way of duty CHAP. IV. Shewing a characteristical difference between a childe of God and an hypocrite Use 1 IT shews us a discriminating difference between a childe of God and an hypocrite the one serves God cum animi prolubio from a principle of delight the other doth not The Law of thy mouth is better unto me than thousands of gold silver Psalm 119.72 With what delight doth a covetous man tell over his thousands I but Gods Law was better to David than thousands a child of God looks upon the service of God not only as his duty but his priviledge A gracious heart loves every thing that hath the stamp of God upon it The Word is his delight Thy Words were found and I did eat them and thy Word was unto me the joy and rejoycing of my heart Jerem. 15.16 The Sabbath is his delight Isaiah 58.13 If thou turne away thy foot from doing thy pleasure on my holy day and call the Sabbath a delight Prayer is his delight Isa 56.7 I will make them joyful in my house of prayer Hearing is his delight Esay 60.8 Who are these that flie as Doves to to the windows The gracious soul flies as a Dove to an Ordinance upon the wings of delight The Sacrament is his delight On this day the Lord makes a feast of fat things a feast of wines on the Lees of fat things full of marrow of wines on the lees well refined Esay 25.6 A Sacrament-day is a soul-festival day here Christ takes the soul into his banqueting-house and displays the banner of love over it Cant. 2.4 Here are dulcissima fercula as Austin saith heavenly delicacies set before us Christ gives us his body and blood * In vulneribus Christi dormio securus requiesco intrepidus Aug. This is Angels food this is the heavenly Nectar here is a cup perfum'd with the divine nature * Sanguis Christi salus Christiani Salvian here is wine spiced with the love of God The Jews at their feasts poured oyntment upon their guests and kissed them Here Christ poures the oyle of gladness into the heart and kisses us with the kisses of his lips * Cant. 1.2 This is the Kings Bath where we wash and are cleansed of our leprosie The withered soul after the receiving this blessed Eucharist hath been like a watered garden Esay 58.11 or like those Egyptian fields after the overflowing of Nilus fruitful and flourishing and do you wonder that a childe of God delights in holy things He must needs be a volunteer in Religion But it is not thus with an hypocrite though he may facere bonum yet not velle he may be forced to do that which is good but not to will that which is good he doth not serve God with delight Job 27.10 Will he delight himselfe in the Almighty That he hath none of this complacency and delight appears thus because he serves God grudgingly * Vir'us nolentium nulla est he brings his sacrifice with a wicked minde Prov. 21.27 Such an one was Cain It was long before he brought his offering * Gen. 4.3 it was not the first fruits and when he did bring it it was grudgingly 't was not a free-will-offering Deut. 16.10 'T is probable 't was the custome of his fathers family to sacrifice and perhaps conscience might check him for forbearing so long at last the offering is brought but how as a task rather than a duty as a mulct or fine rather than a sacrifice Cain brought his offering but not himself What Seneca saith of a gift I may say of a sacrifice * Multum interest in ter materi am benefi cii beneficium itaque nec aurum nec argentum beneficium est sed ipsa tribuentis voluntas Sen. de benef 'T is not gold and silver makes a gift but a willing minde if this be wanting the gold is only parted with not given So 't is not prayer and hearing makes a sacrifice but it is a willing minde Cains was not an offering but a tax not worship but pennance CHAP. V. Two Cases of conscience resolved BUt here are two Cases to be put Case 1 1. Whether a regenerate person may not serve God with wearinesse Answ 1 Answ Yes but 1. this delight in God is not wholly extinct This lassitude and wearinesse in a childe of God may arise From the in being of corruption Rom. 7.24 'T is not from the grace that is in him but the sinne as Peters sinking on the water was not from his faith but his fear yet I say still a regenerate persons will is for God Rom. 7.15 Paul found sometimes an indisposition to good Rom. 7.23 yet at the same time he professeth a complacency in God ver 22. I delight in the Law of God in the inner man one may delight in musick or any recreation yet through wearinesse of body be for the present dull'd and indisposed a Christian may love Gods Law though sometimes the clog of the flesh weighing him down he findes his former vigour and agility remitted Answ 2 2. I answer that this faintnesse and wearinesse in a regenerate person is not habitual 't is not his constant temper when the water ebbes a while it is low-water but there is soon a spring-tyde againe it is sometimes low-water in a Christians soul he findes an indisposition and irksomness to that which is good but within a while there is a spring-tyde of affection and the soule is carried full saile in holy duties 'T is with a Christian as with a man that is distempered when he is sick he doth not take that delight in his food as formerly nay sometimes the very sight of it offends but when he is well he falls to his meat again with delight and appetite so when the soule is distempered through sadnesse and melancholy it findes not that delight in Word and Prayer 〈…〉 erly but when it returnes to its healthful temper again now it hath the same delectability and cheerfulnesse in Gods service as before Answ 3 3. I answer That this wearinesse in a regenerate person is involuntary he is troubled at it he doth not hug his disease but mournes under it He is weary of his wearinesse When he findes a heavinesse in duty he goes heavily under that heavinesse he prays weeps wrastles useth all means to regain that alacrity in Gods service as he was wont to have David when his chariot-wheels were pull'd off and he did drive on heavily in Religion how oft doth he pray for quickning grace Psalme 119.25 37 40 88. When the Saints have found their hearts fainting their affections flagging and a strange kinde of lethargy seasing on them they never leave till they have recovered themselves and arrived at that freedome and delight in God as they were once sencible of 2. The second Case is Case 2 whether an hypocrite may not serve God with delight I answer he may Herod heard John Baptist
estate should be a loadstone to draw men nearer to God but it is often a milstone to sink them to hell There is a moderate use of these things but there is a danger in the exercise The bee may suck a little hony from the leaf but put it in a barrel of honey and it dies Christians must stave off the world that it gets not into their heart Psal 62.10 for as the water is useful to the ship and helps it to sail the better to the haven but let the water get into the ship if it be not pumpt out at the leak it drowns the ship so riches are useful and convenient for our passage We sail more comfortably with them throgh the troubles of this world but if the water get into the ship if the love of riches get into the heart then we are drowned with them 1 Tim. 6.9 2. It reproves them that are seldom with God Branch They are sometimes with God but not still with God The shell fish as naturalists observe hath so little life in it moves so slow that it is hard to determine whether it lives a vegetative or a sensative life so it may be said of many Christians their motion heavenward is so slow and unconstant that we can hardly know whether the life of grace be in them or no They are seldome with God Revel Menssacris tabescit 2.4 Thou hast left thy first love Many professors have almost lost their acquaintance with God Time was when they could weep at a sermon but now these wels are stopped Time was when they were tender of sin the least hair makes the eye weep the least sin would make conscience smite now they can digest this poison Time was when they trembled at the threatnings of the word now with the Leviathan they can laugh at the shaking of a spear Job 41.29 Time was when they called the sabbath a delight * Isa 58 13. the queen of daies how did they wait with joy for the rising of the sun of righteousness on that day what anhelations and pantings of soul after God! what mounting up of affections but now the case is altered what a weariness is it to serve the Lord Mal. 1.13 Time was when they delighted in the word indeed it is a glass that mends their eyes that look on it now they have laid it aside seldom do they look in this glass Time was when they could send forth strong cries in prayer * Heb. 5.7 but now the wings of prayer are clipt they come like could suitors to God their petitions do even cool between their lips as if they would teach God to deny * Qui frigigiâ—è rogat doâ—et negare Oh why have you left of your communion with God what iniquity have your fathers found in me that they are gone far from me Jer. 2.5 Let Christians lay this sadly to heart Remember from whence you are fallen and Repent and do your first works * Rev. 2.5 You are in a spiritual lethargy Oh never leave till your hearts are scrued up to such a heavenly frame as here Davids was when I awake I am still with thee And that brings me to the next Vse 3 The third use is of exhortation to perswade all those who professe themselves Christians to imitate this blessed pattern in the text Exhort be still with God You shall never go to heaven when you die unless you begin heaven here The church in the revelation hath a crown of stars on her head and the moon under her feet Rev. 12.1 Christ is not to be found in the furrowes but upon the pinacle now that you may get your hearts losen'd from these things below and be still with God I shall onely propound two arguments Argu ∣ ment 1 1. Consider how unworthy it is for a Christian to have his heart set upon the world I It is unworthy of his soul The soul is dignified with honour it is a noble coin that hath a divine impress stampt upon it T is capable of communion with God and angels now it is too far below a man to spend the affections and operations of this heaven-born soul upon drossy things T is as if one should embroider sackloth with gold or set a diamond in clay 2. It is unworthy of his profession Seekest thou great things for thy self Jerem. 45.5 what thou Baruk Thou who art a Godly man a Levite Oh how sordid is it for him that hath his hope in heaven to have his heart upon the earth It is just as if a king should leave his throne and follow the plough or as if a man should leave a golden mine to dig in a gravel pit The lapwing hath a crown on her head and yet feeds on dung A fit embleme of those who have a crown of profession shining on their head yet feed with eagerness on these things below Christians should deny themselves but not undervalue themselves they should be humble but not base If Alexander would not exercise at the Olympicks it being too far below him Kings do not use to run Races then shall they who are the holy seed the heirs of glory disparage themselves by too eager pursuite after these contemptible things The second argument to perswade us to be still with God is consider what a rare and excellent life this is which will appear in four particulars 1. To be still with God is the most noble life * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Onâ—ylostom ad Rom. Homil 13. T is as much above the life of reason as reason is above the life of a plant the true Christian is like a star in the highest orb he looks no lower then a crown Grace puts hie thoughts Princely affections a kind of heavenly ambition into the soul Grace raiseth a Christian above himself it makes him as Caleb a man of another Spirit he lives in the altitudes his thoughts are lodged among Angels and the Spirits of just men made perfect and is not not this the most noble life to be still with God The Academicks compare the soul of man to a Fowl mounting up with her wings in the ayr Thus with the wings of grace the soul flies aloft and takes a prospect of heaven 2. To be still with God is the most satisfying life nothing else will do it All the Rivers run into the Sea yet the Sea is not full Eccl. 1.7 Let all the golden streams of worldly delights run into the heart of man yet the heart is not full strain out the quintessence of the creature it turns to froth Eccles 1.2 Vanity of vanities but in God is sweet satisfaction and contentment My soul shall be fatisfied as with marrow and fatness Psal 63.5 Here is an Hive of sweetness a mirror of beauty a magazine of riches here is the River of pleasure where the soul bathes with infinite delight Psal 36.8 and this River hath a Fountain at the
look after more sollid comforts The favour of God the blood of Christ the influences of the Spirit When I see the life which I fetch from the cistern is vain I will go the more to the Spring head in Christ there is an inexhaustible treasury When a man finds the bough begin to break he lets go the bough and catcheth hold on the main tree so when we finde the creature to be but a rotten bough then by faith we shall catch hold on Christ the tree of life Revel 2.7 The creature is but a reed God is the rock of ages SECT 6. THe sixth subject of meditation is Meditate on the excellency of grace meditate upon the excellency of grace Grace is 1. Precious in it self 2 Pet. 1.1 precious faith Grace is precious 1. In its original it comes from above Jam. 3.17 2. In its nature * Ardentes sui amores excitaret si simulachrū ejus ad oculos penetraret Plat. it is the seed of God 1 John 3.9 Grace is the spiritual enamel and embroidery of the soul It is the very signiture and engraving of the holy-Ghost Grace doth not lose its colour It is such a commodity that the longer we keep it the better it is it changeth into glory 2. As grace is precious in it self so it makes us precious to God * Summa apud Deum nobilitas clarum esse virtutibus Hierom. Epist ad Celantiam as a rich diamond adornes them that weare it Esay 43.4 Since thou wert precious in my sight thou hast been honourable The Saints who are invested with grace are Gods jewels Mal. 3.17 though sullied with reproach though besmear'd with blood yet jewels all the world besides is but lumber These are the jewels and heaven is the golden cabinet where they shall be lockt up safe A gracious man is the glory of the age he lives in like Melancthon who was called the phaenix of Germany * Bucauus praefat loc com So illustrious in Gods eye is a soul bespangled with grace that he doth not think the world worthy of him Heb. 11.38 Of whom the world was not worthy Therefore God calls for his people home so fast because they are too good to live in the world Prov. 12.26 The righteous is more excellent than his mighbour Grace is the best blessing * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zenoph It hath a meliority and transcendency above all things else there are two things sparkle much in our eyes but grace infinitely out shines both 1. Gold The Sunne doth not shine so bright in our eyes as gold 't is the mirror of beauty money answers all things Eccles 10.19 but grace weighs heavier than gold * Nullae majores divitiae quam fides quae caecos illuminat aegros curat martyres coronat in haereditate aeterna cum Sanctis angelis collocat Aug. de verb. dom gold draws the heart from God Grace draws the heart to God Gold doth but doth enrich the mortal part grace the angelical Gold perishes 1 Pet. 1.7 grace perseveres The Rose the fuller it is blown the sooner it sheds an emblem of all things besides grace Petitur hac caelum via Nunquam stygias fertur ad umbras Inclyta virtus sed cum summas Exiget horas consumpta dies itur ad superos gloria pandet Sen. Trag. 2. Guifts These are natures pride Guifts and parts like Rachel are faire to look upon but grace excels I had rather be holy than eloquent * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cyrill An heart full of grace is better than an head full of notions Gifts commend no man to God 'T is not the paring of the apple we esteem though of a vermillion color but the fruit We judge not the better of an horse for his trappings * Non faciunt equum meliorem aurei fraeni Sen. l. 5. Epist 41. and ornaments unlesse he have good mettel What are the most glorious parts if there be not the mettel of grace in the heart Gifts may be bestowed upon one for the good of others as the nurses breasts are given her for the childe but grace is bestowed for a mans own eternal advantage God may send away reprobates with gifts as Abraham did the sons of the concubines Gen. 25.6 but he entails the inheritance only upon grace O often meditate upon the excellency of grace The musing on the beauty of grace would 1. Make us fall in love with it He that meditates on the worth of a diamond grows in love with it Damascen calls the graces of the Spirit the very characters and impressions of the divine nature * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Damascen Grace is that flower of delight which like the vine in the parable Judges 9.13 chears the heart of God and man 2. The meditation of the excellency of grace would make us earnest in the pursuit after it We dig for gold in the Mine we sweat for it in the furnace did we meditate on the worth of grace we would dig in the Mine of Ordinances for it what sweating and wrastling in prayer We would put on a modest boldnesse and not take a denial What wilt thou give me saith Abraham seeing I go childlesse Gen. 15.2 so would the soul say Lord what wilt thou give me seing I go gracelesse who will give me to drink of the water of the well of life 3. The meditation of the excellency of grace would make us endeavour to be instrumental to convey grace to others Is grace so transcendantly precious and have I a child wants grace Oh that I might be a meanes to convey this treasure into his soul I have read of a rich Florentine * Cosm Medices who being to die called all his sons together and used these words to them It much rejoyceth me now upon my death-bed quod vos divites relinquam That I shall leave you all wealthy But a parents ambition should be rather to convey sanctity that he may say O my children it rejoyceth me that I shall leave you gracious it comforts me that before I die I shall see Jesus Christ live in you SECT 7. THe seventh subject of meditation is Meditate upon thy spiritual estate enter into a serious meditation of the state of your soules while you are meditating of other things do not forget your selves The great work lies at home It was Solomons advice know the state of thy flock Prov. 27.23 much more know the state of thy soul * Cum sublatum è conspectu lumen est inquit Seneca moris mei jam conscius totum diem mecum serutor nibil transco Tacitus annal l. 13 for want of this meditation men are like travellers skill'd in other countreys but ignorant of their own so they know other things but know not how it goes with their souls whether they are in a good state or bad there are few who by holy Meditation enter within themselves There
that is elevated by holy meditation will not set his heart there where his feet should be upon the earth 7. Holy meditation banisheth vain and sinful thoughts it purgeth the Phancy * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost How long shall vain thoughts lodg within thee Jer. 4.14 The mind is the shop or work house where sin is first framed Sin begins at the thoughts The thoughts are the first plotters and contrivers of evil The mind fancy is a stage where sin is first acted the malicious man acts over sin in his thoughts he contemplates revenge The impure person acts over concupicence in his thoughts he contemplates lust The Lord humble us for our contemplative wickedness Pr. 30.32 If thou hast thought evil lay thy hand upon thy mouth How much sin do men commit in the chamber of their imagination now meditating in Gods law would be a good means to banish these sinful thoughts If David had carried the book of the law about him and meditated in it he had not looked on Bathsheba with a lascivious eye 2. Sam. 11.2 Holy meditation would have quenched that wild-fire of lust The word of God is pure Psalm 119.140 not onely subjective but effective T is not onely pure in it self but it makes them pure that meditate in it Christ whip't the buyers and sellers out of the temple John 2.15 Holy meditation would whip out idle and vagrant thoughts and not suffer them to lodg in the mind what is the reason the Angels in heaven have not a vain thought they have a sight of God their eye is never off him If the eye of the soul were fixed on God by meditation how would vain impure thoughts vanish As when that woman Judg. 9.52 was in the tower and Abimelek came near to the tower to have entered she threw a milstone out of the tower upon him and killed him so when we are gotten into the high tower of meditation and sinful thoughts would come near to enter we may from this tower throw a milstone upon them and destroy them And thus you have seen the benefit of meditation CHAP. XVI Setting forth the excellency of meditation ARistotle placeth Felicity in the contemplation of the mind Meditation is highly commended by Austin Chrysostome Cyprian as the nursery of piety Hierom calls it his Paradise * Dixit Hieronimus oppida urbes videri sibi tetros carceres solitudinem Paradisum Epist 72. with what words shall I set it forth other duties have done excellently but Thou excellest them all Meditation is a friend to the graces it helps to water the plantation I may call it in Basils expression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil the treasury where all the graces are locked up And with Theophylact the very gate portal by which we enter into glory By meditation the Spirits are raised 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and heightned to a kind of angelical frame meditation doth sweetly anticipate happiness it puts us in heaven before our time Meditation brings God and the Soul together 1 Joh. 3.2 Meditation is the Saints perspective Glass by which they see things invisible It is the golden ladder by which they ascend Paradise it is the spy they send abroad to serch the land of promise it brings a bunch of grapes with it it is the dove they send out and it brings an Olive branchof peace in its mouth but who can tell how sweet hony is save they that tast it The excellency of meditation I leave to experienced Christians who will say the comfort of it may be better felt then expressed To excite all to this Pancreston to this so useful excellent I had almost said Angelical duty let me lay down some divine motives to meditation and how glad should I be if I might revive this duty among Christians CHAP. XVII Containing divine motives to meditation Motive 1 MEditation doth discriminate and characterize a man by this he may take a measure of his heart whether it be good or bad let me allude to that Prov. 23.7 for as he thinketh in his heart so is he as the meditation is such is the man Meditation is the Touchstone of a Christian it shews what mettle he is made of It is a Spiritual Index the Index shows what is in the book so meditation shows what is in the heart If all a mans meditations are how he may get power against sin how he may grow in grace how he may have more communion with God This shows what is in his heart the frame of his heart is spiritual by the beating of this pulse judge of the health of thy soul 'T is made the character of a godly man he fears God and thinks of his Name Mal. 3.17 Whereas if the thoughts are taken up with pride and lust as are the Thoughts such is the heart Their thoughts are thoughts of iniquity Isa 59.7 When vain sinfull thoughts come men make much of them they make room for them they shall diet and lodge with them if a good thought chance to come into their minde it is soon turned out of doors as an unwelcome Guest What need we further witness This argues much unsoundness of heart let this provoke to holy meditation Motive 2 The thoughts of God as they bring delight with them so they leave peace behind those are the best houres which are spent with God Conscience as the Bee gives honey it will not grieve us when we come to dye that we have spent our time in holy Soliloquies and ejaculations But what horror will the sinner have when he shall ask Conscience the question as Joram did Jehu * 2 Kings 9.22 is it peace Conscience is it peace and conscience shall say as Jehu What peace as long as the Whoredomes of thy mother Jezabel and her Witchcrafts are so many O how sad will it be with a man at such a time Christians as you tender your peace meditate in Gods Law day and night Motive 3 This duty of meditation being neglected the heart will run wilde it will not be a vineyard but a Wilderness * Neglectis urenda filix innascitur agris Meditation keeps the heart in a good decorum It plucks up the weeds of sin Plantae nobiliores sine cultu siluescunt Albertus Magnus it prunes the luxuriant branches it waters the flowers of grace it sweeps all the walks in the heart that Christ may walk there with delight For want of holy meditation the heart lies like the sluggards field Prov. 24.31 all overgrown with thorns and briars unclean earthly thoughts It is rather the divels hogsty then Christs garden T is like a house fallen to ruine fit onely for unclean spirits to inhabit Motive 4 The fruitlessness of all other meditations one man laies out his thoughts about laying up his meditations are how to raise himself in the world and when he hath arrived at an estate often God blows upon it * Hag. 1.9
seen him were so amazed at his beauty and did seed upon it with such delight that they were unwilling to look off again * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Josephus And herein he was a Type of Christin whom are all sparkling beauties to be found he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 altogether lovely 2. Moses was a Type of Christ in his Education he was bred up a while at Court and as Josephus saith Pharaohs Daughter set a Crown of Gold upon his Head but leaving the Court he went and lived in the Land of Midian Exod. 2.15 so Christ left the Royal Court of Heaven to come and live in the World 3. Moses was a type of Christ in his Office he was a Prophet Deut. 34.10 and there arose not a Prophet since in Israel like unto Moses He acquainted Israel with the mind of God he gave them the two Tables of the Law So Jesus Christ is a Prophet Luke 24.19 he reveals to his people the mysteries of salvation He unseals the Book of Gods decree * Ideo angelus dictus ob officium propheticum Tertul. and makes known his Will Rev. 5.5 He is counted worthy of more glory then Moses Heb. 3.3 4. Moses vvas a Type of Christ in his Noble Acts 1. he was a Deliverer of the people from the Egyptian furnace he vvas a temporal Saviour So Jesus Christ his Name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a Saviour Mat. 1.21 He shall save his people from their sinnes 2. Moses vvas an intercessor for Israel and turned avvay the Wrath of God from them Num. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Christ is the Saints Advocate Rom. 8.34 Who also maketh intercession for us 2. Christ vvas typified by David 1. David vvas a King So is Christ adorned vvith Regall povver he is a King to govern his people Revel 15.3 and to conquer his enemies Psal 110.1.2 David was a man after Gods own heart This did prefigure Christ in whom God was well pleased Mat. 3.17 3. Christ was typified by Solomon 1. In his Name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies peaceable so Christ is call'd the Prince of peace Isa 9.7 This the Angels proclaim'd at his incarnation Luke 2.14 Peace on earth all his wars tend to peace he gives that peace which passeth all understanding * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ignat. 2. Solomon typified Christ in his government His was a most flourishing Kingdom 2 Chr. 9.22 King Solomon passed all the Kings of the earth in riches so Christs Kingdome is very glorious all his subjects are made Kings he reigns in heaven and earth and of his Kingdome is no end 3. Solomon typified Christ in his Wisdome he was the Oracle of his age 1 King 4.31 He was wiser than all men * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joseph antiq l. 8. So Christ received the unction from his Father he had a spirit of wisdom and holinesse poured upon him without measure John 3.34 Isa 11.2 Behold a greater than Solomon is here Thus Jesus Christ was prefigured by those persons who were most lovely 2. Christ was typified by Things most lovely I will instance only in five Type 1 1. Christ was typified by the pillar of cloud and fire which was Israels guide and conduct in the Wildernesse Exod. 13.21 * Erat columna corpus quoddam ex acre condensato mirum in modum à Deo preparatum ad usam Israeliticum in cremo Tornielli Annal. This did typifie Christ our pillar of cloud who guides our feet into the way of peace Luke 1.79 The cloud was unerring for God was in it such is Christ who is the way and the truth John 14.6 How lovely is this pillar to behold Type 2 2. By the Manna This pointed at Christ He is like the Manna in three things 1. The figure of Manna was circular Exod. 16.14 There lay a small round thing c. The circle is a figure of perfection this typed out Christ in whom is all perfection 2. Cibus paratus The Manna was a meat prepared for Israel in an extraordinary manner so the Hebrew word from whence Manna seems to be derived * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to prepare Manna was a meat cook'd and dressed in heaven God himself prepared it and then serv'd it in Thus Jesus Christ was like Manna he was prepared and set apart by his Father to the blessed work of mediatorship Heb. 10.5 Abody hast thou prepared me 3. The Jewish Rabbins say Manna suited it self to every ones pallat whatever he desired that he found in Manna so Jesus Christ suits himself to every Christians condition he is full of quickning strengthning comforting vertue * Amaritu dines mundi dulces reddit Austin What fools are they that preferre the earthly mammon before this heavenly Manna Type 3 3. By the mercy-seat which was a sacred embleme or hyeroglyphick representing the mercy of God to his people there the Lord did give forth his Oracles and answers of peace to his people Exod. 25.22 There will I meet thee and I will commune with thee c. This mercy-seat was a type of Christ * Cyrill de incarnat unigen Greg. hom 6. sup Ezek Rupertus in and thorough whom God is appeased towards us Therefore he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Propitiation Rom. 3.25 O how lovely is this mercy-seat We could not speak to God in prayer nor would he commune with us were it not for this blessed propitiatory The Hebrew word for mercy-seat * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a Covering to shew that in Christ the sinnes of beleevers are covered Type 4 4. Christ was prefigured by the brazen Serpent Numb 21.9 The brazen Serpent resembled Christ two wayes 1. It was made like a Serpent but it was no real Serpent so Christ was in the likenesse of sinful flesh Rom. 8.3 but he was not a sinner he was made sin but he knew no sinne Christ was as void of sinne as the brazen Serpent was of a sting 2. Qui istam Scrpentem metallinum intuerentur à Serpentum morsibus sanati fuerunt ita qui Christum fide contemplantur c. Tostat Paradox 4. When the people of Israel were stung by the fiery Serpents v. 6. then whosoever did look upon the brazen Serpent were cured Thus when sinne stings the souls of men for it is a Serpent with five stings it stings men with guilt shame horror of conscience death the curse of God Now Christ that brazen Serpent being looked upon with a penitent beleeving eye Zach. 12.10 cures these deadly stings * Joh. 3.15 Oh how lovely is this brazen Serpent many of the Jews saith Tostatus worshipped the Serpent of brasse let us in our hearts adore this brazen Serpent the Lord Jesus Type 5 5. Christ was typified by Noahs Ark which saved Noah and his family from the flood Thus when the wrath of God as a deluge overflows the wicked Christ is
the rednesse of our guilt How lovely are those wounds which wounded the red Dragon When this blessed rock was smitten water came out of it to cleanse us and blood to cheare us 1 John 5.6 When Christ was on the Crosse saith Bernard jam fuit vitis amputata Now the Vine was cut and salvation came to us in the blood of the Vine Oh how lovely is this bleeding Vine Christs Crucifixion is our Coronation * Haec une medela corrofit illas quae in immensum exereverant cicatrices vim suam concupiscentiarum perdidit corruptela deleta damnationis conscriptione novis literis assignata est restituta libertas privilegio dato charta indulgentiae figillo plaga lateralis firmata Cyprian de Pass Christi 4. Christ is lovely in his Graces * Christus Candidus quia multifaria virtute dealbatus Hierom Anselm Rupertus Abbas his graces as a divine embroydery did bespangle and set him off in the eyes of the world Grace was not in Christ as a quality but essence as light is intrinsecal to the Sun and is of the essence of it Christ did open a box of precious perfume and because of the savors of his oyntments the Virgins love him * Cant. 1.2 In Christ there was a constellation of all the graces * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost in Pâ— 45. how did he shine in Wisdom * Isaiah 11.7 Humility Zeal heavenly mindednesse and which did not a little adorne him HIS MEEKNESSE * Matth. 11.29 How lovely was Christ in this grace 1. He came into the world Meek Mat. 21.5 Behold thy King cometh meek He came not with a Sword or Scepter in his hand but with an Olive-branch of peace in his mouth He preached tydings of peace Though he was the Lion of Judah yet he was the Lamb of God 2. When he was in the world he was a patterne of meeknesse 1 Pet. 2.23 When he was reviled he reviled not againe He left his Fathers bosome that hive of sweetnesse to come and live here and truely he exchanged his pallace for a dung-hill how oft was he called a friend of sinners nay he was charged to have a devil but see how mildly he answers This Dove had no gall John 8.49 I have not a Devil but I honour my Father All his words were steept is honey 3. When be was going out of the world he shewed unparallel'd meeknesse He prays for his enemies Father forgive them Luke 23.34 When the souldiers came to take him by force one would have thought hâ— should have called for fire from heaven as the man of God did 2 Kings 1.10 but behold Grace was oured into his lips * Psal 45.2 see what a mill answer he gives enough to have mde the hardest heart relent Matt. 26.55 Are ye come out as againsta thief with swords and staves to tke me What wrong I pray hae I done you What have I stolen from the world but their sinnes What have I robb'd them of but the wrath of God Oh the mildnesse of this Saviour surely had not the souldiers hearts been very hard * O duri indurati quos non emollit tanta flamma mansuetudinis Bern. in Cant. Ser. 20. for in the whole story of Christs passion I do not reade of one souldier converted there was a thief indeed converted but no souldier Christs meeknese would have melted them into teares of repentance When he was led away to be crucified he went as a Lamb to the slaughter * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c He opened no his mouth Isa 53.7 He opened he sides but not his mouth in repinins and was not Christ lovely in his meeknesse No wonder the holy Ghist descended upon him in the likenesse of a Dove not a Lion or Eale but a Dove Vita Christi in terris disciplina morum Aug. de vera rel which is the emblen of meeknesse 5. Christ is lovely in hâ— conversation What was said of Saul and Jonathan 2 Sam. 1.23 They were lovely in their lives is much more true of Christ His life saith Chrysostome was purer than the Sunne-beames All the Ethicks of Aristotle all the wisdome of Greece could never so describe vertue as it was lively pourtrayed out in Christs holy example His life was a faire copy never did any one write without blotting besides Christ he is call'd a Lamb without spot 1 Pet. 1.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His lips did never speak a word amisse Luke 4.22 All bare him witnesse and wondered at the gracious words which proceeded out of his mouth Thus were his lips like Lilies dropping pure myrrh Cant. 5.13 His foot did never tread a step awry He who was a way to others did never go out of the way himself He was so pure that no tentation could fasten upon him Tentation to Christ was like the throwing a bur upon a chrystal glasse which will not stick but glides off The Prince of this world cometh and hath nothing in me John 14.30 There was no powder for the devils fire to take What was Christs whole life but a pattern of good works He went about doing good Act. 10.38 He was either anointing the blinde or healing the sick or raising the dead either preaching or working miracles Thus he was altogether lovelie 2. Estimative Christ is lovely in the account of others Three wayes He is lovely 1. To God his Father 2. To the Saints 3. To the Angels 1. Christ is lovely to God his Father God is infinitely taken with him Christ is called the Rose of Sharon and how doth God delight to smell to this Rose * Mat. 3. ult 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Signif vel In illo bene sentire queÌ„ sensum sectatur Iraeneus Vel refert ad propensum in Deo patre affectum Grot. Isa 42.1 My elect in whom my soul delights Surely if there be lovelinesse enough in Christ to delight the heart of God there may well be enough in him to delight us Christ is the centre where all the lines of his Fathers love do meet 2. Christ is love in the account and esteem of his Saints 2 Thes 1.10 He shall be admired of all them that beleeve He is admired now and he shall be more admired of them Well may the Saints admire to see Christ sitting in the bright Robe of their flesh above the Angels in glory Well may they admire to see their nature united with the Deity O how lovely and beautiful is this sight Well may Christ be admired of his Saints 3. Christ is lovely in the esteeme of the Angels * Ipse candi-ruber quia Angelos quosque ad sui excitat desiderium Caâ—â—iodore They adore him Heb. 1.6 And let all the Angels of God worship him The Cherubims which did represent the Angels are painted with their faces looking upwards to shew that the Angels in heaven all are still looking upward as admiring and