the Nations to the end of the world And so Paul Rom. 15. 9. interprets it of the calling of the Gentiles For David could not doe this literally and in person among whom he never dwelt nor came but onely in him whose type he was V. David was a type of Christ in respect of Christ his propheticall and Priestly office 1. David by his sweet musick allayes Sauls madnesse 1. Sam. 16. 23. Christ by the sweet voyce of the Gospell stills the evill spirits which molest and vexe men and gives them peace and quietnesse in mind and conscience And in the dayes of his flesh how he sought to cure and allay the spirituall madnesse of the wicked Scribes and Pharisees against him is plaine in the story 2. David brings back the Arke to his right place 2. Sam. 6. So did Christ the truth of Gods Law obscured by the false glosses of Scribes and Pharisees and reduced the true sense and meaning of it And freed his Church signified by the Arke from the spirituall thraldome and captivity of the Law 3. David builds an Altar in the grounds of a stranger 2. Sam. 24. 24 namely Araunah the Jebusite The true David builds up a Church among the Gentiles and sets up Gods worship among them that were strangers from the Covenant 4. David offers a sacrifice and the Lord accepts it sending fire from heaven to consume it 2. Sam. 24. 25. Christ offers the most acceptable sacrifice that every was in which both Davids and all ours must be accepted and in which alone the Lord smels a savour of rest I. As the spirit of God came on David after his anoynting 1. Sam. 16. 13 So did it on our true David after his baptizing to fit them to their waighty offices Learne 1. That he that is not fitted and furnished with gifts of the spirit in some measure and attempteth any office in the Church or commonwealth is not called by God whose wisdome will not send a blind man for a seer nor a dumb man on his message or errand Would a man know whether hee have received of this spirit for his office A note is when God stirres up his will in that office to performe all the desire of God Isa. 44. 28 he saith to Cyrus Thou art my shepheard thou shalt performe all my desire The Magistrate is a shepheard he must doe in judgement what God himselfe would doe in repressing vice and cherishing religion else the spirit who is not contrary to himselfe leads him not The Minister is a shepheard hee must speake nothing but what God would speake for the incouraging of grace and disgrace of sinne and sinners God speaks peace to his people and feeds the impenitent with judgement and he that in his ministery doth speake sweetly to wicked men and broacheth a vessell of gall and wormewood for godly men to drinke is not sent by God on that errand hee crosseth the spirit which hee pretendeth 2. Art thou a private Christian see that the same spirit rest on thee and that thou hast received of the same anoynting For 1. he that hath not the spirit is none of Christs and 2. what is it to us that the spirit rest and light upon Christ if he should determine all his fruits and graces upon him But in that the sweete oyntment and Balsame poured upon the head of our high Priest runnes downe to the skirt of his garment that is to the lowest member of his Church Psa 133. 2 hence are we sweetly and admirably refreshed Findest thou emptinesse or want of grace fly to this fulnesse but observe the diverse manner To the head is given the spirit in all fulnesse to us members of that fulnesse Ioh. 1. 16. To him beyond all measure to us according to measure II. That Jesus Christ is the right and undoubted King of his Church of whom David was but a shadow And it will be worth our labour to enquire how farre the truth exceeds the type 1. For originall Davids kingdome and all other Kings and kingdomes are mediately from men either from some meane family as Jshais or some greater house in some corner of the earth But the kingdome of Christ is immediatly and unchangeably from heaven Dan. 2. 44. the God of heaven shall raise up a kingdome that is immediately for mediatly all kingdomes Kings and power is from him 2. In respect of unction All they are annoynted 1. by men 2. with materiall oyle 3. to be temporary Saviours 4. from temporary dangers But Christs annoynting was by the Spirit of God with more divine and excellent oyle above all his fellowes Psal. 45. 7. that he might be a spirituall and eternall Saviour a Jesus saving his people from their sinnes and such spirituall evills as pertaine to the life to come 3. Their titles are stately and glorious David as an Angell of God as the woman of Tekoah said so Caesar Augustus Charles the great Constantine Alexander the great to set out their glory But all these are nothing to the true and undoubted title of Jesus Christ who is King of Kings and Lord of Lords Rev. 19. 16. And if this were too little he hath another for he is God and man in one Person our Immanuel a style too high for Pope or Potentate for men or Angels Isay 7. 14. 4. Their Scepters are of metal gold or silver which they hold in their hands and by them they save or slay innocent or nocent But his Scepter is but verball which he holds in his mouth the word and breath of his mouth more pure then the gold of Ophir more potent then all the Scepters of all Kings put together By this he slayes the wicked Hos. 6. 5. I slew them with the word of my mouth 2. Thes. 2. 8. he shall slay that wicked man of sinne with the breath of his mouth Other Kings by their Scepters can kill men but cannot make them alive againe when they have done but Christ by his word can quicken and make alive dead soules and bodies They by theirs can be dreadfull to men Christ by his drives backe devils diseases death and all adversary power 5. In port and state 1. Their banners and ensignes expresse their noble acts and the honourable exployts of them and their progenitors which are glorious in the eyes of men Christs banner for his kingdome of grace is his Crosse or rather the Gospell a doctrine of the Crosse to the world foolishnesse or basenesse but in his kingdome of glory the signe of the sonne of man that is such glory and power as agrees to none else 2. Their servants and attendants must be rich stately noble and the sonnes of great Princes must be nearest to attend them Christ Jesus in contempt of what the world admireth will have his servants poore meeke lowly not such lofty Lords as so farre excell the Emperour in worldly glory as the Sunne
interest in the death of Christ as also that Christ did not onely deliver himselfe to death for us as this Ram but also giveth himselfe to feed us to eternall life Iohn 6. 55. My flesh is meate indeed 3. It must be heaved up before the Lord aud shaken too and fro every way ver 26. Signifying 1. The lifting up and heaving of Christ upon the Crosse. 2. The heaving up of our hearts in thankfulnesse to God for so great benefits 3. That the merits of Christ our true sacrifice and benefits of his death should by the preaching and publication of the Gospell be spred abroad into all corners of the world as that sacrifice was shaken every way East West North and South 4. This sacrifice must alwayes be offered up with cakes of unleavened bread tempred with oyle ver 23. Signifying 1. the most perfect purity of Christs life and doctrine without all leaven of sinne 2. That Priest and people must in service to God lay aside all leaven of maliciousnesse 3. The oyle notes the soft and loving kindnesse of God and Iesus Christ chearing and suppling the conscience by the sweet meditation of it as also how joyfully and gladly we ought to serve the Lord and with cheerefulnesse present before him all the parts of his worship Note hence as the eare hands and feete of the high Priest must be touched with blood before he attempt any part of his office so our care must be that all our parts all our actions and affections bee touched and purged with the blood of Christ. So David Psal. 51. 2. Wash me throughly Reason 2. Because sinne hath defiled the whole man all his parts all his actions all within him all without him 2. This foulenesse sticks so fast as it is no easie matter to bee cleansed Nothing in the world can fetch out this soile but the blood of Christ. Not all the water in the sea nor all the holy water in the Sea of Rome can wash away one sinne 3. All thou doest or performest depends upon the merit of this blood and dignity of this person and passion for acceptance The knowledge of thy duty must be sprinkled with this blood for that is signified by the eare The undertaking of duty by the hand The progresse and perseverance in it by the foot All must bee presented in him and by him and finde grace and acceptance If I wash thee not thou hast no part in me Qu. How may I know that the blood of Christ hath touched and purged me Ans. 1. It is not enough that Christs blood be shed but it must also be sprinkled If thou contentest not thy selfe that Christ hath died for all but seest how necessary it is to apply it to thy self 2 If thou hast an hand to lay hold on Christs blood and besprinkle thy selfe with it A man washeth his face with his hand This hand is faith which takes up the blood of Christ and applyes it to ones selfe as did Paul who dyed for me 3. If it wash the whole man within and without which no other blood could do The blood of sacrifices under the Law could not sanctifie the conscience but onely the outside Heb. 9. 9. but this can and must purge the conscience from dead workes ver 14. And under conscience is contained the whole innerman purged by the merit of his satisfying blood and by his spirit renewing our nature And for the outward man 1. If thy right eare bee touched thou hast the hearing eare rightly to heare the word of God Thou hearest to learne for to hearken is better then the fat of Rammes 2. If thy right hand be touched that thou art an active Christian not an hearer onely of the word but a doer and unto knowledge of the doctrine of faith joynest obedience of faith thou keepest the faith working as knowing that obedience is better then sacrifice thou darest not doe what seemes good to thy selfe or is right in thy owne eyes but what is rightly ruled by Gods word for that is the right hand touched 3. If thy right foot be touched that thou walkest in the right way with a right foot not making crooked pathes to thy feet but ordering thy conversation aright And all this with right ends and affections the feet of the soule laying aside all sinister ends and intentions in all thy obedience and directing all to the honour of the true Aaron and high Priest Jesus Christ. 4. If thou findest the effects of Christs blood sprinckled 1. Pacification of conscience for this blood speakes better things then Abels for us and in us for us to God by intercession in us by perswasion that the Lord looking on the blood of Christ rests wholly on it as a full satisfaction for all our sinnes for this is the end of shedding remission of sinnes Mat. 26. 28 therefore of sprinkling 2. Daily sanctification through this sprinckling 1 Pet. 1. 2. For out of the side of Christ issues water as wel as blood the one redeeming from condemnation the other froÌ„ vaine conversation the one purgeth froÌ„ the death of works the other from dead works themselves The sprinkling of this blood admits not security or idlenesse and carelesnesse nor suffers a man to sinne against this blood by impenitency unbeleefe despising of grace horrible swearing and foule lusts But makes the Christian truely noble as one now descended of the blood of Christ scorning the base and foule courses he formerly affected Find these markes and comfort thy selfe thou art sprinkled with Christs blood Thy whole course is sanctified all thy hearing all thy obedience be it never so weake in it selfe bee thy unworthinesse never so great it shall bee no barre to thine acceptance with God for every thing sprinkled with this precious blood is sweetned and accepted Sect. III. III. The third thing in the deputation of the Priest to his office is his apparrell appointed by God and called holy garments glorious and beautifull farre differing from all other mens And they signified 1. The function to be glorious and excellent 2. The fitnesse of their persons to that office 3. The glory of the true high Priest Jesus Christ of whom Aaron was but a figure For all the glistering shew of these Priestly garments set forth the more the Angelicall brightnesse of all the vertues which should shine in Jesus Christ. The Priestly garments appointed by God were tenne in number of which â—oure belonged to the inferiour Priests Exod. 28. 40. 42. 1. A linnen garment Which signified the white garment of CHRISTS righteousnesse and innocency which they were to appeare in before the Lord if they would be acceptable in their persons or duties Noting to us by the way that every godly Minister weares a white linnen garment not woven and made by men but by God not without him but within him not a shadow or ceremony but the substance and truth to which all
the blood of this red cow he leads us to the blood of Christ saying If the blood of bulls and goats and the ashes of an heifer sprinkling them that are uncleane sanctifieth as touching the purifying of the flesh how much more shall the blood of Christ purge your conscience from dead workes wherein he not onely compareth but infinitely advanceth the truth above the type For 1. that was symbolicall and figurative this spirituall and substantiall 2. that was externall and temporary this internall and eternall 3. that onely a purifying of the flesh this of the Spirit and conscience 4. that cleansed from legall and bodily pollution this from morall called dead works 1. because they proceed from death of sinne 2. because they lead to eternall death For the explaining of this ordinance consider foure things 1. whence the Cow must be 2. the properties or qualities 3. the actions about her 4. the use and end of it I. All the congregation must bring an heifer to Moses out of the heard 1. All the congregation for not one in the congregation but needs a meanes of purging 2. This meanes must be a Cow not an Oxe or Bull. The imbecillity of the sexe noteth the great humility of our Lord Jesus who being the mighty Lion of the tribe of Judah would so abase and weaken himselfe for our sakes 3. They must take her from the heard so our cleanser must be taken from among our selves being true and perfect man taking our nature and our flesh yea our infirmities as the weak sexe importeth in all things save sinne like unto us II. The properties required in this Cow are foure 1. She must be an heifer in her youth and strength Christ offers himselfe and must be taken for a sacrifice in the flower of his strength at three and thirty yeares He offers his best gifts and dyes in his strength and so his offering was more free and acceptable And wee also should offer up our youth strength best times and gifts to Jesus Christ who offered himselfe in his best strength to death for us 2. The Cow must be red Signifying 1. the truth of Christs humane nature being of the same red earth that the first Adams body was 2. the grievousnesse of sinne which he was to undertake and the scarlet staine of it 3. the bitter and bloody passion of Christ and his cruell death The red skin of the Cow resembled the red garments of Christ all besprinkled 1. With his owne blood 2. with the blood of his conquered enemies 3. presented unto his father like the coat of Ioseph all stained with blood 3. The Cow must be without spot or blemish to signifie the purity of our Lord Iesus in whom was never any spot or staine of sinne Though he was contented to be counted a sinner yet he was no sinner And though he had sinne on himselfe he had none in himselfe as the Cow was slain for sin not being sinfull Christ was ruddy through his passion yet most white and spotlesse by his most perfect and absolute righteousnesse She must be without yoke on which never yoke came signifying 1. that Christ not necessarily but voluntarily tooke our nature that he might free us from our yoke 2. his absolute freedome from all the yoke of sinne farther then he voluntarily undertooke the burthen of it 3. that he was never subject to the yoke of humane precepts and commandement being the Law-giver to prescribe Lawes to all not to receive Lawes from any 4. that none could compell him to suffer for sinne but his whole obedience active and passive was a freewill offering hee having power to lay downe his life and to take it up againe 5. he was more free from the yoke then any red heifer could be She indeed must be free in her selfe he not onely free in himselfe but he must free all beleevers from the yoke whom the sonne sets free they are free indeed III. The actions about the Cow were five ver 5. 1. Action 1. The congregation must deliver the Cow to be slaine so was Christ delivered to be slaine by the whole body of the Iews 2. She must not be delivered to Aaron but to Eleazer his successor signifying that the death of Christ serveth all the successions and ages of the Church and must be taught by the ministers of all ages 2. Action She must be led out of the Camp and there burnt whole to ashes her skin flesh blood and dung ver 5. Signifying 1. that Christ must be led out of the gate of Ierusalem to suffer Heb. 13. and there 2. must be crucified by which he was made a whole burnt offering 3. that whole Christ is our comfort his flesh our meate his blood our drinke yea the very base dung of those contumelies cast upon him were a part of his sacrifice offered up in the fire of his passion for us to sweeten and sanctifie ours 3. Action Eleazer must take of the blood with his finger and sprinkle towards the foreside of the Tabernacle of the assembly seven times ver 4. Signifying 1. the purging of us by the blood of Christ sprinkled on the conscience 2. that Christs death profits none to whom it is not specially applyed for the Cowes blood must be not shed onely but sprinkled 3. that onely the people and congregation of God have benefit of the death and blood of Christ for it was sprinkled directly before the Tabernacle 4. the seven times sprinkling noteth 1. that that one oblation hath vertue and merit enough 2. the perfection of justification 3. the need of often application of Christs death 4. the duration of it to all ages 4. Action She must bee burnt with Cedar wood scarlet lace and hysope all which must be cast into the fire with her ver 6. signifying 1. three things in Christ. 1. the Cedar of uncorrupt life 2. the scarlet of fervent love to mankinde 3. the hysope of savoury obedience in all things to his father all which were in all his sufferings and fire of his passion sweetning it 2. they noted three things arising from Christs sufferings 1. immortality signified by the Cedar which is not subject to putrefaction 2. the scarlet the merit of his blood applyed to justification 3. the hysope of mortification healing our corruptions as hysope hath an healing quality All these three properly arise from the passion of Christ. 5. Action A cleane person must gather the ashes of the heifer and lay them without the Campe in a clean place ver 9. signifying 1. the buriall of Christ in a cleane and new tombe wherein never man lay a cleane place never used before 2. that the merit of Christs death is ever laid before God in the highest and holiest heavens 3. the Christians account of Christs merit and passion who layeth them up as his chiefe treasure in the cleane place of a pure heart and conscience an onely fit closet to keep the mystery
and poyson so the devill casts out nothing but virulent words against God and his Saints and spewes out after the Church a flood of poyson to drowne her How hee blasphemed Iob how he is the accuser of the brethren how of the head Christ himselfe the Scripture declares Fiftly as a serpent is cursed above all beasts so is the devill The first cursed creature in the world was this serpent and hath ever since remained the cursed head of all cursed rebells and wicked ones to whose custody and condemnation they shall all be gathered in the last day Mat. 25. 41. goe ye cursed c. 2. Why called fiery serpents Answ. 1. From their colour Through abundance of poison they had a shining and glistring skinne and they seemed as if they had been made of fire A resemblance wee have in our snakes that seeme to shine and sparkle against the Sunne 2. From their effect For with their sting they infused such poison into the bodies of the Israelites as stirred up in them an outragious heat and fire Now these diseases are most painfull and so tormentfull as if a wild-fire were in the bowels feeding upon the bones marrow and members 3. From their end First because they were appointed by God and after a sort inflamed and kindled with desire of revenge of the Lords wrongs and they so fiercely assaulted the Israelites as if a raging and devouring fire had seased upon them which no way they could avoid Secondly that in their punishment they might bee admonished both what a fearefull fire of Gods wrath they had kindled by their sin against themselves as also that they had deserved a more fearefull fire in hell to seize upon their whole man everlastingly 3. Why stinging serpents Answ. To imply unto us First that sinne is the sting of this old serpent even a poisoned sting that hee hath thrust into all mankind But with this difference in that this poison is farre more generall and the wounds infinitely more mischievous then were those of the fiery serpents For 1. They stung a few Israelites but not all but this serpent hath stung all mankind none excepted 2. They stung the bodies onely but these soules and bodies also 3. They stung one part of the body this serpent all parts and whole man 4. They to a temporall death this to an eternall Secondly to imply that sinne is the sting of a fiery serpent 1. Set on fire with wrath and cruelty and desire to poison and destroy us Revel 12. 17. 2. Setting on us with fiery darts For so his temptations are called Ephes. 6. 16. for three reasons 1. From the manner and custome of souldiers in times past which cast poisoned darts the poison of which inflamed the wounded bodies and made the wounds incurable As now many out of desperate malice poison their weapons and bullets to make sure with their enemy So doth Satan by all meanes poison his darts to speed the Christians soule 2. Because as fiery darts they inflame and kindle in the heart all manner of burning lusts and sinnes one of them being but as a sparke or firebrand to kindle another 3. Because they leave for most part a cauterized and seared conscience behind them as if they were burnt with an hot iron which makes the sinner stung senslesse of his wound Whence is another miserable difference betweene the stung Israelite and the stung sinner The former was alwayes felt with griefe and paine but this often not felt and so more desperate Thirdly the effect of this stinging was death in many And so the effect of sinne is death in all The stung Israelite had death in his bosome and no other could be expected so the guilty sinner is stung to death In his nature is every man the sonne of death and can expect nothing but death every moment And as the stung person in the wildernesse had no meanes in himselfe nor from others to avoid either the serpent or death from it till God appointed them the brazen serpent So the poore sinner was destitute of all helpe in himselfe and others till the Lord appointed Jesus Christ the promised seed to breake the serpents head There is given no name else whereby we must be saved Act. 4. 12. First note hence how deceitfull are the pleasures of sinne It is as a sweet poison Iob 20. 12. sweet in the mouth but poison in the bowels What wise man would drink a draught of poison for the sweet taste of it Wicked men hold sinne as a sweet morsell but sower sauce followes it Secondly what little cause we have to love our sinnes for that is to love our owne bane Prov. 8. 35. Hee that sinneth against mee hurteth his owne soule and all that hate mee loue death No sinne but the more pleasing the more poisoning the more delicate the more deadly Sinne never so much disguised never the lesse deadly Thirdly that sinners are but dead men while they live 1. Tim. 5. 6. An Israelite stung was but a dead man So although the reasonable soule in a sinner makes him a man yet the want of the Spirit of grace makes him a dead man Death waits upon sinne as the wages on the worke and hell upon death that comes before repentance Fourthly A foole hee is that makes a mocke of sinne Who would play with a deadly serpent or make a jest of his owne death or drink up the poison of a serpent in merriment or cast darts firebrands about him to burne himselfe and others and say Am I not in sport See Prov. 26. 18. and 10. 23. and 14. 9. Oh that wee could discerne our wounds as sensibly as we are certainly stung It would make us runne to God and get Moses to goe to God for us and pray that these serpents and painfull wounds might be removed If wee saw death as present and as ghastly in our sins as Israel did in their stinging we would hasten our repentance and seeke after meanes of cure Sect. II. The remedy is First prescribed Num. 21. 8. Secondly applied vers 9. Thirdly in the same verse is the effect they recovered and lived So then in the remedy are I. ordination 2. application 3. sanation or cure 1. The appointing hath First the person appointing which was God himselfe who devised it and prescribed it to Moses for God will save onely in his owne meanes So God himselfe so loved the world that hee gave his onely begotten Sonne c. Ioh. 3. 16. This way of remedy and cure could bee no devise of man nor Angel For 1. The Angels stand still admiring and amazed at it 1. Pet. 1. 12. 2. Men without a superiour teacher cannot conceive it 1. Cor. 2. 14. much lesse invent it Secondly the thing appointed a serpent of brasse resembling Christ in the matter and the forme 1. The matter was of brasse not gold for five reasons 1. God ties not himselfe
But we are sure of better meanes or better things without meanes in the hope and expectation of which we must persevere in the faith and walke in hope through our wildernesse The fruits of that good land will be worth all our labour 6. Ioshua brings none into the land but conquerours and divides the land to a conquering people So our Ioshua gives the land onely to him that overcommeth And he that persevers to the end shall be saved CHAP. IX 8. Sampson a type of Christ. 1. IN person and condition 1. His conception foretold by the Angell of God Iudg. 13. 5. So was Christs His office foretold he must be a Saviour So Christ. Borne beyond strength of nature of a mother long before barren Iud. 13. 3. So was Christ. His mother saluted by the Angell as Mary was that though she was barren she should conceive a sonne a saviour the one shall begin to save Israel out of the hands of the Philistims vers 5. the other must save his people from their sinnes And this promise confirmed by a signe to both the mothers Iud. 13. 4. Luk. 1. 30. 2. Both must be Nazarites Sampson by the Law of Nazarites Numb 6. 2. Christ by occasion of the place in which he was educated not by that Law But as a Nazarite signified one that was seperated and severed from the common course of men to a more holy profession of sanctity and to a stricter care to avoid all manner of impurity such a one the Prophets signified Christ should be not onely holy and seperate from sinners but the author of holinesse And as Sampson was sanctified from the womb So was Christ much more So the Angell The holy thing that is in thee is of the holy Ghost And herein beyond Sampson for in Christ are all sanctified 3. Sampson grew and the spirit waxed strong in him so as he became a Saviour of incomparable strength So Christ grew every way in stature in favour with God and man and the Spirit was so strong in him because it was not measured unto him as unto Sampson as he became a Saviour stronger then the strong armed man He was the true Sampson that overcame many enemies and slew heaps upon heaps And although Sampson the type was at last overcome by his enemies our true Sampson is invincible and hath gloriously triumphed over them all Both of them were great deliverers the one from great thraldome and temporall misery the other from a greater spirituall and eternall thraldome under sinne the Law Satan hell c. II. Sampson was a type of Christ in three especiall actions 1. He found meat in the eater and from the strong sweetnesse and brought some of it to his parents Christ by his death which seemed to eate him up brings us meat the bread of life sweeter then hony and out of this dead Lyons mouth that is Christ dead comes sweetnes Thence sprang whole flocks of Christians like so many swarmes of bees 2. Sampson loved strange women and went among the enemies of God for a wife which might seeme a sinne in him but that the text saith It came of God Iudg. 14. 4. A type of Christs love to the Gentiles casting his love on her that was not beloved to make his dispised and dispersed of the Gentiles his spouse and wife as Hos. 2. 23 I will have mercy on her c. Where the whole contract on both parties is set downe at large 3. Sampson put forth his mind in parables and riddles so did Christ his doctrine to the Pharises Mat. 13. 34. III. In passion and suffering they were very like in many passages 1. Both sold for money Sampson by Delilah to the Princes of the Philistims Iudg. 16. 5. Christ for thirty peeces of siluer unto the chiefe Priest Both betrayed by their most familiar the one to the Philistims the other to the Pharisees Both under pretence of love Sampson by Delilah Iudg. 16. 15. Christ by Iudas with a kisse Both apprehended by their enemies both led away both bound both brought forth at a great feast both blinded both scorned both fastened to a post the one of the house the other of the crosse 2. As Sampson offered himselfe freely unto death among wicked men as a most valiant Captaine being called to be a revenger of Gods enemies and therfore it is said Heb. 11. he died not as a selfemurtherer but in faith that is as a faithfull servant of God adventured his owne life for the destruction of the enemies of God and his Country as every good subject and souldier pressed to the field ought to do So Jesus Christ voluntarily offered himself to death and went out to meet the apprehendors and was content to dye among wicked men and to be hanged betweene two theeves that he might destroy and scatter the powers of the enemies of his Churches salvation IV. In victory and fortitude 1. His first stratagem which was as a praeludium to his calling in which he assayed his power was that he overcame a stout Lyon in the desert and slew him with his owne hand ch 14. 6. and tare him as one should have rent a Kid So the first powerfull worke in which our Sampson shewed himselfe was the conquering of the devill that roaring Lyon hand to hand who assaulted him in the wildernesse by three horrible and hellish temptations 2. Sampson slew with his owne hand being alone above a thousand men at once having nothing but the Jawbone of an Asse a weake base and insufficient weapon for so great a warre and victory and as it was unfit so it was an uncleane weapon of an uncleane beast by the Law which his strict profession of a Nazarite should not have touched had it beene out of case of necessity So our true Sampson by as weake and vile instruments and as contemptible in the eyes of flesh conquers thousands daily while by the foolishnesse of preaching by the doctrine of the Crosse by weake earthen vessells he subdues whole countries and kingdomes unto him that the worke may bee knowne to be his owne hand and power and not the instruments 3. Sampson slew more of Gods enemies at his death then in all his life Iudg. 16. 30. And this was the effect of the death of Christ when sinne Satan hell the grave and his enemies seemed to triumph over him and make themselves merry with the Philistims as having in their power their greatest enemie but suddenly he afflicted them more in his death then in all his life This death of Christ pulled Satans house over his head it was the death of death and squeasing of all enemies at once 4. Sampson being in the Citty Azzah and the Citizens now lying in wait to kill him and to make an end of so furious an enemy whom they had sure within their gates he arose at midnight and tooke the doores of the gates of the City and
all the Romish paynters quite out who paint him with his haire lying round about his shoulders but Painters and Poets may lye by authority It was enough for him that he was a Nazarite in the truth and substance of that Law although not in the letter and outward ceremony of it In which respect how did he neglect himselfe who being the Lord of all denyed himselfe of all rights and comforts He was so farre from all delicacy that with an utter refusall of all delights of flesh his whole intention was set on his function and office submitting himselfe to sorrow curse c. Besides what courage and fortitude did hee expresse through his whole function and office in overcomming sinne death Satan the Crosse Hell and all adversaries Sampson the strongest of all Nazarites was but a weakeling to him his adversaries flesh not spirit his power faint and fayling yea changed into weakenesse IV. Nazarites must not come neere the dead to touch them nor defile themselves by them nor meddle with the funerals of father mother brother sister or any of their kinred though they might pretēd never so much piety affection or good nature By which Law the Lord would teach them two things 1. That no changes of this life nor losse of their dearest friends should turne them aside from their duty or from the observation of the Law of their profession 2. To teach them constancy patience and magnanimity of spirit in the greatest outward afflictions and not to shew a weaknesse or passion in open or excessive lamentation Our Lord although he did touch the dead and was at funeralls and wept at the raysing of Lazarus and so observed not the ceremony of Nazarites because hee was no Legall Nazarite but was called a Nazarite as being the truth and substance of all the Legall Nazarites as in all other things so in this For he onely was the Master and had the true command of all his affections never exceeded measure in any thing never was defiled by any person dead in sinne never by any dead worke never touched or came neere any such defilement which Legall Nazarites could not avoid V. These Nazarites must be absolved and released from their Vow by comming to the doore of the Tabernacle of the Congregation with their offering Num. 6. 13. plainly by that figure leading us unto Christ the only doore by which we enter and have liberty to come into the presence of God and obtaine freedome from the sinne and weakenesse of any duty wee performe before him Now for application I. Acknowledge Christ the true Nazarite Upon his head let his Crowne flourish As it was said of Ioseph Gen. 49. 26 he was seperate from his brethren so was Jesus Christ seperated from all other men and Angels 1. In holinesse and purity being advanced in holinesse above all creatures He alone in propriety and perfection is a Nazarite purer then snow and whiter then milke yea his measure runs over to his Church Eph. 5. 26. 2. In excellence and perfection of all vertues and graces hee is that Netser Isa. 11. 1 the branch or flower which alwaies flourished in all kinds and perfections of vertue and graces and casts from him farre and neere a most sweet smell sweet and acceptable to God and men 3. In power and authority The Kingdome is his and power and glory all power is given him in heaven and in earth He hath power 1. to do us good 2. to withstand our evill 3. to tread downe Satan sinne death 4. to rescue his Church to confound Antichrist and all enemies 5. to finish the grace and glory of his Saints Why must Christ be so pure a Nazarite 1. Because his passion could not have beene acceptable if his person had not beene as pure as the sunne 2. Hee was to be not onely righteousnesse in himselfe as other Nazarites or righteousnesse in part but he must be a perfect righteousnesse to many Object But how could he be so pure comming of Adam as they did Sol. He came of Adam not by Adam as they did that is he came not by naturall propagation from Adam but was conceived by the holy Ghost and so all originall impurity was stopped in the very first moment of his holy conception Object But did not he take the same infirmities comming of Adam as they did Answ. No he tooke such infirmities as he pleased to fit him for a mercifull high Priest not to hinder him and therefore he tooke such infirmities from Adam as were miserable but not damnable and so remained a pure Nazarite without all sinfull frailty II. Christ the true Nazarite being come all shadowes must fly away and therefore this order of Nazarites gives no colour or approbation to any order of Popish votaries or monasticall persons now in the new Testament Besides that white is not more contrary to black then monasticall vowes to this For 1. The Nazarites were appointed by God himselfe their 's devised by themselves 2. Their vowes were of things possible in their power and temporary these are of things impossible without their power and during life be the party never so unable to endure it 3. Their vowes though appointed by God were not able to merit remission of sinne and eternall life but these say that they merit for themselves and others that their vowes are parts of Gods worship which never came in his mind or booke and a state of great perfection Whereas a Nazarite was not more righteous then others but better fitted for his duty 4. Nazarites might not cut their haire their order stands in cutting and shaving that they may still looke neate and effeminate 5. Nazarites drink no wine nor strong drinke and are very temperate in their dyet these belly gods eat up the fat and poure in the sweet till they be monsters that the very fasts of Friers for the delicacy and abundance is become a proverbe 6. Nazarites might not come at funeralls these follow them as flyes do fat meat and suck out thence their greatest profit and sweetest morsells 7. Nazarites notwithstanding their vow lived in holy wedlock but Popish votaries abhorre marriage not lust or whoredome Yet from this order they would establish their disordered orders as contrary as darkenesse to light III. The shadow of the Law is vanished away and the truth of the Gospell is broken forth as the light saith the Canon Law Every Christian must be a Nazarite not by vow of seperation but by imitation and resemblance of Christ the true Nazarite For I. He must be seperate from others 1. He must see that he be seperate from ungodly ones as one advanced to an happy estate in Christ. 2. That now his mind affections speeches and whole course be contrary to the course of the world and so as Ioseph seperate himselfe from the evill behaviour and manners of his brethren yea complaine of them to his
a folid wall on both sides which are naturally fluid and seeing nothing is so hardly contained within bounds as liquid waters it was exceeding miraculous And that the bottome of the sea should on the suddaine become firme and dry ground Exod. 14. 22 and even as an high way was not the least of these miracles 4. That the same sea at the same time should be both calme and tempestuous For the mighty winds and tempests were so strong against the Aegyptians that it brake their Chariot wheeles and they could hardly moove or stirre against it yet all the same time it was a peaceable calme to Israel who were very neere them 5. The time of the standing of the waters on so vast an heape whereon learned men agree not any way concluded is most miraculous Some thinke as Chytraeus that for so many thousands yea hundred thousands of men women and children to walke a soft pace and to drive their cattell so many miles must needs take them foure or five dayes time and then the waters to stand so long was admirable Others thinke they went through in one night for the text mentioneth but one night and then was it no lesse miraculous to convey so much people and cattell so much way in so small time 6. That the same Sea at the same time should be both a gulfe and devourer and yet a saver from devourers That the same sea at the same time should both retire back yet return to its course for the waters returned upon the Aegyptians on the one side of the sea when Israel was not fully over on the other as appeareth by comparing ver 26. with ver 29. that the same sea at the same time should moove stand with such judgment and distinction as not one Aegyptian was saved ver 28. not one Israelite drowned ver 30. II. Now consider this great worke of God as a signification and type of Christ which it must needs be as it is a Sacrament which we must consider both in the constitution and in the consequents or effects of it in all directly poynting us to Jesus Christ hereby typified In the first to the Cor. 10. 2 the Apostle saith that all the Fathers were baptized in the sea whence I gather three conclusions I. Conclusion That this was a Sacrament figuring our baptisme and that all necessary institutions of a Sacrament concurre in it As 1. the author was God the Institutor both of the Covenant and seales Exod. 14. 30. 2. the Minister was Moses ver 31. 3. the Covenant sealed was Gods promise and word for their deliverance ver 15. 4. the signe of the Covenant was Moses stretching of his hand both for the deviding of the sea ver 16 and the returning of it againe ver 27. 5. the thing signified was salvation by the Messiah and all spirituall and eternall benefits and deliverances procured by him sealed up in this miracle 6. the faith of the Israelites was the same hand with ours to receive the same benefits and things signified ver 31. they beleeved God Heb. 11. 29. by faith they passed through the red sea c II. Conclusion There was not one of these actions in this temporall deliverance but it signified and sealed such actions to the beleeving Israelites as both confirmed their faith in the Covenant and set forward their salvation merited by the Messiah and so still led them to Christ As in these examples 1. God in leading his people to Canaan made them a safe way through the sea signifying to their faith that God offered them Jesus Christ the promised Messiah through the red sea of whose death and passion they should find a sure and safe way to passe them through a full sea of troubles to the true celestiall Canaan and by him as by a firme way to walke forward to eternall life 2. When they saw the same Jehovah to divide the sea into his division Iunius calleth them cuttings off and to drive away the raging waters from overflowing them this action signified to their faith that the son of God by his merit and mediation would carry them through all difficulties and dangers as deepe as the bottome of the sea unto eternall rest and so rebuke the seas of their sorrows and drive back the raging waves of terrors and temptations that threaten their destruction that they shall safely and happily passe through the sea as it were on dry land 3. When they saw Jehovah the Sonne of God present with them in the voyage and that he made the sea returne to his force againe both to save themselves and to overthrow the Aegyptians It signified to their faith the action of Christ freeing his elect from all spirituall forces and armies pursuing them as also by a mighty overthrow swallowing up and devouring in the bottomlesse sea of his wrath all those that come out and stand against them III. Conclusion There is no Evangelicall blessing by Christ sealed to us by baptisme which was not signified and sealed to them in the Red sea So as Christ was as truely represented to them as to us though not so cleerely and the truth and substance of his merits exhibited to them as to us onely in a manner more obscure and clouded As in examples 1. If the waters of Baptisme seal up to beleevers that the blood of Christ alone saveth and defendeth the people of God from eternall death and damnation What could be more plainely signified by the waters of the Red sea saving Israel from present death and destruction 2. Baptisme signifieth to us that by the blood of Christ in which Red sea all beleevers must be baptised there is dying and a buriall unto sinne and a rising unto newnesse of life What could be more plainely signified by the Baptisme of the fathers in the Red sea who were after a sort buried in the waters but after raised to the shoare and restored to land and life 3. By the benefit of Baptisme in which the Red sea of Christs blood is truely applyed our old man and flesh is truely mortified buried and destroyed but the new man is quickned and repaired and now new motions desires affections are stirred up and preserved in the hearts of beleevers what could be more expresly signified to the Fathers by the overthrow of Pharaoh and his hoste in the Red sea and the escape of the Israelites 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 blood of Christ every beleever 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 Aegyptians once dead and slaine could hurt them no more how could they but gather that all the armies of sinne once remitted and buried in the death of Christ can no more rise up to condemnation then a drowned
enough but be daily gathering and answering the daily meanes afforded by Gods gracious wisdome as did the Jews III. His wisdome is seene in that he giveth them no manna on the Sabbath but for the Sabbath a double portion on the day before For 1. the Sabbath day is not to seeke temporall food and manna but spirituall and eternall 2. He will not have his Sabbath and service interrupted therefore he gives them a double portion the day before 3. Hee will not have them losers by being intent in his service but as a liberall paymaster allowes them as largely as any other day Let this teach us 1. to nourish the care of Gods worship above the care of our life and more intend the businesse of the soule then of the body So our Saviour first seeke the kingdome of God and then other things 2. to become more conscionable in the keeping of the Sabbath not seeking this day after earthly but heavenly things alone For consider 1. The Lords liberality in giving thee not a sixt day but sixe whole daies wherein to gather earthly manna and wilt thou encroach his day too 2. his liberality in giving thee manna for the seaventh day blessing the labour of the sixe daies and thereby binding thy hands from labour on the seventh IV. His wisedome is seene in giving to every man his Gomer and every man hath his measure 1. to measure their desires by Gods measure 2. that no man should have just cause of discontent for hee had a sufficient measure for necessity and God was not bound to provide for their wantonnesse 3. that no man might envy another mans disproportion seeing no man had want no man might have superfluity Let us learne hence 1. To gather no more of this earthly Manna then God would have us to gather Quest. How shall I know Gods measure for me Answ. 1. That which his blessing by good and warrantable meanes affordeth is his measure and to transgresse Gods word in seeking or getting wealth is to goe beyond Gods measure 2. Neither to lay up nor to keep any of this manna without or against God Goods well gotten shall stand and prosper as manna gathered in the sixe dayes But gather this manna on the seaventh day or lay up without and against Gods commandement that is to say that which thou gettest falsly or well gotten which thou shouldst expend for Gods glory and the charitable reliefe of the poore members of Jesus Christ but doest not all that shall rot and stinke as stolen manna did Sect. 6. II. In respect of our selves also we learne sundry instructions from the consideration of both the mannahs the typicall and the true manna These instructions concerne 1. our estate 2. our duty 1. Concerning our estate To note how senselesse and void of understanding every man is by nature in the things of God and Jesus Christ Exod. 16. 15. None of the Jewes knew what the manna was No more doth any man know by nature the things of the Spirit of God 1. Cor. 2. 14. The naturall man perceiveth not the things of God If he perceive them not in his understanding much lesse can he receive them in his affection Tell the Jew of Christ or let the Jew heare Christ himselfe speaking of himselfe the manna and bread of life they conceive he is bread for the belly they must eate him up straight Ioh. 6. 52. Tell Nicodemus of the new birth he can conceive no second nativity but of going into his mothers wâ—mbe againe being old Ioh. 3 4. Tell the Samaritan of the water of life she cannot conceive whence to have it if not out of Iacobs well which hee and his cattell dranke Ioh. 4. 12. Nay such is our palpable blindnesse in spirituall things as we cannot onely not finde them but even offered unto us as the manna to them we cannot apprehend them nay wee cannot but reject them as that woman of Samaria Jesus Christ offers himselfe unto her she scorns him and will not make nor meddle with him Ioh. 4. 9. The reason whereof is partly in the things themselves and partly in our selves 1. The things are things of Gods spirit and cannot be reached or judged by any rule in nature For the things of creation the heathen knew them in part from God as God Rom. 1. 19 But for the things of Sanctification as that God the Father by his Sonne made the world or that God the Sonne by his Spirit made a new world here they are blind as moles Nay even in this part of knowledge the naturall man asketh what engines or tooles could God get to reare such a frame and will not beleeve it could be made with a word It will aske of what prejacent matter and will not beleeve that so great a thing could be made of nothing whereas we by faith understand that the world was framed by the word of God Heb. 11. 3. How blind then must they needs be in spirituall things that are blind in things naturall 2. The reason in our selves is that we are wedded to our own apprehensions and not easily led out of our conceits as vessels hardly let goe the savour of the first liquor wee will measure all by the standard of naturall reason and by the scantling of our owne senses Apply this observation 1. To see our impotency nay the contrariety of our nature to Gods grace Where is our free will to good In what disposition stands darknesse to entertaine light which fights against it But yee were darknesse saith the Apostle not darke or darkned but darknesse it selfe Nay yee were dead in trespasses and sinnes Eph. 2. 5. not halfe dead as the Samaritan but whole dead Now let all the Papists in the world teach us how a dead man can dispose and prepare himselfe to life And let us know how a privation of it selfe can regresse to an habit 2. To see what neede wee have of the Ministery to helpe us unto the true Manna Moses must tell the people Exod. 16. 15. This is the bread which the Lord hath given you to eate So must the ministers of the Gospell acquaint all the Israel of God with Christ the true manna by the word preached and say This is the bread of life which came downe from heaven in whom aloneis full nourishment to eternall life Nothing is good to salvation but by Gods revelation If the word preached doe not teach thee Christ the true manna thou never knowst him of thy selfe Let us pitty and pray for the lamentable blindnesse not of Popish recusants only but of wilfull and carelesse absenters of themselves from the house of God whose Judgement is just if they never come to a saving knowledge of Jesus Christ. 3. Hath Christ beene made knowne to thee that thou hast tasted the sweetnesse of him in the Gospell As Christ said to Peter so I say to thee Happy art thou for flesh and blood hath
and a thousand such To what end name I these follies but by Popish and wicked superstition to condemne our heavinesse in Gods Commandements They must shut their eyes of reason and discretion to obey their Superiours Wee must dispute all in our obedience which ought to bee absolute Their wicked commandements must not bee laid in any scaâ—es to bee weighed Wee will weigh all Gods Commandements in our owne false ballances and so they become too light and unworthy of obedience 4. There is not the most hereticall doctrine or opinion that ever was that found not Patronage and protection in the corrupt reason of man Not to speak of damnable Arrians or Nestorians or mad Manichees come to the heresie that now reignes and see the truth hereof in it Quest. Why hath the leaven of Popery spread and sowred the whole lumpe of the Christian world and enlarged and fixed it selfe in all Countries for so many hundreth yeares that even in Countries above a hundreth yeares reformed it gets ground and neither severe Lawes can master it nor time cast it out Answ. Surely because it is a devise of humane reason upholding humane reason and upheld by corrupt reason which first set it up See it in parts and in whole First for the parts 1. Seemes it not good reason to choose defend and stick unto our forefathers religion for so the old Idolaters thought Ier. 44. 17 they would still sacrifice to the Queene of heaven because their fathers did so But Paul would not consult with flesh and blood in matter of religion nor Abraham with human reason This their reason also is as absurd in true reason as if a sonne were bound to put out his eyes because his father was blind or never to enjoy liberty because his father was in prison or dyed in a dungeon 2. The doctrine of merit and justification by works runnes with nature as Luk. 18. 18. in the young Pharisee Master what good thing for faine would it finde some goodnes in it selfe to demerit God Whereas the second Commandement saith God shewes mercy to thousands in them that love him and keepe his Commandements The Lords prayer also teacheth us to pray for daily bread A likely thing that he can merit life eternall that cannot merit a crumme of bread 3. The Intercession of Saints and worshipping Images stands onely on the legs of humane reason against divine wisdome Carnall men would see their god and turne his glory into the similitude of a calfe or other creature And is it no reason we should have Mediators For why should every rude fellow thrust into the Kings presence and not first make way by some of his Court But divine wisdome saith there is but one Mediator and that we must come to the King by the Prince onely and it is high treason to come by any other 4. Carnall reason teacheth that every man is full of doubting and therefore no man can certainely beleeve the remission of sins or be assured of his owne salvation But divine reason teacheth us that this doubting destroyes not faith but exerciseth it and in our Creed we beleeve remission of sinnes and eternall life which is more then to beleeve in generall as devils doe Secondly for the whole doctrine and religion of Popery how plausible is it to the naturall man For 1. What easier faith then to beleeve as the Church doth no matter what without any knowledge or faith of their owne How at one blow cut they off all paynes in getting assurance holding or increasing of faith 2. What an easie principle is it that to be ignorant is to be devout and that it is vaine labour which is spent in the Scriptures as Hosius saith and that they are the bookes of Hereticks and they hereticks that read them What need we be at any paines to read study and meditate in the booke of God night and day as the Saints have done How was the holy Ghost deceived yea and holy men who have studied in Gods Law night and day 3. How pleasing is it to nature to deny it to bee so corrupt as it is to say it is but halfe dead and being a little helped can keepe the Law and come out of Gods debt whereas Eph. 2. 1. 5 what can a dead man doe but rot 4. How pleaseth it nature to offer release from sinne from hell from purgatory for money Who would not whore sweare prophane the Sabbath resist Magistracy riot c. if for a little money he may have licence What hypocrite would not give thousands of rammes yea the first borne of his body for the sinne of his soule Mic. 6. 7 5. Whereas the word laies a continuall care of keeping the heart and thoughts how doth that doctrine please nature that unlooseth it from this care that requires no paine to keepe the heart or to keepe out the first motions of sinne which they say is no sinne Which makes many sinnes veniall in their nature put away with a light sigh a knock on the brest or an Ave Mary that a man may lye in sport or officiously by equivocation that to steale a small thing is but a veniall sinne Salomon saith a foole makes a mock of sinne To conclude that must be a naturall and sensuall religion which any thing but Gods word sets up and holds up but this is neither set up nor held up by it for where Gods word comes downe goes Popery It could never abide the breath of Gods mouth which blasts and destroyes it 5. Where doctrine is truely taught and beleeved naturall reason rayseth strong ramparts against the practise of it For else why doe many Protestants walke after the lusts of their hearts as the Gentiles Eph. 2. 3 but because they captivate the Commandement to their owne reason and limit and confine the wisdome of God within the bounds of their owne carnall wisdome 1. Our Gentry have reason to say that the word in generall is the rule of good life but bring this rule close home unto them to reforme their fashions to leave their strange apparrell and painting their vaine discourses their idle complements their gaming their service of pleasure and unfruitfull spending of their time Oh now they have reason to scorne and chafe against the rule and him that holds it before them What reason he should be so strict lesse reason they should be as strict as he They know how to put on their clothes how to behave themselves every where and are wiser then to follow such rules as would make them as despised as himselfe is Alas that the wisdome of God shall be a rule onely for our judgements but reason must guide our practise 2. Ordinary hearers thinke they have reason to professe religion so farre as they may thrive by it and prosper in the world whose godlinesse is gaine To trust God so farre as they see him in some sort else not To favour religion and
naturae Communis gratiae Juris singularis Primogenius ante queÌ„ nullus Vnig enitus post quem nullus Hieron advers Hâ—lvid Heb. 1. 6. Psal. 45. 7. Vse 1. Every mercy is the greater engagement unto God Vse 2. Honor Christ as the first born of God and how Vse 3. Threefâ—ld comfort in the birthright Vse 4. Forfeit not the birthright by sin Vse 5. Resemble Christ our Elder brother Priests types of Christ wherein The choice respected 1 Tribe 2. The perfections Note 1. A cover for all deformities of soule and body Note 2. Qualities requisite in Ministers In the consecration three things 1. Washing 2. Anointing When. Vnctus Dei Nolite tangere unctos meos Matter Measure Communication Psal. 133. 2. Note 1. Eminency of Christ above all creatures Heb. 3. 1. Note 2. Ministers must increase their gifts Note 3. Duties of private beleevers 3. Sacrificing Three sorts of sacrifices 1. A sinne offering Particulars 6. Note No perfection but onely in Christ. 2. A burnt offâ—ing or Holocaust Particulars 4. Note Sin unpardoned all service is abominable Iohn 9. 31. Psal. 66. 18. Vse 3. A peace offring or sacrifice Eucharisticall Particulars 4. Psâ—l 40. 6. Note Wash and purge all with the blood of Christ. Notes of it Merito â—anguinis satisfaction Spiritu naturam nostraÌ„ regeneraÌ„te Effects two Heb. 9. 14. The Priests garments in number tenne whereof foure belonged to inferiour Priests 1. A linnen garment 2. A girdle 3. A bonnet 4. Breeches To the high Priest sixe 1. The Ephod where Matter Forme Ornament Vse Distinction Propriety 2. The breast-plate of judgement Precious stones Shining Worth Place Number Order Figure Vse Quantity Vrim and Thummim Non est manifestuÌ„ apud nos quid haec significent Rab. Da. Names 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vse of them 3. The Robe Particulars 4. 4. The Miter Particulars 3. Propter summum Sacerdotem 5. The embroydered Coate Three things in Christ noted hereby 6. The girdle Foure things in Christ noted thereby Seven uses for the Ministers No basenesse in a Minister Variety of gifts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ministerii Personae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Typus fidelium in doctrina integritate morum Speciall holinesse They must bee good preachers and good livers Love the flock dearely Illud quod Christiani sumus propter nos est quod autem praepositi sumus propter vos est Aug. de Pastor cap. 1. Illud quod mundani sumus potius quam Christiani propter nos est Still keep on these holy garments Three uses for the people Two fold instruction Vse 2. As a Priest offer spirituall sacrifices In our priestly garments How put on Vse 3. Comfort to the godly 1. In Christ so arrayed 2. In respect of themselves In generall Psa. 45. 9. Ezek. 16. In the particulars Beleevers highly esteemed as precious stones Sin to slight them As Pomegranats As heires of the crowne of righteousnesse Common actions of the Priests 3. Abstinence from wine and strong drinke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The use of this law Prou. 31. 6. Intemperance in Ministers very hurtfull Prov. 31. 5. Prov. 23. 33. Hos. 7. 5. Ministers marriage how ordered Whom they may not mary And whom they may Typicall use of this ordinance 2 Cor. 11. 2. Perpetuall Ministers marriage lawfull Against the practise of Romanists Bale De actis Romanorum Pontificum Mourning for the dead Whether for the Wife Levit. 21. 12. Ceremoniall use hereof Numb 25. 3. Revel 4. 9 10. Perpetuall 1 Thes. 4. 13. Mat. 8. 22. Ierem 9. 1. Sin the proper cause of mourning Mischiefes of sinne Ministeriall actions of the Priests Common actions of all Priests 6. Heb. 5. 1. Levit. 7. 4. Mal. 2. 7. Isa. 52. 4. Psal. 45. 2. Numb 6. 23. Heb. 5. 7. Iohn 17. Actions proper to the high Priest Daily Exod. 32. 7 8. Revel 5. 8. Psal. 141. 2. Revel 8. 3. Weekely Yearely Isay 63. 3. Continually Vse for ministers Rom. 12. 1. Act. 20. 27. Vse For the people 1. Thess. 5. Reasons for a yearely fast Nazarits types of Christ 5. wayes Separate or set apart 3. wayes Christ eminent for sanctity in 6. respects Abstemious and why Nourishing the haire Rom. 13. 14. 1 Cor. 11. 14. Pictoribus atque Poetis Quidlibet audâ—ndi semper fuit aequâ—potestas Hor. Not touch the dead Released of the vow Vse 1. Christ and his excellency to be acknowledged And his great power wherin Object Answ. Vse 2. Difference of the Nazarites vow and Papists Nazareus non fuit caeteris iuâ—â—â—or sed aptior ad officia Vse 2. Vmbra legisâ—vaâ—â—iâ— illuxit veritas Evangelii Be Nazarites and how 1 Thes. 4. 3. Cleansing the uncleane a type of Christ. 3. Sorts of uncleannesse By meats or creatures that were uncleane Whence this uncleannesse When it began How it could be Meates why prohibited Marke of cleane beasts Revel 21. 8. By an uncleane issue What it teacheth Generatum sequitur naturam generantis Iohn 5. 5. By leprosie Per sensâ—â—â—lia ad intelligibilia Sinne declared odious Poena culpa In alâ— God hates Infection Excommunication Quoad Consortium Quoad Locum Quoad Praemium Paine and danger Signes of sinne and leprosie Note 1. Church and members subject to many defilements And why Note 2. Looke narrowly on the misery of sinne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Good to see and know our filthinesse by sinne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Miserable effects of inwaâ—d uncleannesse Vncleannesse cured by washing offering Washing blood of Christ. Externi symboli professionis Veritatis internae Resemblance Vse 1. Smallest sins to be put away Vse 2. Goe to Christ wash and be cleane Offering Christ offered himselfe Washing not sufficient without offering Red Cow Christ. Pro Christoaries pro Christo agnus pro Christo vitulus pro Christo â—ircus totum Christus Aug. Difference Dead workes why Isay 1. 18. Isa. 63. 1. Cant. 5. 10. Psal. 51. 7. Note 1. There is a way to cleanse every uncleannesse Note 2. Have recourse to the meanes Motives Isai. 1. Ex opere operato Note 3. Be very careful to avoid spirituall uncleannesse Iustus metuit non solum a peccato sed a contagione laâ—e peccati Ambr. de institut virg Birds Heb. 9. 26. Ephes. 5. 2. Levit. 1. 15. Act. 20. 28. Levit. 1. 16. Psal. 20. 3. Note 1. Comfort to the godly Psal. 34. 20. Note 2. Affect purity of heart and life Motives Casta Deus mens est casta vult mente vocari Hos 4 12. Begin with the heart why How the heart may be cleansed Proceed in cleansing the life Avoid occasions of defilement Vt salivaore excutitur sic sermo 2 Chron. 30. 18 19 20. Leper two wayes cleansed Heb. 2. 14. Heb. 7. 23. Vse 1. No easie matter to be rid of sinne Separate betweene the precious and the vile Vse 2. Christ discerns the leprosie of sinne Onely they are cleansed from sinne whom Christ accounts so to be Marks of one
Christ bee detained in the grave and lie under buriall three dayes and three nights parts put for the whole as perhaps also in Ionah till the case seemed desperate in both not onely in their owne apprehensions as I have before shewed but in the disciples apprehension Luk. 24. 21. Wee thought this should have beene hee that should have delivered Israel and behold this is the third day IV. Ionah was a manifest type of Christ in his resurrection For 1. As Ionah was taken into the belly of the Whale whole and passed through the ranges and armies of teeth as sharpe as speares without breaking or crushing one bone of him or the least limb of his body So Jesus Christ passed through the strait gate of death but as one bone of him was not broken the speciall and extraordinary providence of God in both of them watching the whole businesse 2. As the Lord spake unto the fish and the fish against his will must cast up Ionah on dry ground So the belly of the earth can keepe Christ no longer then the third day no more then the belly of the Whale could keepe Ionah his blessed body must see no corruption 3. As Ionah returned from his grave with a song of praise and thankesgiving Chap. 2 So Jesus Christ returned to life from his grave with a song of triumph and victory fore-prophecied Hos. 13. 14. and accomplished 1. Cor. 15. 55. O death where is thy sting O grave where is thy victory 4. As Ionah an Hebrew goes not to preach to the Ninivites being Gentiles till after his resurrection out of the belly of the Whale So Jesus Christ an Hebrew not till after his resurrection leaves the obstinate Jewes and by his Apostles ministery and preaching turnes himselfe to the Gentiles Act. 13. 46. 5. As Ionah after this delivery went and preached the doctrine of repentance with great fruit and successe to the conversion of all Niniveh and preventing the fearefull wrath denounced to come within fourty dayes So our Lord Jesus after his resurrection and ascension sending out his Apostles to preach repentance and remission of sinnes mightily prevailed and suddenly converted many nations of the Heathen and brought them to faith and repentance For Application I. Let us acknowledge a greater then Ionah here Matth. 12. 41. Lest as the Ninivits shall rise up against the Jewes they rise also against us if wee convert not nor repent at Christs doctrine as they did at Ionahs For 1. Who are they to us They barbarous Heathens and Gentiles never instructed before wee have beene trained in the Scriptures from childhood 2. What were their meanes to ours Ionah preached but three dayes to them Christ hath preached not three dayes as he nor three yeeres as to the Iewes but aboue threescore yeares He preached one sermon Christ a thousand 3. What was their Preacher to ours 1. Ionah was a weake man Christ is God and man 2. Ionah a sinful man cast into the sea for his owne sinne Christ an innocent man cast into the sea for our sinne 3. Ionah a Prophet a servant Christ the Lord of all the holy Prophets therefore of Ionah 4. Ionah a stranger to them Christ of our owne kindred and family 5. Ionah preached unwillingly Christ preached freely and spent himselfe for us 6. Ionah preached nothing but destruction of them and their City Christ a sweet doctrine of grace salvation and the promise of a kingdome of heaven 7. Ionah came indeed out of the belly of the Whale but did no miracle for confirmation of his doctrine Christ came both from the bosome of the Father and from the heart of the earth and did innumerable signes and miracles in which wee see his glory 8. Ionah a most angry and impatient man would faine die because the Ninevits did not Christ a mirrour of patience will die least his hearers should 9. To Ionah no Prophet gave witnesse or foretold of him To Christ all the Prophets gaue witnesse Act. 10. 43. and spake before of him Shall now Nineveh repent in sackcloth and ashes by Ionahs Ministery of three dayes and shall not wee by Christs constant Ministery of threefore yeares Shall Nineveh condemne Judea for not acknowledging a greater then Ionah and shall it not condemne us not repenting whose sinne shall bee farre greater then that of the Jews who rejected Christ in his abasement and humiliation but we reject the Lord of glory now exalted II. In the type and truth the freedome of Gods favour in the calling of the Gentiles Ionah was a preacher of grace to the Gentiles and Christ was a preacher of grace not to Jews onely but the Gentiles also being given for a light to the Gentiles that he might be the salvation of Gentiles to the farthest parts of the earth For 1. God is not the God of Iews onely but of Gentiles also Rom. 3. 29. 2. Christ was the promised seed in whom all nations must be blessed Gen. 22. 18. Hence comes in our title to grace and not from any desert of ours For what is amiable in the wilde Olive It is onely Gods free calling who calls her that was not beloved to bee beloved Object If we bee grafted into Christ and received into grace all is well we are in state good enough Sol. Some are grafted into the Church by profession of mouth onely as all were not Israel that were of Israel and some planted into it by the faith of the heart The former are not altered from their wilde nature the other are renewed to the Image of Christ. Therefore let none content themselves with externall profession joyning in the word sacraments and prayer but labour for soundnesse of faith and grace by which onely wee become branches of the true Olive whereas to be hanged as a scien by a thred of profession will not keep it from withering III. In both we have a certaine Embleme and proof of our resurrection Rom. 8. 11. If the Spirit of him that raised up Ionah and Jesus be in us he shall also quicken our mortall bodies and if the head be risen the members must rise also For as God spake to the fish and the fish gave up Ionah as from the dead so shall God speake to the earth and sea and all creatures and they shall give up their dead Isa. 26. 19. he shall say to the earth give and to the sea restore my sonnes and daughters and they that are as seed under clods shall awake and sing And these dry bones shall be againe covered with sinews flesh and skin as Ezek. 37. 6. For as it was impossible for Christ to be held ever under death Acts 2. 24. as impossible is it for his members Let us comfort our selves in the approach of death to our selves or our friends and by rising before hand from the grave of our sinnes provide for a blessed and joyfull resurrection 2 King 13. 21. a dead
body cast into Elishaes grave quickned so our soules and bodies IV. The wonderfull power and wisdome of God that can draw light out of darknesse Ionahs casting over board into the sea was the occasion of converting the Mariners Even so Christs death converted many of them that were causes and authors of it Acts 2. 36. 41. And as the Mariners lives were saved by casting Ionah into the sea so all beleevers by the death of Iesus Christ. 1. Let us not measure Gods workes by carnall senses This made the two disciples going to Emaus Luke 24. to make but a bad argument Hee is crucified and behold this is the third day therefore though we thought he should have redeemed Israel wee are deceived Whereas faith would have made a cleane contrary conclusion He is crucified and this is the third day therefore he is the Redeemer The Iewes not knowing the Scriptures and power of God are hardned against Iesus Christ expecting a great Emperour as Iulius Caesar or some great Monarch not able to see that by so base a death life could be procured The carnall protestants are held off from the true imbracing of Christ because they see the truth and sincerity of Christ every where so resisted and hated by great Rulers and Doctors as if it had not been so in Christs owne person and Ministery or as if Christ was not set as a sign or butt of contradiction whereas therefore it must needs be he 2. Let us admire Gods power and wisdome and patiently with Ionah expect after darknesse light And seeing God can turne the greatest evill into the greatest good of his Church let us labour to make benefit of all evills hapning to our selves and others 1. Even of our sinnes themselves to make us more humble and watchfull for time to come 2. Of our sufferings as Ionah and Christ learned obedience by the things they suffered V. In the type and truth we have first terror on the one hand secondly comfort on the other 1. Wee see the waight of sinne committed pressed Ionah into the deepest sea of evils and sinne imputed thrust Christ into a deeper sea even the deepest hell Both seem left of God in the hands of death both cry out as left in the depth of hell 1. Doe thou run from God and duty and though thou beest Gods childe thou maist finde God pursuing thee as if he were an utter and irreconcileable enemy 2. Make as light a reckoning of sinne as thou canst the least of them shuts us or Christ out of heaven Doth Christ undertake thy sinne he sees not heaven till he die for it Sinne imputed will not let Christ enter into heaven but by his owne blood yea through Hell Thy sinne repented of held Christ an innocent out of heaven till he dyed for it but where shall ungodly and impenitent sinners appeare 2. This same collation affords us sundry grounds of comfort 1. Both seeme forsaken neither of them was so but both of them goe to his God There is no time nor place wherein the childe of God may not boldly goe to God and pray to his God and say My God my God 2. No deepe is so deepe but Gods hand can reach help into it even into the Whales belly and heart of the earth 3. The extreamest misery and death it selfe worke to good to the godly See it in Ionah Where was feared pâ—rdition there was found preservation The Whales belly was a prison indeed but to preserve him alive a deep gulfe and a sea but to save him froÌ„ drowning Can any man save a man from drowning by casting him into the sea but God can 4. When the case seemes most desperate then the Lord steps in to help when no helpe can bee expected any other way after three dayes and three nights Ionah must be cast up and Christ raised up Never feare extremities but then exercise thy faith most for then is God the nearest however trust in him though he kill thee Iob 13. 15. 5. The deepest sorrowes of Gods children end in greatest joy God hath a dry ground for Ionah after a sea of misery a glorious ascending for Christ after his lowest descent Whatsoever the sorrowfull songs be that Gods people sing here in Aegypt or Babel they shall end in songs of joy and victory and be changed into the songs of Moses and the Lambe Rev. 15. 3. CHAP. XIII The first borne Types of Christ 4. wayes HAving spoken of holy types in sundry special persons now of personall types in some rankes and orders of men sanctified and specially seperated to the Lord. Of whom 1. Some were sanctified by birth the first-borne 2. Some by office Priests especially the High-Priest 3. Some by vow as Nazarites 4. Some by ceremony as cleane persons legally cleansed from uncleanenesse Of these the first borne were speciall types of Iesus Christ. I. As they were Gods peculiar Exod. 13. 2. Sanctifie unto me all the first borne for it is mine Quest. How were they Gods Answ. 1. By common nature But so were all both first and last borne through the world For all the world and inhabitants of it are his Psal. 24. 1. 2. By common grace So all the people of the Jews by reason of common grace were his with whom God had plighted his gracious covenant which was made to Abraham and all his seed wheresoever they were borne of whom hee made choice as his peculiar though all the earth was his Exod. 4. 22. Israel is my first borne that is not only the first people and nation that first professed the true worship of God and had priority of the Gentiles who were yonger brethren but the first borne by a speciall election and choice of that from all other people whom hee would accept as his beloved in the Messiah the first born of all creatures and among whom he would stablish his covenant and raise up his worship thus hee dealt not with other nations 3 By a speciall right The first borne of Israel were Gods by a singular right as no other childreÌ„ of any other family were namely by right of that singular deliverance of all the first borne when he destroyed all the first borne of Aegypt And therefore presently after that destruction he makes challenge of them Exod. 13. 2. Thus is Jesus Christ the Lords first borne by a singular right not common to man or Angell whether we respect his nature or office 1. In his nature he is first born as sonne of God the first begotten of all creatures Col. 1. 15. begot before all Creation And thus he is not onely the first begotten before whom there was none but the onely begotten after whom is none Iohn 1. 14. the onely begotten Sonne of the Father the first borne without a second or brother 2. In his office hee was first borne by speciall prerogative 1. for the kinde 2. for the undertaking 3. for the accomplishing