have any end for he is the beginning and the ending And although his humanity had genealogie beginning and ending of life yet as he was the word he had none And although as the Soâ—â—e he was from the Father yet as God he was from none but as the word was of himself Here also is a difference Melchizedek was without genealogy according to Scripture Christ according to nature IV. In the excellency of his 1. Person 2. Priesthood 1. For excellency of Person 1. Melchizedek was greater than Abraham for he blessed Abraham and the greater blessith the lesser Heb. 7. 7. signifying Christ the fountain and originall of all blessing in heavenly and earthly things Ephes. 1. 3. 2. Melchizedek refreshed Abraham and his Army returning weary from the battell and journey with bread and wine Here Abraham was a receiver Melchizedek a giver a manifest type of Jesus Christ refreshing and comforting all his followers and members of his militant Church in their journey and wearinesse with his word and Sacraments Matthew 11. 28. I will refresh you 3. Melchizedek was man onely and sinfull Christ God and man without sinne Melchizedekas the sonne of God Christ indeed the Sonne of God 2. For the excellency of his Sacrifice or his Priesthood which was greater than Aarons For 1. Levi and Aaron paid tythes in Abrahams loines to Melchizedek Heb. 7. 9. and the inferiour payes tythes to the Superiour Such is the Priesthood of Christ after the order of Melchizedek not of Aaron 2. In regard of the entrance Melchizedek was not annointed with materiall oyle as Aaron nor received his Priesthood from any other but onely so declared by the mouth of God So Christ succeeded none received his Priesthood from none but annointed by the Spirit of God Luke 4. 18. and made a Priest by the Oath of God Psal. 110. 4. The Lord sware and will not repent thou art a Priest for ever after the order of Melchizedek 3. In regard of the continuance of his Priesthood For as he receives it from none so he passeth it not to any other nor any can succeed him but he endureth ever having an everlasting Priesthood Heb. 7. 24. The Leviticall Priesthood ended particularly in the death of every high Priest and universally and finally in the death of our high Priest But Christ is eternall who died but rose again figured in Melchizedek I. If Christ be the true Melchizedek then must he needs be greater than Abraham though the Jewes vainly gainsay it Joh. 8. 53. To him all our tythes and offerings due from Abraham to Melchizedek He is blessed and Prince onely the King of kings and Lord of lords unto him be honour and power everlasting 1 Tim. 6. 15 16. So the four and twenty Elders Revel 11. 15 17. And Angels Beasts Elders and all creatures Revel 5. 11 12 13. II. For the comfort of the Church that Christ is the true Melchizedek both a Priest and a King 1. As he is a Priest we are assured of a perfect reconciliation by his all-sufficient Sacrifice 2. Of sound instruction for the Priest must teach the Law his lips must present knowledge Joh. 4. 25. When the Messiah is come he will tell us all things We detest the blasphemy therefore that tells us that he hath left an imperfect doctrine that must be eeked with traditions 3. Of his blessed intercession which is meritorious and acceptable Samuel out of his love to the people 1 Sam. 12. 23. saith thus God forbid that I should sinne and cease to pray for you but I will teach you the good way Christs love to the Church is no lesse therefore he will both teach and pray 4. Of powerfull protection and safety For he is not our Priest onely but our King not our Doctor onely but our Defendor not a Priest onely to pray but a King to obtain for us and bestow on us what he prayes for What if he had never so much power in teaching if he were impotent in defending But he is King of peace in himself and unto us We have a powerfull advocate in heaven They never tasted the sweetnesse of this doctrine that seek after any other Mediator III. Hence is the happinesse of the Church As Melchizedek blessed Abraham So Christ our Melchizedek hath blessed all the faithfull posterity of Abraham Ephes. 1. 3. with all spirituall blessings in Christ Jesus But with difference Melchizedek onely pronouncing blessing Gen 14. 19. Blessed art thou of God possessor of heaven and earth But our Melchizedek meriteth and bestoweth blessings of higher kind also than could Melchizedek For 1. Christ blesseth by meriting blessing through his most perfect sacrifice pacifying his Fathers wrath Melchizedek offered no such sacrifice to no such effect his was accepted by mercy not for merit not for his own sacrifice but for Christs 2. By actuall procuring the blessing of remission of sinnes and righteousnesse restored a more effectuall blessing than Melchizedek could procure His sacrifices could onely signifie these in the Messiah's not actually apply them 3. By gathering calling ruling and preserving in spirituall life his whole Church as members of his own body and by the donation of his spirit none of which blessings Melchizedek could give 4. By bestowing eternall life on beleevers here in the first fruits hereafter in the harvest whereof Melchizedek must be a receiver from him the fountain not a giver 5. By publishing and pronouncing on beleevers all this blessing in the preaching of the Gospel and sealing it to the hearts of the elect by the daily effectuall voyce of his spirit by the word which Melchizedek could not doe Therefore a greater than Melchizedek is here and a greater blessing than Abraham received from him Let the world curse wicked ones rage and revile against the Church and Members yet as Isaac said of Jacob Gen. 27. 33 I have blessed him and therefore he shall be blessed the same will Christ not say onely but accomplish to them IV. Hence is the stability and perpetuity of the Church and members That Christ is the true Melchizedek that is an eternall Priest the Church must be eternall For a Priest cannot be without a Church nor an eternall Priest without an eternall Church but of Christ it is said thou art a Priest for ever Therefore Tyrants shall not waste it time shall not out-last it death shall not hinder the being and happinesse of it no more than it could the eternity of the Priest himself who rose gloriously from the dead so shall the members How happy a thing is it to be of this houshhold V. The excellency of Christs Priesthood above the Leviticall This is the scope of the Apostle in describing Melchizedeks Priesthood so largely For the Leviticall Priests were homagers to this yea to the shadow of it in Melchizedek while they were in Abrahams loines 1. They were men onely of men Christ the Sonne
things as they handled But especially to signifie Jesus Christ our high Priest to be without all blemish the onely immaculate Lamb that takes away the sinnes of the world For although no other mortall man could be without some blemish of sinne or other yet it became us to have such an high Priest as is holy harmlesse undefiled separate from sinners Hebr. 7. 26. And as our Lord was spotlesse and without all blemish so also perfect in all parts and perfections He wanted no part no gift no sufficiency to discharge that function too weighty for men and Angels I. In this our unblemished high Priest we have a sufficient cover for all our blemishes both of soul and body 1. If never so blemished in soul by sinne by infirmity if we have a thousand wants and eye-sores if we bewaile and resist them here is help and remedy in our high Priest against them all For as those persons that had such blemishes might not stand at the Altar to doe duties there yet they were allowed in the Congregation and to eat from the Altar of the sacrifices as the Priests did Levit. 21. 22. So all defects and weaknesses which the Saints carry as a burthen shall not hinder them from participating in the good things purchased by Christs sacrifice nor cast them out of place of the elect neither here nor for ever 2. Be thou never so blemished and deformed or maimed in body now the truth being come God respects not according to the outward appearance And although the honour of the Ministery must be respected and the choysest of our children are not too good for Gods service yet now it is far better a good Minister without an eye or a hand or foot than a Congregation without a good Minister II. All these outward perfections of the body in all the Priests high and low point us to such endowments and gifts of mind which the Lord expects in Ministers before they attempt this high calling 1. He of all men must not be blind or ignorant Hos. 4. 6. Because thou hast refused knowledge thou art rejected from being a Priest to me How should he be a light to others that himselfe is in darknesse If the eye be dark so is all the body 2. He must not have either a blind or a blemished eye an eye filled with envie at another mans gifts and prosperity Nor a squint eye looking indirectly upon every thing not ayming at Gods glory or the building of Christs kingdome but his own glory wrath lusts ends 3. He must not be lame or cripled in his feet but make right steps to his feet Heb. 12. 13. Upright in his way not right doctrine onely but right life also 4. He must not have a flat nose that is without discretion or judgement to discerne truth and falshood good and evill things fit and unfit As the nose discerns smells so to discern companies and courses 5. He must not have a crooked back bended downwards and allmost broken with earthly cares hindering his eye from looking towards heaven and interrupting heavenly contemplations and study And so in the rest Would God such care were had in the choice and permission of Evangelicall Ministers as in the Old We should not see the Churches pestered with so many unworthy illiterate men fitter for any trade than this so holy calling Sect. II. II. His consecration set down Exod. 29. 1. wherein were three things 1. Washing 2. Anointing 3. Sacrificing and purifying with bloud And this consecration to continue seven dayes together Which in generall shadowed the surpassing sanctity and purity of Christ above all other men and Angels Whom the devils themselves call that holy one of God Mark 1. 24. In speciall verse 4. the washing did not onely admonish them to cleanse and purge themselves from the inward defilement of their sinnes before they undertooke that holy calling but plainly pointed at the washing and Baptisme of Christ who undertaking his Ministery went into the water and was baptized Matth. 3. The anointing by the holy Oyle verse 7. signified the anointing of Christ with the holy spirit without measure Isai. 61. 1. The Spirit of the Lord hath anointed me to preach Psal. 45. 7. God even thy God hath anointed thee with the oyle of gladnesse above all thy fellowes In which regard Christ was called by eminency the anointed of God and the Priests are types touch not mine anointed In this anointing 1. The matter holy oyle signifying the Spirit of God and his gifts for much similitude agreement between them 1. That was made of the most pretious things in all the world Exo. 30. 25. So the holy graces of the Spirit are the best things in the world Luk. 11. 13. there is no gift to this Oyle swimmes aloft So the Spirit and graces are highest 2. No stranger had that Oyle but onely persons and things sanctified So none but Gods Elect have these precious and saving mercies Joh. 14. 17. the World cannot receive it that is gifts not common but of sanctification 3. That perfumed all the place where it was It is the Spirit of God that sweetens and perfumes all our actions and natures otherwise most corrupt and loathsome to God 4. That sanctified the thing to which it was applied and set it aside to an holy use Without this oyle the sacrifice of the Jew was as if he had killed a dog It is the Spirit that sets us apart and sanctifieth to the Lord us our persons our actions 2 Tim. 2. 21. The service that wants the Spirit is hatefull to God 5. Oyle is cleare in shining and makes other things anointed to shine The holy Ghost within enlighteneth the mind and brings in the true light and knowledge of God 1 Joh. 2. 27. the anointing shall teach you all things 6 Oyle hath the force of fire in penetrating and subtly pearcing and is the fuell and feeder of fire and flames So the Spirit of God is a pearcing fire in the heart and kindles and maintaines in it the ardent flames of the Love of God Holy thoughts as sparkels flie upward 7. Oyle suppleth cherisheth comforteth So the Spirit of consolation anoints with oyle of gladnesse Psal. 55. 7. It is he that brings peace and tranquility into consciences 2. the measure powred in abundance upon Aarons head Not dropped but powred signifying the abundance of gifts and graces most plentifully conferred upon Christ our head For as it was proper to the high Priest to be anointed on the head whereas the common Priests were anointed but in their hands not on their heads So was Christ as the head anointed with oyle above all his fellowes and received the spirit beyond measure signified by powring on the head 3. The communication of this oyle It stayed not on Aarons head but ran down his beard even to the skirts of his garments signifying that the Spirit of grace distills from the head unto
all the members of his mysticall body the Catholike Church First the Spirit descends and sits on Christs head then on the Apostles in likenesse of fiery tongues running down as it were by Aarons beard and from them upon other inferior persons beleeving their word as unto the skirts of his garment Psal. 133. 2. Now a threefold Application hereof I. In the anointing of the high Priest the eminency of Jesus Christ above all creatures whose very name carrieth in it a note of principality being called the high Priest of our profession And in that this whole consecration of the high Priest in most solemne and stately manner was but a dark shadow of his selemne inauguration into his Office And by this anointing Christ is differenced from the most excellent Priests and Prophets that ever were Aaron Moses Elias Some of them had a most glorious vocation as Moses and in the entry of their callings graced with most divine and powerfull miracles but never any had the spirit sitting on his head but he None of them by their anointing had all graces nor any grace in perfection but onely begun and in small degree Moses a beleever wanted faith sometime as when he smote the Rock which he should have spoken to and the meekest man in the world was sometime to seek of his meknesse Aaron though the oyle was powred on his head was weak as in murmuring against Moses in making the calf But in our high Priest all graces virtues were not inchoate onely but perfect In him knowledge of God was most perfect holiness most perfect and all kind of graces in highest degrees Grace sits in his lips not onely to move the mind but to change it None of them by anointing could receive graces for others but for themselves onely but he receives such a measure as runns over to the sanctifying of the lowest and meanest of his members Hence 1 Joh. 2. 27. the anointing which we have of him dwels in you and teacheth you all things And 2 Cor. 1. 21 22. It is God that anointeth us in Christ and sealeth and giveth us the earnest of the Spirit Thus our Lord Jesus is advanced above all his oyle shines brightest and swimmes aloft above all others II. In Aaron's and Christs anointing and furnishing to their Office Ministers must labour for a greater measure of this ointment than others to run down from them to their skirts They must pray by the Spirit watch by the Spirit walk by the Spirit An unconverted Minister may do another good but he hath no prmise of blessing nor doth any good to himselfe As the holy ointment was kept in the Sanctuary So Christ is the Sanctuary whence this oyle comes The pipes are the Word preached Sacraments Prayer societies of the Saints and Gods people And such Ministers as contemptuously contemne the conduit-pipes through which this oyle drops and flowes scorne to come to Sermons and joyne in holy exercises how doth their oyle dry away Instead of this oyle that should fall from them a deale of pitch and slime froth and filthinesse falls on their skirts III. In the communication of this ointment unto us the skirts we learn that Christ is not for himselfe but for us And therefore 1. Examine if thou beest anointed This is to be a Christian to be anointed as Christ was Scornest thou this holy oyle in thy selfe or others Know thou shalt one day wish the mountaines to fall on thee on whom this oyle falls not 2. Hence draw strength in temptation Remember If sollicited to sinne Oh I have the anointing I am taken up and set apart to Gods use I am for God and his glory Neh. 6. 11. 3. Use meanes to attaine a farther measure and be liker Christ. Thou missest a Sermon or the Sacrament thou knowest not what drops of oyle thou hast missed 4. Have a care to walk as such as are anointed smelling sweet every where in holy lives speeches prayers in all things edifying thy self and others Leave a sweet smell every where behind thee Let it drop down from us to others round about us The third thing in the high Priests consecration was sacrificing Exod. 29 1 2. In which 1. Observe in general that the Priests must be consecrated by offering all sorts of sacrifices for them and therefore they must take a calfe two rammes unleavened bread cakes and oyle verse 1 2. 1. Because of the speciall holinesse and honour of their calling who are to come so near unto God who will be specially sanctified in all that come near him 2. Because sinne in them is more hatefull than in any other and in expiating their sinnes as much is required as for the sins of all the congregation 3. Because they were to offer unto God all the gifts and sacrifices of all the people of all sorts and therefore for them must be offered all sorts to sanctifie them not onely in generall but to their speciall services between God and his people 2. In particular The first of these sacrifices must be a sinne offering verse 10. For which they must 1. Take a calfe and offer him for the expiation of sinne verse 14. This young calfe was a type of Christ who onely by his own oblation expiated our sinne which otherwise made our selves and duties most hatefull 2. This calfe must be presented before the Lord and his Congregation signifying the willingnesse of Christ to offer up himselfe for the sinnes of men Joh. 19. 11. 3. Aaron and his sonnes must put their hands on the head-of the calfe verse 10. not onely to confesse they were worthy to die for their own sins but to professe also that the death which they deserved was by the death of the Messiah the high Priest of the new Testament removed off them and transferred upon the beast And not onely the imputation of our sinnes upon Christ but also is signified that we must lay our hand by a true faith upon Christ our head if we expect any comfort from his death and passion 4. The calfe must be killed before the Lord at the doore of the Tabernacle verse 11. signifying both the death and crucifying of Christ as also the fruit of it by the place That by his death as by a doore an entry is made for us into the Church both militant and triumphant Heb. 10 20. 5. The bloud of that sinne-offering for the Priest must be put on the hornes of the Altar and the rest powred at the foot of the Altar verse 12. signifying 1. The sufficiency of Christs death to purge and reconcile us to God 2. The plenty of grace and merit in it for many more than are saved by it For being sufficient for all it is not helpfull to all nor to any that tread under foot this pretious bloud the extent of the benefit is to all the elect 3. The large spreading and preaching of the Gospel of salvation by Christs bloud through
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
by their strength carried wonderfull victories So had the Sonne of David his twelve Apostles and seventy two disciples who as worthy and stout Champions fought the Lords spirituall battels and mightily subdued the world under the government of Jesus Christ in whose place are succeeded Pastors and Teachers to the end 2. His enemies 1. Open and manifest not onely Goliah that defied all Israel but Saul that casts a speare at him that hunts him as a Partridge that sends out for him to bring him to death and the house of Saul Shimei rayling on him and cursing him with an horrible curse besides Amalekites Philistims c. So our Lord Jesus had open hostility against the great Goliah of hell and encountered him hand to hand and conquers him in the wildernesse But Herod hunts his life every where the Pharisees revile him for a deceiver and Demoniack send out for him to take away his life and the people of the Jews pursuing him with all open hatred and hostility even to the death and all the wicked tyrants and enemies so many Amalekites and Philistima 2. Secret and underhand enemies that should have been loyall and loving to him even his own people that flattered him with their mouths but imagined mischief against him Ps. 41. 9. Such as Doeg Achitophel Nay he which eat bread with him at his table his familiar that went up to the house of God with him And more than all this he that came out of his own loynes his own son Absalom besides the sonnes of his Father 1 Sam. 17. 28. So our true David had not onely his own Jewes and brethren hating him with an horrible hatred and calling his bloud upon themselves but his own Disciple that had been so familiar with him that went to the house of God often with him that knew all his haunts and waies betraying him and delivering him to be crucified And thus Christ himselfe expounds that in Psalm 41. 9. of himselfe and Judas Euk. 22. 21. And therefore Interpretors expound such exectations as Psal. 59 13. Consume them that they be no more not so much litterally against Saul and other enemies of David as against the Jewes and enemies of Christ shadowed by them and so conceive them as they be Propheticall predictions of Jerusalem and the Jewes forty yeares after Christs ascension and oâ— the present wrath upon the hardned Jewes whose hatred against Christ liveth at this day as the cuâ—se liveth on them 3. His deliverances and victories with many of which the Lord honoured him As 1. Saul layes wait every where to take him and pursues him from place to place but Davids feet were made like Hinds feet in expedition to avoid his enemy whether Saul or Absalom who chased him as hunters the silly hare and he escapes them all though narrowly and strangely Christ Jesus was often sought after and layd for by his enemies no kind of snare was undevised to take him in his talke in his doctrine in his life and conversation no meanes unattempted to take his person but he escaped their hands strangely Sometimes he went through the middest of them all who having strong purpose yet had no power to take him till the time was come that he delivered himselfe 2. Saul having wearied himself in pursuit of David sent messengers to take him three severall times 1 Sam. 19 20. but they among a company of Prophets began to prophecy the spirit of the Lord comming upon them and they went without him So the Pharisees sent messengers to apprehend Christ and bring him before them but comming to him as Sauls messengers to David hearing his gracious words had no power to take him but went away preaching and proclalming as they prophecying never man spake like this man Joh. 7. 46. 3. In the comparison between Saul and David David having ssaine Goliah was sung Saul hath slaine his thousand but David his ten thousand 1. Sam 18. 10. But there is no comparison between the victories of David and the Son of this David who hath slaine the great Goliah the Devill who defied all the host of Israel and not destroyed the devill onely but overcame death hell the grave and chased before him all the armies of sinnes and bands of temptations which come out against the Israel of God 4. In that noble victory David cuts off Goliahs head with his own sword So in the wildernesse the devill the great Goliah used Scripture against Christ and Christ overthrowes him and cuts off his head by the fame sword of the Spirit the word of God And now daily he convinceth the wicked enemies by the testimony of their owne conscience Rom. 2. 15. He needeth no other sword or weapon against them than their own IV. David was a type of Christ in his kingdome first in respect of the entrance secondly of the administration thirdly of the continuance or eternity 1. David entered not without strong opposition much contempt and disdaine so our David For of both it was verified the stone which the builders refused is become the chiefe stone of the corner No man was more despised of Sauls Courtiers than David who was thought farre enough from the Kingdome So no man so much despised and rejected of the Scribes Pharisees chiefe Priests and People as Christ. Barrabas an honest man to him and yet was mightily and unexpectedly invested into his kingdome by his glorious rising from the dead 2. In his administration David will judge uprightly and sing mercy and judgement he will endure no hatefull person in his presence But our David is the just and righteous Judge of all the world and most sincerely dispenseth mercy to the penitent sinner but seedes the impenitent with judgement 3. In the continuance or eternity God promised mercy to David and his seed forever which promises are not to be extended to his carnall succession for the princely dignity is taken from them Their glory was eclipsed in the captivity and where be now any of Davids race according to the flesh But the everlasting seed of David is to be meant 1. Christ himselfe in whom his kingdome is perpetuated 2. The true Israel as well of Gentiles as of Jewes by faith ingrafted into the Messiah in respect of whom shall be no end of his Kingdome Thus in all those speeches wherein David professeth he will praise the Lord among the Gentiles David must be taken as a type of Christ who by his Spirit set forth the praise and true worship of God among 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 do this litterally 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 prophesticall and Priestly office 1. David by his sweet musick allayes Sauls madnesse 1
So must thou get faith for thy vessel to passe thee through Faith in tryall is a great victory in the bottome of the Sea in deepest afflictions it is most glorious It is nothing to believe in prosperity but in desperation to believe in the bottome of the Sea to stand still yea in the bottome of hell to hope for heaven there is faith 2. To joyn to Gods people Let not the Egyptian think the way is made for him Except thou goest out with Israel as Exod. 12. 38. the sea will know thee for an Egyptian and cover thee 3. To get God their guide and to follow him Neither Noah upon the top of a world of seas nor Israel in the bottome of the sea shall miscarry if â—od become the Pilot. Follow thy guide goe on forward fear not rest in God for safety in extream danger and thou art the fittest for his help and deliverance See 2 Chron. 20. 12. We know not what to doe but our eyes are towards thee CHAP. XXII Manna a type of Christ. THere were among the Jewes two extraordinary Sacraments which sealed up unto believers their continual nourishment and preservation in grace by the free Covenant of God in the Messiah The former was Manna from heaven the latter the water out of the Rock Both of them most lively setting forth Jesus Christ the true bread and water of life to ancient and present believers In which sense the Apostle 1 Cor. 10. 3 4. calleth them spirituall meat and spirituall drink The Story of Manna is recorded Exod. 16. 14. The proper application of which is in Joh. 6. 32. 48. where our Saviour shewes that he is the true Manna of which the other in the wildernesse was but a shadow and dark resemblance Now for opening this type we shall fruitfully consider two things I. Christ prefigured by it where we shall see an admirable and pleasant correspondence of the type with the truth and how Christ was not obscurely preached even in this one shadow to old believers II. Christ far preferred before this figure as became the truth to be set above the type I. For the resemblance consider Manna 1. in it self in 1. Quality 2. Quantity 2. in the Jews in their 1. Gathering 2. Use. Sect. I. I. The qualities of Manna considered in it self were six many of them miraculous 1. The Manna came down from heaven God in heaven prepared this food to satisfie the Jewes hunger so Jesus Christ is the true bread that came down from heaven all other bread is from earth but Christ is from heaven he hath God for his Father from whose bosome he is sent into the wildernesse of this world to satisfie the spiritual hunger of his people And as that was an admirable gift prepared by God for them and therefore they called it Manna so nothing was more freely prepared and given by God than Jesus Christ for the life of the world he came without the worlds seeking without merit and deserving yea or accepting for he came to his own and his own received him not And was not this miraculous above that that he which sent the Manna was the Manna which he sent 2. The taste of Manna was sweet and tasted like fresh oyle Numb 11. 8. or wafers baked with honey Exod. 16. 31. So nothing is so sweet as Jesus Christ to an afflicted and hungry heart The sweet promises of grace are sweeter than honey Psal. 19. 10. No fresh and sweet oyle can so cherish the face as they doe the heart which is able to apprehend the sweet consolations and joyes of the Spirit And as Manna tasted alike to all tastes and every whit of it was sweet and every mouth tasted the same sweetnesse as it never was in any other food in the world So onely Christ is the same to all that taste him and every whit of him is sweet even his yoak his Crosse and every mouth that tastes him can confesse him so to be 3. The figure of it was round a figure of perfection signifying Jesus Christ without beginning or end the first and the last most simple and sincere without any guileful corner or angle most infinite most perfect and fit to contain all perfections of grace meet for the head of the Church 4. The colour was white Exod. 16. 31. signifying the most holy and immaculate purity of Jesus Christ in his nature person and actions The holy One of God fairer than all the sonnes of men Psal. 45. 2. 5. The generality It was common to all the Israelites of what state soever So Jesus Christ is the common Saviour to rich and poor to master and servant bond and free and to all believing in his Name without respect of persons Acts 10. 34. There is neither male nor female but all are one in Christ Gal. 3. 28. 6. The continuance of it This was all the while they were in the wildernesse So Christ continues alwayes with his Church to the end of the world Mat. 28. 20. But when they came into Canaan it ceased for where ordinary bread was was no need of miraculous So when we come to our Canaan we shall gather no more Manna by the meanes of the Word and Sacraments neither yet shall we lose our Manna but mmediately enjoy Christ and see him face to face which the Apostle calls an open face 1 Cor. 13. 12. II. The quantity of Manna considered in itself resembled Christ in four particulars 1. It was a small grain as a little seed of Coriander verse 14. but full of yeald sweetnesse and nourishment So Jesus Christ was little and humble in his own eyes and in other mens eyes liker a worm than a man Little in his birth in his life in his death in his followers Very weak in shew and appearance but full of power strength and grace to sustain and uphold his Church full of nourishment sweetnesse and comfort to refresh his Church to eternal life 2. It was freely and abundantly given to Israel as the rain and fell down with the dew So Jesus Christ is freely given to the Church and in him abundant grace and plentiful redemption God never expressed such bounty nor ever opened the treasury of his rich grace in any thing so much as in giving his Christ who never comes any where without the sweet dewes of comfort joy and happy graces which distil from him into every believing heart 3. Manna fell every morning round about the campe and no where else and so much every morning as was sufficient for six hundred thousand men besides women and children signifying that Jesus Christ is no where to be found without the campe and bounds of the Church and that of his fulnesse all believers receive grace for grace and that in Christ is sufficiency of merit for all his Church and there need other supply for health and safety of soule but out of this heap 4. It fell on the
Manna He allowes us to pray but for daily bread and if we have food and rayment we must be content 1 Tim. 6. 8. 2. To confine our cares within the day not so solicitous to lay up for many yeares as the rich glutton Care not for tomorrow that is inordinately distrustfully 3. To take notice of our daily need of the true Manna whereof seeing God hath given us daily meanes we must not crosse Gods wisdome to think the reading of Gods Word once in a year or moneth or week enough but be daily gathering and answering the daily meanes afforded by Gods gracious wisdome as did the Jews III. His wisdome is seen 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 seek temporal food and Manna but spirituall and eternal 2. He will not have his Sabbath and service interrupted therefore he gives them a double portion on the day before 3. He will not have them losers by being intent in his service but as a liberal pay-master 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 soul than of the body So our Saviour first seek 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 sixth day but six whole dayes wherein to gather earthly Manna and wilt thou encroach his day too 2. His liberality in giving thee Manna for the seventh day blessing the labour of the six dayes and thereby binding thy hands from labour on the seventh IV. His wisdome is seen 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 he 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 learn hence 1. To gather no more of this earthly Manna than 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 six dayes But gather this Manna on the seventh 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 relief of the poor Members of Jesus Christ but doest not all that shall rot and stink as stollen Manna did Sect. VI. II. In respect of our selves also we learn sundry instructions from the consideration of both the Mannas the typical and the true Manna These instructions concern 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 hear Christ himself speaking of himself the Manna and bread of life they conceive he is bread for the belly they must eat him up straight Joh. 6. 52. Tell Nicodemus of the new birth he can conceive no second nativity but of going into his mothers womb again being old Joh. 3. 4. Tell the Samaritan of the water of life she cannot conceive whence to have it if not out of Jacobs Well which he and his cattel drank Joh. 4. 12. Nay such is our palpable blindnesse in spiritual things as we cannot onely not find them but even offered unto us as the Manna to them we cannot apprehend them nay we cannot but reject them as that woman of Samaria Jesus Christ offers himself unto her she scornes him and will not make nor meddle with him Joh. 4. 9. The reason whereof is partly in the things themselves and partly in ourselves 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 natural man asketh what engines or tooles could God get to rear such a frame and will not believe it could be made with a word It will ask of what prejacent matter and will not believe 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 spiritual things that are blind in things natural 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 liquour we will measure all by the standard of natural reason and by the scantling of our own 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 entertain light which fights against it But yee were darknesse saith the Apostle Eph. 5. 8. not dark or darkned but darknesse it self Nay yee were dead in trespasses and sinnes Eph. 2. 5. not half 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 himself to life And let us know how a privation of it self can regresse to an habit 2. To see what need we have of the Ministery to help us unto the true Manna Moses must tell the people Exod. 16. 15. This is the bread which the Lord hath given you to eat So must the Ministers of the Gospel 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 down from heaven in whom alone is full nourishment to eternal life Nothing is good to salvation but by Gods revelation If