himselfe saith strangers were subdued to him So the true David adds to the Church the whole body of the Gentiles and hath by the preaching of the Gospel the sword of his mouth subdued the world to himselfe 4. The gifts fitting him to this function As when David was anointed the Spiof God came upon him 1 Sam. 16. 13. and fitted him to the government of Gods people So our true David Jesus Christ anointed with oyl above all his fellowes had the Spirit of God descending upon himin a visible shape and by that anointing filled and furnished with the Spirit and all needfull graces for the administring of his Kingdome 5. As David was preferred above all his brethren in four speciall graces So was Jesus Christ above David himselfe 1. In wisedome and prudence 1 Sam. 16. 18. the servants of Saul observed David to be wise in matters and the Lord was with him and Ch. 18. verse 14 15. when Saul saw that David was very wise he was afraid of him Our true David had all treasures of wisedome and knowledge The Spirit of wisdome and understanding the Spirit of Counsel rested upon him Isai. 11. 2. who is therefore called the great Counseller Isai. 9. 6. whose counsels are farre beyond Ahitophels his were as the Oracles of God Christs were so And our true David gets beyond his type David in many things by his own confession did very foolishly Our true David never did any thing but the wisedome of God shined in it with whom not onely God was but because he was God 2. In fortitude and magnanimity without which counsell were bootlesse by which he was able to encounter with a Lyon a Beare with Goliah and all that rose up against him or his people A man fitted for peace or warre with counsell and strength Whose description in part is contained in the forecited place 1 Sam. 16. 18. strong valiant a man of warre and wise in matters A type of our true David who for fortitude is the invincible Lion of the tribe of Judah and not a valiant man onely but the strong God Isai. 9. 6. the mighty God See Tit. 2. 13. 3. In gifts of prophecy He was able to sing divine Psalmes and hymnes to the praise of God an holy pen-man of the Scripture A type of Christ the true Prophet of his Church not a pen-man but the Author of all the holy Scriptures David a Prophet Christ the Lord of all holy Prophets 4. In gifts of true sanctification and holinesse being a man after Gods own heart commended for his uprightnesse in all matters save that of Uriah A type of Jesus Christ who by the devils confession was the holy One of God 1. Himselfe being sanctified beyond all measure 2. Being the sanctifier of his people the author meritour and applier of all sanctifying graces to his members of whom himselfe is head 3. In his type were many foule spotsâ— In him no spot nor staine Therefore the Church sings out his holinesse from toppe to toe Cant. 5 10. and concludes him wholly faire and delectable verse 16. III. David was a type of Christ in his warres First in respect of his followers secondly of his enemies thirdly of his victories 1. His followers David had a traine 1. Of poore men and received such to him as were in debt 1 Sam. 22. 2. The Sonne of David had a poor train and not receiveth onely but calleth all unto him that are heavy laden with the burthen of sinnes called debts promising he will ease them 2. Afterwards David had his thirty seaven Worthies that Valiantly fought his battels 2 Sam. 23. and
onely a disciple of Christ but an instructer of others He must therefore be stored 1. With variety of knowledge to bring forth things new and old 2. Variety of Ministeriall gifts to instruct exhort reprove correct 2 Tim. 3. 16. 3. Variety of saving graces to be an example in word conversation in love in spirit in faith in purenesse 2 Tim. 4. 12. 4. Variety of externall and civill vertues 1 Tim 3. 2. to the 8. and Tit. 1. 7. More gifts are expected in the builders of the house than in any stone of it III. As the Priest must carry on his breast Urim and Thummim so must every Christian and Evangelicall minister in whom are required graces ministeriall and personall The former that he may shine before the Congregation in the light and purity of wholsome doctrine The latter that he may shine in integrity and perfection of manners and conversation so farre as humane frailety will suffer The Urim must enable him to divide aright and furnish him with wholesome precepts The Thummim must fit him to walke aright and to go forward in holy practise The lights of the world must give light both wayes Deut. 33. 8. Let thy Urim and Thummim be on the man of thy mercy Mal. 2. 6. The Law of truth was in his mouth and he walked in truth and equity And 1 Tim. 4. 12 the Apostles Canon is that every Timothy should be a type of beleevers in doctrine and upright conversation I would all ours might be found such types Then should not so many parishes have lampes without light Mi isters without the light of saving knowledge and integrity of conversation IV. As the high Priest must carry on his forehead the plate of gold in which was written Holinesse to the Lord so the Ministers of the new Testament must labour for speciall holinesse If every mean servant in the house must be holy much more the steward of the houshold And if every private Christian must follow holinesse without which no man shall see God Heb. 12. 14. much more the Ministers They that carry the vessels of the Lord must be holy Alas how afraid are many of this Plate for spoiling of their preferment It was a chiefe grace of the chiefe Minister of the old Testament with us a chiefe disgrace and too much purity to carry holinesse in our profession We can put on this plate in the Pulpit and suppose it fit for the Temple but in our private houses cast it aside V. As the Priests must have in their skirts both bells and Pomegranates so must every Evangelicall Minister 1. The bells allow them not to be dumbe dogs Isai. 56. 10. but the sound of the Law and Gospel must clearly sound in their mouthes to be heard afarre off 2. These bells must be of gold to put Ministers in minde that their doctrine be pure not corrupt not savouring of Popery liberty or selfe-respect 3. They must never come into the congregation without these bells for Ministers must still be furnished with some sound matter of instruction and edification How is it then that many come into the Congregation and never bring bells Many are afraid least the sound of their bells should be heard too much and that it would disgrace them to be counted diligent Preachers And many sâ—orne others that their bells sound so often 2. To the bells ministers must joyne Pomegranates With the wholsome word joyne good workes and holy life He carries the bell a Minister whose life is agreeable with holy doctrine Matth. 5. 19. He that keepeth the commandements and teacheth others so to do shall be great in the kingdome of God John Baptist had both bells being a burning light in himself and Pomegranates being a shining light unto others And as the Pomegranates smelled sweet so must ministers labour to leave a sweet smell behind them every where Their conversation must not savour of lightnesse pride ambition covetousnesse contention prophanenesse c. VI. As the Priest must have the tribes be graven on his breast so must the minister his flock committed to him who must be deare to him and taken up into his heart And hearty love would force them to feed the flock in season out of season and set forward their salvation and instruction and seek them not theirs In that we Ministers are Christians we are so for our selves but in that we are Ministers of Christ we are so for you Some wholly forget the second and I wish not the first too Who may rather say In that we are worldlings rather than Christians we are so for our selves Their flockes are slightly engraven in their hearts VII As the Priests had these garments girded unto them so must ministers gird fast unto them these garments for these garments differ somewhat from theirs They might put off their garments when they came out of the holy place but Ministers of the Gospell may not put off theirs when they come out of the Church no nor when they goe to bed nor about any businesse they must never come off Many are so dissolute and ungirt and these garments are so loose on them as they give just occasion to the people to say that they be good onely in the Pulpit and so their people learn of them to be good onely in the Church We must girt our graces fast to us This is the onely ministerial apparrel appointed by God Sect. V. Now for the People of God I. These garments were never changed Though the high Priest dyed yet his apparrel remained and was put upon the next This teacheth us that we all have but one high Priest whose robes we must put on which are lasting and never worn out For 1. There was but one Mediator between God and man while Aaron lived a type of that our Mediator between God man Jesus Christ. 2. There were garments but for one although they passed from one to another as that Priesthood did So no other robe save of this one and onely true and high Priest must be presented before God no robe of our own workes or merits no robe made or woven by men or creatures not by Popes Saints living or dead or Angels We must never change this garment nor abide to see any challenge it but the high Priest our Lord Jesus And hence for ever detest the wicked and abominable Masse with those sacrilegious Priests who usurpe these garments of Jesus Christ and tell us they offer propitiatory sacrifices for the sinnes of the quick and dead The theeves that spoiled Christ of his garments and divided them among themselves did him no such despite as these theeves do who rob him and disrobe him of all his glory II. Every Christian is made a Priest unto God by participation Rev. 5. 10. But not legall and externall for they were dated by the Priesthood of Christ but Evangelicall improper and spirituall Neither to offer reall
enjoyning single life to the Clergy sent for fish to his ponds and had six thousand heads whereupon sighing he said it is better to marry than to burn Bede denies the story although of Huldericus Bishop of Augusta to Pope Nicholas III. A third Law for common actions He must be very moderate in mourning for the dead Levit. 21. 2 3. the ordinary priest must mourne onely for his mother father sonne daughter brother or his sister if a maid because she was yet in the house and family but without the family he might not lament for any no not for the Prince verse 4. Qu. Might he not mourne for his wife For some think not because she is not named neither in that Law nor in the repetition of it Ezech. 44. 25. Answ. I think he might but the wife is not named because 1. she is one with himselfe 2. If for our daughter and sister much more for wife which is nearer 3. The Prophet Ezechiel was charged not to mourne for his wife being a Prophet and Priest Ezech. 24. 16. which seems an exception from the ordinary manner But for the high Priest Levit. 21. 12. he might not mourne for any of them named neither in likelyhood for his wife nor uncover his head nor rent his clothes nor go to any dead body nor go out of the Sanctuary for the crown of the anoynting oyle of his God is upon his head This Law had in it both ceremony and perpetuity in substance of it In the ceremony the Priest might not mourn for the dead 1. Because mourning for the dead was counted a Legall uncleannesse vers 11. 2. The oyle of holy ointment was upon his head being oyle of gladnesse 3. They must be contrary to the foolish manner and fashion of the Priests and People of the Gentiles who were so passionate and excessive in their affected and sometimes forced mourning as they fell into indecent and unlimited behaviours 4. The Priest and especially the high Priest was to be a type of eternity and therefore must shew no such sign of weaknesse and corruption as weeping is Hence it is that we read not of the death of an high Priest but ever before his death another was appointed and installed So before Aaron dyed Eleazer was installed and before his death was Phinias Numb 20. 28. Hence it is that we read not of their raignes and times and how long or how short any of them lived as of the Judges and Kings which closely noteth and implyeth unto us that they were types of eternity and immortality 5 In the Ceremony this Law had a speciall ayme and respect to Jesus Christ our high Priest in whom was no blot no spot or morall pollution as that high Priest most carefully was restrained from every Legall pollution He wept indeed sundry times for the dead as Lazarus c. because he was to abolish the Legall ceremonies and this among other It being in him sufficient that most perfectly he preserved himselfe from morall pollution In which sence he never uncovered his head that is was never so weak or inglorious by passion but that he ever maintained union with his father and abode the powerfull head of his Church Neither did he rent his garments that is his holy flesh baked as it were in the oven of afflictions extended and rent on the Crosse cast aside in the grave was never rent off from his divinity but was ever from the first moment of Hypostaticall union present with it and shall be for all eternity He never goes out of the Sanctuary to mourne for the dead for the Crown and oyle of God is upon him For as in his life he being mosth oly was not subiect to be quite subdued in the house of death so now after his resurrection he hath attained all excellency of glory and happinesse free from all misery and sorrow never to be interrupted any more by any griefe or adversary power The Crowne of God is set upon his head for ever Revel 4. 9 10. The perpetuity and substance of this Law concernes both Ministers and people 1. To teach both the one and the other not to grow into excesse of sorrow or passion but to be examples of gravity moderation and well wielding of affections and to be patterns of patience and holy obedience in suffering extream adversities as well as in the actions and exercise of practick virtues 2. To give testimony of their hope and assurance of the happy resurrection of their friends for whom they must not sorrow as men without hope 1 Thes. 4. 13. 3. To shew that no occasion or naturall affection no not the nearest and greatest change befalling their outward estate might distract them from their charge and duty or so disquiet the peaceable tranquility of their mindes as any part might be hindered for matter or manner And therefore in this case our Saviour confirming the perpetuall equity of this Law saith Let the dead bury their dead follow thou me Mat. 8. 22. And the Lord is so strict in this case Levit. 10. 6. that when Aarons sonnes were so strangely slaine before his face he must not mourne nor stir a foot out of his Ministery least he dye and therefore the text saith Aaron held his peace vers 3. So no outward respect of duty to friends must call us from duty to God Object If the Priest must not weep how could they seriously repent of their sins Answ. The Priest must not weep for any temporal losses nor for personall losses and in naturall regards he must be impassionate but for his sinnes he might Jeremy a Prophet and Priest wisheth his head a fountaine of tears Jer. 9. 1. The high priest must weep for his own and the peoples sinnes in the day of expiation and if he weep not he must die So Joel 2. 17. all the Priests must howle and cry and weep between the porch and the Altar Christ wept often and all for sinne as for Lazarus on the Crosse over Jerusalem Whence we note 1. That the proper cause of mourning is sinne He that must not shed a teare for any other cause in the world must shed teares for his sinne upon paine of death Oh that they would think of this that glory in their sinne 2. Let us so order our affections as that our principall mourning may be for our sinnes and bind up our affections for outward and naturall losses and crosses so as we may have them loosed in spirituall This Law tells us that sorrow for our onely sonne or brother or the deare wife that lieth in our bosome ought to be no sorrow in comparison of sorrow for sinne Which 1. Separates from God 2 Makes Christ absent and stand aloofe 3. Grieves the the Spirit and makes him heavy towards us 4. Separates soule from body yea without repentance soule and body from heaven and happinesse Let us who have been excessive in worldly
on no other Mediatour but him 1 Tim. 2. 5. IV. He must continually decide the highest controversies he must judge between the clean 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 Joseph so God to Christ Without thee shall no man lift up his hand or foot in all the land of Egypt Gen. 41. 44. I. Ministers of the new Testament must learn 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 quickned 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-bloud of mans lusts and corruptions And as they having slaine the beast must wash the intraile 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 labour of sanctification separate them from their foulenesse and bring them to the full holinesse in the feare of God 2. The Priest must preserve knowledge his lips must feed many he must stand in the counsell of God and be 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 keep nothing back 3. The Minister must daily dresse the holy lamps and lights morning and evening and preserve the light from going out he must provide oyle for the continuall feeding of the lights that is by painfull and diligent study of the Scriptures and meditation he must furnish himselfe to the work 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 alwaies ready to speak a word to him that is weary and never want words of comfort which may be as oyle to the distressed soule 4. He must daily burne incense before the Lord upon the Altar of sweet 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 between God and his people Every man must be his own mouth to God but he must be 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 down from heaven the continuall strength nourishmēt of the Church of God both in the ministery of the Word Sacramēts which the ancient Church did weekly celebrate as the Priest did weekly set these loaves Nay he must not onely set them before others but himselfe must feed on them as the Priests did on the Shew-bread all the week and year long least it befal 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 wild beasts are untamed and dangerous to the soule 2. Morning and evening dresse his lights and look to the clearing of his lamps setting himselfe a task 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 he may shine every day more clearly than 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 daily prayers and praises as a sweet smell unto God That as the smoke of sweet incense goeth upwards and disperseth it selfe abroad in the ayre 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 evening prayer especially when we rise and go 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 week on the Sabbath day as the Priest in the Law provides himself of shew-bread to serve for his provision all the week that is make such conscionable use of the holy Ministery as he 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 attonement 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 attonement for our own and others sinnes The equity of which seemes not onely grounded in that Law Lev. 16. 29. which enjoynes the Jew a yearly standing fast wherein once a year every soule should humble it selfe with fasting before the Lord in one of the great assemblies and Chap. 23. 27. bindes all unto it But also in good reason seeing a yeares space might bring about many just occasions 1. Many sinnes might be committed to provoke the Lord 2. Many judgements let in or to be let in for those sinnes 3. many mercies wanting which by ours and others sinnes we are worthily deprived of And although we ought continually to humble our selves for our sinnes yet to help our infirmities and to do it throughly it shall availe us
and office submitting himselfe to sorrow curse c. Besides what courage and fortitude did he express through his whole function and office in overcomming Sinne Death Satan the Crosse Hell and all adversaries Sampson the strongest of all Nazarites was but a weakling to him his adversaries flesh not spirit his power faint and failing yea changed into weaknesse IV. Nazrrites must not come near the dead to touch them nor defile themselves by them nor meddle with the funerall of father mother brother sister or any of their kindred though they might pretend never so much piety affection or good nature By which Law the Lord would teach them two things 1. That no changes of this life nor losses of their dearest friends should turne them aside from their duty or from the observation of the Law of their profession 2. To teach them constancy patience and magnanimity of spirit in the greatest outward afflictions and not to shew a weaknesse or passion in open and excessive lamentation Our Lord although he did touch the dead and was at funeralls and wept at the raising of Lazarus and so observed not the ceremony of Nazarites because he was no Legall Nazarite but was called a Nazarite as being the truth and substance of all the Legall Nazarites as in all other things so in this For he onely was the Master and had the true command of all his affections never exceeded measure in any thing never was defiled by any person dead in sinne never by any dead work never touched or came neare any such defilement which Legall Nazarites could not avoide V. The Nazarites must be absolved and released from their Vow by comming to the doore of the tabernacle of the Congregation with their offering Numb 6. 13. plainely by that figure leading us unto Christ the onely doore by which we enter and have liberty to come into the presence of God and obtaine freedome from the sinne and weakness of any duty we performe before him Now for Applycation I. Acknowledge Christ the true Nazarite Upon his head let his Crowne flourish As it was said of Joseph Gen. 49. 26 he was separate from his brethren so was Jesus Christ separated from all other men and Angels 1. In holinesse and purity being advanced in holinesse above all creatures He alone in propriety and perfection is a Nazarite purer than snow and whiter than milk yea his measure runs over to his Church Ephes. 5. 26. 2. In excellency and perfection of all virtues and graces he is that Netser Isai. 11. 1. the branch or flower which alwaies flourished in all kinds and perfections of virtue and graces and casts from him farre and near a most sweet smell sweet and acceptable to God and men 3. In power and authority The kingdome is his and power and glory all power is given him in heaven and in earth He hath power 1. To do us good 2. To withstand our evill 3. To tread down Satan sinne death 4. To rescue his Church to confound Antichrist and all enemies 5. To finish the grace and glory of his Saints Object Why must Christ be so pure a Nazarite Answ. 1. Because his passion could not have been acceptable if his person had not been as pure as the sunne 2. He was to be not onely righteousnesse in himselfe as other Nazarites or righteousnesse in part but he must be a perfect righteousnesse unto many Ob. But how could he be so pure comming of Adam as they did Sol. He came of Adam not by Adam as they did that is he came not by naturall propagation from Adam but was conceived by the holy Ghost and so all originall impurity was stopped in the very first moment of his holy conception Ob. But did not he take the same infirmities comming of Adam as they did Answ. No he tooke such infirmities as he pleased to fit him for a mercifull high Priest not to hinder him and therefore he took such infirmities from Adam as were miserable but not damnable and so remained a pure Nazarite without all sinfull frailty II. Christ the true Nazarite being come all shadowes must fly away and therefore this order of Nazarites gives no colour or approbation to any order of Popish votaries or monasticall persons now in the new Testament Besides that white is not more contrary to black than monasticall vowes to this For 1. The Nazarites were appointed by God himselfe their 's devised by themselves 2. Their vowes were of things possible in their power and temporary these are of things impossible without their power and during life be the party never so unable to endure it 3. Their vowes though appointed by God were not able to merit remission of sinne and eternall life but these say that they merit for themselves and others that their vowes are parts of Gods worship which never came in his mind or book and a state of great perfection Whereas a Nazarite was not more righteous than others but better fitted for his duty 4. Nazarites might not cut their haire their order stands in cutting and shaving that they may still look neate and effeminate 5. Nazarites drink no wine nor strong drink and they are very temperate in their diet these Belly gods eat up the fat and poure in the sweet till they be monsters that the very fasts of â—riers for the delicacy and abundance is become a proverbe 6. Nazarites might not come at funeralls these follow them as flyes do fat meat and suck out thence their greatest profit and sweetest morsels 7. Nazarites notwithstanding their vow lived in holy wedlock but Popish Votaries abhorre marriage not lust or whoredome Yet from this order they would establish their disordered orders as contrary as darknesse to light III. The shadow of the Law is vanished away and the truth of the Gospell is broken forth as the light saith the Canon Law Every Christian must be a Nazarite not by vow of separation but by imitation and resemblance of Christ the true Nazarite For I. He must be separate from others 1. He must see that â—e be separate from ungodly ones as one advanced to a happy estate in Christ. 2. That now his mind affections speeches and whole course be contrary to the course of the world and so as Joseph separate himselfe from the evill behaviour and manners of his brethren yea complaine of them to his father 3. He must be content if his brethren separate from him as did Josephs brethren when they sold him into Egypt This is to be a Christian Nazarite II. This Christian Nazarite must strictly keep the rules of his profession i. e. he must labour 1. To preserve the vow of holinesse made in Baptisme study and follow after sanctification This is the will of God even your sanctification 1 Thes. 4. 3. he must resigne himselfe wholy to God 2. Carefully to avoid the least defilement of sinne The Lord made a Law Numb 6. 9.
that if any died by a Nazarite casually and suddenly though he could not avoide it he defiled the head of his consecration he must be shaven and come and offer a Lamb for a trespass offering and then begin his vow againe Wherein the Lord shewes that he will not endure any sinne in his servant though not willingly committed nor intended if it be but casuall or by happe and stirres up thereby our watchfulnesse against all even the least sinne and urgeth the shunning of the least touch of dead works Jude 23. hate even the garment spotted by the flesh 2. He must study the Law of the Lord to grow in knowledge and conscience Men deceive themselves that think there be no students but those whose profession is learning contrary to Psal. 1. and Joh. 5. 39. III. He must avoid intemperance surfeting drunkenness strongly watch and ward against naturall desires against the allurings and baits of sinne remove impediments of faith and godlinesse strive both against inward corruptions and outward occasions How many of much hope by the immoderate desires and use of these outward things have besotted themselves It is to be doubted that the delicacy of this age affords but a few Nazarites IV. He must restrain his passions and affections in the use of every thing about him use every thing weanedly as not using it not suffering any thing to steale our hearts from us for then we can hardly moderate our selves in the parting from it Nazarites in all changes must be unchangeable in their profession so must Christian Nazarites V. When he hath done all in his generall vow and course of holinesse he must retain humility bewaile his wants confesse how unprofitable he is in his service The Nazarite that hath gone through his vow in the best manner in giveing it up must bring a burnt offering and a peace offering confessing his wants and craving acceptance so must we in our best strife and indeavours present our duty with that burnt offering and peace offering made by Jesus Christ and in that onely seek and find acceptance CHAP. XVI Clean persons Types of Christ. THe fourth ranke of holy persons pointing us unto Christ were such persons as were cleansed from any legall uncleanenesse The person legally uncleane were of severall sorts and every sort had his severall sort of cleansing all of them looking towards and leading us to Jesus Chuist To give some taste in some particulars Legall uncleannesse was caused 1. From without by touching or tasting 2. From within as unclean issues 3. From within and without as Leprosie Order requireth that we should speake I. Of the severall uncleannesses II. Of the severall cleansings Sect. I. I. The kindes of legall uncleanenesse were three I. The first kind of legall uncleanenesse was by eateing or touching any uncleane meat or creature Levit. 11. 11. and 28. Qu. How did the creatures become uncleane which God had made good Answ. The Law of distinction of meates was not therefore ordained because those creatures were evill in their nature for God saw all his workes very good but prohibited onely in their use Neither doth the Lord pronounce them uncleane by their creation but by a temporary institution which restrained their use and touch Object It seemes they were so by creation for before the ceremoniall Law there was a distinction of clean and unclean in Noahs time Gen 7. 2. Answ. It was before the writing of the ceremoniall Law but not before the being of it it being delivered to Adam and his posterity by Gods lively voyce Besides by that institution they were forbidden onely for sacrifice but by this forbidden for common use and food yet still cleane in their owne nature Qu. But how can these creatures defile a man and that of our Saviour be true Mat. 15. 11. That which goeth into the mouth defileth not the man Answ. Now under the Gospel whatsoever goeth into the mouth defileth not in respect of lawfull and limited use And under the law it was not the creature that defiled but the transgression of Gods institution in it In the begin-God permitted all other trees to Adam onely restrained him in the tree of knowledge of good and evill which therefore ceased not to be good of it selfe but became evill in Adams use because of the commandement not the apple not the eating were in themselves defilements but sinful eating against the commandement Qu. But what ends or reasons were there of this prohibition of meats Answ. Very many 1. To shew the Lords soveraignty over his creatures who hath liberty to permit or forbid any creature at his pleasure without impeachment of himselfe or the creature he may do with his own as he will 2. To teach all persons to depend on God and his word of allowance for and in the use of all things even for meats and drinks and all comforts seeing man liveth not by bread but by every word of God 3. To traine up his people in temperance and obedience by restraining them so many creatures in earth ayre and sea as good as any other 4. That his people might professe open detestation of the heathenish superstition about them The AEgyptians took for gods oxen sheep goats doves God will have his people sacrifice these to his service and eat those creatures which they out of their heathenish superstition might not touch The heathens used to offer many kinds of beasts to the Moon the Queen of heaven and to Bacchus God will have his people detest both in sacrifice and meat those which they so offered all to shew how contrary we ought to be to Idolaters in whatsoever we may 5. To distinguish that people of God from all the nations God esteeming them by his grace in the Messiah a clean people and all other unclean And this was a wall of partition between Jewes and Gentiles till Christ by rending the vaile brake it down also as in Peters vision Acts 10. 15. 6. The Lord by this difference of beasts would have them conceive a difference of persons shadowed thereby of whom some are clean some are unclean the former being elect arè cleansed by faith from their pollution of sinne the other remaine foule and filthy still Quest. How shall we know the cleane from the uncleane Ans. 1. The clean are known by the two common marks of clean beasts Lev. 11. 3. 1. They divide the hoofe that is rightly distinguish of things between nature and grace between Moses and Christ between the Law and Gospell truth and falshood They will not receive things in gross and hand over head but being spirituall discerne all things 1 Cor. 2. 15. 2. They chew the cud that is after hearing and reading the word they meditate ponder apply and digest it as Mary laid up the words in her heart Luke 2. 19. 3. The uncleane are known by some naughty and unclean property Some like the dogs that prophane the most
consumed with fire as the burnt offering was but slaine for the expiation of sinne The use of which was to figure and seale up to the Jews the expiation of their sinnes in Christ. Now Christ is made manifest for the doing away of sinne by the slaine sacrifice of himselfe Heb. 9. 26. and see vers 28. The burnt offering was a sacrifice in which the whole beast or bird was consumed with fire offered up therein to God for a savour of rest namely to appease and pacifie Gods wrath for some sinne or sinnes committed Which signified that Christ was to be a whole burnt offering and to be wholly consumed in soule and body with the fire of his Fathers wrath that he might be a sweet smelling savour for us He gave himselfe for us a sacrifice and oblation for a sweet smelling savour Neither did the believing Jewes think that God was appeased by any virtue in the burnt-offering but through the eternall sacrifice of Christ shadowed therein 2. What were the ceremonies about these foules for they all pointed at Christ. 1. For the sinne offering of foules the ceremonies are appointed Levit. 5. 8 9. and they be three 1. Rite The Priest must wring the neck of the Dove asunder but not pluck it clean off and the same rite in the burnt-offering The neck must be pincht with the naile of the Priest to let out the bloud but the head must not be pluckt off from the body Signifying 1. That although Christ was to die yet his divinity and humanity should not be severed 2. That the death of this innocent Dove should not interrupt his headship of the Church He was to be pinched to death but his head should not be severed from his body and members which is the Church 3. That Christ should die indeed but no bone of him must be broken Joh. 19. 36. Shadowed also in the Passover 2. Rite The Priest must sprinkle the bloud of the sinne offering upon the side of the Altar vers 9. and the like in the burnt offering Chap. 1. 15. Signifying that all the virtue and merit of Christs bloud for the purging of sinne was drawn from the Altar of his Deity He must be God that must purchase the Church with his bloud Act. 20. 28. and 〈◊〉 Cor. 5. 19. God was in Christ. 3. Rite All the rest of the bloud must be powred out at the foot of the Altar Signifying not onely the powring out of the bloud of Jesus Christ our true sinne offering upon the Altar of the Crosse without which shedding of bloud can be no remission of sinnes but also the bloud powred at the foot of the Altar that is those clots and drops of bloud plentifully flowing from him in his agony before his passion Luke 22. 44. as he was going up to the Crosse. 2. For the Dove appointed for the burnt offering besides the former rites some other are appointed 1. The Priest must pluck out the maw with his feathers and cast them besides the Altar on the East side in the place of the ashes For these were things unclean and signified that Christ should bring no unclean thing to his suffering but present a most spotlesse and holy oblation to the Lord for else had it not been of sweet smell 2. The Priest must divide and cleave the bird with his winges but not asunder signifying Christ who seemed by his death to be burnt extinct and perished for so he was in the esteem of his own disciples as they were going to Emaus but yet he was not quite sundered but rose againe by his own power and ever liveth sitting at his Fathers right hand to make request for us Yea his own words might seem to imply a sundering when he saith Why hast thou for saken me but that the ingemination of his former words my God my God doth strongly prove the contrary 3. This bird must be throughly consumed to ashes to make it a sweet savour to the Lord Levit. 1. 17. signifying that never was any thing so gratefull and acceptable to the Lord as the whole burnt sacrifice of his Sonne in which he smelled a savour of eternall rest To which the Psalmist alludeth Let him smell a savour of all thy oblations and turn thy burnt offerings into ashes Psal. 20. 3. 4. When all these rites were observed the party that was unclean shall be clean Levit. 12. 8. and Chap. 15. 13 28. signifying that a party justified by Christs bloud and exercising true repentance and the study of holinesse and new life is brought in againe into the right and fellowship of God and his people whatsoever his uncleannesse formerly hath been And thus hath the legall cleansing of this person brought us to the Evangelicall in Jesus Christ I. Sundry grounds of consolation to the Church and people of God 1. As Christ seemed clean divided and sundered from his Father from his Church but was not so his members often seem quite sundered from God and all comfort but are not and Ch. 6. 9. A godly man may be in such a streight as David was when thus he brake forth to Jonathan As the Lord liveth and as thy soul liveth there is but one step between me and death And yet when he can see no passage God makes a passage forth Hence may a Christian with Paul challenge all perills and dangers and contemne them as too weak to separate us from Christ Rom. 8. 39. yea in all things we are not onely conquerours but more than conquerours So was Christ in death and from under the grave more than a conquerour Let a Christian be slain it hinders him not from being a conquerour and what ever he may loose he looseth not the love of God who loveth him to the end whom he once loveth and therefore onely the sound Christian is in a sure estate If sorrow be for a night joy will returne in the morning after darkenesse as sure to see light As Jesus Christ keeps his headship and death cannot sever him quite so the members may be pinched yet not quite off but abide members still 2. As the speciall providence of God watched his own sonne that though he was in wicked hands that wanted no will yet they were kept from breaking one bone of him so doth the same providence watch over his members that howsoever the wicked of the world pinch and presse them yet the promise is made to them Psal. 34. 20. He keeps all their bones not one of them is broken that is without the will of our heavenly Father as Matth. 10. 29. Not an haire shall fall for the same providence watcheth the head and members This consideration is used by Christ to remove excessive fear of men If thou see thine enemies encrease as bees about thee ready to strike and sting Let thy waies please the Lord he can 1. turne their hearts to peace as Esaus to Jacob when he purposed his death and Labans to
is the same in both and the faith of believers the same in substance onely differing in the manner of exhibition and publication A man that superficially looks over the books of Moses and sees so great an heape of ceremonies and ordinances would wonder what the Lord meant to enjoyne so many and as reason would judge so needlesse institutions to his own people of which they can make nothing by cursory scarce by considerate reading and hence whereas the Jews were so superstitiously observant of the books of Moses as that they had at their fingers ends a great number not of the precepts onely but of the letters and pricks of every book and chapter Christians unlesse it be in point of history almost reject the books of Moses not for their credit and truth but for their utility and use as not touching them But to him that readeth and considereth will appear 1. How truely our Saviour affirmeth Joh. 5. 46. that Moses wrote of him partly by promises and prophecies and partly describing him in figures and shadowes so as had the Jewes believed Moses they had also believed in him but rejecting Moses not in the generall for generally they believed him and magnified him as their greatest Prophet but in the special prophecies and promises concerning the individual person of Christ therefore they could not believe in Jesus Christ. 2. How aptly and wisely the most wise God did accommodate himselfe to this people in loading them with so many burthensome ceremoniall constitutions and yet not one of them in vaine For 1. Consider the nature of the people it was rude and dull and needed corporall and externall elements and rudiments to help them Besides it was not onely naturally superstitious and addicted to idolatry but had lived some Centuries of yeares in Egypt and was infected with Egyptian rites And further they were now to go into the land of the Canaanites and were in danger to learn their fashions Deut. 4. 16. And therefore the Lord would prescribe to their whole life both in sacred and civill things abundance of Ceremonies whereby their senses should be exercised their faith excited their obedience preserved and themselves restrained from devising on their own heads or appointing to themselves any other worship or form of service than that of the Lords owne prescribing which should find them work enough and take up their minds sufficiently 2. If we look on the many kindes of rites and ordinances and compare them with the many ends which the Loâ—d had in ordaining them we shall conclude none of them were idle or superfluous For 1. God would have the glory of Christs Kingdome shadowed and his own religion gloriously propounded and reverently received not exposed to any contempt and therefore appoints the erection and sanctification of a stately Tabernacle with all the costly vessells and holy persons garments 2. He would traine up that people in piety and stirre up in their hearts an earnest sence of sinne and hunger after mercy and this he will do by appointing so many kinds of sacrifices and rites about them 3. He would frame them to purity and sanctimony of heart and life and will help them hereto by the many lavers purifications cleansings and sanctifications of which we have heard in part 4. He would nourish naturall love among his people and for this end appointes many feasts meat and drink offerings and many solemnities to appear and rejoyce before God 5. He would have them testifie their thankfullnesse for his great bounty and acknowledge themselves homagers as was fit And therefore ordaines a number of oblations first fruits tithes vowes first-born and many moe institutions to testifie their gratitude 6. Many of Gods great works must be held in their eyes and must not be suffered to slip out of memory And for this purpose served many of those institutions As Deut. 6. 20. when thy sonne shall aske thee in time to come c. For this end the Passeover must be yearely celebrated Exod. 12. 14. and Chap. 13. 14. So also the feast of Tabernacles Lev. 23. 42 43. 7 The Lord so ordered as the Jewes could not cast their eyes any way within doors or without but some shadow or other should meet them and preach unto them either Christ or some grace by Christ or some duty unto Christ. In the fields they had first fruites first borne of cattell In their houses the lintels must have the Law written In their bodies Circumcision was a teacher on their cloathes fringes If at their tables choyce of meats If on their children the first borne a type of Christ. So for times places and the rest But that we may propound to our selves some good order and familiar method in which we must bound our discourse We must know that all the holy things in the old Testament pointing at Christ were 1. Substantiall 2. Circumstantiall Substantiall are such as concern the parts and substance of Gods worship Circumstantiall are such as concerne some inferiour things about that worship The former may be referred to two heads 1. Sacraments 2. Sacrifices The difference In Sacraments we see God giving us all good things in Jesus Christ. In Sacrifices we present all our duty to God by Jesus Christ. Now for the Sacraments of the old and new Testament in generall we must in one word know that they are outward signes seales and confirmations of Gods word and promise of grace For the Lord knowing and tendering the weaknesse of man would informe him of his good will and pleasure two waies 1. He would speake to his minde and understanding by his word and promise 2. To his outward sences by externall signes and Sacraments called by some of the Fathers visible words He is not contented by his word to declare his will but also by Sacraments to witnesse and signe that word for our more full instruction If before the fall he covenanteth by his word life upon condition of works he addeth a twofold signe to the sences of Adam the tree of life and the tree of knowledge If after the fall he give a promise of the blessed seed Gen. 3. 15. he enjoyneth to Adam outward sacrifices and signes of that his Word If to antient believers before Christ he promise deliverance from sinne death and hell on condition of faith in the Messiah to come he sealeth up this promise by two standing Sacraments Circumcision and the Passeover If to believers of the new Testament he accomplish in his Sonne all those ancient promises and now preach salvation to all that believe in the name of Christ crucified dead buried raised ascended and sitting at the right hand of his Father as Joh. 3. 16. This promise he confirmeth with two Sacraments Baptisme and the Lords Supper as speciall seales of his grace Thus is the Lord still like himselfe in all ages and provideth fully for our direction and consolation for our strength and assurance in
as Christian Rechabites Jer. 35. esteem themselves strangers content themselves to dwell in tents ever ready to remove not distracting themselves in building houses or planting vineyards or seeking great things for themselves Hence was that commendable admonition of the ancient Church in the time of the Sacrament used in our Liturgy Lift up your hearts 2. We must eat the Lamb hastily hastning unto Christ the true Passeover and not insist in these Sacraments of ours which are still but as shadows of good things to come yet serving us through this our strange Countrey and speeding us into our own Canaan and Countrey and that with all expedition seeing that to be dissolved hence and to be with Christ is best of all Phil. 2. 23. 3. We must celebrate our Passeover with staves in our hands that is the doctrine of the Law and Gospel held in our hearts as a staffe to defend our selves in the right track and path of holy doctrine and holy conversation to repulse our adversaries that come out against us for it is the sword of the Spirit and to lean upon as a staffe in our weaknesse and wearinesse This staffe must not lie by us in our books but be held by us in our hands and hearts and be not in possession onely but in our daily use He hath no comfort of this Sacrament that hath not this staffe in his hand VI. As the Jewes in eating the Passeover must repeat and recite the memory of that great deliverance out of Egypt by a mighty and miraculous power so must we in our Sacrament commemorate and remember our great deliverance from hell and that spirituall Pharaoh wrought by the bloud of our Paschall lamb 1 Cor. 11. 26. so often as ye shall eat this bread and drink this cup ye shew the Lords death till he come And therefore it is very fit the Word and Sacrament should go together as the seal together with the deed and Indenture Hence those that are so devout at the Sacrament and neglect or despise the Word are meer hypocrites and ignorants their folly is like his that makes much of a seale but teares the Indenture all to pieces which onely can convey his inheritance unto him VII As the Jewes came together to eat the whole lamb so must we to receive whole Christ. Quest. When do we receive whole Christ Answ. First when we reverently receive the signes appointed by Christ according to his own institution Secondly when we receive faithfully the thing signified which is Christ and all his merits I. For the former 1. As it had been a great sinne for the Jewes to divide the lamb which God commanded to be eaten whole no lesse grievous a sinne is it in Popery to administer the bread without the cup of which Christ hath said expressely Drink ye all of this 2. As the Lamb was appointed to no other use by Moses but to be eaten so was the bread and wine in the Sacrament ordained to no other end by Christ but to be eat and drank all other holy use of them out of the action of the Sacrament is Idolatrous superstitious and unlawfull 3. As it had been a grievous sinne to reserve any of the lamb till the morning against so expresse a commandement appointing it to be wholly eaten so grievous a sinne is it to reserve the consecrated host as they foolishly call it either to boxe up or to hang up or to worship and adore it or pray unto it or carry it in procession or lift it up with both hands above the Priests head that it may be worshipped with divine and Idolatrous worship or yet if it be possible with more blasphemy to offer it upon an Altar as an unbloudy sacrifice for the sinnes of the quicke and dead which abolisheth at once the whole Priesthood of Christ. All which the Lord would prevent in this constitution that no part of the lamb must be reserved but if any were left it must be burnt with fire II. We eat the whole lamb when with the signes we receive the thing signified which is Christ and all his merits We must feed upon and digest whole Christ that is be united so straitly and undividedly to Jesus Christ as the meat which is changed into the same substance with our bodies and this by the faith of our hearts which so streightly knits us to Christ as a marriage bonde and he becomes a perfect nourishment to us unto eternall life Neither could our Lord fitlier expresse this straite union than by feeding and eating seeing there cannot be astraiter union in nature than between the thing nourishing and nourished Question What may I doe thus to receive the whole Lamb Answ. 1. Come hungry in sence of the want of faith and desire of supply 2. Labour to feele the sweetnesse of Christ take heed of despising this sweet Manna Let not the hunger of the Onyons garlick and flesh-pots of Egypt thrust down the desire of this Manna which comes down from heaven to which the other Mannah was not halfe so sweet 3. Thinke it not enough to eat the flesh of Christ Sacramentally if not spiritually Conceive what a fearfull delusion it is to eat the Sacrament of the flesh of Christ in the Supper and not eat the flesh of Christ by the Sacrament Thou hast been at the Supper of the Lord but hast not tasted of his Supper CHAP. XX. The Pillar of Cloud and Fire a type OF the ordinary Sacraments of the Jewes pointing at Christ we have spoken Now of the extraordinary Of these some are answerable to the Jewes circumcision and our Baptisme As 1. the Pillar of Cloud 2. The red Sea Some to the Jewes Passeover and our Supper As 1. Mannah from Heaven 2. Water out of the rock The ground of this distinction we have in 1 Cor. 10. 2 3. where the Apostle leads us by the hand to the distinct consideration of these Sacraments First of the Pillar of Cloud and fire under which the Fathers of the old Testament were baptised When the Lord in his wise providence appointed to lead the children of Israel for the space of fourty years through a drie uncouth and terrible wildernesse himselfe undertooke to be their guide and for their certaine direction in their way appointed them this visible signe of his presence for their motion or station by night or by day through all their pilgrimage concerning this Cloud let us enquire 1. Of the kind 2. Of the difference between it and other clouds 3. Of the use of this cloudy Pillar 4. How a type of Christ. 1. Quest. What kind of Cloud was this Answ. Not naturall but supernaturall and miraculous yea one of the four great miracles that the Lord continued all the while of their Journey which was fourty yeares Those four great miracles were 1. The not swelling of their feet Deut. 8. 4. 2. Their aparrells not wearing or not waxing old Deut. 8.
meanes of which being offered unto them they wilfully tread under foot turning all the grace of Christ to their deeper damnation 3. As the same Pillar of cloud and fire Christ is the guide of all the Israel of God whom we must follow in all our journey through our wildernesse both in the rules of his holy doctrine and also of his blessed example Therefore himselfe saith Matth. 11. 29. follow me as they were to follow that cloud for that was but a type of this leading us unto our Canaan 4. As that same Pillar of cloud and fire Jesus Christ protecteth his Church from all enemies He steps between the Camps of Israelites and Egyptians becoming their sure defence Psal. 18. 1 2. This Pillar shall never rest till the dead bodies of the Egyptians and enemies become a spoile and spectacle to his people V. In the infallible instruction of it it typified Christ. For as the Lord spake to Moses out of the cloudy Pillar when it descended on the Tabernacle and delivered his Oracles in it Exod. 33. 9. So Jesus Christ alone is the cloudy Pillar by whom the Lord delivers to us his whole counsell concerning our happy passage through this our wilderness to that blessed Canaan the happy rest of all the Saints And as they must hear and obey absolutely those Oracles so we are commanded to hear him Mat. 17. 5. Application followes I. Is Christ the Pillar Here is comfort for the people of God who shall want no good things but this Pillar of cloud and fire shall supply it For I. The Cloud was a generall guide for all and every particular of Gods people Isa. 4. 5 6. The cloud was every where seen and Christ is every where present to be seen and found in his Church Wheresoever two or three are gathered together in my name there am I in the middest of them Matth. 18. 20. Jer. 51. 5. Israel hath been no widow II. The Cloud was an unerring guide because the Lord went in the Cloud so that except the Lord could mislead them they must needs go aright Jesus Christ is the way as well as the truth follow him in the direction of his word in the motions of his spirit agreeing thereto in his blessed example both in doing and suffering walk as he did and as be passed by his Crosse to the Crown so shall he lead thee through this wildernesse to that Canaan and rest to which he hath gone before to take thee in III. As the Cloud was a safe guide and a covering cloud so is Jesus Christ the vaile and cover of his Church When the Pharaoh of hell pursues us at heels and is even ready to snatch us back into eternall slavery now this Angell of the Covenant interposeth himselfe to defend us and steppeth between us and dangers This Cloud of Gods protection seem it never so farre off is the sure wall and defence of the Church the strongest munition and will not suffer the Egyptian armies to come near the Israelites to hurt or destroy them but onely to exercise them drive them more hastily to God for safety and to Canaan for rest This is a sure comfort when we know that all the enemies of grace Papists apostates recusants drunkards scorners and atheists reach at us to hurt and hinder us in our way this cloud shall make them further us IV. The Cloud was a powerfull guide strengthning Israel weakning and discomforting all the power of Egypt powerfully and miraculously opening the red sea for a passage to the one and shutting it for the others perdition Our Lord Jesus is a potent guide the Michael and Captain of Gods Armies getting himself a name upon Pharaoh and his forces discomfiting and destroying all adversary power of our salvation perfectly conquering for us all the powers of darknesse and triumphing upon all the externall enemies that pursue his people and making them the dust of his footstool Besides that this cloud powerfully opens the red sea and makes a way for the Saints through a sea of afflictions Oh the sweet comfort hence both in the view of the trouble of the Church in generall beset with so many huge armies of Antichrist and his adherents as also in sence of our own particular tryals Both whole and parts are under this powerfull cloud V. The Cloud was a comfortable guide a cooling covering Cloud Jesus Christ is the well yea and sea of consolation without whom is nothing but scorching heat which would burn up and consume the Church But he cools the fire of his Fathers wrath for us he cools the fiery darts of Satans temptations and quencheth them in us he refresheth and cheareth us in the sunne of persecution and afflictions which Satan and his instruments kindle against us he is our onely shadow for the heat and a cover for the storm and for the rain Isai. 4. 6. Now therefore get to him by prayer faith and repentance VI. The Cloud was a patient and respective guide It waited all their necessities it rested that they might rest it moved slowly according to their pace it stayed for them till they had ground their Manna and baked it till they had eaten and refreshed themselves till they had offered sacrifices and whatsoever was necessary to be done it waited for them Oh what a patient and respective Lord have we who not onely waits on our necessities but beares all our needs and weaknesses on himself not onely beares with our infirmities but beares them on himself and helpes them in us He stretcheth his hands all day long waiting for our return He knows our mould and weaknesse and covers it with his own strength and righteousnesse He would be in all things like us that he might in all things help us VII The Cloud was a constant guide The Lord never took away his Pillar by day nor by night from before the people Exod. 13. 22. not all their journey till they came into Canaan Jesus Christ is constant to his Church never leaves it without light and direction without comfort and consolation without safety and protection Nay he not onely leads and covers them in this wildernesse but never failes them no not in the land of their rest That cloud which now is like the cloud which Elias saw like the bignesse of an hand then shall cover or rather fill the whole heavens II. Here is a ground of confidence and security in the greatest perils What a marvellous thing is it that a Pillar of fire should sit upon the Tabernacle and not burn it What a strange thing that a Pillar of fire must cool the Israelites and save them from fire So shall all fires kindled and all extream dangers threatned against the Church tend to the saving and comforting of it For 1. God never kindles a fire to consume his Church but as the Pillar of fire to enlighten it and direct it to Canaan 2. The Church is that bush which burnes with
safe and sound 4. When they did see themselves by the benefit of the Red Sea freed from Pharaohs servitude how easily might they gather that by the bloud of Christ every believer of Jewes and Gentiles are freed from the slavery of hellish Pharaoh and all his Armies of sinnes and corruptions And when they did see how the Egyptians once dead and slain could hurt them no more how could they but gather that all the armies of sin once remitted and buried in the death of Christ can no more rise up to condemnation than a drowned Egyptian to drown an Israelite I. To note the mighty power of God who can still and over-master the mighty raging of the Sea which we see here in that its water dry land sands and shoare observe the providence of God and serve for his peoples safety Israel saw the mighty power of God herein Exod. 14. 31. Let us also behold the glory of God herein and fear before him as they did Let not us be more senseless than the senselesse creatures but hear his voice runne out of our own nature to observe his voice sounding in the Scriptures and Ministry of the Gospel II. To see and consider the state of the Church and people of God Canaan whither they goe is a fine and fertile countrey but the way is asperous and dangerous They are still as it were in the bottome of the sea enemies implacable at their heeles in infinite numbers Seas of waters dreadful to behold on both hands yea rising over their heads as mountaines threatning to fall over them and after a deep sea a terrible wildernesse takes them in which is no meanes for meat drink nor cloath A man would think no man could deal so with his children and yet Gods wisdom sees this the fittest way to Canaan He sees how 1. Every small content glewes us to our Egypt 2 What sluggs we are in the way farther than we are chased out 3. How little we care for dependance on himself when we are full of naturall comforts 4. That Canaan is so rich a land as is worthy all our labour and suffering Apply this note to awake thee out of thy ease and carnall slumber If thy way be so easie and pleasing to flesh sure it leads not to Canaan suspect it The Israelites going into Egypt had no enemies nor troubles meeting them but going into Canaan they had nothing else Strait is the way that leads to life and all the way to heaven is strowed with crosses Apply it also to secure thee in thy troubles Art thou in a deep danger or sorrow like the bottome of the sea It is no worse with thee than with the rest of the people of God No affliction overtakes thee but the same hath befaln the Saints in the world Hold on to Canaan and all is safe Canaan is worth all Happy thou if thou canst get to Canaan though thy passage be through the bottome of the sea III. To observe what a many comforts this great work of God will load us withal that are willing to carry them away For. I. The Lord in strange and unwonted dangers can work new and unwonted remedies for his children As we heard before that fire shall not burn them so here the Sea at his word of restraint shall not drown them He can make a wall of water more strong for them than a wall of Adamant yea himself according to their need will be to them either a wall of fire or water II. What danger can prevail against the Church if all these dangers on all hands above them below them afore them behind them at once cannot sinke them No All the gates of hell cannot prevail against it Every main affliction is like a main Red Sea which threatens to swallow us up but it shall in the issue onely preserve the Church What we have most cause to fear the Lord maketh most helpful and soveraign The very raging Sea rather than they shall perish shall open her lap as a tender mother to recieve them from the rage of Pharaoh and his pursuing army Nay the land of Goshen shall not be half so bountiful to them as these waters which gave them freedome victory and the spoiles and riches remaining upon the dead bodies of their enemies III. How unweariably the Lord sets himself to overcome all difficulties for his servants What had it been to have passed the oppressours of Egypt and to have been swallowed up of the sea Therefore he makes a new way where never any way lay before in the bottome of the Sea Afterwards he makes a dry and barren wildernesse comfortable to them dryes up Jordan as strangely for their passage gives them a daily harvest of Manna from heaven breaks a Rock to give them water and happily in time finisheth their long and tedious journey Even so the godly going out of Egypt departing from the kingdome of the devill and hastning out of the world towards heaven come presently into a deep sea not pursued onely by the fury of tyrants and enemies but every where threatned with dangers wants and death it self yet the Lord breakes for them one toyle after another and happily guides them through a deep sea of miseries and never leaves them till they recover the shoare and arrive safely at the haven of salvation where their songs shall be louder than their cryes were and a mighty deliverance shall swallow up all their danger IV. Here is comfort against the fear of enemies 1. Spiritual enemies For here we have both a confirmation and resemblance of the eternal delivery of the Church from the tyranny of the hellish Pharaoh which in spight of him is led through a sea of tribulation every where ready to overwhelme it into the promised rest of everlasting life Again we see here our sinnes also cast into and drowned in the bottome of the Red Sea Mic. 7. 19. These are the strongest and fiercest enemies that pursued us to death but these our furious sinnes as so many Egyptians are drowned in the sea of Christs bloud and extinct in the waters of Baptisme Aug. Psal. 113. 2. Temporal enemies How can the Egyptians hope to stand before Israel to whom the waters give way so strangely The enemy shall find the same sea a wall and a well a safety and a death Let enemies look here as the heathen did and let their hearts faint as theirs to see God make the Sea a wall a lane yea a lap for his people Let them behold the ordinary work of God who commonly joynes the salvation of his Church with the destruction of the enemies So for Mordecaies advancement and the Churches deliverance Haman must be hanged and his posterity destroyed as in a ballance if one scoal goes up down goes the other IV. The godly to partake of these comforts must learn 1. To labour for increase of faith for by faith they passed thorough the Red Sea Heb. 11. 29.
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 six severall advancements 1. That Manna had no life in it self but this hath Joh 5. 26. As the Father hath life in himself so hath he given to the Sonne to have life in himself Joh. 6. 35. I am that bread of life 2. That Manna not having life in it self cannot give to others what it self hath not it could onely preserve life given of God But this can convey and give life to others John 6. 33. The bread of God is he which cometh down from heaven and giveth life unto the world 3. That Manna preserved onely natural and temporal life as other bread but this preserves spiritual and eternal life in the soul and inward man 4. That Manna could not preserve this temporal life for ever Joh. 6. 49. Your fathers did eat Manna in the wildernesse and are dead nay it could not keep them from hunger above one day to an end But this bread once tasted makes a man live for ever he shall not die ver 50. yea he shall never hunger more verse 35. 5. If a man were dead that Manna could not raise him again to life but this raiseth dead to life as Lazarus which all the food physick and meanes on earth cannot doe Joh. 11. 25. He that believeth in me though he were dead yet shall he live 6. That Manna did corrupt it melted daily when the Sun arose it lasted not beyond a day it continued not beyond the wildernesse and that small portion which the Lord reserved in the Holies 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 fear of danger nor onely lasts in this journey through our wildernesse but is the sweetest and most delicious in our Canaan when he shall be food physick raiment delight and all in all to all the Saints and sonnes of God Sect. IV. Now to Application I. To note God in four things 1. Patience and love 2. Watchfulnesse and care 3. Bountifulnesse and beneficence 4. Wisedome and judgement And all these to his Church both Jewish and Christian and to all the Israel of God Legal and Evangelical Every one of these affordeth us special matter of instruction I. His grace and patience appears in the time of his giving both the typical and the true Manna from heaven Then he pleased to give the Manna to Israel 1. When Israel had great need of Gods help and had no power to help themselves when they were even ready to starve Even so when the Church was in extream need of Christ and altogether helplesse in her self 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 look for nothing but fire from heaven he 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 he will still the frowardnesse of his first-born rather with the breast than with the rod Even so when by our hateful sinnes of many sorts we 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 than the honey comb which one gift sweetneth all blessings which else had been 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 deal thus with his enemy but he that hath an Ocean of mercy Which the same Apostle in the same Chapter ver 8. leadeth us unto where he magnifieth and heightneth Gods love unto us that while we were yet sinners Christ died for us yea while we were yet enemies ver 10. he sent us this Manna by whom he reconciled himself unto us Let this consideration be of use 1. To stir up in us a fervent love of God who loved us with a pittifull love when we were in so pitifull a case as also with so seasonable love when our extream 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 contain 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 Mat. 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 he please to reserve love for us while we 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 be and how constant For doth he not cast us off when we are enemies and deserve hatred and will he ever cast off those whom he thus loveth This love shall be stronger than 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 sleep ever watchfull 2. Because he is a tender father and Israel is his son and first born A carefull father is waking for his childes good while it sleeps and takes no care In like manner hath this watchful eye kept it self waking from the beginning of the world till this day How did it watch over Abraham and all his believing posterity whilest he and we were all in the night of sin and death And whilest we were in a dead sleep how carefully did he 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.