MOSES AND AARON, OR THE TYPES AND SHADOWS Of our SAVIOUR in the old TESTAMENT. Opened and Explained, By T. TAYLOR D. D. Very useful for the better understanding the whole Scripture. And beginning at Moses and all the Prophets, he expounded unto them in all the Scriptures, the things concerning himself, Luke 24. 27. LONDON, Printed for John Williams, at the Crown in St. Paul's Churchyard, 1653. TO THE RIGHT WORSHIPFUL, Sir MILES FLEETWOOD Knight, Receiver General of his Majesty's Court of Wards and Liveries: All welfare in Christ Jesus. Noble Sir: IT is a truth able to endure the most fiery times and trials, None but Christ, J. Lambert Martyr. Epist. ad Romanos. none but Christ. Ignatius expresseth as much, drawing near to his Martyrdom, Let come upon me fire, cross, meetings of wild beasts, cuttings, tearings, breaking of bones, rendings of members, dissolutions of the whole body, and all torments of the devil, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, only that I may gain jesus Christ. Thus he entreated the Romans not to intercede for him, and hinder his suffering for the Gospel. And thus the servants of God in these last times, when Romanists have thrust them into flames and other calamities, Christ is all, and in all, said the Apostle, Col. 3. 11. Look to the Church: he supplies all defects 1. of his people, heals all their infirmities, puts on all comfortable relations, and procures all saving benefits; In the golden chain of our salvation, which reacheth from eternity to eternity, we shall observe, that Christ is the owke or closure that tieth every link together: as in these lines. He is the foundation of our Election, Ephes. 1. 4. He is the price of our Redemption, 1 Pet. 1. 18. 19 He is the cause efficient of our regeneration, Eph 2. 10. He is the author of our justification, Jer. 33. 16. He is the beginner and perfecter of our sanctification, Heb. 12. 2. John 15. 4, 5. He is the matter of our consolation, spiritual and temporal, c. 16. 37. Rom. 5. 1. He is the sweetner and sanctifier of all our troubles, Rom. 8. 37, etc. He is the assurance and pledge of our resurrection, 1 Cor. 15. 20. He is the procurer and producer of our glorification, John 17. 22. Rev. 21. 23. All of them good grounds of comfort, and set forth the happiness of God's people. All of them disgrace merit, and the worthiness of the creatures, Men and Angels. All of them magnify God's love and wisdom, call unto thankfulness, and would make us content with little. All invite labour, to make sure of a portion in Christ, without whom all is as nothing. And finally, all command those that are in Christ, to be all unto him, do all for him, give all, suffer all, speak, live, die, rejoice in all through him, and with him expect all in his heavenly kingdom. Look to the Word, wherein all these things 2. are revealed: Christ is evidently the matter and sum of the Gospel: and the Apostle affirms the like concerning the Law, Christ is the end of the Law for righteousness to every one that Rom. 10. 4. believeth. First, by similitude, saith Austin: when a man is come to the end of a way, he can go no farther: so when a Christian is come to Christ, he hath no farther excellency to seek or go unto: in Christ there is enough and enough to reconcile him to God, and bring him to heaven. Secondly, for perfection, saith Cont. Jul. 9 Cyril, when a thing is finished, it is said to come to an end, as namely, in weaving a garment: so Christ hath finished, perfected, and fulfilled the Law: he came not to destroy, but establish it: so that in him we have a perfect righteousness to present God withal, even as the Law required, Gal. 2. 16. 21. Thirdly, he is finis intentionis: the Law bids us look to Christ, in whom only we can live: both the Moral Law, in the holy precepts of it, impossible in this our weakness; therefore have recourse to Christ, Rom. 8. 3, 4. together with the curses and threats of it, whereby it is a sharp Schoolmaster leading to Christ, Gal. 3. 24. As also the Ceremonial Law, all whose shadows figure out Christ and his benefits, Heb. 10. 1. Now is Christ come (saith Tertullian) who is the end of the Law, opening De cibis Jud. c. 5. all the dark matters of it, anciently covered under the mists of Types and Sacraments: An excellent Master, an heavenly Teacher, a settler of truth to the uttermost. Austin calls Moses his Ceremonies, Cont. Faust. prenunciative or foretelling Observations: and saith, We are not now constrained to observe things used in the Advers. Jud. Prophet's time, Non quia illa damnata, sed quia in melius mutata sunt; not for any evil in them, but because they are changed for the better. What they foretold, and how they are changed for the better, this Treatise in part discovereth, and I purpose not now to discourse. These glorious times of the Gospel show evidently, how much the truth excelleth the shadow: the virtue common to the ancient believers, as well as unto us: Christ jesus yesterday, and to day, and the same for ever: but as the manifestation Heb. 13. 8 is more clear, so the grace is more plentiful and comfortable. The same Testator made both Testaments, and these differ not really, but accidentally; the Old infolding the New with some darkness, and the New unfolding the Old with joyous perspicuity. This glorious dispensation of grace, as it stands by the good pleasure of God, so also by his manifold wisdom, who in several approaches of his mercy and goodness draws still nearer to his Church, and yet reserves the greatest for his Kingdom of glory. Even now, in this marvellous light of the Gospel, we have our divine Ceremonies and Sacraments, see him afar off, know but in part, darkly as in a glass, and receive our best contentment by the acts of faith, while the Word and Spirit make us know the things freely given us of God in Christ Jesus. But time shall be, when (to say nothing of the estate of the Church after the ruin of Antichrist, and calling of the Jews) we shall in heaven see him whom we believed face to face, clearly, perfectly, immediately, without Sacraments or Types, in the fullest vision, nearest union, and absolutest fruition. Never till then shall we comprehend wholly what is the marrow of that text, I am the Way, the Truth, and the Life. John 14. 6. To your Worship I commend this Treatise of that illuminate Doctor, excellent sometime in following and opening an Allegory, and now more excellent in enjoying the Truth itself: of whom, while here a Preacher, you showed yourself a joyful Hearer, as of other faithful Pastors at this day, with obedience to the truth, religious care of your family, integrity in your office, love of good men, both in the Ministry and private estate, and all Christian behaviours; as the fame of your sweet savour goes forth in the Church of God, to which I doubt not but this Treatise will be the more welcome, because of your worthy name prefixed. It is an Orphan, & the Widow desires it should be your Ward; who in your love can best tender it, and by your authority defend it sufficiently. The God of heaven increase all heavenly graces and comforts in your noble heart abundantly, and add unto your days, honours and blessings of all sorts, till these shadows fly away, and the true Daystar arise upon you in glory: the hearty prayer of one, who is, and desires to be reckoned among Isleworth June 29. 1635. Your Woe: truest friends, in every good service, WILLIAM JEMMAT. To the CHRISTIAN READER. I Have heard of a demur made, as though something were put forth under this Author's name, which is none of his. I assure thee in the word of a Minister, that for the works that have my Epistle prefixed (and I hear of no other published with his name) there is not one note nor notion which is not the Authors own, according to his papers. And the like I affirm concerning this Treatise of Types, which now I publish. The use of it is manifold: To open divers places of Scripture: To show the meaning of legal shadows and ceremonies: To declare the faith of the Elders, who received a good report: To manifest our faith, Heb. 11. 2. Eph. 4. 5. one with theirs, one Faith, one Lord, one Baptism, one salvation: To magnify and commend Christ to every soul, that it may be saved, and he honoured: To discern and bewail the blindness of God's ancient people the Jews, and pray for their return to the truth, not ●atching at shadows: Of whom, in present I may say with detestation of their madness, as he said against the Philosophers, Nos qui non habitu, etc. We Christians, M. Min. Fel. Octau. whose excellency stands not in outward things, but spiritual, glory that we have found what they (with all their diligence) have sought, and could not find. Why are we unthankful? Why do we stand in our own light, if the truth of the Deity hath in this our age attained to maturity? Let us enjoy and make use of our own good, and follow the truth in truth: avaunt superstition, be packing all impiety, let true religion be preserved and flourish. Yet withal, seeing there is a promise, that all Israel shall be saved, let us pray Rom. 11. 26. for the performance, and that with all earnestness, as that converted Jew gave exhortation to his son, So long pour forth Ludou. Coeretus: 1553. thy prayers for the remnant of Israel, till God look from his high habitation, and see, and have mercy on his people for the Lords sake, his Anointed, that in our days Judah may be saved, and the children of Israel may dwell safely in their own land, and spend their days in good, the Lord making his good Spirit to rest upon them. WILLIAM JEMMAT. A Table of the Contents of this Treatise. I. THe Introduction: containing five Propositions of the Church, Salvation, Covenant of grace, Christ, and the ancient Ceremonies, p. 1 Five reasons for those Ceremonies, 2 Grace in the new Testament specially, how, 3 Ceremonies called shadows for four reasons, ibid. Threefold use of them to the Jews, 4 Gods wisdom in appointing them: three ways, ibid. II. The Treatise: showing Christ prefigured by holy persons and things, 5 I. Adam a type of Christ in creation, office, sovereignty, conjugation, propagation, 6 The Ministry reverend for antiquity. 8 Antiquity of the doctrine of free grace, ibid. Seek life by Christ's death, 8 Get into Christ the second Adam, as thou art surely of the first. Motives, ibid. II. Noah a type for salvation, righteousness, preaching, Ark, repairing the world, sacrifice of rest, and a dove sent out of the Ark. 9 Preserve integrity in the worst times. 13 Sins which are signs of judgement approaching. ibid. Comfort to be had in Christ our Noah, 14 III. Melchizedek a type in Etymology, office, original, excellency of person, and Priesthood, 15, 16, 17 Christ greater than Abraham, 18 Comfort by Christ our Melchizedek, ibid. We are blessed by our Melchizedek, 19 By our Melchizedek the Church abides for ever. ibid. Excellency of Christ's Priesthood above the levitical eight ways. 20 Sin not to be accounted slight, whose sacrifice is so costly. 21 IU. Isaac a type in birth, suffering, offering, escape, marriage. ibid. A pattern of obedience in 5. things. ib. How Christ doth meet his Church. 25 Two Rules. 26 A type of our resurrection. 27 Matter of sweet consolation. 28 Look for help, though the case be desperate. ibid. V. Joseph a type in his person, actions, ●…ssions, advancement. 29 No news for good men to be hated for their excellency. 32 All sufferings of the godly come of God: ordained and ordered. 33 Comfort by Christ our Joseph: four ways. 34 Do to Christ as Joseph's brethren to him. 35 VI. Moses a type in person, estate, office, 〈◊〉 suffering, sundry actions. ib. Our doctrine is of God. 40 Be faithful in doing thy office. ibid. Show faith in the fruit of it: contrary to four sorts of men. 41 Assurance of our resurrection. ibid. VII. Joshua a type in saving, calling, miracles, valour, actions. 42 A fearful thing to be an enemy of the Church. 45 Comfort in our salvation accomplished. ibid. Duties we owe to Christ our Joshua. 46 Conditions to be observed in going to heaven. Six. ibid. VIII. Samson a type in person, condition, actions, sufferings, stratagems, victories. 48 Judge none by outward calamities. 51 Strange means used by God for the Churches good. 52 Our victory stands in patience and passion. ibid. Fourfold comfort to God's people. 53 In God's cause contemn greatest peril, and prepare for death approaching. 54 IX. David a type in person, vocation, wars, kingdom, office, Prophetical and Priestly. 55 Enter upon no office without assistance of the Spirit. A note of it. 61 Christ the true King of the Church. Nine ways more excellent than David. 62 How God brings his servants to honour. 65 Church ever pestered with homebred enemies. 66 Comfort to the Church in 3. things. ib. X. Solomon a type in person, condition, peacemaking, wisdom, glory, temple, justice. 68 Duties to Christ our Solomon: two. 73 Fourfold comfort in our Solomon. 74 XI. Jonah a type in name, office, death, burial, resurrection. 75 Repent at the Ministry of Christ's servants. 77 Motives. ibid. Vocation of the Gentiles. 78 Our resurrection assured to us. 79 Power and wisdom of God to be admired. ibid. Terror of sin, even in Gods own children: and comfort. 80 XII. The Firstborn types: as God's peculiar, fathers of the family, preferred before brethren, double portion. 82 Every mercy is the greater engagement unto God. 85 Honour Christ as the firstborn of God: and how. ibid. Threefold comfort in the birthright. 86 Forfeit not the birthright by sin. 87 Resemble Christ our elder brother. 88 XIII. Priest's types: in deputation to office, and execution: choice, consecration, apparel: actions. 88 A cover for us in Christ for all deformities of soul and body. 90 Qualities requisite in Ministers. ib. Eminency of Christ above all creatures. 93 Ministers must increase their gifts. 94 Duties of private believers. ibid. Three sacrifices. ibid. No perfection but only in Christ. 96 Sin unpardoned, all service is abominable. 97 Wash and purge all with the blood of Christ. 99 Notes of it. 100 Effects of being so washed and purged. 101 Priests garments common, and peculiar to the High Priest. 102 Seven uses thereof for Ministers. 112 Three uses for the people. Twofold instruction. 115 Comfort to the godly, in respect of their head and themselves. 117 Believers highly esteemed, as precious stones. 119 Sin to slight them. ibid. Temperance of Ministers. 122 Marriage. ibid. Mourning for the dead. 125 Ministers duty. 130 Private Christians duty, as Priests to God. 131 XIV. Nazarites types: as set apart for God, abstemious, nourishing the hair, not to touch the dead, and released of their vow. 133 Christ and his excellency to be acknowledged: and power, wherein. 137 Difference of the Nazarites vow, and Papists. 138 Be Nazarites unto God: in five things. 139 XV. Clean Persons types: three sorts of legal uncleanness. 141 Meats and unclean, how, and why. ib. Two marks. ibid. Issues unclean, corporal and spiritual. 144 Leprosy of body, and of sin. 146 Signs. ibid. Church and members subject to many defilements. 149 Look narrowly on the misery of sin. ib. Good fruit thereof. 150 Miserable effects of inward uncleanness. 152 Washing legal, and of Christ's blood. 153 Smallest sins to be put away. 154 And how. 155 Offering purgeth the unclean: so of Christ, typified. 156 There is a way to cleanse every uncleanness. 160 Have recourse to the means. 161 Motives. ibid. Be very careful to avoid spiritual uncleanness. 162 Oblation of Birds. 163 Comfort to the godly. 166 Affect purity of heart and life. Motives. 167 Directions. 169 Avoid all occasions of defilement. ib. No easy matter to be rid of sin. 174 Separate between the precious and the vile: who must. 175 Christ discerns the leprosy of sin. 176 Only they are cleansed from sin, whom Christ accounts so to be. 177 Marks of one cleansed from sin. ibid. What is to be done before this cure. 178 And what afterward. 179 XVI. Holy things types of Christ. 180 Use of legal Ceremonies. 181 Their fitness to the Jews nature. ib. Ends. ibid. Sacraments and Sacrifices distinguished. 183 Sacraments ordinary and extraordinary. 184 Circumcision described in parts. 185 A sign of Christ, and seal of righteousness, how. 186 Be humbled for natural corruption. 188 And imperfection of grace. 189 Be circumcised spiritually. ibid. What it is. ib. Notes. 191 Mortification, if right, is painful. 192 Motives to get the spiritual circumcision. 194 XVII. Passeover a type in the choice, preparation, effusion of blood, eating, fruits. 195 Christ a Lamb: and his perfection. 196 Christ two ways set apart to be a Mediator. 198 The time of his ministry and passion ordered. 199 Christ must die a violent death: time of it. 200 Jew's division of the day into four parts. 201 How Christ is to be conceived and received. ibid. In all worship look to Christ. 202 The preciousness of Christ's blood. 203 Applied. 204 Faith resembled by hyssop, how. ib. Christ's blood to be highly prized. 205 Precious things procured by it. ibid. Profane not the blood of Christ. 206 How. 207 Feeding on the Lamb, and Christ: five conditions. 208 Danger of the soul: and how it is to be avoided. 213 Directions for receiving the holy Communion. 214 Similitude of purging out leaven and sin. 216 Entire purging of the soul. 217 Whole Christ must be received. 219 And how. ibid. Popish abuses taxed, about the Lords Supper. ibid. XVIII. Pillar of Cloud and Fire a type of Christ. 221 How. 223 Four constant miracles to, Israel in the wilderness. 224 Comfort by Christ as our guide. 226 In seven things. ibid. Confidence and security by Christ. 228 Notes of them that receive comfort by this Pillar. 230 And how this comfort is to be esteemed. 231 Mercy and Justice met in this type. ib. Follow Christ as a guide. 232 And how. 233 XIX. The Red Sea a type. 234 In three conclusions. ibid. Miracles in the miraculous dividing of the Sea. ibid. Benefits sealed up by Baptism: four. 237 Observe the power of God. 238 The way to heaven filled with difficulties: and why. 239 Many comforts by that great work of God. ibid. Duty of them that will enjoy these comforts. 241 XX. Manna a type of Christ. 242 Matters of resemblance. ibid. Why Manna putrified, if reserved. 247 Christ infinitely better than Manna. 248 Gods patience and love to be noted. 250 How it should work in us. ibid. God's watchfulness and care over his Church, to be noted. 251 Comfort thereby, and instances. 252 Gods bounty towards his Church, to be noted. 253 His wisdom in ministering to his Church, to be noted. 254 Manna, why given daily, yet not on the Sabbath. ibid. Moderation in natural things. 255 And what is God's measure. 256 Man of himself is senseless of the things of Jesus Christ. ibid. Whence this comes. ibid. And of what use. 257 Hunger and thirst for Christ: motives. 258 Take pains for him: motives. 259 Observe times and places to meet with Christ. 260 Apply and feed on Christ. 261 And how. ibid. Be never weary of this Manna. ib. Motives. 262 Prize and magnify this Manna. ib. XXI. Water out of the Rock a type of Christ. 263 In three respects. ibid. Christ resembled by a Rock: and waters. 264 Christ ever present with his Church. 269 Our duty. ibid. An almighty power in Christ for his Church. 270 Our duty. ibid. God's mercy to his people admirable. ib. See the fountain of grace opened: and its superexcellency. 271 Thirst for Christ: and conditions of it. 272 Continue it: two rules. ibid. Have re●…rse to Christ in this thirst: motives. 273 Quench thy thirst, and be satisfied. ib. Motives. 274 Means to get water out of this Rock: hindrances: helps. ibid. XXII. The Brazen Serpent a type of Christ. 275 Gods justice here to be noted, and equity of it. 276 Of fiery Serpents, and the old Serpent the devil. 278 Temptations called fiery darts, why. 279 Observations about sin, deceit, folly, poison, danger of loving it, ibid. God appoints the means of health to soul and body. 280 A brazen Serpent, not golden: five reasons. 281 Christ lifted up before us, how. 282 Application of Christ a saving remedy, far most excellent, ibid. God helps his people by weak, unlikely, and contrary means: and why. 284 Grounds for faith in these troubles of the Churches. 286 Kingdom of Antichrist, how fit for destruction. ibid. The eye of faith must shut the eye of reason. 287 Four things cannot otherwise be obtained. ibid. Believe the Word absolutely. 291 Pray for eyesalve: and what it is. 292 Captivate thine own reason and wisdom. ibid. Motives. 293 Man's reason, the mother of heresies. 294 Natural reason, an enemy to the power of godliness. 296 What is to be done to be cured spiritually. 298 Wounds of sin compared to deadly poison: in four things. ibid. Come for counsel to spiritual Physicians. ibid. Who reproved. 299 Confess special sins: and go wholly out of thyself and all other. 300 Look only unto Christ: and that two ways. 302 How this looking cures us: by faith: and how by faith. 303 Marks of one cured by looking to Christ. 304 Four qualities of the eye that looks to him. ibid. Motives to look up to our Serpent. 306 Use of comfort, in five particulars. 307 In this Treatise are two things. 1 The Introduction. chap. 1. where 1 Propositions concerning the Church of God. 2 Reasons of the ancient Ceremonies. 2 The Treatise itself, c 2. where 1 Christ is figured in holy persons. 1 Singular: eleven. cap. 2. 12. 2 Ranks, and orders of men. separated and sanctified 1 By birth: the Firstborn, c. 13. 2 By office: the Priests, c. 14 Deputation. Execution. 3 By vow: the Nazarites, c. 15 4 By ceremony: Clean persons, c. 16. 2 He is figured in holy things: c. 17. 1 Ordinary Sacraments, 1 Circumcision, c. 18 2 Passeover, c. 19 2 Extraordinary: answerable to 1 Circumcision, & Baptism: 2 1 Pillar of Cloud & Fire, c. 2 2 Red Sea: c. 21. 2 Passover and Lords Supper, 2. 1 Manna from heaven c. 22 2 Water out of the Rock, c. 23 Add hereunto the Brazen Serpent, c. 24. CHRIST REVEALED. JOHN 14. 6. I am the Truth. CHAP. I. HAving formerly delivered, that Christ is Truth Christ the truth of legal shadows. Introduction to this Treatise. as opposed to falsehood; we are now to show, that he is Truth as opposed to the shadows and figures of the old Law. In the entrance into which Treatise, we must premise some Propositions. I. That the Lord decreed to have always a Church upon 1. the face of the earth; for the upholding of which he upholds the world. For, 1. He will have his name confessed, and praised as well in earth as in heaven. 2. He will maintain his public worship by it, to distinguish heathenish Idolaters from true Worshippers. 3. To prepare true believers in this Church militant to that Church triumphant, and to set and polish them as living stones in this mount of the Church, for that heavenly mountain and temple. II. For the effecting of his purpose he hath decreed, that 2. the doctrine of salvation by Jesus Christ would be sounded out in the Church, together with the doctrine of the Law, that partly the right way of his shorship, and partly the way of salvation, might be made known and opened to believers. III. By the Gospel the Lord hath revealed the Covenan 3. of grace, which is in substance but one, as God is but one and Christ is but one, who is the substance of it. As there is but one hope of one eternal life, the end of the Covenant; and one faith which is the mean to lead to that end, Ephes. 4. vers. 5. IV. Christ, and his doctrine, the Covenant being the same 4. Sacramenta sunt mutata, non sides. August. yesterday, and to day, and for ever, Heb. 13. 8. for substance, altereth and differeth only in the form and manner of dispensation; according to which, it is diversely propounded in the old Testament and New. In the former propounded, as of the Messiah to come, from Adam unto his Incarnation. In the latter, as of the Saviour already come, and so embraced in the Church from his first coming, to his second coming again. V. So long as Christ was to come, it pleased God to train 5. God appointed a multitude of ceremonies to the jews for 5. reasons. 1. his Church by an heap of Ceremonies, rites, figures, and shadows, to strengthen their Faith in the 〈◊〉 〈◊〉 of him. Of which multitude of Ceremonies, if more ●p●●●ll reasons be demanded; These may be given. 1. The nonage and infancy of that Church, which was not capable of such high mysteries, but was to be taught by their eyes as well as their ea●s. And therefore it pleased God to put the ancient Church (even newly out of the Cradle) under Tutors, Gal. 4. 2. and appointed divers Types and Ceremonies, as Rudiments and Introductions, vers. 3. fitted to the gross and weak fences of that Church, which was to be brought on by little and little, through such shadows and figures, to the true Image and thing signified, who in our Text calleth himself truth, in opposition to all those shadows. Object. But the weaker and duller they were, the more need had they of clear instruction; and God could have revealed Christ as clearly to them, as to us. Velata sunt ista, done● aspiraret dies, & removerentur umbrae. Aug. Sol. But as the Lord had observed this method in creating the world, he would have darkness go before light; and in upholding the world he would have dawning go before clear day: So in the framing and upholding the Church, he would have Christ exhibited to the Fathers, as to the Wise men, in swaddling coluts, which hid his glory. He respected them as Children; he erected for them in Jewry a little free-school set up in a corner of the World; he appointed the Law of Moses as a Primer, or A. B. C. in which Christ was to be shadowed in dark and obscure manner; he would that Christ should come to his brethren, as Joseph to his; who first obscured himself to them, and afterwards made himself better known. One compares it to Noah's 1. opening the window of the Ark; 2. Removing the covering; 3. Stepping forth himself. II. Therein the wisdom of God provided for the further 2. advancement of Christ and his Gospel; which compared with the Law, must be manifested in great brightness and glory. Christ the Son must come in more glory, than Moses the servant. Hence John 1. 17. The Law was given by Moses, but grace and truth came by Jesus Christ. The Gospel is called grace, not because under the Law the same grace was not preached, but comparatively: that was scarce grace to this which is more full, more manifest; as the light in the dawning, is scarce light in comparison of light at noonday. There Grace in the new Testament specially, how. was grace, but here is more grace. 1. In manifestation: The light of the Sun is sevenfold, and like the light of seven days, as was prophesied, Isai 30. 26. 2. In impleti on and accomplishment of that which was but a promise of grace in comparison. Act. 13. 32. 3. In application and apprehension by believers in all Countries, not only in Judea. 4. In the growth and perfection of faith and grace in the hearts of ordinary believers above them. Hence Heb. 10. 1. the Law had but a shadow of good things to come, and not the Image and truth itself: that is, It had a rude and dark delineation of good things to come, as a draught made by a painter with a coal; but the Gospel exhibites the picture itself in the flourish and beauty; that is, the truth and being of it. Hence also Paul to the Col. 2, 17. speaking of observances Ceremonies called shadows, for 4. reaseus. of the Ceremonial Law, saith: they were but shadows of things to come, but the body is Christ. Whence he would have us conceive: 1. That as the body is the cause of the shadow, and the cause more excellent than the thing caused: So Christ was the cause of those Ceremonies, and more excellent than they. 2. As the shadow representeth the shape of the body, with the Actions and motions: So those rites, and Ceremonies resemble Christ in all his actions, passions, motions, as after we are to hear. 3. As the shadow is but an obscure resemblance in respect of the body: So the Ministry of the old Testament in rites and Ceremonies is a dark representation of the body, namely Christ and his spiritual worship. 4. As the body is solid, firm, and of continuance, even when the shadow is gone: So the Ceremonies as shadows are flown away, but Christ the body and his true worship lasteth for ever. In all which Christ and his grace are advanced, as the publisher and perfecter of our salvation without any shadows; whereas of the Law it is said: It made nothing perfect, Heb. 7. 19 III. Those Ceremonies were not given to merit remission of sins by them, nor to appease God's anger, nor to be an 3. Non ex opereoperato. acceptable worship by the worth of the work done, nor to justify the observer: but to show justification by Jesus Christ, the truth and substance of them; to be types of him, pointing at him in whom the Father is pleased; to be Allegories and resemblances of the benefits of Christ, exhibited in the new Testament; to be testimonies of the promise and Covenant on God's part; to be Sacraments and seals of faith on the part of the believing Jew, exciting and confirming his faith in the Messiah. IV. God would have this heap of Ceremonies. 1. As 4. bonds and sinews of the ministry and public meetings; in which the voice of the promised seed, and the sound of Use of them to the jews. wholesome and saving doctrine might be preserved in the Church, and propagated to posterity. 2. To be external signs of their profession, by which God would have his Church distinct from all nations of the earth. 3. To be to the unbelieving Jews, an external discipline to bridle them, and an exercise to frame them (at least in external conversation) to the Policy, and Commonwealth of Moses; for else they must be cut off, and excluded. V. God's wisdom in appointing these Ceremonies; 1. 5. God's wisdom in appointing them. Appointed a certain observation of the line & tribe whence the Messiah should come according to the promise. 2. Enjoined a certain provision for the Ministry, which had no certain part of the Land allotted to them. 3. That the poor might be so provided for, as that there might not be a beggar in Israel. The former propositions and reasons being delivered by way of Preface, we now come to show that which our Text properly calleth for, that is: wherein or how Christ is the truth of those figures, and the body of those shadows of the Ceremonial Law. Christ was figured in the old Testament by holy Persons, The general division of this Treatise. and by holy Things. Of the most holy and eminent Persons who were figures of Christ, I will propound some instances. CHAP. II. 1. Adam a type of Christ. THe first of them is the first Adam, who was so lively a representation of Christ, as that Christ is often called the second Adam, Rom. 5. 14. Adam was a figure of him that Adam a type of Christ, in four things. 1. was to come. We will gather the resemblances between them into four general heads. I. In respect of Creation. 1. Both of them were Sons of God, the one by eternal generation, the other by grace of creation. 2. Both were men, Adam's red earth; the first in his matter, the second not in his matter only, but also in his bloody passion. 3. Both were Sons of one Father, and both men but of no man their father, neither of Uterque ad imaginem Dei conditus, uterque Deo charissimus. them having any other father but God. 4. Both created in the Image of God; the former, Gen. 1. 27. the latter the engraven form of his Father's person. Heb. 1. 3. 5. Both endowed with perfect wisdom and knowledge; the first Adam so wise as that he gave fit names to all Creatures according to their natures: in the second Adam dwelled treasures of wisdom and knowledge. Col. 2. 3. 6. Both possessed of a most happy and innocent estate; in which the one had power to persever, but not will: the other had both power and will. 7. The first Adam was made in the sixth day of the week to the Image of God: the second Adam towards the sixth age of the world, appearing to restore that Image which the first Adam quickly lost. II. In respect of office and sovereignty. 1. The first 2 Adam was owner of Paradise, the heir of the world; sovereign Lord of all Creatures, to whom they came for their names; the second Adam is Lord of heaven as well as earth, heir of the outmost bounds of the earth. Psal. 2. 8. Commander of all Creatures; whom the winds and sea obey; whose word the devils tremble at; and he keeps his sovereignty which the first Adam lost. 2. Adam was appointed to keep the Garden and dress it, Gen. 2. 15. Christ the second Adam was set apart to sanctify and save his Church, the Garden and Paradise of God, Ephes. 5. 26. 3. Adam was King, Priest and Prophet in his family: so is Christ in the Church, the family and household of faith, Rev. 1. 5. As Primus ecclesiae doctor audience immediate a Deo quae ecclesiae erant proponenda, ita et Christus. Adam was the first Minister of the word in the Church, delivering the promise of the blessed seed with certain rites and Ceremonies to his Children, and they to their posterity: So the second Adam is the chief Prophet and Doctor of his Church, who always prescribed the pure worship of God for matter and manner in the Churches of all ages. III. In respect of Conjugation. 1. Adam sleeping Eve 3. is form: Christ dying the Church is framed. Eve is taken out of Adam's side, while he sleeps: out of the second Adam's side, while he was in the sleep of death, issueth the Church. 2. Eve was no sooner framed, but as a pure and innocent spouse she was delivered by God to Adam, yet in innocency: so God the Father delivered the Church as a chaste and innocent spouse to be married to the second Adam for ever, to be bone of his bone, and flesh of his flesh. 3. Of Eve married to Adam he receives both a Cain and an Abel into his house: so the second Adam had in his visible Church both elect and reprobates, sound and hypocrites, as by many parables is signified; as of the field; the net, etc. FOUR In respect of propagation. 1. Both of them are 4. roots, both have a posterity and seed, Isai. 53. 10. 2. Both of them convey that they have unto their posterity, Rom. 5. 12, 14. As by the first Adam sin, and by sin death came over all men: so by the second Adam came righteousness, and by righteousness life on all believers; and herein especially was the first Adam a figure of him that was to come. 3. As the first Adam merited death for his posterity: so the second Adam life for all his. Application follows. Use 1. The Ministry reverend for antiquity. I. To note the honour and antiquity of the Ministry, which not the first Adam only, but the second also exercised. Despise at thy peril what they so honoured; think it too base for thyself to attend, for thy sons to intend: Neither the first Adam Lord of the earth, nor the second Adam Lord of Heaven and earth did so. II. To note the antiquity and authority of the doctrine 2. Antiquity of the doctrine offres grace. of free grace by the merit of the Messiah, which both the first and second Adam taught: neither of them ever dreamt of the doctrine of works and humane merits. What Adam learned of God in Paradise, he taught to his posterity; what his posterity heard of him, the same they delivered and left to their children; but they never heard nor taught any other way to salvation, but by the promised seed: so also what the Disciples heard of the second Adam, that they taught to the Churches; but they heard the same of him. Act. 4. 12. And our doctrine being the same with theirs, is not new, but more ancient than any other. For as this is the honour of all truth, to be before error and falsehood: Quod antiquissimum, verissimum. Tertul. so of this truth, to have precedency of all truths; It truly pleadeth antiquity, therefore verity. III. In that the Church comes out of Christ's side, being 3. in the sleep of death, as Eve out of adam's he sleeping, we Seek life by Christ's death. learn to seek our life in Christ's death. That death should be propagated by the sin of the first Adam, was no marvel: but that life by the death of the second, is an admired mystery. Here is the greatest work of God's power fetched out of his contrary; of rank poison a sovereign remedy by the most skilful Physician of hearts. Let the Jews scorn a crucified God, and refuse the life offered by a dead man; they know not the Scriptures, nor the power of God; who can and doth command light out of darkness, life out of death, 2 Cor. 4. 6. all things out of nothing. How easily can he repair all things out of any thing, who can fetch and frame all things out of nothing? He is of power to make of clay and spittle (fit to put out the sight) a remedy to restore sight. He can as easily save a world by the death of his Son, as multiply a world by the sleep of Adam. IV. Labour to be engrafted into the second Adam, that 4. Get into Christ the second Adam, as thou art sure of the first. Motives. as thou hast born the image of the earthly, so thou mayst bear the image of the heavenly, 1 Cor. 15. 49. 1. Because the second Adam repairs whatsoever we lost in the first. By the first we are enemies to God, by the second we are reconciled to him. By the first we all die, by the second we are all made alive. 1 Cor. 15. 22. By the first we are left to Satan's power, by the second we are guided by the spirit of God. By the first we lost all the Creatures, by the second we are restored to the holy use of all. By the first a necessity of death is brought in, Heb. 9 27. it is appointed for all men once to die, and then cometh judgement; but by the second we have a recovery of the blessing of immortality and life. Whatsoever the first Adam brings into the world by sin, the second carries out by his righteousness. 2. Because by Christ the truth we recover more than we lost, or ever should have by the Type. For so the Apostle, Rom. 5. 16. the gift by the second Adam hath exceeded the offence of the first. That as the first Adam by eating the forbidden fruit hath poured all evil into the souls and bodies of all men, though they eat not of the forbidden tree: So the second Adam by regeneration is made righteousness to those who had wrought no righteousness, 1 Cor. 1. 30. and poured all good things into the souls and bodies of his members. The first Adam by sin helps us into misery: but the second Adam not only helps us out of misery, but advanceth us to the highest dignity; to be, of sons of wrath, sons of God; brethren of Christ; members of his body; heirs of the kingdom of heaven. By Adam's sin we are all driven out of Paradise, and earthly pleasure, in which we should have enjoyed an inconstant happiness: but by Christ we are brought into the heavenly Paradise, our Father's house. By Adam's sin we became unjust: but by Christ's holiness we are not just only, but sanctified, graced, confirmed, glorified, into whom by faith we come to be engrafted. CHAP. III. 2. Noah a type of Christ, 7. ways. THe second instance is Noah, a manifest type of the true Noah a type of Christ, in seven respects. 1. Noah, and that in seven respects. I. Both were fore-prophesied of to be Saviour's, Gen. 5. 29. Lam●ch begat a son and called his name Noah, saying: This shall comfort us concerning our works, and sorrow, and curse of the earth; therefore he called him by a name signifying ceasing, or rest: So of Christ, Mat. 1. 21. thou shalt call his name Jesus, for he shall save his people: He shall be the true Noah that shall cause God's wrath to cease, and bring the afflicted soul to true rest and tranquillity. II. Both are said to be just and perfect; both said to 2. Differences between Christ's and Noah's righteousness. walk with God; and both to find grace and favour with God. 1. Noah was just in his generation: So was Christ; have nothing to do with that just man, saith pilate's Wife, Mat. 27. 19 But with difference; Noah's righteousness was imputed, being righteousness of faith, Heb. 11. 7. Christ's was inherent, a righteousness of nature, person, and heart. 2. Noah was a perfect and upright man, Gen. 6. 9 that is, not defiled with Idolatry, false religion, opinions, or external crimes, but Christ was perfect simply and absolutely, Noah but comparatively. Noah was perfect but in part: Christ Christus i am perfectus: Noah currens ad perfectionem. August. perfectly perfect; Christ Legally; Noah Evangelically. Noah perfect by the perfection of another: Christ by his own. Noah perfect because without open crime: Christ being without sin. 3. Both walking with God, found grace with God. Noah, Gen. 6. 8. Christ, Luke 2. 40. 52. But Noah found grace by acceptation and imputation: Christ by complete merit and satisfaction. Christ found grace by his own perfection and justice: but Noah clothed with Christ's. III. Both of them were Preachers of righteousness. But 3. Christ preached his own doctrine, Noah Christ's. Both invited unto repentance. Both called men to avoid the Judgement to come. Both lived and preached in a most corrupt age, when there was a general defection both in doctrine and manners. Both their Ministeries were despised, and that despite of both fearfully revenged; the one by water, the other by fire and sword: both by utter desolation, as the like never heard of before. IU. Both of them makers of an Ark, and Masters of it. 4. But Noah of a material, Christ of a spiritual, the Church. Noah to save sinners from the deluge of waters temporal: Christ to save sinners from the deluge of God's wrath eternal. In the making of their Arkes they are very like. 1. Noah's Ark and Christ's: 6. resemblances. Both do all about their Arkes at God's commandment. For as the Lord did not hide from Noah his decree, Gen. 6. 13. So he communicated his whole will and counsel to his Son concerning the salvation of the Church, Joh. 8. 26. 2. As Noah takes many trees at God's commandment, and strongly eloseth them together, and pitcheth them within and without against the waters: So doth Christ make choice of trees of righteousness, the planting of the Lord, and compacts them together by the bond of the Spirit, glewes and fastens them together by the glue of Christian love, and pitcheth them within and without, fortifies and strengthens them against the waters of affliction, temptation, persecution, that none shall drown or overwhelm them. 3. As Noah prepared divers rooms in the Ark for divers creatures: So Christ in his Ark appoints divers places and functions for believers here, and prepares in his Father's house many mansions for them hereafter, Joh. 14. 2. And as Noah receives into the Ark clean and unclean creatures and persons, a Sem, and a Cham: So the Lord Christ into his militant Church, all sorts of Nations, sexes, persons, conditions; Jew's, Gentiles; men, women, noble, ignoble; believers, and unbelievers; hypocrites, and sound Christians. On this floor is wheat and chaff. 4. As Noah made a window into his Ark, to give light to the creatures within: So Christ, by the Gospel preached in the Church, enlighteneth the minds of those that are within; without which light let in, they should sit in everlasting darkness. 5. As Noah by the same direction makes a door to enter into the Ark, and but one door for so very great a building: So there is but one door to the great building of the Church dispersed far and wide, and this is Christ himself, Joh. 10. 7, 9 6. As Noah the Master of the Ark enters into it, and receives and saves all that enter in with him; for which purpose he is contented to be tossed up and down by those most raging waters, and had no more freedom from fear and danger than others in the Ark: So Christ the Master of his Church, to save his Church, himself enters into it, and is admitted into it by the waters of Baptism; and was contented, for the saving of others, to be tossed with waves and billows of affliction, ignominy, shame, sin, curse, yea, the torments of hell. That his Church might be in safety with him, he will be in danger with her, and every way to help her, will be everyway like her in all things, sin excepted. V. Both of them were repairers of the world, From 5. Noah descended all the inhabitants of the earth: from Christ all the inhabitants of heaven. The world again was repeopled and replenished by Noah's posterity: the Church and every member is Christ's posterity. Both of them were preservers and providers for all sorts of Creatures: But Noah as a steward; Christ as Lord and owner of them: Noah for a few, Christ for all: Noah for a year and a little more, Christ perpetually. To both of them the creatures came in, and were obedient to them. Though never so fierce and savage out of the Ark, yet in the Ark they were mild and tame: So to Christ the winds, seas, devils obey; and if Lions and Cockatrices come into the Ark and Church, they become as Lambs and little children, putting off all fierceness, Isa. 11. 6. VI Both of them offered a sacrifice of rest, and sweet savour 6. to the Lord, Noah, Gen. 8. 21. As men are delighted with sweet savours, so was Noah's sacrifice pleasing to God. But his was a sacrifice but of testification, witnessing his faith Sacrifice of testification and of satisfaction. and thankfulness: The sacrifice of Christ was a perfect satisfaction, in which he offered, not the bodies of clean beasts as Noah, but his own body as a Lamb without spot, not upon an Altar built by Noah's hand, but upon the Altar of his Deity, not ascending to heaven by ordinary fire, but offered through his eternal spirit, compared to fire, Heb. 9 14. And therefore must fully satisfy his Father's justice, appease his wrath, and be most acceptable in itself, and must bring Noah's, and all other sacrifices into acceptance. And from hence it was, that with both of them God did make a covenant of grace for their posterities, that he would never break out in such wrath against them, confirming the same unto the posterity of Adam by the sign of the Rainbow, and to the posterity of Christ by the Sacrament of Baptism, and the Lords Supper. VII. Both of them sent a Dove out of the Ark. Noah 7. when the waters assuaged, and much of his fear and danger was past, sends out the Dove, who brought an Olive branch, a sign of joy, comfort, and abating of the waters: So Christ Jesus, his sufferings and labours being ended, sent his Spirit forth (which had lighted as a Dove on him) and Mat. 3. 16. brings joy, and peace, and comfort into the hearts of all believers, bringing in a testimony, that God's wrath is appeased, the waters are diminished, his love and favour returned, which is better than life. I. In the type and truth learn: If all the world about us Use 1. Preserve integrity in the worst times. be given to wickedness, and we be cast into never so wicked an age, then to labour to shine in the midst of a naughty generation, Phillip 2. 25. It is a singular praise to be a Lot in Sodom, and in a corrupt age to be unlike sinners. For light to shine and show itself in darkness, is beautiful and glorious. Let your light so shine before men, that they may see your good Math. 5. 16. works, and glorify your father which is in heaven. To show ourselves sons of God, and children of light among enemies of God and light is a singular honour. Noah fashioned not himself to those corrupt times; nor Christ to the evil behaviour of that age. Never had Christians more need among so many wicked fashions to be exhorted, not to fashion themselves to the world. If a Preacher hold on a preacher of righteousness in singleness and sincerity of heart, not fashioning himself to the present temporizers and men-pleasers, Let all the world scorn, oppose, traduce him: If a private man hold forth the word of life, and in blameless and pure conversation walk in a way which leadeth against the stream and common current of the corrupt age: Both the one and the other have here the type and the truth, Noah and Christ precedents for the like actions, precedents in the same way. II. In them both learn: That these are the days in which 2. Sins which are signs of judgement approaching. Math. ●4. 38 we must expect our Lord to judgement. As it was in the days of Noah, etc. So shall the coming of the Son of man be. As those sins in Noah's time brought the deluge of water: the same sins now reigning, shall bring and hasten the destruction by fire prophesied, 2 Pet. 3. The sins are these. 1. The sons of God marry with the daughters of men: that is, the godly with the ungodly, religious with the superstitious, believers with infidels. 2. Horrible contempt of the word. As Noah preached by the power of the Spirit, and 2 Pet. 3. 20. Christ himself by the Spirit, so as never man spoke; yet both were despised, and the Spirit resisted whereby they spoke: So now godly Ministers must not think much to be despised in their Ministry; for as it was in the days of Noah and of Christ, So Christ hath told us it must be. 3. Profaneness of the Ministry, and general malice against sincerity. As in the days of Noah, many wright's and workmen were busy to prepare an Ark for others; but themselves neither entered into the same, nor saved by the same: And as in the days of Christ, the Scribes and Pharisees professed themselves chief builders, but refused the corner stone, and neither entered themselves nor suffered others, but envy Christ they could: So shall it be in the days of the Son of man. 4. In the common-state, and men, apostasy, security, sensuality; men eat, drink, marry, but know nothing of judgement, that is, will not know: So shall the coming of the Son of man be, Mat. 24. 39 III. In that Christ is the true Noah, all the true members 3. Comfort to be had in Christ our Noah. of Christ (who are careful to prepare them an Ark, and to get within the Ark of the Church) have solid and strong comfort. For, 1. He is ready to receive all that come unto him: who calls all the weary: as Noah readily received all that offered themselves unto him. Let not thy sin discourage thee, be thou never so unclean, get once into the Ark, and thou art safe. 2. As Noah himself entered into the Ark, and abode there all the time of danger, and tossing by the waters: so our Lord abides still in the same ship of the Church with us: he is so much the more compassionate to us, as he is acquainted with our sorrows: and though the danger and fear be never so much, we shall far no worse than himself will, who in all our troubles is troubled with us and for us. 3. As Noah pitched the Ark within and without, and so fenced it against the waves and raging billows and surges of a world of seas: So doth our true Noah strengthen his Ark and Church partly with his promise, partly with his prayers that their faith fail not, as with pitch within and without, so firm and sure, as let this little Ark of the Church be tossed upon the waters of affliction, and tried by never so many temptations, and persecutions in this sea of the world, it is so fenced & pitched, that it shall never miscarry. Noah's Ark indeed by tossing & beating of the waters may be weakened and made worseis but Christ's Ark the Church, is made better and stronger by trials and afflictions, It is good for me that I have been afflicted, that I may learn thy Ps. 119. 71. statutes. Noah's Ark at last shall putrify and perish, but Christ's Ark shall never perish, but at last be more perfect and glorious. 4. As God's Covenant with Noah was his safety in the Ark: (for look upon the Ark floating above water laden with heavy burden, fenced against the waters with a little pitch, perhaps not very skilfully, that being the first vessel that ever was made for the water) without Anchor, mast, stern, Pilot, or Master to govern it (for Noah was shut in by God) how should it be but carried by winds and waves upon rocks, or hills, or sands, or trees, or buildings, and so in an instant split all to pieces, but that the Lord was Steersman of all that voyage? So the safety of the Church is, that it hath so faithful a Pilot, whose Covenant made in his Church is the wall and defence of his People, more stable than the foundation of the earth. Which made David to glory: Though the earth be moved, and the mountains tumbled Psal. 46. 2. into the sea, yet the Church may glory in the salvation of her God. In our lesser trials, storms, oppositions, look to God Arca tandem ex deluvio liberatat sic Ecclesia.▪ Arca cessante diluvio in monte requievit: Ecclesia mundi fluctibus cessantibus in coelesti monte. our safety; be within the Ark, God will provide for thy safety. 5. The Ark had a time to be freed from the deluge of waters: So the Church hath a time for her deliverance, Rev. 7. 14. Psal. 55. 22. 6. When the flood of waters bated, the Ark rested on the mountain of Ararat, Gen. 8. 4. So when the waters of affliction are dried up, the Church hath her rest in the holy mountain of God, Psal. 15. CHAP. IU. 3. Melchizedek a type of Christ. HEbrews 7. 3. He was likened to the Son of God. We must Melchizedek a type of Christ, in 4. respects. 1. search wherein and how Christ was the truth of that figure. I. In the notation of his name Melchizedek signifieth King of righteousness: Our Saviour was indeed properly King of righteousness, Heb. 7. 2. Isai. 11. 4. Psal. 45. 6, 7. thy kingdom is a sceptre of righteousness, thou lovest righteousness, Mal. 4, 2. Christ the Son of righteousness shall arise. From him all have righteousness as from a fountain. TWO: In his Office. 1: He was King of Salem, of peace: 2. Peace by Christ most excellent. Hebr. 7. So Christ is called, the Prince of peace, Isa. 9 6. not of a corner, but of all the world; and of Salem, that is, of Jerusalem, Psal. 2. 6. I have set my King on Zion. On his shoulders was the government laid. Of whom Zach. 9 9 O Jerusalem, behold thy King cometh unto thee, he is just and saved himself, poor and riding upon an ass: but with this difference, Melchizedek brings peace earthly, temporal: but Christ is our peace, Ephes. 2. 14. by whom we have peace with God; he guides our feet into the way of peace, and leads us to peace eternal: So he was true king of true peace, so was not Melchizedek. 2. Melchizedek was not only a King, but Priest of the most high God, Gen. 14. 18. So Christ was both King and Priest; King, Revel. 1. 5. Prince of all the kings of the earth; Priest, Heb. 4. 14. Our great high Priest. This was not usual in the Jews Policy, or progeny of David, to whom only the kingdom was promised: neither would God admit the mingling of these Offices among them, as in Uzziah, 2 Chron. 26. But as this dignity was reserved unto Christ: so was it dispensed with in his special figure to be both a great King and Priest. III. In his original. Without Father or Mother, genealogy, beginning or end of days; without kindred, that is, none 3. Heb. 7. of these mentioned in Scripture, or in the story of his life. Although he had both father, mother, kindred, birth, death; yet the Lord of set purpose would have all these concealed in scripture, that he might be a more express type of Jesus Christ, who was truly without father as man, That holy thing Luk. 1. 35. which shall be born of thee, shall be called the Son of God; without mother as God, without kindred according to his Deity, in respect of his Divine nature without generation, for who can declare his generation? Isa. 53. 8. seeing he was before all worlds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. eternally begotten of his Father. And whereas Melchizedek only had no beginning or end of life expressed: Christ is only truly without beginning, neither shall have any end; for he is the beginning and the ending. And although his humanity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Apoc. 〈◊〉. 11. had genealogy, beginning, and ending of life, yet as he was the word he had none. And although as the So●●e he Melchizedek quoad Scripturam: Christus quoad▪ natuvam. 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. 4. 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 original of all blessing in heavenly and earthly things, Ephes. 1. 3. 2. Melchizedek refreshed Abraham and his Army, returning weary from the battle 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 weariness, with his word and Sacraments. Matthew 11. 28. I will refresh you. 3. Melchizedek was man Ego reficiam vos. only and sinful: Christ God and man without sin. Melchizedekas the son of God. Christ indeed the Son of God. 2. For the excellency of his Sacrifice, or his Priesthood, which was greater than Aaron's. For, 1. Levi and Aaron paid tithes in Abraham's loins to Melchizedek, Heb. 7. 9 Pre-eminence of Christ's Priesthood above Aaron's. Psal. 110. 4. and the inferior pays tithes to the Superior: Such is the Priesthood of Christ after▪ the order of Melchizedek, not of Aaron. 2. In regard of the entrance. Melchizedek was not anointed with material oil as Aaron, nor received his Priesthood from any other, but only so declared by the mouth of God: So Christ succeeded none, received his Priesthood from none, but anointed by the Spirit of God, Luke 4. 18. and made a Priest by the Oath of God, Psal. 110. 4. The Lord swore 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 levitical Priesthood ended particularly in the death of every high Priest, and universally and finally in the death of our high Priest: But Christ is eternal, who died, but rose again, figured in Melchizedek. I. If Christ be the true Melchizedek, then must he needs Use. 1. Christ greater than Abraham. be greater than Abraham, though the Jews vainly gainsay it, Joh. 8. 53. To him all our tithes and offerings, due from Abraham to Melchizedek. He is blessed and Prince only, 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 Use. 2. Comfort by Christ our Melchizedek. 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 sin, and cease to pray for you; but I will teach you the good way: Christ's love to the Church is no less; therefore he will both teach and pray. 4. Of powerful protection and safety. For he is not our Priest only, but our King: not our Doctor only, but our defender; not a Priest only to pray, but a King to obtain for us, and bestow on us what he prays 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 M●gnum in 〈◊〉 habe●●m ●atro●um. us. We have a powerful advocate in heaven. They never tasted the sweetness of this doctrine, that seek after any other Mediator. III. Hence is the happiness of the Church. As Melchizedek Use. 3. blessed Abraham: So Christ our Melchizedek hath We are blessed by our Melchizedek. blessed all the faithful posterity of Abraham, Ephes. 1. 3. with all spiritual blessings in Christ Jesus. But with difference, Melchizedek only 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 Father's 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 Christ's. 2. By actual procuring the blessing of remission of sins and righteousness restored, a more effectual blessing than Melchizedek could procure: His sacrifices could only signify these in the Messiahs, not actually apply them. 3. By gathering, calling, ruling, and preserving in spiritual 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 eternal life on believers, 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 believers all this blessing in the preaching of the Gospel, and sealing it to the hearts of the elect by the daily effectual voice of his spirit by the word: which Melchizedek could not do. 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 only, but accomplish to them. IV. Hence is the stability and perpetuity of the Use. 4. By our Melchizedek the Church abides for ever. Church and members. That Christ is the true Melchizedek, that is, an eternal Priest; the Church must be eternal. For a Priest cannot be without a Church, nor an eternal Priest without an eternal Church, but of Christ it is said, thou art a Priest for ever. Therefore Tyrants shall not waste it, time shall not outlast it, death shall not hinder the being and happiness 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 Christ's Priesthood above the levitical. Use. 5. Excellency of Christ's Priesthood above the levitical. This is the scope of the Apostle in describing Melchizedeks Priesthood so largely. For the levitical Priests were homagers to this, yea, to the shadow of it in Melchizedek, while they were in Abraham's loins 1. They were men only of men: Christ the Son of God, true God and man. 2. They were sinful men, and must offer first for themselves, and then for others, Heb. 5. 3. But Christ was sinless, he needed not offer for his own sins, 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 Legal covenant. 5. They offered often, and the repetition of sacrifices argued their invalidity and imperfection: but he offered but once, and needed not do it daily, Heb. 7. 27. which argued the perfection, Heb. 9 28. 6. They offered the blood of beasts which could not expiate sin, nor wash the conscience of the sinner, farther than purifying the flesh: but he (not with blood of bulls and goats, but) with his own blood entered once into the holy place, having obtained an eternal redemption, Heb. 9 12. and this blood purgeth the conscience from dead works, verse 14. 7. They served in an earthly fading Sanctuary made with hands, and entered into an holy place which perished and failed, according to that elementary and temporary worship● but he is minister of the true Sanctuary and Tabernacle which the Lord pitched 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 entered 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, died, one succeeded another; as mutable was their whole service, which also ceased and deceased, and gave place to the truth of it, when the fullness of time came: but this true Melchizedek, being without beginning or end of days, hath an eternal Priesthood, Heb. 7. 24. and therefore neither hath nor needeth any successor in earth. Whence every repetition of his sacrifice, bloodily or unbloudily in the Mass, is an high and hateful blasphemy, a denial of Christ's person to be above the person of Melchizedek, and of his sacrifice to be above Aaron's, or that it was offered by the eternal spirit of his Deity. VI The excellency of the person shows the greatness of 6. Sin not to be accounted slight, whose sacrifice is so costly. the Sacrifice, the greatness of the sacrifice the greatness of the sin, Melchizedek, because he was but likened to the Son of God, Heb. 7. 3. could not offer a Sacrifice to take away sin: he must be the Son of God indeed, and God himself that must do that. The least sin, which we account so light, could never be expiated, but by the blood of him that is God as well as man. All created strength cannot stand under the burden of the least sin. Therefore in the worthiness of this person see the unworthiness of thy sin, to hate and abhor it, and thyself in dust and ashes for it. An heinous 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 son of Abraham the father of the Isaac a type of Christ in five respects. 1. faithful: 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 foretell it to her, she thought it impossible, Gen. 18. 12. So Christ the son of Abraham commonly so called, the only Son of God by nature, who is the Father of all the faithful, who are taught to say; Our father, etc. The only true promised seed long before prophesied of, and expected of believers before his manifestation about four thousand years. Borne and incarnate not by the strength of nature, but by the power of the holy Ghost after an unconceivable manner; so as when the Angel 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 only the whole spiritual seed of Abraham, all God's people of Jews and Gentiles were blessed, Psal. 72. 17. the Nations shall bless him, and be blessed in him. Which Prophecy cannot be understood of Solomon; for scarce his own nation was blessed in him, who by his sin lost ten tribes of twelve from his own son: and verse 5. they shall fear him so long as the Sun and Moon 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 only. Thus as Isaac was founder of a mighty state: so Christ of all the Church of God in all nations only blessed in him. As Isaac was his father's heir: So Christ heir of all things, Isaac hath goods only. II. In his suffering. 1. Isaac was circumcised the eighth 2. 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 carried the Cross on which he was to be nailed, 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 yields 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 himself alone, but for us and them; and laid down his life a whole burnt offering, and a ransom for many, Joh. 16 28. Thus were both Lamblike sufferers, both bear their Cross, both without reply led away, both bound and fastened on the wood, both willingly obedient to the death. III. In his offering, 1. Both sons, only sons, innocent, beloved of their fathers; Abraham did all at God's 3. Et Isaac Christus erat & aries Christus erat. Isaac sibi ligna portabat: Christus crucem propriam bajulabat. Pro Isaac aries, etc. Aug. Act. 2. &. 4. Cervamat●tina. Commandment, and lifted up his hand: So Christ by the determinate counsel of God was delivered by wicked hands. Abraham offers his son freely: God more freely offers his son out of his bosom. 2. Abraham by God's commission riseth early in the morning to sacrifice his son; and Isaac riseth as early to obey his Father: So the Jews by God's permission break their sleep, and early in the morning proceed to the condemning of Christ, who is called the Hind of the morning. Psal. 22. 1. compassed with dogs that hunted his life; and Christ, as another Isaac, after his passion rose early in the morning to fulfil the work of his father. 3. Neither of them must be offered every where or any where but both in a mountain, and such a mountain as must typify Christ's humane nature. MountMoriah must bear the Temple built by Solomon, a type of Christ's body, Joh. 2. 19 Mount Calvary must bear the body itself; and these two hills, if they be not one and the same (as Augustine thinks, and it is not unprobable but that Golgotha was the skirt of Moriah) yet could they not be far distant, the one being within the gate of the City, and the other not far without, the nearest to the City of all. 4. The Father lays first the wood upon both, and then both upon the wood, both must feel the weight of the wood, no small wood to burn a man, a whole burnt offering as Isaac: but the wood which Christ bore was far heavier. 1. For the greatness of the burden. 2. For the burthensomenesse of our sins Ob moli● magnitudinem. Ob peccatorum molem. Isai 53. 4. He bore all our diseases. And then both by God's appointment were bound on the wood, fastened hand and foot, not that either was unwilling, but to retain the manner appointed for a sacrifice. 5. Isaac must be offered alone, the servants must stay at the foot of the hill a far off, little knowing th' business and sorrow in hand: So Christ must tread the Winepress alone, Isai. 63. 3. the Disciples fear and fly, and little consider the agony of their Master. 6. The Father carries in his hand the sword and fire against his own son; the sword signifying the justice of God, the fire his burning wrath against the sins of men: Both bent against Christ, both sustained by this Isaac; in whom the justice of God is satisfied, and the flame of his wrath extinct and quenched. IV. In his escape and deliverance. 1. The blow is a fetching, 4. but Abraham must hold his hand, Isaac's flesh must not be pierced or cut: The soldiers ready to break the legs of Christ (as of the two thiefs) must stay their hands; not a bone of him must be broken. 2. Isaac offered, and three days dead in his Father's purpose and mind, yet died not, but his Father received him as from the dead: So Christ offered upon his Divinity died not, and his humanity dead in the belly of the earth, after three days he revived, and raised himself again to die no more. So both were delivered from death the third day: wherein the Apostle plainly makes him a type, Heb. 11. 16. from whence he received him as in a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. type or resemblance, that is, to be a type or resemblance of Christ's resurrection from death. 3. The Ram that was offered for Isaac was caught by the head among the thorns, and hanged in a bush: Christ our sacrifice was hanged on a tree crowned with thorns, and so hung on the Cross to expiate our sins compared to thorns and briers, which would for ever have held us if they had not held him. V. In his marriage. 1. Rebeckah was fair and beautiful: 5. Similitude of Rebeckahs' marriage, and the Churches. so the Church is fair in the beauty of Christ, and fair within. 2. She was of his own kindred and flesh, Gen. 24. 4. so Christ's spouse is of the same flesh which himself assumed. 3. She was wooed by his Father's servants, and brought forwards towards Isaac: so the Church is wooed by Pastors and Preachers, the servants of Christ, and so brought forwards by his friends towards the bridegroom. 4. She resolved to forsake all her friends and comforts to come to Isaac: so the Church forsakes all in affection and actually, being called to enjoy her head and husband Jesus Christ. 5. She decks herself with jewels and trims herself before she comes to Isaac, but covers all with a veil: So the Church prepares herself as a Bride for a Bridegroom, trims herself with faith and grace as Jewels, but covers and veils all with humility, modesty, shamefacenesse, as not worthy to be seen, much less matched to such an husband. 6. In her coming How Christ meets his Church. towards Isaac, Isaac meets her: so the Church coming towards Christ he meets her a far off. 1. by his grace of election. 2. By his most entire love and affection. 3. By most gracious acceptation. 4. In person and Incarnation. 5. In glory and power at the last Judgement for her final salvation. I. In the type and truth note a pattern by which to frame Use. 1. A pattern of obedience. our obedience. Phil. 2. 8. Let the same mind be in us that was in them. 1. To be humbly obedient unto our father as they 2. Having never so difficult a Commandment. As Abraham rose early to obey God: and Isaac as early to obey his Father, and Christ was content early in the morning to be prosecuted to death: so let us not procrastinate, but hasten to our duty, especially to our sacrifices of prayer and praises early in the morning. Psal. 108. 2. 3. As Ahraham in offering, or Isaac in obeying consulted not with flesh and blood, acquainted neither Sarah nor the servants, nor consulted with humane wisdom to hinder obedience: no more must we in our obedience. So Paul Gal. 1. 16. professeth of himself that he communicated not with flesh and blood after he had a calling. If flesh and blood will object any thing against obedience, and extol itself against the knowledge of God, bring it captive into the obedience of Christ, 2 Cor. 10. 5. 4. Obey in suffering, as well as in doing; daily take up our cross (as both they carried the wood of their offering) and not repine nor reply. We must not think that by carrying our cross we can perform the work Non ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sic Christus tantum: tamen quoad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etiam propter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. of our redemption, for to that end it was carried by Christ only; yet we must carry it so far forth as he is a pattern for our imitation, yea, that we may be conformable to the image of Christ, Rom. 8. 29. 5. For the measure, stick not at heavy crosses and burdens, they carried heavy loads of wood. We must not love our lives to death, if God call us thercto. For both they were obedient unto death, Phil. 2. 8. Such a testimony is given of the Saints, Revel, 12. 11. they loved not their lives unto the death. Now thus to frame our obedience are required two rules. Two rules for our obedience. I. A change and renovation of our crooked and corrupt nature, which is ever rebelling against the law of the mind. Nothing (we say) is hard to good will: But this good will is not to be found but in such as are regenerate by the Spirit of God, who hath made it of an unwilling, a willing will. And till this change be made, every commandment is impossible, and an intolerable yoke. Let Christ give the same commandment to the young man, and to the disciples, of leaving all and following him, it is an impossible task to the one, yet in his natural estate, but an easy yoke to the other, who with the commandment receive some secret power to draw them to obedience. Let the word command an angry, furious, natural man to forgive his neighbour that wrongs him, and bless him that curseth him, and do good for evil, and recompense love for hatred: Oh this is an impossible commandment, and flesh and blood cannot possibly brook it; and indeed he must be more than flesh and blood that can hear it, he must have a spirit subduing his will unto the will of God. Let God speak (as he did to Abraham) to a man unconverted: Offer me up now, not thy son, but thy sin, thy dear lusts; thy Usury, thy Revenge, Swearing, Lying, thy Herodias, thy Dalilah, thy Darling, thy Pride; take the knife into thy hand, and with thine own hands kill it, sacrifice it, let out the life blood of it: Oh what grudging, gainsaying, rising up against the word, and him by whom God commandeth? Every natural man's sin is his Isaac, his child, his best beloved, his joy and laughter, he cannot spare him, he cannot part with him. Though the Lord be in never so great haste and earnest, they be not so hasty to rise up with Abraham, early in the morning to offer up their sins; a plain evidence that as yet their nature was never changed, but they are in their sins. Rule II. In dangerous, and difficult, or costly commandments, prop up thy faith with consideration of God's power and truth. So did Abraham in this difficult commandment, when he might have considered of a thousand strong hindrances, he strengthened his faith by this, Heb. 11. 19 he considered that God was able to raise him up even from the dead, whence after a sort he received him. Thus he supported his faith in that word of promise, Rom. 4. 20, 21. he considered not Sarahs' dead body, but was fully assured that God (whom he believed, who quickeneth the dead, verse 17.) who hath promised, was also able to do it. These two props upheld him, even the full assurance of God's truth in promises, and power in performing them. In duties of apparent danger, the casting an eye on God's truth and power will bring them forward, else they never come on, Dan. 3. 17. Our God is able to deliver us, and he will; but if not, etc. So in the time of danger and deep distrhsse's, cast thyself on the might and truth of God, who quickeneth the dead, who can say to the dead live, and they shall live. In duties chargeable, if thy obedience must cost thee some part, or the whole of thy estate, look on God's power and goodness. So the prophet to Amaziah, 2 Chron. 25. 9 what shall we do for the hundreth talents? The Lord is able to give thee more than this. Object. But I know not whether he will. Sol. Faith assures itself there is never any loss in obeying God. It knows the way to keep Isaac, is to give up Isaac. It hath a promise, whosoever forsaketh house, lands, etc. for Christ, he shall have an hundreth fold. II. In both we have a nolable type of our resurrection. Use. 2. A type of our resurrection. Isaac was raised the third day, as from the dead: but Christ indeed raised, not as Isaac for himself, but as an head for his body and members. Which assureth us 1. That we shall rise out of all petty deaths and dangers, for our head is above water. Though the billows of afflictions inward and outward may rinse us, and run over us, yet they shall not drown us, because our head is aloft. They may threaten and affright us, but shall not drown and destroy us; we shall wade out well enough, because they can never go over our head any more. 2. That we shall at the last day rise from all the death of mortality and corruption; in which argument the Apostle is large to prove, that because Christ the head is risen, the members must also rise again. For, 1. Can or will a 1 Cor. 15. 12. living and powerful head be always dismembered and sundered from the body? 2. Because Christ rose not as a private person as Isaac did, but as the first fruits of them that slept, v. 20. 3. Because Christ in his resurrection is opposed to the first Adam, v. 21. For as by the first Adam comes death on all; so by the second Adam resurrection from the dead. This is a sure prop and stay against all the miseries & occurrences of this life, & against the bitterness of death, and horror of the grave, that we are assured of a better resurrection, else were we of all men most miserable, verse 19 III. A sweet consolation. God watched every motion Use. 3. Matter of sweet consolation. in both these Isaac's offering; how far Abraham should go, how long, to the lifting up of the knife; and where he should stay; and when was fit to say, do the boy no hurt: So he watched the executioners, the crucifiers, how far they should proceed with Christ, but stayed them from breaking his bones, and kept him from seeing corruption. So when God's time and term is come, the affliction and afflicter shall go no farther; a voice at length shall come, and say: Stay thy hand, do him no hurt. IV. Both were delivered, but not till the third day; the Use. 4. Look for help, though the case be desperate. Luke 24. one when the knife was up, the other being dead and hopeless at least in the account of men, as appeared by the words of the disciples which were going to Emmaus. Hence we learn to make this use for the strengthening of our faith: Then to look for help and deliverance, when the case is desperate, and in humane sense we are gone. There is life in this comfort, which assureth us of life, even in death, as Host 6. 2. After two days he will revive us, and in the third day he will raise Gen. 22. us up, and we shall live in his sight. In all wants and extremities let Abraham's voice to Isaac comfort thee: God will provide. Deus providebit. If Isaac see Abraham's sword in the one hand, and fire in the other ready to devour him, yet a little while and the sword shall be put up, and the fire shall take another object. So the faithful Sons of Abraham, seeing God the Father's sword of justice drawn against them, and the fire of his fury ready to consume them, yet at length shall see by Christ the sword put up, and the fire of wrath turned again into a flame of love and grace. Faith hath a cheerful voice: God will provide. Unbelief is full of repine and murmurings: Oh how shall I be provided for, in this or that? I see no means, etc. Here the difference holds which was between the ten spies and the two, Numbers 13. If thou see not the means for thy deliverance, go to the Mountain there is a Ram for Isaac: hasten thy obedience, and God which set thee on work, will hasten thy deliverance. CHAP. VI 5. joseph a type of Christ. 4. ways. joseph a type of Christ 4. ways. 1. Gen. 30. 24 Luke 1. 18. I. IN regard of his person. 1. Joseph was the first borne of the beloved Rahel, as Christ was the first borne of the freely beloved Mary. 2. Best beloved of his father, Gen. 37. 3. figuring Christ who was declared the wellbeloved decorous facic, pulchrior ment. in whom his Father delighted, Matth. 3. 17. 3. He was very beautiful, Gen. 39 6. and his internal beauty was more than his external: Christ was more beautiful than the sons of men, and making us beautiful in his beauty. 4. Joseph was endued with such a measure of wisdom and understanding as none was like him, in whom God's Spirit was. For which cause he was called Zaphnathpaaneah, verse 45. Gen. 41. 38. that is, an expounder of secrets: figuring Christ in whom were treasures of wisdom, and the Spirit beyond all measure; who is therefore called the great Counsellor, and the Lamb only worthy to open the book, who only hath the key of David to open the secret mysteries of salvation. 5. In jacob's last Testament, Joseph is called a fruitful bough, whose branches run upon the wall, because out of him branched two tribes, Ephraim and Manasseh, therein he was a type of Gen. 49. 22 Christ, who is not a fruitful bough only, but a root from whom all the tribes of God branch out and flourish. And whereas those tribes are come to nothing; Christ shall see Isai 53. 10. his seed, and prolong his days. II. In his actions. 1. Joseph was sent by his father to visit 2. Gen. 37. 15. his brethren in the wilderness: So was Christ sent to seek his brethren wandering in the wilderness, he was sent to the lost sheep of Israel. 2. As at thirty years, Joseph was preferred to his Office by Phanaoh: so at thirty years Gen. 41. 42. Christ entered his Office. 3. As by Pharaoh a virgin was given Joseph to wife, verse 45. So is the Church as a pure Virgin given by the Father to Jesus Christ, as his spouse to sanctify and save: All that the Father giveth me, shall come joh. 6. 37. to me: and him that cometh to me I will in no wise cast out. 4. As Joseph out of Pharaohs garners feeds all Egypt, all his father's house, and the nations; whence in Gen. 49. 24. he is called the feeder of Israel, and a stone, that is, a rock or refuge to his brethren: So Jesus Christ is the feeder of Israel, and of all the family of God in all Nations of the earth, not with temporal food only, but with the Manna from heaven, the word and Sacraments, and his own flesh and blood, the incorruptible and indeficient bread and water of life. 5. As Joseph in his lowest estate was both a Lord in the prison, and a comforter of the prisoners, assuring the Butler of his life, and recovery of his place: So Jesus Christ at his lowest abasement, was Lord over death and the grave, having command of them, and his last breath on the Cross almost comforted the poor thief promising him both life and glory. 6. As Joseph doth all the good he can for his brethren that had ill deserved it: For, 1. He teacheth them how to live together, and commends brotherly love and concord, fall not out by the way. 2. Teacheth them how to Gen. 45. 24 speak to Pharaoh, and what to demand. 3. Goes to Pharaoh, and speaks, and obtains for them whatsoever he would, and placeth them in Goshen the fat of the land, till they come to Canaan: So Jesus Christ above all lessons commended to us the new Commandment of love, a badge of his disciples; teacheth us how to pray, and what in the Lord's prayer; himself intercedes for us, and obtaineth all that good is, and provides for us in earth till we come to Canaan. III. In his sufferings and passions. 1. The archers grieved 3. him, Gen. 49. 23. that is, not his Mistress only and Master, but his brethren also conspire against him, although sent from his father in love, and comes in love to see how they do, and to know their wants; yet they scorn him, behold yonder dreamer comes; they consult to kill him, let us kill him and see what will become of his dreams: So Jesus Christ came among his own, sent from his Father in love, pitying the wander and wants of men; but the Jews scorn him for a deceiver, plot to kill him, conspire against his life. 2. As his brethren sold him for twenty pieces stripped him naked, and cast him into a pit, sent him as a slave into Egypt, where he (being indeed free) became a servant: So Jesus Christ in his infancy was sent into Egypt, sold by the Jews for thirty pieces, stripped naked of his apparel, and in the form of a servant cast into the pit of death and the grave, whence they thought never to have heard more of him, as joseph's brethren did. 3. As in this service Joseph was tempted to whoredom by his wanton Mistress when they were alone, and that often and daily; but by strength of grace stoutly resisted, yea conquered her and himself: So was Jesus Christ in the entrance of his Ministry strongly assailed by Satan to spiritual whoredom when he was alone in the wilderness, and that often set upon; yet by the power of the Spirit overcame and conquered, so as the evil one found nothing in him. 4. As in this service (notwithstanding his faithfulness and innocency) Joseph was falsely accused, condemned, cast into prison with the Butler and Baker: So was Jesus Christ notwithstanding all his innocency falsely accused, they lay things to his charge he never knew, as falsely condemned, bound, yea fastened to the cross between the thiefs, and cast into the grave as into a prison, till the time of his deliverance came, that he was taken out from prison and judgement, as Isai. 53. 8. IV. In his advancement and preferment. For, 1. As 4. Joseph was separate from his brethren, Gen. 49. 26. that is, advanced by God to honour above them all: So Christ was separate and advanced in glory above men and Angels, Heb. 1. 4. hath obtained a far more excellent name than the Angels. 2. Though Joseph was shot at by the archers, yet his arm was strengthened, the bonds and fetters were loosed, and he not only brought out of prison, but advanced to be Lord over the whole Land, and next unto Pharaoh, having all administration delivered unto him: So Jesus Christ, although he was a But or sign of contradiction, yet his arm was strengthened to raise himself out of the grave, to lose all chains of sin, to lose all sorrows of death, and being risen again was advanced and exalted above all creatures, all power given him in heaven and earth, his throne set next unto his Fathers, the Lord of his Church, and ruler of the whole earth, to him is committed the government, and his bounds are the utmost hills, Psal. 2. yea, the whole Church in heaven and earth is his to whom all power belongs. 3. As Pharaoh every way honoured Joseph; As 1. He richly decks and attires him, puts a golden chain on his neck, Gen. 41. 42. 2. They must cry before him, Abrech, that is, every man must bow to him. 3. Every man must depend on his word, Gen. 41. 55. Go to Joseph (saith Pharaoh) and what he saith to you, do ye: So God the Father hath highly exalted his Son Jesus, and given him not only the rich robes of immortality and glory, but a Name above all names, that at his Name every knee shall bow. He appointed not John Baptist only to be his forerunner to make way for him, but all the Apostles and Evangelists cry before him Abrech. Yea, all faithful pastors and teachers, whose office is to bring men to stoop under the subjection of Jesus Christ. Yea, he hath given his Son plenary authority to govern his kingdom, and commands us, as another Joseph to hear him. Use 1. No news for good men to be hated for their excellency. I. From the type and truth learn. It is no new thing for the best men to be hated and wronged for their excellency and innocency. Joseph was therefore hated of his brethren, because most loved of his Father, Gen. 37. 4. Christ was hated because he was the light, and gave witness unto it. This is a certain truth, if God will testify to a man, the world will testify against him, whose judgements are contrary to his. If God will advance a man in grace, the world will depress him. If God be extraordinary to Moses, Aaron and Miriam, his brother and sister will hate him. If David be respected, Saul will envy him. Who can stand before envy? not natural brothers. No marvel if men say as of old: If we let this man alone all men will believe in him. Well: an evil eye is a sign of an evil man, that dares in his thoughts check the Almighty for doing with his own as he will. And a good man cannot expect a surer confirmation in goodness, than to be hated for it; as in our type and truth. Let us on the contrary there love most where God showeth most love: nor let any Joseph leave his goodness for the hatred of his brethren. II. All the sufferings of God's children are ordained and Use. 2. All sufferings of the godly come of God. Ordained by him. ordered by him. 1. They are ordained by God. So in the type Joseph sees God's decree: It was not you, but God sent me afore you. So did the true Joseph, It is not thou Pilate that could have any power over me, unless it were given from above, Joh. 19 11. and Acts 4. 27, 28. against thy holy Son Jesus, Herod, Pontius Pilate, with the Gentiles, and the people of Israel gathered themselves together, to do whatsoever thy hand and counsel hath determined. Let not us look so much at men's malice as at God's decree. So did David when he said, Shimei curseth because the Lord hath bid him curse David, 2 Sam, 16. 10. If for brethren we find enemies, let us say as Joseph; It was not you God hath an hand in it. 2. Our sufferings are ordered by God. 1. For Ordered, and how. their measure, as in the type; Come, say they, let us kill the dreamer, but they could not: So in the truth; come let us kill the heir, and then the inheritance shall be ours; let us bury him, and lay stones, and watch, and feal, yet with all these they could not keep him under. Fear not evil men, they shall not do as much as they will, but as God will. 2. For the end, they cannot frustrate the counsel of God, nor his dreams. Neither Gods glory, nor joseph's preferment can be prevented: So the Jews, Let us put this seducer to death, and we shall well shift our hands of him, what will become of his Doctrine, of his Disciples: But all turned to his greater exaltation, as joseph's. Conclude hence, that all the hatred of evil men, unjust accusations, false sentences, cruel executions shall not hurt, but one way or other set forward our truest good. As both joseph's and Christ's turn to their greatest advancement, both their innocencies break out as the light. And innocency is innocency, and will be so known, and shall be as the Sun at noon day. III. A singular comfort Is Christ the true Joseph our brother? He will 1. know us when we know not him, as Use. 3. Comfort by Christ our joseph, manifold. Joseph. He will love us before we can love him, he will love us when we shall not know it, his bowels will earn within him towards us, 2 Cor. 6 9 as unknown, and yet known. He is a stone of refuge to all his brethren, and though he be rough for a while, and try us with temptations and afflictions of sundry sorts as Joseph did, yet he will at length make himself known to be Joseph; he will say, I am Joseph, I am Jesus your brother. 2 As Joseph took order that his brethren should be washed in his house, and set at his own table: So our Joseph washeth us in cleaner water, even the pure streams of his blood, and makes us clean by the water of sanctification, sealing it to us in baptism, and after feeds us at his own table, and sets before us the bread and water of life, as in the sacrament of the Supper. 3. As Joseph sent his brethren home with victuals without money, and with Chariots and all necessaries for their journey till they came again to be fully provided for by him: so our Joseph furnisheth us in this our journey and travel with all necessaries without our money or merits, until we come to dwell with him, and he be all in all unto us. 4. As when Jacob and his sons came into Egypt, and at that joyful meeting of Father and all the sons, Joseph went out to meet them: So our Joseph meets us now in our way by his grace and spirit: and at that great meeting of all his brethren, shall make ready the clouds as his Chariot, and come in person in state, and we shall meet the Lord in the air, and be ever with him. IV. As joseph's brethren behaved themselves to him, Gen. Use 4. Do to Christ as Joseph's brethren to him. 50. 17. So let us behave ourselves to Christ. 1. Humble ourselves, be ashamed that we have so wronged our brother, pray for pardon; and as it is in Zachary, look upon him whom we (that is our sins) have pierced; and lament and be sorry for him, as one mourneth for his only son. 2. Honour him. All our sheaves must bow to his; he hath that extraordinary blessing from above and below, the blessing of his Father is strong with the blessing of his Elders, Gen. 49. 26. Christ is blessed in himself, and in his posterity in all ages. 3. Depend on him for food as they, and say with Peter, Joh. 6. 68 Master to whom shall we go? thou hast the words of eternal life; and for all supplies apply that to him which is spoken of Joseph, Gen. 50. 19 Is not he for us under God? 4. Let his gracious promises comfort and feed us, as joseph's brethren were comforted by his, Gen. 50. 21. 5. Offer him such gifts as we have, prayer, praises, duty, endeavour. Be encouraged, Joseph will accept small and mean gifts from brethren, although he need them not, Gen. 43. 15. Our Joseph despiseth not a grain of grace, not smoking flax. CHAP. VII. 6. Moses a type of Christ 4. ways. MOses was a type of Christ. Deut. 18. 18. A Prophet Moses a type of Christ 4. ways. Similes, non pares. will I raise up like unto thee: Here is a similitude a likeness, no parity no equality. This is the difference; Christ is worthy of more glory than Moses, Heb 3. 3. For Moses was mere man: Christ God as well as man. Christ the builder of God's house, Moses but a stone in it. Christ a son in the house, Moses but a servant, Christ the Lord of his own house being the Church: Moses a servant in his Lord's house. Now let us see wherein the similitude is. I. In his person and estate. 1. Moses was of mean parents and birth: So was Christ of a poor decayed and dried stock, and born of a poor Virgin, who at her purification brought a pair of Doves, a gift appointed for poor persons Luke 2. 24. Whereas rich folks must bring a Lamb of a year old, Leu. 12. 6. 2. Moses was no sooner born, but he was exposed to the cruelty of King Pharaoh, and sought out to death: So Christ in his infancy was sought by Herod to be slain. But both by God's extraordinary and special providence saved and delivered, that both might be saviours and deliverers, the one by her whose son he was reputed, the other by him whose son he was reputed. 3. Moses was a shepherd, he kept the sheep of Jethro his father in law, Exod. 3. and while Moses was in that private estate, we read of little concerning hsi life expressed till he was forty years old: So Christ was a shepherd sent to seek and save the lost sheep of his Father's fold, of whose private life we read as little as of Moses till he was thirty years old. 4. Moses was of a most meek and sweet disposition above all men living, yet full of zeal and indignation against sin, as at the erecting of the Calf, Exod. 32. So Christ a pattern of meekness: Learn of me for I am meek; but most zealous and earnest at the abuse of the Temple, Mar. 11. II. In his office and function. 1. Both appointed by God. Moses sent and raised to deliver Israel out of Pharaohs 2. Office of Moses and of Christ. bondage: Christ sent to deliver all the Israel of God from the Pharaoh of hell, and all his oppression of sin, curse, damnation, the most heavy tasks and burdens. Moses was appointed to lead Israel towards Canaan: So Christ to lead the Church, the Israel of God, into heaven. And whereas Moses was to lead them but into the sight of Canaan, and the borders: Our Moses leads us into the heavenly Canaan, and gives us possession. 2. Both were furnished by God to their office. 1. Moses was learned in all the learning of Egypt: Christ was learned to admiration. His enemies asked, whence hath he all this great learning? Joh. 7. 15. And never man spoke like this man, Joh. 7. 46. And at twelve years old he sat among the Doctors conferring with them, Luk. 2. 46. 2. Moses was furnished with many mighty miracles, in Egypt in the red sea, and in the wilderness for the confirming of his calling: all types of the miracles of Christ by sea and land, in Towns and deserts to manifest his glory, joh. 2. 11. But with difference, Christ wrought by his own power: Moses by Christ. 3 Botl Execution faithful for matter and manner. joyfully executed their office, whether we consider the matter, or the manner. 1. For the matter. 1. Moses brings glad tidings to the Israelites of their deliverance out of Egypt, and that from God, Exod. 29 30. Christ brings from God the glad tidings of eternal salvation, and deliverance from the spiritual Egypt and bondage under Pharaoh of hell to all the elect of God. 2. Moses received from God, and delivered to his people the Law, and was a Mediator between God and his people, Gal. 3. 19 the Law was delivered in the hand of a Mediator: that is, Moses, as Acts 7. 38. Now Moses was Mediator of the Old Testament, not a mediator Non redemptionis, sed relationis. of redemption, but of receiving the law and delivering it to the people, standing between God and them, as his mouth to them, and theirs to him: But Christ our true Moses, 1 not only receives the Law but fulfils it. 2. When Moses had broken the tables, to show how we in our nature had broken the Law, our true Moses repairs it again. 3. He writes the Law not in tables of stone, but in the tables of the hearts of believers Joh. 1. 17. the Law was given by Moses, but Grace by Christ. Moses could not pierce the heart, nor supply grace to keep the Law. 4. He is Mediator of a new Covenant, and surety of a better Testament, Heb. 7. 22 and 9 15▪ 3. Moses gives Israel an excellent pattern of the Tabernacle, and all the utinsils to the very least pins about it: but our Moses delivers a perfect Doctrine from heaven, and certain and perpetual rules for the worship of God to his Church & the well ordering of it even in the smallest things. And as nothing was left which must not be framed to the pattern seen in the Mount: So hath not Christ left the worship of God in whole or part, in great or small matters to the liberty of men; for than he would have been less faithful than Moses, 4 Moses instituted the Passover and sacrifices from God, offers the blood of beasts, sprinkles the houses of the Israelites with the blood of the Lamb, Exod. 12. by which they were saved from a temporal death, and the revenging Angel: But Christ the true Moses instituted the supper of the Lord, sacrificeth himself, offers his own blood being the Paschall Lamb, who purgeth and saveth from death eternal. And as that house only was exempted which was sprinkled with the blood of the Lamb: So in the Church, salvation is assured only where the blood of Dum extendebat manus Moses praese serebat typum ejus qui crucifixus est pro nobis. Nam quem ad modum serve extendente manus cecidit Amalech, ita cum dominus manus extendit, dissoluta est acies diabol. Theodoret. in Exod. Christ is sprinkled, and apprehended by faith. 5. Moses prayeth for Israel with his hands stretched out till the evening, and while he prayeth, Israel overcometh Amalek, Exod. 17. At Moses prayer God's wrath is turned away. Num. 14. Christ stretcheth out his hands for the elect upon the Cross, and made intercession for them in earth, and now continues so to do in heaven; whereby we are both enabled to conquer our spiritual enemies, as also God's wrath is appeased, and grace and favour returned, Heb. 8. Thus both for the matter faithfully discharged their office in these five things. 2. For the manner containing the difference, it is in Heb. 3. 5, 6. Moses was faithful in all the house of God as a servant: but Christ as the son. Moses in his Master's house: Christ in his own house. Moses by delegate authority: Christ by proper power. Moses as a servant foretells his Masters coming, Christ declared the Lord present. Moses in types & shadows: Christ in body and truth. Moses to one nation the Jews: Christ taught all nations the true worship. Moses doctrine accuseth, woundeth. Christ's doctrine justifieth, healeth, etc. joh. 5. 45. III. In his passion and suffering. 1. Moses being to 3. Suffering of Moses and of Christ. deliver the Law, fasted forty days and forty nights in the Mountain alone: Christ being to preach the Gospel fasted so long in the Wilderness alone. 2. Moses, coming armed with authority for the Hebrews good, was rejected both in his person and doctrine and message. The Hebrew could say, who made thee a judge? And Pharaoh will not hearken, Exod. 2. 14. Exod. 7. 4. Nay Pharaoh raged and oppressed the more: Our true Moses coming to save the Jews sped no better; for thus they protested against him, We have no King but Caesar Joh. 19 15. And we will not have this man to reign over us. Yea, his gracious words, and potent works were still contemned and envied by the wicked Scribes and Pharisees, as at this day by all the wicked in the world, and there is no stilling of the rage of the Devil and his instruments where Christ is truly preached. 3. Moses refused to be called the son of Pharaohs daughter, and left the Court of Pharaoh to be partaker of the afflictions of God's people, Heb. 11. Christ descended from the Glory of heaven to save his elect, and to suffer with them, and for them as Moses could not do. Yea, he took on him our infirmities and sorrows, and on earth refused his right to be a King, when they would have made him, because his Kingdom was not of this world. 4. Both were willing to die at God's commandment, both went up into a mount to die; Moses on mount Abarim, Christ on Golgotha. Both careful to supply their absence to their people: Moses by appointing Joshua his successor, Christ by sending his spirit to lead his people into all truth. IV. In sundry particular actions. 1. Moses lift up the 4. Actions of Moses and of Christ. serpent in the wilderness: So was Christ lift up, Joh. 3. 14. 2. Moses obtained flesh in the wilderness to feed many thousands: So Christ in the desert fed many thousands with a few loaves and fishes. 3. Moses married an AEthiopisse, a stranger, black, Christ marrieth the Gentiles, strangers, and in the Encomium of his Church it is said, I am black but comely, Cant 1. 4. 4. Moses sweetened the bitter waters of Marah by the tree cast in, Exod. 15. 25. Christ sweetens our afflictions by the wood of his Cross, Hebr. 2. 10. 5. Moses was called a God; Aaron's God for directing him in things of God, Exod. 4. 16. and Pharaohs God, Exod. 7. 1. For executing on him, as God, God's judgements: But Christ is indeed God, most wise in counsel, most potent in revenge. 6. Moses delivered Israel through the Red-sea by his Rod, Exod. 14. So Christ his Church from death by his Cross through the red-sea of his blood. 7. Never was God so clearly seen by the eve of flesh as to Moses, who talked face to face: But never did Creature see his face but Christ, Joh. 1. 18. 8. As Moses was transfigured on an hill, Sinai, and so glorious as Israel could not behold his face: So was Christ on mount Tabor, so as his disciples were amazed, and wist not what they said. 9 As Christ after death rose most gloriously: So Moses body after his death was most gloriously raised, in which he was talking with Christ on the mount in his transfiguration, Matth. 17. 2. 10. Moses face was covered with a veil: Our Moses with the veil of his flesh hid the glory of his Deity, and put on vileness in stead of majesty, that men might behold him, and see, and hear him and believe. I. The doctrine of Religion which we teach is of God. For, 1. We teach no other than what Moses taught, nor Use 1. Our doctrine is of God. no other than what Jesus Christ taught, the one being faithful as a servant, the other as the son in the house. For as there were not two Churches of the old and new Testament: So is there but one faith, one doctrine in substance, only differing in manner of delivery. 2. This doctrine was perfectly, fully, and faithfully delivered to the Church, seeing both were so faithful. If there be a doctrine of traditions unwritten; If a doctrine of merits, of purgatory, of intercession of Saints; then was Christ unfaithful, and did not reveal the whole will of his father. Paul a servant revealed the whole will of God, Acts 20. 27. Was the Son less faithful? 3. This doctrine is fully and sufficiently confirmed by many and mighty miracles both in Moses the servant, and in Christ the Son, and being no new doctrine, it needs no new miracles. It is too idle to call for other miracles, when they cannot prove that we bring any other doctrine. If we should bring in strange and lying doctrines never known to Moses or Christ, as they do, we would cast about for lying wonders, and pretend fabulous miracles to prove them as they do. II. Whatsoever office or function God sets thee in, be faithful; so was Moses the servant; so was Christ the Use. 1. Be faithful in doing thy office. Son. Hast thou an high place in God's house as Moses? be faithful; see 1 Tim. 1. 12. Art thou but a doorkeeper in God's house? be faithful, in faithful performing of whatsoever God reveals to be his will. Hast thou received any talon? lay it out to thy Lord's advantage, else canst thou not be faithful. Let thy care and study be, to be found not only faultless, but faithful in all things according to thy Christian profession; that faithfulness may be thy praise and crown in Magistracy, Ministry, private life, in the whole practice of religion; and also thy comfort living and dying, when the Lord shall witness unto thee as to Moses in his life time, Numb. 12. 7, 8. and dead, Deutremon. 34. 5, 10. Moses the servant of the Lord died, and there arose no such Prophet. III. Labour to express the fruit of faith, Heb. 11. 26. Use. 3. Show faith in the fruit of it. to prefer the state of God's people above all earthly profits and prerogatives: account the despised condition of the Saints above the admired happiness of wicked men. Moses would join himself to them when he might have been in the height of honour: Christ would not be in heaven without them; but endured more affliction, than Moses could to enjoy them. Hence observe four sorts of people that are not of Christ's nor of Moses mind. 1. Politicians, who take the honour and profit of the Gospel, but will none of the afflictions of Christ. 2. Proud persons, who will not look so low as on afflicted Christians. 3. Temporizers, that look a squint on them if any suffer for well-doing. 4. Scorners, that despise the society and exercises of God's people as too base company and courses for them. Let all such know, 1. That Christ in heaven scorns them not, nor withdraws himself from them, yea, heaven would not please him without them. 2. That the fellowship of a King's Court, such as Pharaohs, in riot, feasting, drinking, gaming, is hateful to a sound mind in comparison of the society of the miserable and persecuted Saints, though a fleshly eye cannot see it. 3. That it will be no great comfort to believe the Communion of Saints and not enjoy it. 4. That they which despise it here shall never enjoy it in heaven. IV. In the type and truth we have a sure argument of our Use. 4. Assurance of our resurrection. resurrection. Moses dead body, hid in the valley of Moab, none knew where, appeared glorious on the hill Thabor in Christ's transfiguration: Christ's body hid in the grave comes forth glorious, and ascends glorious on mount Olivet. Both teach that our boys are not lost but laid up, and as sure as laid down in baseness, shall rise in glory. CHAP. VIII. 7. JOSHUA: Joshua a type of Christ, five ways. A type of our true Joshua, another Moses. I. BOth Saviour's. For Joshua under the very same name 1. Saviour's. is propounded a type of Christ. Both had the name Jesus, both saved their people (therefore Joshua is called Jesus. Heb. 4. 8.) the type from temporal and external enemies, the truth from spiritual and eternal. II. In his calling. 1. Both succeeded Moses▪ who makes 2. Calling. way to both. 2. Both guides going before God's people. The type to the earthly Canaan: the truth to the heavenly. 3. Both led them into the land. Joshua led the people not only towards the land, but into the promised land. What was denied to Moses, was granted to Joshua. Moses might not enter, nor those that had disobeyed: but Joshua e●…eth and taketh possession for himself, and for all the people: So our Joshua hath taken possession, and led us into the possession of our heavenly Canaan. What Moses Law could not do for our infirmity, Christ by his Gospel hath done for us. That may show us the way, but this brings us to the ways e●d, and gives us all our promised expectation. Thus our Joshua carries us through from this wilderness to our rest. 4. Both divided the land, and allotted to every man his portion. Joshua having entered Canaan, assigns everyone his portion, Josh. 14. 1. Christ ascended unto heaven, prepares for every believer a place, Joh. 14. 2. III. Both confirmed their calling with many miracles. 3. Miracles. 1. Joshua being to pass over Jordan divides the waters and they gave way unto him: Christ in the same Jordan divides the heavens, Matth. 3. 16. and they testify unto him verse 17. Joshua divides waters but he ascribes it to the power of the Lord of all the world, Chap. 3. 13. But our true Joshua, being that Lord and God of all the world, by his own power commanded the seas and they obeyed him. 2. Joshua becompassing the walls of Jericho, and the long blast of rams horns overthrew the walls of it, Chap. 6. 5. Our Joshua by as weak and vile means in the eye of flesh, even by the sound and blast of the Gospel shakes down daily the high and thick walls of the Devil and Antichrists kingdom, and of the Jericho of this world, which resists the people of God in their passage to Canaan. By the preaching of the Gospel, typified by the sound of the trumpets, our Joshua overthrows the wisdom, power, seeming sanctity, and whatsoever strength of flesh is opposed to the power of the Gospel. 3. Whilst Joshua was destroying the enemies of God, the Sun in the heavens at his word stood still, and stayed his course as a willing spectator of that business, and deferred the night lest he should want day to smite his enemies in, Chap. 10. 12. So our Joshua whilst on the Cross he was spoiling principalities and powers, and opening the way to Canaan, commanded the Sun to stop his course, and hide his face, to witness to all the world the great work in hand that day. Of both these days may be verified, Josh. 10. 14. there was never before day like, nor after it shall be. IV. In his fortitude, victory, triumphs. Both of them 4. Valour. 〈◊〉 mightily miraculous, miraculously triumphant. 1. Joshua was the Judge and Captain of God's people, the leader of Uterque magnus miraculis, magnus triumphis. Ambr. de offic. lib. 2. cap 20. his Armies, the mighty conqueror of all the enemies that rose up and resisted them. He subdued both princes and people of the Canaanites. He set his foot on the necks of five Kings at once, and slew them, Chap. 10. 24. nay made his men of war set their feet on their necks, and trample them as dung, and went on, and in small time had slain one and thirty kings with their armies, Chap. 12. 10. Never had Israel so many enemies in their passage to Canaan, as God's people have unto that heavenly Canaan their country Moses non pugnat cum Amalecitis sed Joshua, Exo. 17 10. fig. quod non lex nos ab hostibus liberaret, sed Iesus Christus. and rest, typified by that. Even all the gates of hell, the rage of Satan, the power of sin, the allurements of the world, whole armies of temptations, a troop of pleasures, honours, profits on one hand, a whole band of crosses and discouragements on the other, a legion of lusts within ourselves. But our Joshua the mighty Captain, not only of the Lords hosts, but who is the Lord of hosts, is described to sit on a white horse, whose name is called Faithful and true; and he judgeth and fighteth righteously, Rev. 19 11. He hath valiantly triumphed over all enemies, spoiled principalities and powers, set his foot on their necks, trodden Satan under his feet, and made us tread him under our feet too. If Joshua have slain one and thirty kings; Our Joshua hath slain so many thousand Commanders. 2. by means of joshuas faithfulness and fortitude, not one word failed of all the good things which the Lord had said unto Israel, but all came to pass, Chap. 21. 45. and 23, 14. So by means of our joshua, all the promises of God concerning heaven and happiness are accomplished, which are all in him, Yea, and Amen. Heaven and earth may fail, but not one jote of God's promise but his joshua will see it accomplished. V. In sundry actions. 1. joshua saved Rahabs' house that 5. Actions. had the red cord hung out at the window, because they had saved the Spies. Chap. 6. So Christ saves every penitent sinner that▪ expresseth faith in his blood, and love to the true Israel of God, especially his Ministers and Seers. 2. He graciously accepted the Gibeonites, when they humbly sued and entreated peace of him: So a broken and a contrite heart our true joshua never despised. He that offers repentant sinners grace before they seek it, when they seek it will not deny it. 3. When God by joshua had wrought that great miracle of stopping up the river jordan till they passed over, Chap. 4. 2. joshua commanded twelve men of Israel to gather twelve stones out of jordan, and set them up memorials of Gods great acts to all posterity: So our joshua having wrought many mighty miracles for the confirmation of his holy doctrine, commanded twelve men, his twelve disciples, by the preaching of the Gospel, to erect through all the world, a monument and memory of the wondrous works of the Son of God in the working out of man's salvation, and leading them to the heavenly Canaan. I. What a fearful thing it is to be an enemy of God and Use. 1. A fearful thing to be an enemy of the Church. his Church. Never was Joshua so mighty against the enemies of Israel (not one of whom, were he never so strong, could stand before him) as our Joshua is to root out at once all his enemies. Art thou an enemy to Jesus, an hinderer of any of his people in their way to Canaan? look to thyself. Suppose thou hadst power above Joshua the type, art thou stronger than the true Joshua? He carries victory in his banner. Julian shall cry with his guts in his arms: O Galilean Vicisti Galilae. thou hast the victory. The proudest enemy shall be as lambs grease before a consuming fire. Our great Joshua shall set his feet upon thy neck, and make thee the dust of his footstool; nay he shall set the feet of his despised servants upon thy neck as joshua did. The power of one and thirty kings shall not carry it against him. If thou are an enemy, hasten thy repentance, else thou hastnest thy destruction. If Qui non faciunt Dei voluntatem, de iis fit Dei voluntas. thou work not the will of God, God will work his will on thee. And what need any man be offended at the present prosperity of God's enemies, be they never so great, seeing our joshua shall suddenly blast their power and glory, and dash them asunder as earthen vessels. II. Comfort. All the good word of God for the salvation Use. 2. Comfort in our salvation accomplished. of his people shall be accomplished. 1. Though the promise may seem out of mind, joshua shall perform every word and syllable of that promise made three hundred years before. 2. Though there be never so many hindrances and mighty lets, they shall not hinder. God promiseth the good land; but how should they get thorough jordan, seeing there is no other way? Now rather than his promise shall fail, he will invert the order of nature; jordan shall stop his course. nay run backward. The like in their coming out of Egypt. God had said, that night they must out; and the sea must give way to the promise. God promiseth joshua to overcome five Kings at once; an hard task, and one day is too little for it; but rather than the night approaching shall dissolve the battle, and any of them escape, he will command the Sun to stand still, and lengthen the day that his word may be accomplished. Israel in passing to Canaan must pass the huge and terrible wilderness forty years. Alas what shall they eat or drink? Can a barren wilderness afford any food, or (if any) for so many hundred thousand men? But before the promise fail, heaven shall rain Manna, the rock shall give abundance of water. Hath God promised thee daily bread, help in affliction, refreshing in weariness, remission in sense of sin, a blessed issue in every trial? Let thy faith give God the honour of truth. Heaven shall fall and earth ascend, before thou believing shalt be frustrate, Isai 54. 10. Hath he promised thee the heavenly Canaan? what if thou seest armies of enemies, of discouragements? thou being an Israelite shalt not fail. For, 1. Nothing in nature is so strong as the promise. 2. God hath after a sort captivated himself and all his Creatures to thy faith. 3. He may defer the promise but never deny it or himself. Wait still. III. Is Christ the true joshua? 1. Acknowledge him our Use. 3. Duties we owe to Christ our Joshua. Captain and head. 2. Submit ourselves unto him, as Israel unto joshua, josh. 1. 11, 17. All that thou commandest us we will do, and whether thou sendest us we will go; as we obeyed Moses in all things, so will we obey thee. 3. Follow him as our guide into that eternal rest, and depend on him for our inheritance there. Moses cannot carry us in, for himself must only see the land. So we may see the land of promise afar off in the Law; but only Jesus can bring us in. For, 1. He alone is entered already to take possession for us. 2. He hath undertaken to carry us through our wilderness to our Canaan. IU. What conditions we must observe in coming to Use. 4. Conditions to be observed in going to heaven. heaven, as they in coming to the good land. 1. The land is theirs and possession given, but many Canaanites and Jebusites must dwell in the land under tribute still, Chap. 15. 63. and 16. 10. So notwithstanding all our promises of rest, and possession of peace of conscience, in this world are some, yea many Canaanites and Jebusites to molest God's people. But at last our Joshua leaves never an enemy unsubdued. There shall nothing which is unholy get within the walls of that City; he sees the last enemy destroyed. 2. They must not come into that land till they were circumcised; for all the forty years in the wilderness they were not circumcised, Chap. 5. 3, 7. Till the shame of Egypt was removed, verse 9 Joshua cannot bring them into the promised land. Which shame (as junius thinks) was the profaneness of their fathers contracted in Egypt, whereby they grew careless of God's ordinances. Our Joshua brings not us into our Canaan so long as we are profane and uncircumcised; till he have circumcised our hearts, and we be holy and sanctified: for without shall be dogs. 3. joshua must divide their inheritance by lot, and so every one must receive it; not by right or desert, Chap. 14. 2. And so God commanded Moses, Numb. 26. 55. So our joshua divides to the elect their inheritance in the heavenly country, not for their merits and deserts, but by his rich and free gift. If no Israelite could claim of joshua one foot out of merit and desert, but all of promise and grace: much less may we our child's part in heaven. God's mercy is man's merit 4. joshua gives them the land with this condition, that for so great labour and travel in preparing so good a land, they afford him an inheritance among them, Chap. 19 49. Our joshua was not inferior in labour and pains to joshua, in purchasing us a better land; and we must give him the inheritance he asketh (so they did to Joshua) that he may dwell among us, or in the midst of us. Now the inheritance he asketh among us is our hearts purged by faith. He desires no more of thee for all his pains but a little room in the midst of thee, which himself will build and dwell in. If thou dost not give him his demand, besides thy unkindness and unthankfulness, thy heart shall lie as a ruinous waist, as a nasty and stinking hole, a cage of unclean beasts and lusts, yea, an habitation of Devils. 5. joshua brings them into the good land, and as soon as they eat the corn of the land, the Manna ceaseth the next morrow, Chap. 5. 12. So when our joshua shall bring us into our good land to eat the fruit of it, the good things and means of this world shall cease. The Manna, the preaching of the word, celebration of Sacraments, faith and hope, etc. But we are sure of better means, or better things without means; in the hope and expectation of which we must persevere in the faith, and walk in hope through our wilderness. The fruits of that good land will be worth all our labour. 6. joshua brings none into the land but conquerors, and divides the land to a conquering people: So our joshua gives the land only to him that overcommeth. And he that perseveres to the end shall be saved. Vincenti dabo. Rev. 2. CHAP. IX. 8. Samson a type of Christ. I. IN person and condition. 1. His conception foretold Samson a type in 4. respects. 1. Conception by the Angel of God, Judg. 13. 5. So was Christ's. His office foretold, he must be a Saviour: So Christ. Borne beyond strength of nature, of a mother long before barren. judg. 13. 3. So was Christ. His mother saluted by the Angel as Mary was, that though she was barren she should conceive a son, a saviour; the one shall begin to save Israel out of the hand of the Philistims, verse 5. the other must save his people from their sins. And this promise confirmed by a sign to both the mothers, judg. 13. 4. Luke 1. 30. 2. Both must be Nazarites, Samson by the Law of Nazarites, Nazarite. 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 separate 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 only holy and separate from sinners, but the author of holiness. And as Samson was sanctified from the womb: So was Christ much more. So the Angel, The holy thing that is in thee is of the holy Ghost. And herein beyond Samson, for in Christ are all sanctified. 3. Samson grew, and the spirit waxed Growth in Spirit. 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 Samson) as he became a Saviour stronger than the strong armed man. He was the true Samson that overcame many enemies, and slew heaps upon heaps. And although Samson the type was at last overcome by his enemies: our true Samson is invincible, and hath gloriously triumphed over them all. Both of them were great deliverers; the one from great thraldom and temporal misery: the other from a greater spiritual and eternal thraldom under sin, the Law, Satan, hell, etc. II. Samson was a type of Christ in three especial actions. 2. Actions. 1. He found meat in the eater, and from the strong sweetness, and brought some of it to his parents: Christ by his death (which seemed to eat him up) brings us meat, the bread of life, sweeter than honey: and out of this dead Lion's mouth, that is, Christ dead, comes sweetness. Thence Christianorum processit examen instar apum. August. ser. 107. de temp. sprang whole flocks of Christians, like so many swarms of bees. 2. Samson loved strange women, and went among the enemies of God for a wife; which might seem a sin in him, but that the text saith, It came of God, judg. 14▪ 4. A type of Christ's love to the Gentiles, casting his love on her that was not beloved, to make his despised and dispersed of the Gentiles his spouse and wife: as Hosea 2. 23. I will have mercy on her, etc. Where the whole contract on both parties is set down at large. 3. Samson put forth his mind in parables and riddles: So did Christ his doctrine to the Pharisees, Matth. 13. 34. III. In passion and suffering they were very like in many 3. Sufferings. passages. 1. Both sold for money, Sampson by Dalilah to the Princes of the Philistims, judg. 16. 5, Christ for thirty pieces of silver unto the chief Priest. Both betrayed by their most familiar; the one to the Philistims, the other to the Pharisees. Both under pretence of love, Samson by Dalilah, judg. 16. 15. Christ by judas with a kiss; 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 Samson offered himself freely unto death among wicked men, as a most valiant Captain being called to be a revenger of God's enemies; and therefore it it is said, Heb. 11. he died (not as a self-murtherer, but) in faith; that is, as a faithful servant of God adventured his own life for the destruction of the enemies of God and his Country, as every good subject and soldier (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 die among wicked men, and to be hanged between two thiefs, that he might destroy and scatter the powers of the enemies of his Church's salvation. IV. In victory and fortitude. 1. His first stratagem (which was as a praeludium to his calling) in which he assayed his Stratagems and victories. power, was that he overcame a stout Lion in the desert, and slew him with his own hand, Chap. 14. 6. and tore him as one should have rend a Kid: So the first powerful work in which our Samson showed himself, was the conquering of the devil that roaring Lion hand to hand, who assaulted him in the wildernesle by three horrible and hellish temptations. 2. Samson flew with his own hand (being alone) above a thousand men at once, having nothing but the jawbone of an Ass; a weak, base, and insufficient weapon for so great a war and victory; and as it was unfit, so it was an unclean weapon of an unclean beast by the Law, which his strict profession of a Nazarite should not have touched, had it been out of case of necessity: So our true Samson by as weak instruments, and as contemptible in the eyes of flesh, conquers thousands daily; while by the foolishness of Preaching, by the doctrine of the Cross, by weak earthen vessels he subdues whole countries and kingdoms unto him; that the work may be known to be his own hand and power, and not the instruments. 3. Samson slew more of God's enemies at his death than in all his life, judg. 16. 30. And this was the effect of the death of Christ, when sin, 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 enemy; but suddenly he afflicted them more in his death than in all his life. This death of Christ pulled Satan's house over his head; it was the death of death, and squeasing of all enemies at once. 4. Samson being in the City Azzah, and the Citizens nowlying 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 took the doors of the gates of the City, and the two posts, and lift them away with the bars, and laid them on his shoulders and departed, Chap. 16. 3. So when satan and sinners had buried Christ, laid a stone on him, sealed it, and watched him, thinking they had him sure enough, never to molest them more; he like another mighty Samson rose in his might, carried away the gates and bars of death from himself and all his members. All the bonds of death and sin, with which he was bound in our steed, he shook off, as Samson did the seven green cords, and broke their power as tow is broken when it feeleth fire. 5. Samson never had help from any other, in slaying the Lion, the enemies; but with his own hands, without any other second or weapon: So Christ in the wilderness alone; in the garden at prayer alone; before Pilate alone, all the disciples fled; on the Cross alone. No other must tread the winepress; none must share in the honour, nor conquest with him. 1. Not to judge of the piety or impiety of God's children Use. 1. Judge none by outward calamities. by their calamities. Samson hath many enemies, many conslicts, many dangers; by the Lion, the Philistims, the Azzhites, and his own wife; his life painful, his death violent: Jesus Christ himself beset with enemies on all sides, as the sun with moats; never free from conflicts with the Lion, the devil, with his own Jews, with Pharaoh, Sadduces, Herodians; his person despised, his miracles traduced, his life painful, his death shameful and accursed. Yet may we not judge either of them forsaken of Or inward. God, who still assisted them with his own strength, and was strongest in them when they seemed weakest. Neither may we mis-judge the generation of God's children in their conflicts Psal. 37. 15. with satan, with temptations, with sinners, or with the terrors of their own hearts. If they shall cry out, My God, 22. 1. why hast thou forsaken me? wait a while and God's strength shall do great things in their weakness. II. God can and usually doth use strange, weak, and unexpected Use. 2. Strange means used by God for the Churches good. means to overthrow his enemies, and the enemies of his Church; his strength is most seen in weak things, his wisdom working by the most foolish. When a thousand enemies set upon Samson at once without any weapon or means of defence, he can use a jawbone to kill a thousand of them when they think him far enough from any weapon; and if Samson wants a better and readier means against God's enemies, he can by two hundred Foxes (a most unexpected means) burn up their grain and fields at harvest time: Our Lord by the foolishness of preaching can & doth overcome his enemies; nay God can and doth by contrary means wrack his foes. Samson shall marry a wife among the Philistims to be an occasion of war and revenge, and this came of God: whereas marriages among Princes ordinarily are made to compose and make up differences, not to make them. Our Lord Jesus overcomes sin, death, hell, grave, by suffering, by death, by descending into hell, by lying in the grave, most unlikely or contrary means. Let God's enemies fear revenge by every thing, even where no fear is. An enemy of God and his Church is never safe, seem he never so secure. An Army of frogs shall drive Pharaoh out of his bed chamber in the midst of his greatness; a fly shall choke Pope Adrian, if other means be wanting; and proud Herod shall be eaten up, not by any army of men but of louse. III. The greatest victory against the enemies of the Use. 3. Our victory stands in patience & passion. Church is by passion and patience, submitting ourselves meekly unto God in obedience, walking in our callings, and doing the work of God. Thus did these two mighty Sampsons' most overcome their enemies when they seemed most Illic' qui caedit & superat; hic qui caediur & perfert, I llic qui vicissim ferit; hic qui alteri maxillam praebet: non in ultione, sed patientia victoria ponderatur. overcome by them. Our war (saith Isidore) is contrary to the striving of the Olympics. There he gets the garland which striketh and overcommeth; here he which is struck and suffereth. There he which being struck striketh again, here he which offereth his cheek to the striker. And thus he concludeth; Our victory consisteth not in revenging but in suffering. Oh let the children of the Church lay aside worldly weapons, clamour, reviling, revenging speeches or actions; and betake themselves to the weapons of the Church, prayers, tears, patience, weapons mighty under God. The power of a Christian is patience, who must overcome evil with goodness. IV. In that Christ is the true Samson, here is much consolation, Use. 4. Fourfold comfort to God's people. and many comforts to the Israel of God. 1. Comfort. As Samson revenged the wrong offered him in his wife: So will Christ: Matth. 25. In that ye did it to one of these little ones, ye did it to me. And though Sampsons' wife may be taken from him and given to another: Christ's cannot. joh. 10. 28. none shall pluck them out of my hand. 2. Comfort. A mightier deliverer is here than Samson for Israel. For, 1. Though Samson was strong to overcome a Lion: our Samson is stronger to overcome the Devil; not in himself Christ a mightier and better Deliverer, than Samson, in six things. only, but for us, in us, and by us. 2. Samson was strong, but might abuse his strength, as he did in whoring and wantonness, which in prison he repented: But Jesus Christ used all his strength for God, against sin and his enemies. 3. Samson abusing it, might lose his strength, for it was not the parting with his hair, but his sin grieving the Spirit, that weakened him: but Christ could not lose his strength, because he could not lose his obedience. 4. Samson was so strong, as the Philistims thought it bootless to assay him with power, but by policy and indirect means they conquer him: but our Samson cannot be conquered, neither by power nor by policy: for he is stronger than all, and in him are treasures of wisdom. 5. Samson overthrew the enemies, but that was his own overthrow: but Christ not so; his conquest was to his most glorious exaltation. 6. Samson as a type only began the deliverance of the Church, but hindered by death could not perfect it: Our Samson perfected the deliverance and salvation of the whole Church, and did more after death than in his life or death, and will most fully perfect it for all his members in the resurrection. 3. Comfort. The glory of God's children appears not yet, but shall when he shall appear, 1 joh. 3. 2. Sampsons' strength for a time lurked in the prison: the glory of Christ's Deity lay hid a while in the grave, but both most powerfully broke forth: So shall the glory of the despised Saints, Psal. 37. 6. 4. Comfort. We shall never doubt of means to comfort and supply us in want. The same God that supplied Samson a jawbone against his enemies, supplied him out of the same jawbone a well of water to drink when he was ready to faint. Trust thyself with God in thy wants, reserve to him all means, instruments, and ways Psal. 37. 9 of bringing thee help. If thou see no apparent or great means of thy comfort and supply, he can use weak and unexpected means; only walk in thy calling, and the rock shall yield thee water rather than thou shalt be destitute in God's way, or work. V. In both learn to contemn the greatest and extremest Use 5. In God's cause contemn▪ greatest peril. peril in God's causes. Samson offered himself to death, so did Christ; he went out to meet his enemies, so must thou, learn not to love thy life to the death, Revel. 12. 11. and with Paul, not count thy life dear to finish thy course with joy. For a man to thrust himself in hazard, or venture his life without warrant from God, or by his own private motion, is rash: Injussu Dei, privato affectu. And prepare for death approaching▪ but God calling, in standing against the enemies of the Church, it is honourable. In both, learn to prepare for death approaching, by faithful and fervent prayer. So did both these sampson's. And the issue will be comfortable as theirs; that all thy life and combat shall not give such an overthrow to thine enemies as such a death, though enemies seem never so much to prevail. CHAP. X. 9 David a type of Christ in 5. respects. AS all the Kings of Israel were express types of Jesus Christ, the head of his Kingdom and of all the people of God, as they in their times were: So were there two of them that were more manifest figures of him than all the rest; I mean David and Solomon. Of both which we are to inquire wherein the resemblance consisteth. David Five things specified in which David was a type of Christ. was so special a type of Christ, as scarce is any thing noted of Christ, but some shadow of it might be observed in David. I. For his person. David the son of jesse: Christ the true rod out of the stock of jesse, Isai. 11. 1. Both of obscure 1. 1. Person. and low parentage. Both out of dry and despicable roots. Both Kings. Both Kings of Israel. Both their Kingdoms raised out of humility. Both men after Gods own heart. Both Davids; for even this root of jesse was not only commonly called by the name of the son of David, but of the name of David himself, Ezech. 34. 24. My servant David shall be the Prince among them; which was long after David was dead jeremiah 30. 9 They shall serve the Lord their God and David their King, whom I will raise up unto them. Hosea 3. 5. They shall seek the Lord their God, and David their King: that is, not the typical King David dead long before, but the Messiah the true David, to whom only prayer and spiritual worship belongs. II. For his vocation and calling. 1. Both called to be 2. 2. Calling. the head of nations. Psal. 18 43 thou hast made me the head of nations: which was not literally true of David, who was properly King of one little corner in Judea; but of Christ the true David, whose kingdom was from sea to sea, and to the world's end. David of a shepherd of sheep, was raised to be a shepherd of men, even of God's people: So was Christ raised of God to be the chief shepherd of the stock, 1 Pet. 5. 4. And not of bodies, as David, but of souls, 1 Pet. 2. verse 25. 2. The time when. David was anointed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 about the thirtieth year of his life, 2 Sam. 5. 4. and Christ was baptised at thirty years, and invested into his Office▪ 3. The place where. David made choice of Jerusalem for his royal seat and Metropolis, being anointed of God to the Kingdom of Israel: So Christ, being anointed the everlasting King of all the Israel of God, made choice of jerusalem there to rule and show his power upon the Cross, his Chariot of triumph, crowned with a crown of thorns: and after in his glorious resurrection, and ascension, sending the Spirit and the Gospel. And as David added some of the borderers to the kingdom of Israel, as himself saith; strangers were subdued to him: So the true Psal. 18. 44. David adds to the Church the whole body of the Gentiles; and hath by the preaching of the Gospel (the sword of his mouth) subdued the world to himself. 4. The gifts fitting him to this function. As when David was anointed, the Spiof God came upon him, 1 Sam. 16. 13. and fitted him to the government of God's people: So our true David Jesus Christ, anointed with oil above all his fellows, had the Spirit of God descending upon himin a visible shape, and by that anointing filled and furnished with the Spirit and all needful graces for the administering of his Kingdom. 5. As David was preferred above all his brethren in four special graces: So Four graces wherein David and Christ excelled. was Jesus Christ above David himself. 1. In wisdom and prudence, 1 Sam. 16. 18. the servants of Saul observed David to be wise in matters, and the Lord was with him: and Ch. 18. verse 14, 15. when Saul saw that David was very wise, he was afraid of him. Our true David had all treasures of wisdom and knowledge; The Spirit of wisdom and understanding, the Spirit of Counsel rested upon him, Isai. 11. 2. who is therefore called the great Counsellor, Isai. 9 6. whose counsels are far beyond Ahitophels'; his were as the Oracles of God: Christ's were so. And our true David gets beyond his type. David in many things (by his own confession) did very foolishly. Our true David never did any thing but the wisdom of God shined in it; with whom not only God was, but because he was God. 2. In fortitude and magnanimity Confilium, fine fortitudine & magnanimitate, inane. (without which counsel were bootless) by which he was able to encounter with a Lion, a Bear, with Goliath, and all that rose up against him or his people. A man fitted for peace or war, with counsel and strength. Whose description (in part) is contained in the forecited place, 1 Sam. 16. 18. strong, valiant, a man of war, and wise in matters. A type of our true David, who for fortitude is the invincible Lion of the tribe of Judah; and not a valiant man only, but the strong God, Isai. 9 6. the mighty God. See Tit. 2. 13. 3. In gifts of prophecy. He was able to sing divine Psalms and hymns to the praise of God; an holy penman of the Scripture. A type of Christ, the true Prophet of his Church, not a penman, but the Author of all the holy Scriptures. David a Prophet: Christ the Lord of all holy Prophets. 4. In gifts of true sanctification and holiness; 4. Sanctification eminent in Christ three ways. being a man after Gods own heart, commended for his uprightness in all matters, save that of Uriah. A type of Jesus Christ; who by the devil's confession, was the holy One of God. 1. Himself being sanctified beyond all measure. 2. Being the sanctifier of his people; the author, meritour, and applier of all sanctifying graces to his members, of whom himself is head. 3. In his type were many foul spots●: In him no spot nor stain. Therefore the Church sings out his holiness from top to toe, Cant. 5: 10. and concludes him wholly fair and delectable, verse 16. III. David was a type of Christ in his wars. First in 3. Wars. Followers. respect of his followers, secondly of his enemies, thirdly of his victories. 1. His followers. David had a train. 1. Of poor men, and received such to him as were in debt, 1 Sam. 22. 2. The Son of David had a poor train; and not receiveth only, but calleth all unto him that are heavy laden with the burden of sins, called debts, promising he will ease them. 2. Afterwards David had his thirty seven Worthies, that Valiantly fought his battles, 2 Sam. 23. and by their strength carried wonderful victories: So had the Son of David his twelve Apostles, and seventy two disciples, who as worthy and stout Champions, fought the Lords spiritual battles, 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 Enemies: open and manifest, not only Goliath that defied all Israel, but Saul that casts a spear at him, that hunts him as a Partridge, that sends out for him to bring him to death, and the house of Saul, Shimei railing on him, and cursing him with an horrible curse, besides Amalekites, Philistims, etc. So our Lord Jesus had open hostility against the great Goliath of hell, and encountered him hand to hand, and conquers him in the wilderness. But Herod hunts his life every where, the Pharisees revile him for a deceiver and Demoniac, 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 and secret. should have been loyal 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 loins, his own son Absalon; besides the sons of his Father, 1 Sam. 17. 28. So our true David had not only his own Jews; and brethren hating him with an horrible hatred, and calling his blood 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 ways, betraying him, and delivering him to be crucified. And thus Christ himself expounds that in Psalm. 41. 9 of himself and Judas, Euk. 22. 21. And therefore Interpreters expound such exectations, as Psal. 59, 13. Consume them that they be no more, not so much literally against Saul and other enemies of David; as against the Jews and enemies of Christ shadowed by them; and so conceive them as they be Prophetical predictions of Jerusalem and the Jews forty years▪ after Christ's ascension, and o● the present wrath upon the hardened Jews, whose hatred against Christ liveth at this day▪ as the cu●se liveth on them▪ 3. His deliverances and victories, with many of which the Victories. Lord honoured him. As 1. Saul lays wait every where to take him, and pursues him from place to place; but David's feet were made like Hinds feet in expedition to avoid his enemy whether Saul or Absalon; who chased him as hunters the silly hare, and he escapes them all though narrowly and strangely. Christ Jesus was often sought after and laid for by his enemies, no kind of snare was undevised to take him in his talk, in his doctrine, in his life and conversation; no means unattempted to take his person, but he escaped their hands strangely. Sometimes he went through the midst of them all, who having strong purpose, yet had no power to take him, till the time was come that he delivered himself. 2. Saul having wearied himself in pursuit of David, sent messengers to take him three several times, 1 Sam. 19, 20. but they among a company of Prophets began to prophecy, the spirit of the Lord coming upon them, and they went without him. So the Pharisees sent messengers to apprehend Christ and bring him before them; but coming to him (as Saul's messengers to David) & hearing his gracious words, had no power to take him; but went away preaching and proclalming (as they prophesying) never man spoke like this man, Joh. 7. 46. 3. In the comparison between Saul and David (David having ssaine Goliath) was sung: Saul hath slain 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 slain the great Goliath the Devil, who defied all the host of Israel; and not destroyed the devil only, but overcame death, hell, the grave, and chased before him all the armies of sins, 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 wilderness the devil, the great Goliath, used Scripture against Christ, and Christ overthrows 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 own 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 kingdom: first in respect of the entrance, secondly of the administration, 4. Kingdom. Entrance. thirdly of the continuance or eternity. 1. David entered not without strong opposition, much contempt and disdain: so our David. For of both it was verified, the stone which the Psal. 118. 22. builders refused, is become the chief stone of the corner. No man was more despised of Saul's Courtiers than David, who was thought far enough from the Kingdom: So no man so much despised and rejected of the Scribes, Pharisees, chief Priests and People, as Christ. Barrabas an honest man to him: and yet was mightily and unexpectedly invested into his kingdom by his glorious rising from the dead. 2. In Administration. his administration. David will judge uprightly, and sing mercy and judgement; he will endure no hateful 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 seeds the impenitent with judgement. 3. In the continuance or eternity. God promised mercy Eternity. to David and his seed forever, which promises are not to Ps. 132. 12. be extended to his carnal succession, for the princely dignity is taken from them. Their glory was eclipsed in the captivity, and where be now any of David's race according to the flesh? But the everlasting seed of David is to be meant. 1. Christ himself, in whom his kingdom is perpetuated. 2. The true Israel as well of Gentiles as of Jews by faith engrafted into the Messiah, in respect of whom shall be no end of his Kingdom. 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 Psal. 18. 49. 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 literally and in person, among whom he never dwelled nor came, but only in him whose type he was. V. David was a type of Christ in respect of Christ his 5. Office Prophetical and Priestly. 1. prophesticall and Priestly office. 1. David by his sweet music allays Saul's madness, 1 Sam. 16. 23 Christ by the sweet voice of the Gospel stills the evil spirits which molest and vex men, and gives them peace and quietness in mind and conscience. And in the days of his flesh, how he sought to cure and allay the spiritual madness of the wicked Scribes and Pharisees against him, is plain in the story. 2. David brings back the Ark to his right place, 2 Sam. 6. So did Christ, the truth of God's Law obscured by the false glosses of Scribes and Pharisees; and reduced the true sense Matth. 5. & 6. & 7. and meaning of it. And freed his Church (signified by the Ark) from the spiritual thraldom 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 God's 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 ever was, in which both Davids and all ours must be accepted; and in which alone the Lord smells a savour of rest. I. As the Spirit of God came on David after his anointing, Use. 1. Enter upon no office without assistance of the Spirit. 1 Sam. 16. 13. So did it on our true David after his baptising: to fit them to their weighty offices. Learn 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 wisdom will not send a blind man for a Seer, nor a dumb man on his message or errand. Would a man know whether he have received of this spirit for his office? A note is, when God A note of it. stirs up his will in that office to perform all the desire of God. Isai. 44. 28. he saith to Cyrus: Thou art my Shepherd, thou shalt perform all my desire. The Magistrate is a shepherd; he must do in judgement what God himself would do in repressing vice, and cherishing religion, else the spirit (who is not contrary to himself) leads him not. The Minister is a shepherd; he must speak nothing but what God would speak for the encouraging of grace, and disgrace of sin and sinners. God speaks peace to his people, and feeds the impenitent with judgenent, and he that in his ministry doth speak sweetly to wicked men, and broacheth ā vessel of gall and wormwood for godly men to drink, is not sent by God on that errand: he crosseth the spirit which he pretendeth. 2. Art thou a private Christian, see that the same spirit rest on thee, and that thou hast received of the same anointing. For 1. he that hath not the spirit, is none of Christ's: and 2. w●●t is it to us that the spirit rest Rom. 8. 9 and light upon Christ, if he should determine all his fruits and graces upon him? But in that the sweet ointment and Balsam poured upon the head of our high Priest runs down to the skirt of his garment, that is, to the lowest member of his Church, Psal. 133. 2. hence are we sweetly and admirably refreshed. Findest thou emptiness or want of grace? fly to this fullness, but observe the divers manner. To the head is given the spirit in all fullness: to us members, of that fullness, Joh. 1. 16. To him beyond all measure: to us according to measure. II. That Jesus Christ is the right and undoubted King of Use. 2. Christ the true King of the Church. And nine ways more excellent than David. 1. Original. his Church, of whom David was but a shadow. And it will be worth our labour to inquire how far the truth exceeds the type. 1. For original, David's kingdom and all other Kings and kingdoms are mediately from men, either from some mean family, as Jshais, or some greater house in some corner of the earth: But the kingdom of Christ is immediately and unchangeably from heaven. Dan. 2. 44. the God of heaven shall raise up a kingdom, that is immediately; for mediately all kingdoms, Kings, and power is from him. 2. In respect of unction. All they are anointed, 1. by 2. Unction. men, 2. with material oil. 3. to be temporary Saviour's. 4. from temporary dangers. But Christ's anointing was by the Spirit of God with more divine and excellent oil above all his fellows, Psal. 45. 7. that he might be a spiritual and and eternal Saviour; a Jesus saving his people from their sins, and such spiritual evils as pertain to the life to come. 3. Their titles are stately and glorious. David as an Angel 3. Titles. of God, as the woman of Tekoah said, so Caesar Augustus; Charles the great, Constantine and 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 Rex regum, Lord of Lords Rev. 19 16. And if this were too little he hath & Dominus dominantium another, for he is God and man in one Person: our Emmanuel, a stile too high for Pope or Potentate, for men or Angels, Isai. 7. 14. 4. Their Sceptres are of metal, gold or silver, 4. Sceptres. which they hold in their hands, and by them they save or slay innocent or nocent: But his Sceptre is but verbal, which he holds in his mouth, the word and breath of his mouth Rev. 19 15. more pure than the gold of Ophir, more potent than all the Sceptres of all Kings put together: By this he slays the wicked. Host 6. 5. I slew them with the word of my mouth. 2 Thes. 2. 8. He shall slay that wicked man of sin with the breath of his mouth. Other Kings by their Sceptres can kill men, but cannot make them alive again when they have done: but Christ by his word can quicken and make alive dead souls and bodies. They by theirs can be dreadful to men: Christ by his drives back devils, diseases, death, and all adversary power. 5. In port and state. 1. Their banners 5. State. and ensigns exprese their noble acts, and the honourable exploits of them and their progenitors, which are glorious in the eyes of men: Christ's banner for his kingdom of grace is his Cross, or rather the Gospel, a doctrine of the Cross, to the world foolishness or baseness; but in his kingdom of glory, the sign of the son 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 sons of great Princes must be nearest to attend them: Christ Jesus (in contempt of what the world admireth) will have his servants poor, meek, lowly; not such losty Lords as so far excel the Emperor in worldly glory as the Sun the Moon, the Pope's ridiculous claim; and yet they be Sons of God, heirs of heaven, brethren of Christ, and of the royalest blood that ever was. 3. When they ride in progress, they show their state, pomp, and worldly glory. Great Alexander gets upon his Bucephalus: Pompey triumphs upon an Elephant: Anthony rides upon Lions, Aurelianus upon Hearts and Bucks. Christ (had his kingdom been of this world) could have imitated them. But while he was in the world (to show that his kingdom had no similitude nor correspondency with the Pomp's of earthly kingnomes) in his progress he gets on an ass, and in'stead of a saddle of state, he had poor men's clothes spread under him. But when he shall show his glory, he shall ride upon the Clouds, as on an horse, with such attendants and majesty as all the Potentates on earth were never capable of, nor shall be able to behold. 6. In amplitude and absoluteness. They will 6. Absoluteness. be free Monarches and Commanders, their will and every word of theirs must be a Law: but never was any kingdom absolutely Monarchical but Christ's, all earthly kings ever held in fee of him. By me Kings reign. Prov. 8. 15. Never any other included all kingdoms of the world in it, and under it, but this. Never any to whom all Princes were subject but this. Never was there any of them which shall not be broken to pieces by this little stone, if it stand in opposition against him, Dan. 2. 45. 7. In dispensing justice. 1. They 7. justice.. Ex allegatis & probatis. must judge by evidence and proof, by the sight of their eyes, and hearing of their ears, but he shall not do so, Isai. 11. 3. For he shall try and discern the reins and secrets of all hearts, and shall judge things as they be, not as they seem. David judged according to the hearing of his ear, rashly against Mephibosheth: Christ shall not do so. 2. They can pronounce their subjects just and innocent: but he can make them innocent and just, communicating his own righteousness to them, which no Prince can do. 1 Cor. 1. 30. He is 8. Means of upholding it. made to us righteousness. 8. In means of upholding and maintaining. 1. They must win holds as David Zions for't, and enlarge themselves by force of arms, dint of sword, multitude of soldiers: But Christ sends but twelve unarmed poor men, who won and subdued the whole world with the word only in their mouths, such a word as was the greatest enemy to the world, and corrupt fashions of it. This is the weapon mighty under God to cast down holds. 2. They, 2 Cor. 10. 4. if they want men, money, munition, must despair of attaining or retaining their rights: But Christ's kingdom (being neither set up nor held up by military power) shall be upheld by the invisible and secret power of the spirit. If all worldly power be against it, never despair, it thrives best in opposition. 9 In things to be attained. In them the best things 9 Things to be attained. Rom. 14. 17 are honour, pleasure, external prosperity, and this for a time: But Christ's Kingdom stands not in meat or drink, but in righteousness, peace of conscience, joy in the holy Ghost, in grace here, and glory hereafter. The wealth of Christ's subjects is to be rich in grace, rich in good works, his honour to be of the stock and lineage of Christ, his pleasure a patient and painful expectation of the pleasures at Gods right hand. And these being eternal, the kingdom of Christ must needs be eternal: now this being the glory of the kingdom of Christ, we have need of faith to discern it, and a great measure of humility before we can resolve to become subjects of it. The thief on the Cross ask Christ Quid regium vides? videsne coronam aliam quam spineam, sceptrum aliud quam cl●vos, aliam purpuram quam sanguinem, alium thro●um quam crucem alios ministros quam carnifices? to remember him in his kingdom, Augustine asks him: What Royalty dost thou see? Seest thou any other crown than that of thorns, any other Sceptre than Iron nails, any other purpl than blood, any other Throne than a wooden Cross, any other guard than executioners.? Was there now so great faith in Israel? Let our faith touch the top of this Sceptre, let us submit ourselves to his word for the present, and cast our eye beyond the present upon his second coming, when we shall see him ride upon a white horse, not upon garments but upon the Clouds in power and great glory; entering, not Jerusalem, but the stage of the whole world; to render unto every man (even Kings) according as they have done in the flesh good or evil. III. David was called and anointed to be King, but between Use. 3. How God brings his servants to honour. that and the installing, or enjoying of his kingdom he had many troubles, doubts, and fears that made him stagger, and say: I shall surely one day fall by the hand of Saul: So was the true David Jesus Christ anointed with the fullness of the Spirit, and called to be King of his Church, but before his installation into his Kingdom, many afflictions, persecutions, fears, yea, death itself overtook him for our sakes, Isai. 5. 3. Wherein he said, My God, why hast thou forsaken me? So must it be with us, who must be content to suffer before we can reign; to be crowned first with thorns as Christ was, and stand with Christ on Mount Golgotha, before we come to Mount Olivet, see Act. Ut per augusta ad augustum, per spinas ad rosas, per motum ad quietem, per procellas ad portum, per virtutem ad gloriam, per arma ad triumphum, per bella ad pacem, per erucem ad caelum contendamus. Use. 4. Church ever pestered with homebred enemies. 14. 22. It is so ordained by God, that we should make our way through a strait to state, through thorns to Roses, through troubles to rest, through storms to the haven, through virtue to glory, through conquest to triumph, through war to peace, through the Cross to Heaven. And this process God the father strictly observed with his beloved Son, as was necessary, Luk. 24. 26. Phil. 2. 8, 9 he was humbled, therefore God exalted him. And this is the Lords honour, to honour his servants raised from the dunghill; that they may know the way to glory lies by humility. IV. It was ever the lot of the Church to have in it secret and inbred enemies, as David and Christ had; even such as eat bread at his table, and dipped in the dish; and these have always proved more mischievous than open and foreign enemies. The Church ever had hypocrites and false brethren, Satan's spies; who professing the same Christ and religion, eating bread at the same table of the Lord, and making show of friendship in the communion of Saints, joining in the hearing of the word and prayer, yet watched the haunts of God's servants to spy their weakness, and where they lie open to advantage. Every one sees they advantage not themselves, but by all means undermine the Gospel and professors; so as the silly dove of Christ can find no rest for the sole of her foot. And never was the Church so wounded as in the house of her friends, Cant. 1. 5. The sons of my mother were angry against me. This being the estate of the Church, to be hunted as the silly hare from one Much to another, and no where safe, it must make us 1. more wary. 2. desire our rest. 3. love that promise, Come with me from Lebanon, etc. Cant 4. 8. V. Comfort the Church. That Jesus Christ is the true David. 1. We have a strong deliverer and deliverance. 5. Comfort to the Church in 3. things. David pulled the sheep out of the Lion's mouth, and the Lamb out of the paw of the Bear, 1 Sam. 17. Christ the true David hath delivered his chosen flock out of the power of Satan, death, and damnation. 1 Cor. 15. 27. 2. Be contented to be rejected of all sorts of men: not enemies only but of brethren. So was David, so Christ, and the servant is not better than the Master. It was ever the lot of truth to be rejected of the builders, as was David, as was Christ: few nobles, few wise: nay many great Rabbis (professing the key of knowledge) were greatest enemies to the truth as the truth is in Christ, that is, to the sincere profession and practice of Christianity. Nay the basest sort made mouths and scorned them both: And are there not now such as would scorn out the truth of grace were it possible? 3. Though Christ the chief corner stone may be refused, he cannot be removed. David must be King against all the hearts of his enemies. So Christ shall keep his place and headship against the gates of hell: he is a king everlasting in his Church, and of his kingdom shall be no end. He is a King ever present in his Church, Matth. 28. 20. and needs no Vicar, nor hath put it off to his pretended Vicar, who claims to be King of Priests and Princes. He is a King present in his Church, not as Baal among his worshippers either a sleep, or in his journey, or otherwise taken up, but ever intent for the safety of the Church, watching ever to overturn the open power and private policy plotted and planted against his kingdom. Let us with faith and hope ever lift our eyes up to his banner, and stand close to our victorious Captain. For as Soldiers losing the sight of their Ensign are in extreme hazard of confusion: so we, if we suffer Christ to slip out of our eyes and hearts, hazard the loss of our salvation. CHAP. XI. 10. Solomon a type of Christ: in 6. things. I. IN person and condition. Both Salomon's; both Jedidiahs, Six things wherein Solomon typified Christ. 1. Person. that is beloved of God; both Kings of Israel, both Kings in Jerusalem, both Preachers in Jerusalem, both sons of David, yea, both sons of God. To both agrees that, 2 Sam. 7. 14. I will be his father and he shall be my son. But with this difference, Solomon was the son of God by adoption and grace: the true Solomon by nature and eternal generation. II. Solomon was a peacemaker, full of peace, 1 Chr. 22. 9 A son is borne to thee which shall be a man of peace, and I will 2. Pacificus. give him rest from his enemies; therefore his name is Solomon, and I will send peace and quietness on Israel in his days. A notable type of our Solomon, who himself is the Prince of peace, whose Sceptre is a Gospel of peace whose subjects are Sons of peace, whose kingdom stands in righteousness, joy, peace, etc. at Isay 9 6. whose birth the Angels sang, Peace on earth. But with difference, Solomon could preserve only outward peace: but Christ makes up our peace with God and all Creatures, and brings sweet peace and upholds it in our consciences. 1 Kings A. 25. Solomon procured that in his days all Israel and judah dwelled without fean, every man under his Vine and figtree, in respect of outward tranquillity and security: but our Solomon, that every believer is redeemed from enemies to serve God without fear of sin, Satan, hell, damnation. Solomon brought peace but could not establish it in his own days, much less Luk. 1. 74. after him; for presently after, the kingdom was rend into pieces: But our Solomon brings a peace which none shall take away▪ III. Solomon excelled all other men in wisdom and knowledge, 1 King. 4. 29, 30. But Christ is the wisdom of the 3. Wisdom. Christ greater than Solomon, in wisdom, 5. things. father, & far excels Solomon; as in whom are hid all the treasurs of wisdom and knowledge, Col. 2. 3. For, 1. Solomon had wisdom by donation and gift: Christ's was native and proper. 2. Solomon by all his wisdom knew not men's thoughts: but Christ knew what was in man, Joh. 2. 25. 3. Solomon, though very wise in himself, could not infuse his wisdom into others to make them so: But Jesus Christ is made of God our wisdom, 1 Cor. 1 30. because he is not only our head as King, but as Mediator, unto whom we as members are mystically united. 4. Solomon was not so wise in the beginning of his reign, nor in the end: but our true Solomon was never destitute of the wisdom of God. 5. Salomon's wise sayings have commended his wisdom in all the Church of God; the fame of his wise speeches and actions spread through the world: But much more hath the fame of Christ's doctrine and miracles, Matth. 4. 24. John 7. 46. And never man spoke like our Solomon, by his adversaries confession; therefore not Solomon. IV. Solomon was a type of Christ in that he was a King of 4. Royal glory greatest royalty, wealth and glory that ever was. He so enriched his subjects, that silver and gold were as common to them as stones in the streets. 1 King. 3. 13. no King on earth was like Solomon: but Solomon was no King to Christ. Cant. In Christ, far greater and better. 3. 11. Come forth ye daughters of Zion, look upon King Solomon with the crown wherewith his mother crowned him, etc. That was (no doubt) royal and glorious to behold; but we shall see all Salomon's glory nothing to Christ's. For, 1. Solomon had but one Crown: but Christ hath many Crowns on his head, Rev. 19 12. 2. The maids of Zion admire Solomon for his, and reverence him: but all the Saints in earth and heaven, honour and worship Christ with divine honour, which is given to none but God. 3. Solomon without wealth and abundance cannot enrich his subjects: but Christ out of poverty enricheth his: He being rich became poor to enrich us. 4. Solomon enricheth his people with silver, gold, and earthly wealth: Christ the true Solomon doth his with heavenly and spiritual wealth; as of wisdom, the price of which is above silver; of faith much more precious than gold; and all other graces, to which all worldly wealth is but as stones in the street, yea, dung and dross. 5 Salomon's throne was set above all the thrones of the Kings of the earth: but Christ's far above Salmon. He is the great King of glory exalted unto the right hand of God; and ruleth not a small corner of the earth, but hath all power in heaven and earth. Neither doth Christ's humility and abasement hinder his glory; for when he was lowest, he showed greater glory in the least of his many miracles, than Solomon in all his royalty. Nay more, he was more triumphant upon the Cross, and road in more magnificence than ever Solomon did in all his golden Chariots. V. Solomon was a type of Christ in 1. building, 2. dedicating, 5. 3. ordering the Temple. First, in the building. 1. Solomon according to the wisdom In templo 1 aedificando. 2 dedicando. 3 consti▪ tuen do. Structure. joh. 14. 23. 1 Pet. 2. 5. and large heart which God gave him, built God an house wherein he dwelled at Jerusalem; for God kept house and fire in Zion, Isai. 31. 9 and Solomon set him up a standing house. Our true Solomon builds an house for God, even for the blessed Trinity to dwell in. Not a material house of stones, or of gold, silver, wood, marble; but a spiritual house of living stones. And as the house is spiritual: so are the means and instruments he useth. His rule is the word of God; Psal. 19 4. Their line is gone forth through all the earth, and their words into the ends of the world. The hammer by which he hews and polisheth these rugged stones is the same word or doctrine of the Law. Jer. 23. 29. The cement by which he couples them to the head, is Faith, and to the members, is Love and Charity. 2. Solomon being to build his Temple could not find matter enough for his building in his own country of Judea, but sent abroad to Hiram a Gentile, and to Pervaim, (now Peru as some think) and to other far and remote parts for supply: So our Solomon for his spiritual building gathers matter, not only out of Judea his own ancient people, but contracts friendship with the Gentiles, and these come in out of the most remote parts of all the world to set forward that building, therefore the Church is now Catholic. 3. Solomon prepared great stones to lay in the foundation of the house. 1 King. 5. 17. but as great and costly as they were they could not uphold that house, but it must fall to ruin and destruction: Our true Solomon by inimitable art, lays himself, a foundation in Zion, an elect, precious, and chief corner stone, Upon which firm foundation, he so aptly lays and knits every living stone, that is, every believer, that all the gates of hell cannot prevail against any one of them, Matth. 16. 18. 4. Solomon in that building prepared and hewed stones in Mount Lebanon, 1 King. 6. 7. and being so squared and fit, not an axe or hammer, nor any tool of Iron was heard while the house was a building. Our Solomon admits no stone into his building which is not first prepared and initiated by the word and Sacraments, and being fitted, lays them on the foundation without any more shaking by hammer or hatchet, & knits them to the other stones by the durable cement of Christian love & charity, so as now the noise of contention, nor blows of bitterness and hatred are heard among them any more. Secondly, in dedication of the Temple. 1. Solomon consecrated Dedication. that house to the service of God by solemn prayer, imploring his eye of protection upon it, and his presence with it upon all occasions and necessities, 1 King. 8. 14. Our Solomon hath also dedicated his house, and by solemn prayer commended it to the care and custody of his heavenly father, Joh. 17. Nothing needful for his Church hath he forgotten to procure for it, not only by that most effectual and meritorious prayer, but also by his continual intercession now in heaven for it. 2. In that dedication Solomon framed a most excellent prayer, the form of which is registered in Scripture: but our Solomon hath delivered us a form and pattern of prayer: which is a great part of the riches of the new Testament above the old. Thirdly, In ordering the Temple, that is, in the constitution Orders set. 〈◊〉 of God's true and public worship in that Temple, in appointing the several offices and Officers of it. A type of Jesus Christ, who ascending on high appointed the Officers of his Church; some Prophets,, some Apostles, some Evangelists, and some Pastors, and Teachers for the building up of the body of Christ, Eph. 4. 11, 12. 1 Cor. 12. 5. there are many administrations, but the same Lord. VI Solomon was a type of Christ in wise dispensing and 6. administering justice. 1. In respect of gifts. 2. Of execution Administration of justice. or manifesting them. 1 For the gifts, they are notably signified in Salomon's Throne, which was exalted above all the Thrones of all Princes; described, 1 King. 10. 18. 1. The Salomon's Throne: six things opened. matter was Ivory and gold wherewith it shined: Signifying the sincere and upright disposition of Solomon to justice and equity, shunning all corruption and by-respects which make men pervert justice. And as these virtues made Salomon's throne to shine: so the royal throne of Christ is a throne of Justice, a great white Throne, Rev. 20. 11. Nothing but sincerity and purity proceeds thence. He justifies no wicked person or cause, nor takes the ungodly by the hand. 2. The state of it. The King ascended to it by six stairs, signifying that the Kingriseth above all his subjects many degrees in practice of many virtues; wisdom, prudence, justice, fortitude, piety: So Christ's Throne is infinitely exalted above all Princes, above men and Angels, dominations, principalities, thrones, and set at the right hand of God; and himself as infinitely transcendeth all creatures in practice of all graces, in perfection of all holiness 3. The figure was round: signifying the perfection and simplicity of the mind in the Judge discerning causes; who could not abide any deceitful, fraudulent, or hypocritical courses or corners: Such is the Throne of Christ, in whom was never found guile nor deceit, neither can he abet, or not hate it in any. 4. There were two pillars or bars to bear up the arms of Solomon: signifying the rewards and defence of good men, and the punishment and repressing of evil men by the power of his arm, whereby Kings and kingdoms are sustained: So our Lord Jesus upholds his kingdom by reward and punishment; and in the Premio & poena. last day shall set the sheep at his right hand, and the goats on his left. 5. Two Lions of gold standing by the stays: noting the power and fortitude of the King, whose strength is as the strength of Lions against enemies, and to put in execution wise and sovereign counsels. But Salomon's strength was weakness to the strength of Christ; who as a courageous Lion of the tribe of Judah shall tear and foil his enemies, and none shall rescue, Host 5. 14. 6 The footstool of it was of gold, 2 Chr. 9 18. to note the freedom of the King from covetousness; that he ought to have his wealth under his feet, and so master them as they neither overcome nor corrupt him: So Christ the Judge of the world most perfectly despised the world; and at his appearing shall set it under his feet and burn it. 2. For administering according to those gifts. Solomon did with such admirable wisdom judge between the two harlots for the living child, as all Israel hearing the judgement feared the King; for they saw that the wisdom of God was in him to do justice, 1 King 3. 28. But our Solomon is the just judge of all the world, who shall pass a righteous sentence between the godly and the wicked, in that great and terrible day, Matth. 25. when all flesh shall see and admire the wisdom and power of God in him to do justice. For application, briefly. I. A greater than Solomon is here, Luk. 11. 31. 1. Hence our Saviour Use. 1. Duties to Christ our Solomon. 1 Hear him. persuades to come to him to partake of his wisdom, wealth, peace, grace. But the Queen of the South shall rise up against this generation. For she, 1. a woman of weak sex. 2. A Queen enjoying pleasures at home. 3. Undertook a long journey from the ends of the earth, Matth. 12. 42. 4. Set aside the weighty affairs of her kingdom, the charge of her journey and gifts to Solomon not small, 1 King. 10. 10. the dangers, weariness, and all to hear the wisdom of Solomon, yet as a Gentile did all this: But many men and women professing Christianity will not step over their thresholds to hear the wisdom of a greater than Solomon. Object. If Solomon or Christ were here, we would. Sol. 1. The Jews would say so, but would not. 2. He that hears you, heareth me. 3. He that will not hear us, would not hear Christ himself. Object. We have business and occasions. Sol. 1. Many make occasions which might be avoided. 2. Many pretend occasions. 3. Many have occasions, but so had this Queen, who would not be hindered from Solomon by the weighty affairs of a kingdom. 4. Whose occasions ordinarily hinder them, they shall never taste of the supper. 2. Hence we must labour to account it our happiness 2. Wait on him & think thyself there in happy. that we may have liberty to wait on the true Solomon. So the Queen of Saba: Happy are thy servants that may attend on thee, and hear thy wisdom. So our Saviour himself: Happy are they that hear the word and keep it. Happy we, if we saw our happiness, that we need not with such cost and toil seek after our Solomon. For he comes to us, and knocks at the doors of our hearts, and offers to enrich us with treasures of wisdom. Let us open our gates that this king of glory may enter in. Let us receive the rules of wisdom from his mouth, and consider how unhappy they are that despise the word, of which both the Salomon's were preachers. II. Comfort, that Christ is the true Solomon. 1. Great Use. 2. Fourfold comfort in our Solomon. were the blessings which Solomon procured to Israel, but all temporary, and outward: but our Solomon procures greater, spiritual and eternal. 2. Solomon prays, and is heard of all that pray in the Temple. 1 King. 8. Christ prays, and merits that all prayers of Saints be heard, Joh. 17. 3. Solomon could not be present in all his kingdom at once. Cant. 8. 11. Solomon had a Vineyard, and let it out to dressers: vers. 12. but my Vineyard is set before mine eyes. Himself still walks in the midst of the golden Candlesticks, and watcheth for the good of it. 4. All the excellencies which now we see and enjoy in Christ, are nothing to them we shall see, as the Queen of Saba, half was not told me in my country. So as the glory, delight, pleasure, which our Solomon now gives us must affect our hearts to renonunce carnal delights, and pursue those that are above. What is earth to heaven, that is, faith to fruition: This is that, Cant. 3. 7. Behold his bed is better than Salomon's, which was for price and safety most excellent; for threescore valiant men stood about it every night. But the spiritual marriagebed in the marriage chamber (the kingdom of glory) surpasseth all comprehension: all sweetened with incense of holiness, happiness, glory, immortality, better than the best perfumes, there is perfect security, and lasting joy on their heads for ever. CHAP. XII. 11. Jonah a type of Christ in 4. respects. IOnah was a type of Christ, as Matth. 12. 39 No sign Four things delivered in which Jonah was a type. 1. Name and office. shall be given them, but the sign of the Prophet Jonah. I. In his name and office. Both Jonahs', both doves, one in name, the other in nature. Both mournful, one in a sea of sorrows shut in the whales belly, the other a man of sorrows, and such as no man ever sustained and overcame: Both Prophets, Jonah sent to preach repentance to Niniveh: Christ the true Jonah, the great Prophet of the Church was sent to preach the same doctrine to the world, Mat. 4. 17: Then Jesus began to preach and say, Amend your lives, etc. Both of them in express words must signify to their hearers, that without repentance they were in state of perdition. II. In respect of his death and suffering. In the 1. kind, 2. Kind of death. 2. manner, 3. fruit. 1. The kind, it was a willing death, a free will offering. For as Jonah, when the tempest was raised, freely offered himself to death when the Mariners would fain have saved him, jon. 1. 12. take me, and cast me into the sea that the tempest may cease: So, when the storm of God's wrath was boisterous against the sins of mankind, Jesus Christ our Jonah offered himself to the death, for he had power either to lay down his life, or to retain it, Joh. 10. 18. No man taketh away my life from me, but I lay it down of myself. Joh. 18. 5. I am he. 2. The terrible and dreadful Egosum. Manner. manner. For as Jonah was swallowed up of the Whale who made but one morsel of him: So Christ was swallowed up of death, and seemed wholly devoured of the curse of God. As the one cried in the Whale's belly, and out of the belly of hell, jon. 2. 2. and vers. 4. I am cast away out of thy sight: So the other cries upon the Cross, My God my God why hast thou forsaken me? Both of them were in so extraordinary death, as in their sense they were in the deepest hell. 3. The fruit of it. 1. The appeasing of the wrath of God his And fruit. Father. For, as Jonah once cast into the Sea, the winds were stilled, the sea ceased from h●r raging, Chap. 15. 1. and there was a great calm: So Christ by his death pacified his Father's wrath, stilled the rage of Satan, abolished the horror of death, which otherwise had never been still and calm towards us. 2. To save his fellows. For as Jonah must be cast into the sea to save his fellows from drowning, Chap. 1. 12. So must Christ be overwhelmed with the waves of his Father's displeasure, and (as Jonah) be put to death by those that should have preserved him: but not for any desert of his own, but to save his companions and brethren in the same ship with him from death and drowning: For so was the signification of his name, Jesus; so himself affirmed, Matt. 20. 28. The Son of man came to give his life a ransom for many. So also Caiaphas' prophecies: It is fit that one man die for the people, and that the whole Nation perish not, Joh. 11. 50. III. In Jonah we have a type of Christ's burial, noted by 3. Burial. Christ himself. For as Jonah was in the belly of the fish, three days and three nights: Matth. 12. 40. So must Christ be detained in the grave, and lie under burial three days and three nights, parts put for the whole, as perhaps also in Jonah) till the case seemed desperate in both; not only in their own apprehensions (as 〈◊〉 have before showed) but in the disciples apprehension. Luke 24. 21. We thought this should have been he that should have delivered Israel, and behold this is the third day. IV. Jonah was a manifest, type of Christ in his resurrection 4. Resurrection. For, 1. As Jonah was taken into the belly of the Whale whole, & passed through the ranges & armies of teeth as sharp as spears, 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 special and extraordinary providence of God in both of them watching the whole business. 2. As the Lord spoke unto the fish, and the fish against his will must cast up Jonah on dry ground: So the belly of the earth can keep Christ no longer than the third day (no more than the belly of the Whale could keep Jonah) his blessed body must see no corruption. 3. As Jonah returned from his grave with a song of praise and thanksgiving, Chap. 2. So Jesus Christ returned to life from his grave with a song of triumph and victory, foreprophecyed, Host 13. 14. and accomplished, 1 Cor 15. 55. O death where 〈◊〉 thy sting! O grave where is thy victory! 4. As Jonah 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 Jews; and by his Apostles Ministry and preaching turns himself to the Gentiles, Act. 13. 46. 5. As Jonah after his delivery, went and preached the doctrine of repentance with great fruit and success, to the conversion of all Niniveh, and preventing the fearful wrath denounced to come within forty days: So our Lord Jesus after his resurrection and ascension, sending out his Apostles to preach repentance and remission of sins, 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 than Jonah here, Matth. Use. 1. Repent at the Ministry of his servants. Motives. 12. 41. Lest as the Ninivites shall rise up against the Jews, they rise also against us if we convert not, nor repentat Christ's doctrine as they did at Jonahs'. For, 1. Who are they to us? They barbarous Heathens, and Gentiles, never instructed before: we have been trained in the Scriptures from childhood. 2. What were their means to ours? Jonah preached but three days to them: Christ hath preached, not three Christ a far more excellent Preacher. days as he, nor three years as to the Jews; but above threescore years: He preached one Sermon: Christ a thousand. 3. What was this Preacher to ours? 1. Jonah was a weak man: Christ is God and man. 2. Jonah a sinful man, cast into the sea for his own sin: Christ an innocent man, cast into the sea for our sin. 3. Jonah a Prophet, a servant: Christ the Lord of all the holy Prophets, therefore of Jonah. 4. Jonah a stranger to them: Christ of our own kindred and family. 5. Jonah preached unwillingly: Christ preached freely, and spent himself for us. 6. Jonah preached nothing but destruction of them and their City: Christ a sweet doctrine of grace, salvation, and the promise of a kingdom of heaven. 7. Jonah came indeed out of the belly of the Whale, but did no miracle for confirmation of his doctrine: Christ came both from the bosom of the Father, and from the heart of the earth, and did innumerable signs and miracles in which we see his glory. 8. Jonah a most angry & impatient man, would fain die because he Ninivits did not: Christ a mirror of patience will die lest his hearers should. 9 To Jonah no prophet gave witness, or foretold of him: To Christ all the Prophets gave witness, Act. 10 43. and spoke before of him. Shall now Niniveh repent in sackcloth and ashes by Jonahs' Ministry of three days; and shall not we by Christ's constant Ministry of threescore years? Shall Niniveh condemn Judea for not acknowledging a greater than Jonah; and shall it not condemn us not repenting? whose sin shall be far greater than 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 freedom of God's favour Use. 2. Vocation of the Gentiles. Rom. 9 6. in the calling of the Gentiles. Jonah was a preacher of grace to the Gentiles: and Christ was a preacher of grace, not to Jew's only, 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 Jew's only, 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 wild olive? It is only Gods free calling, who calls her that was not beloved, to be beloved. Object. If we be 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 only, 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 wild nature: the other are renewed to the Image of Christ. Therefore let none content themselves with external profession, joining in the word, sacraments, and prayer; but labour for soundness of faith and grace, by which only we become branches of the true Olive; whereas to be hanged as a scien, by a thread of profession, will not keep it from withering. III. In both we have a certain Emblem and proof of our Use. 3. Our resurrection assured to us. resurrection. Rom. 8. 11. If the Spirit of him that raised up Jonah and Jesus be in us, he shall also quicken our mortal bodies, and if the head be risen the members must rise also. For as God spoke to the Fish, and the fish gave up Jonah as from the dead: so shall God speak to the earth and Sea and all creatures, and they shall give up their dead. Isai. 26. 19 he shall say to the earth give, and to the sea restore my sons and daughters, and they that are as seed under clods shall awake and sing: And these dry bones shall be again covered with sinews, flesh, and skin, a● Ezek. 37. 6. For as it was impossible for Christ to be held ever under death, Act. 2 24. as impossible is it for his members. Let us comfort ourselves in the approach of death to ourselves, or our friends, and by rising before hand from the grave of our sins, provided for a blessed and joyful resurrection. 2. King. 13. 21. a dead body, cast into Elisha's grave, quickened: so our souls and bodies. IV. The wonderful power and wisdom of God, that can Use. 4. Power and wisdom of God to be admired. draw light out of darkness. Jonahs' casting over board into the sea was the occasion of converting the Mariners: Even so Christ's death converted many of them that were causes and authors of it. Act. 2. 36, 41. And as the Mariners lives were saved by casting Jonah into the sea: so all believers by the death of Jesus Christ. 1. Let us not measure God's works by carnal senses. This made the two disciples going to Emaus, Luk. 24. to make but a bad argument: He is crucified, and behold this is the third day; therefore though we thought he should have redeemed Israel, we are deceived. Whereas faith would have made a clean contrary conclusion: He is crucified, and this is the third day; therefore he is the Redeemer. The Jew's not knowing the Scriptures, and power of God, are hardened against Jesus Christ, expecting a great Emperor, as Julius Caesar, or some great Monarch; not able to see that by so base a death life could be procured. The carnal protestants are held off from the true embracing 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 Christ's own person and Ministry; 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 God's power and wisdom, and patiently with Jonah expect after darkness light. And seeing God can turn the greatest evil into the greatest good of his Church; let us labour to make benefit of all evils happening to ourselves and others. 1. Even of our sins themselves, to make us more humble & watchful for time to come 2. Of our sufferings, as Jonah and Christ learned obedience by the things they suffered. V. In the type and truth we have, first terror on the one Use 5. Terror of sin, even in Gods own children. hand, secondly comfort on the other. 1. We see the weight of sin committed pressed Jonah into the deepest sea of evils; and sin 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. Do thou run from God and duty, and though thou be'st God's child, thou mayst find God pursuing thee, as if he were an utter and irreconcilable enemy. 2. Make as light a reckoning of sin as thou canst, the least of them shuts us or Christ out of heaven. Doth Christ undertake thy sin, he sees not heaven till he die for it? Sin imputed will not let Christ enter into heaven, but by his own blood, yea, through hell. Thy sin repent of held Christ, an innocent, out of heaven till he died for it: but where shall ungodly and impenitent sinners appear? 2. This same collation affords us sundry grounds of comfort. First, both seem forsaken, neither of them was so; but And comfort. both of them go to his God. There is no time nor place wherein the child of God may not boldly go to God, and pray to his God and say: My God, my God. Secondly, no deep is so deep but God's hand can reach help into it, even into the Whale's belly, and heart of the earth. Thirdly, the extremest misery and death itself work to good to the godly. See it in Jonah: Where was feared perdition, Ubi putab●batur interitus, ibi custodia. there was found preservation. The Whale's belly was a prison indeed, but to preserve him alive; a deep gulf and a sea, but to save him from drowning. Can any man save a man from drowning by casting him into the Sea? but God can. Fourthly, when the case seems most desperate, than the Lord steps in to help; When no help can be expected any other way, after three days and three nights Jonah must be cast up, and Christ raised up. Never fear extremities, but then exercise thy faith most, for than is God the nearest: howsoever, trust in him though he kill thee, Job 13. 15. Fifthly, the deepest sorrows of God's children end in greatest joy. God hath a dry ground for Jonah after a sea of misery: a glorious ascending for Christ after his lowest descent. Whatsoever the sorrowful songs be that God's people sing here in Egypt or Babel, they shall end in songs of joy and victory, and be changed into the songs of Moses and the Lamb. Rev. 15. 3. CHAP. XIII. The firstborn: Types of Christ, 4. ways. HAving spoken of holy types in sundry special persons; Four ranks of sanctified ones under the Law. now of personal types in some ranks and orders of men, sanctified and specially separated to the Lord. Of whom, 1. Some were sanctified by birth, the firstborn. 2. Some by office, Priests, especially the Highpriest. 3. Some by vow, as Nazarites. 4. Some by ceremony, as clean persons, legally cleansed from uncleanness. Of these the firstborn were special types of Jesus Christ. 1. As they were Gods peculiar. Exod. 13. 2. Sanctify 1. The firstborn, types in four respects. Ex 〈◊〉 Commu●●is 〈◊〉 gratia. 〈◊〉 is 〈◊〉 〈◊〉. unto me all the firstborn; 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 he made choice as his peculiar, though all the earth was his. Exod. 4. 22. Israel is my firstborn, 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 younger brethren; but the firstborn by a special election and choice of that from all other people; whom he would accept as his beloved in the Messiah, the firstborn of all creatures, and among whom he would establish his covenant, and raise up his worship, thus he dealt not with other nations. 3. By a special right. The firstborn of Israel were Gods by a singular right, as no other Children of any other family were, namely by right of that singular deliverance of all the firstborn, when he destroyed all the firstborn of Egypt. And therefore presently after that destruction he makes challenge of them, Exod. 13. 2. Thus is Jesus Christ the Lords firstborn by a singular right, not common to man or Angel, whether we respect his nature or office. 1. In his nature he is firstborn as son of God, the first begotten of all creatures, Primogenitus, ante quem nullus. Unigenitus, post que●● nullus. Col. 1. 15. begot before all Creation, And thus he is not only the first begotten before whom there was none; but the only begotten after whom is none. Joh. 1. 14. the only begotten Son of the Father; the firstborn without a second or brother. 2. In his office he was firstborn by special prerogative. 1. For the kind. 2. For the undertaking. 3. For the accomplishing. 1. For the kind, in that he was Mediator, God and man in unity of person, and the only redeemer of his Church. In this regard, Rom. 8. 29. he is called the firstborn among many brethren. Which phrase noteth quality, not equality with him, some similitude, but no parity between him and believers. He holds his birthright as the Son of God by nature; and we by grace made the Sons of God, he disdains not to call us brethren. 2. For undertaking his office. 1. In his incarnation, he was the firstborn of his Mother. Matth. 1. 25. till she had broughtforth her firstborn Hieron. advers. Helvid. Son; not in respect of any that his mother had after him, but because she had none before. 2. For the stranger manner. He was the firstborn of a virgin, and so never had brother. 3. He was the first born without sin. 3. For accomplishing his office in his resurrection. He is called the first-begotten, or first born of the dead two ways. 1. In respect of his Father who first begot him from the dead. Whence his resurrection is called a begetting. Acts 13. 33. thou art my son, this day have I begotten thee; the Apostle applying it to the resurrection of Christ. And had not the Father thus begotten his son from the dead, we had never been raised from death. 2. In regard of himself, whose privilege it was to raise up himself from the dead by his own power, Rom. 1. 4. As himself said, I have power to take up my life again. And being risen, he was the first that ascended in body and soul into heaven. Thus consider Christ, as God, as Mediator, as incarnate, as raised, and ascended; he is the Lords firstborn, and the birthright belongs to no other. II. The first borne of Israel was the second, and next to 2. the father of the family, yea, after the father instead of the father: So is Christ to his family, the Church; performs all offices of a careful & tender father, and takes on him, not the affection only of a father, but even 1. the name of a father. Isa. 9 6. Father of eternity. 2. the office of a father. 1. He supplies the means of spiritual life, as they of natural 2 He nurture's and teacheth his Church. 3. He provides for the present, and bestows the inheritance of eternal life. III. The firstborn had the pre-eminence among the 3. brethren, and were chief in office and authority, rulers in the house after their fathers, and Priests in the family, before the levitical order was established. Gen. 27. 29. when Isaac blessed Jacob for Esau, supposing him the firstborn, one part of it was: Be Lord over thy brethren, and let all thy mother's children honour thee. So all the sheaves must bow to joseph's. And Gen. 49. 8. when Jacob blessed Judah, this is added as his right: Thy father's sons shall bow down unto thee. Herein they were special types of Christ; who in all things must have the pre-eminence, as first in time, in order, in precedency, first in the excellency and dignity of his person. Of whom, coming into the world, was said: Let all the Angels of God Heb. 1. 6. worship him. And for glory and authority he sits on his father's throne, the only King of Kings, who hath a name above all names. Phil. 2. 9 And Heb. 2. 9 we see Jesus crowned with glory and honour, the head of the mystical body, the Prince and head of all his brethren. And besides he is the high Priest of our profession, by offering up himself a sacrifice for us. Thus Christ is first in order, in glory, in Priesthood. IV. The firstborn had a double portion in goods, Deut. 21. 17. Signifying 1. The plenitude of the spirit and grace in 4. Psal. 45. 7. Christ, who was anointed with oil of gladness above all his fellows. 2. The preeminency of Christ in his glorious inheritance, advanced in glory and majesty incomprehensible by all creatures. I. Out of the occasion of the Law of the firstborn, learn, Use. 1. Every mercy is the greater engagement unto God. that the more God doth for any man, the more he ought to conceive himself to be the Lords, and the more right and interest the Lord challengeth in him. For therefore the firstborn were his by a special right, because he had not only delivered them out of Egypt, as others; but from the special plague of Egypt's firstborn. Special mercies call for special service. More mercies are more bonds of obedience. And new mercies are so many new cords to draw and fasten us to God and duty. Is it not reason that the more it pleaseth the Lord to become ours, the more we should become his? Ought not great benefits become great binder's? And should not great love be a great loadstone of love? Should not strong cords of God's love draw us strongly to love our God? Examine the increase of God's mercies on thee in all kinds, and whether they have had this fruit, to make thee more dutiful. Hath God multiplied blessing on thy head, that thou shouldest bless thyself in wickedness? Hath God continued mercy, that thou shouldst continue sin? Art thou the Lords by Creation, providence, redemption, stored with all personal kindnesses pertaining to life and godliness, to continue a slave to sin and Satan? Remember good joseph's conclusion, Gen. 39 8, 9 My master hath dealt thus and thus with me, advanced me from nothing to this estate, committed all to my trust, kept nothing from me but thee, How then can I do this great wickedness and sin against God? II. If Christ be the true firstborn, of whom all they are Use. 2. Honour Christ as the firstborn of God. but types; we must give him the honour of his birthright. The whole Church, and all the sons of that mother must honour him; all the sheaves of the brethren must veil and bow to his sheave. Let not the baseness of his birth, the humility of his life, the ignominy of his death, the shame of his cross, the poverty of his professors, the weakness and frailty of his followers, draw our eyes aside from him (as the Jews at this day) but acknowledge him the firstborn, esteeming him (as doth the Church) the chief of ten thousand; and with the Apostle esteem to know nothing but Christ and him crucified. Question. How shall we honour Christ as the firstborn? and how. Sol. 1. If we honour him with the same honour that is due to the Father, Job. 5. 23. 2. Advance his estate above our own or other men's, confess and profess his name, though with loss and disfavour. 3. Depend upon him, and make him our chief refuge, for all the family depended on the firstborn for protection, so do members on the head. 4. Grieve to offend him by sin. How pitifully can men & women grieve for the death of their firstborn? So much more should we that our sins have pierced Gods firstborn, Zach. 12. 10. III. Here is a ground of much consolation. 1. In that Use. 3. Threefold comfort in the birthright. Christ being the truth of the firstborn, from him the birthright is derived unto us believers, as it was from Reuben unto Judah, and we partake of the same birthright with our head. For here is a difference between the type and truth of the firstborn. They had all their privileges for themselves: but Christ not for himself but for us: Whence his elect members are called the Congregation of the firstborn written in heaven, that is, whose names are written in the book of life. And farther; the more those firstborn had, the less had the other brethren: but the more Christ hath, the more have we, seeing of his fullness we receive grace for grace. If he be strong, he is strong for us, if rich, he is so to us. If he be Prince and Priest of his family the Church, hereby we recover the dignity, we had lost by sin; and of slaves and vassals of corruption, are made Kings and Priests, that is, the firstborn to God, Rev. 1. 6. If he have a double portion of the spirit, so have we by him. Isai. 40. 2. speak to the heart of Jerusalem, her iniquity is forgiven; she hath received double at the Lords hand for all her sins, that is a double portion of grace and favour. As Joseph made Benjamins' mess to be doubled: so our Jesus doubles his spirit on the elect. If he have a double portion of glory, immortality, and heavenly inheritance; so have we in him, being coheires with him in the same inheritance, Rom. 8. 17. 2. Comfort. Being Gods firstborn through Christ, we are dear unto God. So Exod. 4. 22. Israel is my firstborn, that is, dear unto me, as the firstborn, commonly are dearest to their Parents. Israel, before his receiving into the Covenant, was the worst of all people, and smallest in itself, and in God's eyes, Deut. 7. and 9 4. But afterwards being (in the right of the Messiah) God's firstborn, became dear to him as the apple of his eye. Now what a joy is it to the believing soul to see God a father look towards it as a father to his firstborn? So fareth it now with us, being so made in Christ. 3. Comfort. God takes notice, and revengeth all the wrongs done to the Saints, because they are his firstborn. Let Egypt offer injury to God's firstborn, God will say, slay every firstborn of man and beast in Egypt; let them see, in the punishment, their sin. For can a tender father see an arm or a leg of his firstborn cut off? Would it not go to his heart to see him dismembered? And can the Lord Jesus endure any wrongs and cruelties done to his members, and this not pierce his bowels? A man may sometime see his child in want, and correct his firstborn for his farther good, send him to be schooled and trained in some course under a sharp discipline; but to see him wounded, to see him bleed, cast off, trodden under feet, he cannot endure: No more the Lord. Let no man, never so great, dare to wrong the godly; for he will rebuke kings for their sakes. IV. Seeing in Christ the firstborn we attain the birthright; Use. 4. Forfeit not the birthright by sin. let every Christian beware of profaneness, and passing away his birthright as Esau, who sold his birthright for pottage, Heb. 12. 16. and therefore called profane. So do they that exchange spiritual things for temporal, earth for heaven. As many who pretend a part in Christ; but in Esau's language say: Give me my pottage, my silver, my honour, my profit, my pleasure, let them take their religion, their preaching, praying, and preciseness, a bird in hand is worth two in the bush. This contempt of their privileges rob the Jews of them, who being cast out of favour, of firstborn become the last of all people, and now we Gentiles are stepped into their birthright. Let us be wise in the entertaining our prerogative conscionably, express our love to Christ and his Gospel, not hatred, as they, lest provoking the Lord he deal with us in justice as he did with them. For if he spared not the natural branches (Rom. 11. 21.) What reason hath he to spare us? V. Learn to grow in conformity with our elder brother Use 5. Resemble Christ our Elder brother. Joh. 1. 13. Christ, with whom we cannot be equal, but like as brothers. All must have one Father, one flesh, one spirit. For the brotherhood stands not in communion of flesh and blood, for so every man were his brother, but in the spiritual union by regeneration, We must be like him in affection, like him in affliction, like him in the combat, and like him in the Crown. How like unto Christ is he that resists and despises the spirit of grace, that having only humane nature hath no whit of that divine nature, 2. Pet. 1. 4. When heardest thou this firstborn brother to swear or lie? Or be idle in speech, wanton in behaviour, careless of his course, or company? When was he ashamed of thy cause, of thy Cross, yea or curse? But thou art ashamed of his Cross and cause. When did he revile, rebuke, hate?. Would he be like us in every thing, even in our evils, sin only excepted? should not we be like him in grace, to be like him in glory? CHAP. XIV. PRIESTS: Types in the deputation of their office. OF the ranks and orders of holy persons some were sanctified Priests, typ● of Christ, wherein. and separated to the Lord by office or function, As the Peiests and high Priests, who of all other were most express types of Jesus Christ. Hebr. 4. 14. We have a great high Priest, which is entered into heaven, even Jesus the Son of God. The Priest a type of Christ 1. In deputation to his office, wherein 1. his choice. 1. for his tribe, 2. for his perfections. 2. his consecration. 3. his apparel. 2. In execution of it: Actions. 1. Common. 2. Ministerial. Sect. 1. 1. The Choice had respect 1. To the tribe. He must The choice respected, 1. Tribe. come of one only tribe of Levi, which was by God of all the tribes separated, and appointed by God to exercise the Priesthood in the Tabernacle, and to perform whatsoever belonged to the holy Ministry. This signified Christ our Mediator, who must be a special and singular man, taken from among men, Hib. 5. 1. as they, true man as they. For he must be true man in nature and affection that must mediate and negotiate man's cause with God, and so taken from men to stand in the midst between God and man. True it is, our Lord came not of Levi, but out of Judah, Heb. 7. 14. with the reason, for he was not to be after the manner of Aaron, but of Melchizedek, verse 15. and because he was to change the Priesthood, and would do it in the tribe, and was to be a Priest not after the carnal commandment, but after the power of endless life, verse 16. But yet he was expressly typed by those Priests. Neither was it without a spiritual signification, that Aaron the first of those high Priests should be Moses brother. For what more Brotherly league than of Christ to Moses, of Grace to the Law, and of the New Testament to the Old? 2. To the perfections. For in the choice of the Priest 2 The perfections. were requisite many external perfections. Levit. 21. 17. Whosoever of the seed had any blemishes, shall not press to offer the bread of his God. He must not be blind, lame, nor misshapen. Wherein the Lord would not only provide for the dignity of that calling in that infancy of the Church; which otherwise (if the Priesthood had been in outward show contemptible) many might have drawn, not their persons only into contempt, but even all such holy things as they handled: But especially to signify Jesus Christ our high Priest to be without all blemish, the only immaculate Lamb that takes away the sins of the world. For although no other mortal man could be without some blemish of sin or other; yet it became us to have such an high Priest as is holy, harmless, undefiled, separate from sinners, Hebr. 7. 26. And as our Lord was spotless, 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 Note. 1. A cover for all deformimities of soul and body. cover for all our blemishes both of soul and body. 1. If never so blemished in soul by sin, by infirmity, if we have a thousand wants and eyesores; if we bewail 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 do 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 burden, shall not hinder them from participating in the good things purchased by Christ's 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 Ministry must be respected, and the choicest of our children are not too good for God's 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. Note. 2. Qualities requisite in Ministers. 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, Host 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 himself is in darkness? 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 envy at another man's gifts and prosperity: Nor a squint eye, looking indirectly upon every thing; not aiming at God's glory, or the building of Christ's kingdom, but his own glory, wrath, lusts, ends. 3. He must not be lame or crippled in his feet, but make right steps to his feet, Heb. 12. 13. Upright in his way; not right doctrine only but right life also. 4. He must not have a flat nose, that is, without discretion, or judgement to discern truth and falsehood, good and evil, 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 almost 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 In the consecration 3 things. were three things. 1. Washing. 2. Anointing. 3. Sacrificing and purifying with blood. And this consecration to continue seven days together. Which in general 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 special, verse 4. the washing did not only admonish them to cleanse and 1. Washing. purge themselves from the inward defilement of their sins before they undertook that holy calling; but plainly pointed at the washing and Baptism of Christ; who undertaking his Ministry went into the water and was baptised. Matth. 3. The anointing by the holy Oil, verse 7. signified the anointing 2. Anointing. When. 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 oil of gladness above all thy fellows. In which regard Christ was called by eminency, the anointed of God; and the Priests are Unctus Dei. Nolite tangere unctos meos. Matter. types, touch not mine anointed. In this anointing. 1. The matter, holy oil; signifying the Spirit of God and his gifts, for much similitude & agreement between them. 1. That was made of the most precious 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. Oil swims aloft: So the Spirit and graces are highest. 2. No stranger had that Oil, but only 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 oil 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 hateful to God. 5. Oil is clear 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 Oil hath the force of fire in penetrating and subtly piercing, and is the fuel and feeder of fire and flames: So the Spirit of God is a piercing fire in the heart, and kindles and maintains in it the ardent flames of the Love of God. Holy thoughts as sparkels fly upward. 7. Oil suppleth, cherisheth, comforteth: So the Spirit of consolation anoints with oil of gladness, Psal. 55. 7. It is he that brings peace and tranquillity into consciences. 2. the measure, poured in abundance upon Measure. Aaron's head. Not dropped but poured, 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 oil above all his fellows, and received the spirit beyond measure, signified by pouring on the head. 3. The communication of this oil. It Communication. stayed not on Aaron's head, but ran down his beard, even to the skirts of his garments: signifying that the Spirit of grace distils from the head unto all the members of his mystical body the Catholic Church. First the Spirit descends and sits on Christ's head, then on the Apostles in likeness of fiery tongues, running down as it were by Aaron's beard; and from them upon other inferior persons believing 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 Note. 1. Eminency of Christ above all creatures. Heb. 3. 1. 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 solemn 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 powerful 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 only begun, and in small degree. Moses a believer 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 oil was poured 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 only, 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 only to move the mind but to change it. None of them by anointing could receive graces for others, but for themselves only; but he receives such a measure; as runs over to the sanctifying of the lowest and meanest of his members. Hence 1 Joh. 2. 27. the anointing which we have of him, dwells 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 oil shines brightest, and swims aloft above all others. II. In Aaron's and Christ's anointing and furnishing to Note 2. Ministers must increase their gifts. 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 himself. As the holy ointment was kept in the Sanctuary: So Christ is the Sanctuary whence this oil comes. The pipes are the Word preached, Sacraments, Prayer, societies of the Saints and God's people. And such Ministers as contemptuously contemn the conduit-pipes, through which this oil drops and flows, scorn to come to Sermons, and join in holy exercises; how doth their oil dry away? Instead of this oil that should fall from them, a deal of pitch and slime, froth and filthiness falls on their skirts. III. In the communication of this ointment unto us the Note: 1. Dutles of private believers. skirts, we learn that Christ is not for himself, but for us. And therefore, 1. Examine if thou be'st anointed. This is to be a Christian, to be anointed as Christ was? Scornest thou this holy oil in thyself or others? Know, thou shalt one day wish the mountains to fall on thee, on whom this oil falls not. 2. Hence draw strength in temptation. Remember, If solicited to sin, Oh I have the anointing; I am taken up, and set apart to God's use; I am for God and his glory, Neh. 6. 11. 3. Use means to attain a farther measure, and be liker Christ. Thou missest a Sermon, or the Sacrament; thou knowest not what drops of oil thou hast miss: 4. Have a care to walk as such as are anointed, smelling sweet every where in holy lives, speeches, prayers; in all things edifying thyself 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, 3. Sacrificing. Three sorts of sacrifices. 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 calf, two rams, unleavened bread, cakes and oil, verse 1, 2. 1. Because of the special holiness 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 sin in them is more hateful than in any other, and in expiating their sins, 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 sanctify them not only in general, but to their special services between God and his people. 2. In particular: The first of these sacrifices 1. A sin offering: Particulars, six. must be a sin offering, verse 10. For which they must; 1. Take a calf and offer him for the expiation of sin, verse 14. This young calf was a type of Christ, who only by his own oblation expiated our sin, which otherwise made ourselves and duties most hateful. 2. This calf must be presented before the Lord and his Congregation: signifying the willingness of Christ to offer up himself for the sins of men. Joh. 19 11. 3. Aaron and his sons must put their hands on the headof the calf, verse 10. not only to confess they were worthy to die for their own sins, but to profess 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 only the imputation of our sins 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 calf must be killed before the Lord, at the door 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 door, an entry is made for us into the Church, both militant and triumphant, Heb. 10 20. 5. The blood of that sinne-offering for the Priest must be put on the horns of the Altar, and the rest poured at the foot of the Altar, verse 12. signifying; 1. The sufficiency of Christ's 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 helpful to all, nor to any that tread under foot this precious blood; the extent of the benefit is to all the elect. 3. The large spreading and preaching of the Gospel of salvation by Christ's blood through all the coasts and corners of the earth (as the blood sprinkled on the four corners) and that by the finger, hand, and ministry of men. 6. The fat must be offered unto God; but the flesh, skin, and dung, must be burnt with fire without the host: signifying: 1. That Christ offered himself, and the best parts he had, suffering in soul and body. 2. That he must suffer without the host, without the gate of Jerusalem, Heb. 13. 12. and carried out our sins out of God's sight. 3. That nothing but blood comes on the Altar: For only the blood of Christ his Son cleanseth us from all sin. Note hence, that the Priests in the Law must be put in mind Note. No perfecti on but only in Christ that they were sinners, and needed a sacrifice for themselves. By which they were to take notice of a difference between themselves and our high Priest. 1. There was no perfection in their persons; for they must offer, and lay their hands on the head of the sacrifice, confessing guiltiness. 2. Nor in their Ministry, in which the high Priest need offer for his own sins. 3. Nor in all their Consecration; they could offer no sacrifice to wash away any sin, their own nor others; only they did point at the sacrifice of Christ: but by his consecration he could offer himself a meritorious and sufficient sacrifice for the sins of his elect. Thus is our high Priest advanced above them all. The second of these sacrifices in the Consecration of the 2. A burnt offering, or Holocaust. Particulars four. high Priest was to be a burnt offering or Holocaust. The use of which was to signify the dedication of himself and all that he had, to be purified by the Spirit (as by fire) to the use of God in his service, as that Holocaust was, verse 15, and 19 Most things in this were common with the former. 1. The blood must be sprinkled on the Altar round about: signifying the full remission of sins purchased by the blood of Christ, and the communication of all his benefits, and the virtue of his whole passion to be aplyed to the whole Church for sprinkling still betokens application. 2. The inwards and legs must be washed in water, vers. 17. signifying that Christ should bring no unclean thing in his offering, but he should be absolute pure within and without; in his mind, thoughts, affections, signified by the inwards; and in his conversation, motions and walkings, signified by the legs. 3. The burning of the offering wholly, ver. 18. signified. 1. The ardent love of Jesus Christ; who was all consumed as it were with the fire of love and zeal towards mankind upon the Crosse. 2. The bitterness of his passion in his whole man, who was as it were consumed wholly with the fire of his father's wrath due to the sins of man. 4. As the burnt-offering ascended up to heaven in fire: So Jesus Christ having offered himself a whole burnt offering ascended up into heaven, and so obtained an everlasting redemption for his Church. From whence also he sends the fire of his Spirit, as on the Apostles, so on all believers in their measure, Joh. 14. Note from this sacrifice for the high Priest; that first Note. Sin unpardoned, all service is abominable. he must offer the sinne-offering, and then the other sacrifices for consecration. This burnt-offering nor the others following could never have been acceptable, if the sinne-offering had not gone before, and sin by it expiated. Learn hence, that so long as we are in our sins, all our sacrifices and services are abominable. Sin unremoved lies in the way of thy prayer. The blind man could say, God hears not sinners, Joh. 9 31. And David, If I have delight Psal. 66. 18. to sin, God will not hear my prayer. Sin unrepented and unpardoned makes thee hateful in the house of God; thy hearing doth but more harden thee, the Sacraments become poison unto thee, for thou by thy sin castest poison into the Lord's Cup, and so eatest and drinkest thy own damnation. For Application. Let this be our wisdom, first to offer our sinne-offering. It is the Lords own counsel, Isai. 1. Wash you, cleanse you, Use. and then come and let us reason. And as our Lord advised us in case of reconciliation with man, we must much more practice in case of our reconciliation with God. If thou hast brought thy gift to the Altar, and thou remember'st that God hath aught against thee; first reconcile thyself to God, and then to man, and so bring thy gift. There be two graces which we must bring before God in all our services in which we would find acceptance. The former of preparation; that is, repentance which prepareth aright to the performance of good duties. The latter of disposition; and that is faith, which disposeth the party aright in the whole carriage of them, for this purifieth the heart, exciteth the will, sees the weakness, seeks a cover, and finds acceptance. The third sacrifice in the consecration of the high Priest 3. A peace offering, or sacrifice Eucharistical. Particulars, four. was the peace-offering, or the Eucharistical sacrifice; the use of which was, both that Aaron should show his thankfulness to God, who had advanced him to so high an office, as also to obtain of God by prayer such high and excellent gifts as were needful for the execution of the same: and this pointeth directly at Jesus Christ. 1. The blood of this Lamb was to be put on the lap of Aaron's ear, upon the thumb of his right hand, and on the great toe of his right foot. Signifying, 1. That all the actions of Christ, his hands, feet, and parts were red with his passion. Psal. 22. 16. they pierced my hands and feet. 2 The whole obedience of Jesus Christ to his father even to the death, called a piercing or boaring of the ear. 3. That Psal. 40. 6. it is Christ who sanctifieth the ears, hands and feet of the Priest and people. The ear to hear divine Oracles, the Priest must first learn then teach. The hands to work the actions of grace and holiness. The feet to direct and lead into all holy motions and conversation, all must be washed by the blood of Christ, that we may be wholly clean. As both our Saviour teacheth by the washing of the disciples feet, Joh. 13. 5, 6. As also in Peter's request, Lord not my feet only, but my hands and head, Joh. 13. 9 2. A part of this sacrifice went to the Priest, part to the Offerer, signifying, that both Priest and people have part and interest in the death of Christ; as also that Christ did not only deliver himself to death for us, as this Ram, but also giveth himself to feed us to eternal life, Joh. 6. 55. My flesh is meat indeed. 3. It must be heaved up before the Lord, and shaken too and fro every way, vers. 26. Signifying, 1. The lifting up and heaving of Christ upon the Crosse. 2. The heaving up of our hearts in thankfulness 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 Gospel, be spread abroad into all corners of the world, as that sacrifice was shaken every way, East, West, North, and South. 4. This sacrifice must always be offered up with cakes of unleavened bread tempered with oil, vers. 23. Signifying, 1. The most perfect purity of Christ's life and doctrine without all leaven of sin. 2. That Priest and people must in service to God lay aside all leaven of maliciousness. 3. The oil notes the soft and loving kindness of God & Jesus Christ, cheering & suppling the conscience by the sweet meditation of it; as also how joyfully & gladly we ought to serve the Lord, and with Note. Wash and purge all with the blood of Christ. cheerefullness present before him all the parts of his worship. Note hence, as the ear, hands, and feet 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 be touched and purged with the blood of Christ. So David, Psal. 51. 2. Wash me throughly. Reason. 1. Because sin hath defiled the whole man; all his parts, all his actions, all within him, all without him. 2. This foulness sticks so fast, as it is no easy matter to be cleansed. Nothing in the world can fetch out this soil 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 sin. 3. All thou dost 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 ear. The undertaking of duty, by the hand. The progress and perseverance in it by the foot. All must be presented in him and by him, and find 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 Notes of it. and purged me? Answ. 1. It is not enough that Christ's blood be shed, but it must also be sprinkled. If thou contentest not thyself that Christ hath died for all, but seest how necessary it is to apply it to thyself. 2. If thou hast an hand to lay hold on Christ's blood and besprinkle thyself with it. A man washeth his face with his hand. This hand is faith, which takes up the blood of Christ, and applies it to one's self, as did Paul, who died for me. 3. If it wash the whole man within and without, which no others blood could do. The blood of sacrifices under the Law could not sanctify the conscience, but only the outside, Heb. 9 9 but this can and must purge the conscience from dead works, verse 14. And under conscience is contained the whole inner man, purged by the merit of his Merito sanguin●● satisfactorii. Spiritu naturam nostram regenerante. satisfying blood, and by his spirit renewing our nature. And for the outward man, 1. If thy right ear be touched, thou hast the hearing ear rightly to hear the word of God. Thou hearest to learn; for to hearken is better than the fat of Rams. 2. If thy right hand be touched, that thou art an active Christian, not an hearer only of the word but a doer, and unto knowledge of the doctrine of faith joinest obedience of faith, thou keepest the faith working, as knowing that obedience is better than sacrifice, thou darest not do what seems good to thyself, or is right in thine own eyes, but what is rightly ruled by God's 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 paths to thy feet, but ordering thy conversation aright. And all this with right ends and affections, the feet of the soul 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 Christ's blood sprinkled. 1. Pacification of conscience, Effects two. for this blood speaks better things than Abel's for us, and in us; for us, to God by intercession: in us, by persuasion, that the Lord looking on the blood of Christ, rests wholly in it as a full satisfaction for all our sins; for this is the end of shedding, remission of sins, Matth. 26. 28. therefore of sprinkling. 2. Daily sanctification through this sprinkling, 1 Pet. 1. 2. For out of the side of Christ issues water as well as blood; the one redeeming from condemnation, the other from vain conversation, the one purgeth from the death of works, the other from dead works themselves. Heb. 9 14. The sprinkling of this blood admits not security, or idleness, and carelessness; nor suffers a man to sin against this blood by impenitency, unbelief, despising of grace, horrible swearing, and foul lusts. But makes the Christian truly noble, as one now descended of the blood of Christ; scorning the base and foul courses he formerly affected. Find these marks, and comfort thyself, thou art sprinkled with Christ's blood. Thy whole course is sanctified; all thy hearing, all thy obedience, be it never so weak in itself, be thy unworthiness never so great, it shall be no bar to thine acceptance with God, For every thing sprinkled with this precious blood is sweetened and accepted. Sect. III. III. The third thing in the deputation of the Priest to his office, is his apparel, appointed by God, and called holy garments, glorious and beautiful; far differing from all other men's. And they signified, 1. The function to be glorious and excellent. 2. The fitness 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 show of these Priestly garments set forth the more Angelical The Priest's garments in number 10. whereof 4. belonged to inferior Priests. 1. A linen garment. brightness of all the virtues which should shine in Jesus Christ. The Priestly garments appointed by God were ten in number; of which four belonged to the inferior Priests, Exod. 28. 40, 42. 1. A linen garment: Which signified the white garment of Christ's righteousness and innocency; which they were to appear in before the Lord, if they would be acceptable in their persons or duties. Noting to us by the way, that every godly Minister wears a white linen garment, not woven and made by men, but by God; not without him, but within him; not a shadow o● ceremony, but the substance and truth, to which all shadows give place. Nay there is no private man that is godly, but he must wear this white linen garment, having put it on in the laver of regeneration: as Gal. 3. 27. Whosoever are baptised into Christ, have put on Christ. 2. A girdle, verse 40. which signifies constancy and stability 2. A girdle. in the truth, both in our high Priest Jesus Christ, who was not a reed shaken, but a firm rock: as also in his members, who are commanded to stand fast, their loins girt with verity, Ephes. 6. 14. Hence follows, That the Ministers word must not be yea and nay; his course must be constantly gracious and watchful. And for private Christians, Heb. 13. 9 Be not carried about with divers & strange doctrines, for it is a good thing that the heart be established with grace. 3. A bonnet, verse 40. A symbol and sign to them of 3. A bonnet God's protection still covering them in their faithful service: signifying to us the Lords cover and faithful protection both over our head, and over his members for his sake. So as every faithful Minister hath a bonnet, Christ carries him as a star in his right hand, and covers him from the rage of Satan and the world, else should he not stand a minute. And every faithful member of Christ is so covered as an hair cannot fall (much less the head) without the will of his heaunely father. 4. The breeches, verse 42. Putting more comeliness upon 4. Breeches. the uncomely parts. Signifying to them and us, 1. What reverence we ought to use in the service of God; far removing thence every uncomely thing. 2. Shadowing out the true and perfect holiness, with which Christ's humanity was clothed; and not only with that, but with the Majesty of his deity, which highly graced and honoured the despised and frail humanity, which had no form nor beauty, Isai. 53. 2. 3. Not darkly representing that care and respect which our Lord and Saviour Christ hath of his inferior, base, and despised both Ministers and members through the world. Isai. 41. 14. Fear not worm Jacob; I will help thee. To the high Priest belonged six peculiar garments: To the high Priest six. 1. The Ephod: where Matter. First the Ephod, verse 4. In which 1. The matter, it was not wool or silk, but linne, which riseth out of the earth, Ezech. 44. 17. Signifying that holy flesh of Christ which veiled his deity as a garment; and that it was taken not from heaven, but from his mother on earth, as the matter of that garment grew immediately out of earth. 2. The form it was a long white garment: signifying the Form. long white garment of Christ's absolute righteousness; white, innocent and unspotted; and long, to cover all our nakedness, without eecking and patching of merits. 3. The ornament of it. In ●it were set two Onyx stones, Ornament. and in them the names of the twelve tribes of Israel engraven, which Aaron carried upon his shoulders: signifying, 1. That the names of the godly are not lightly written, but fast engraven in the love and memory of Christ, as those names were engraven in very hard stones. 2. That Christ doth still carry his Church on his shoulders; lifting them up out of dust and misery, and bearing them upon the shoulders of his power and providence as on Eagles wings, Deut. 32. 51. Or as the good shepherd brings home the sheep on his shoulders, Luke 15. 5. According to his gracious promise, Isai. 46. 4. I have made you; I will also bear you, and I will carry you and deliver you. 4. The use of it. The high Priest in this garment carried Use. on his shoulders the names of Israel into the sanctuary before God: so our high Priest in the garment of his righteousness presents his Church (shadowed by the twelve tribes) without spot or wrinkle or any such thing; and carries into heaven on his shoulders, even into the true Sanctuary not made with hands, those whose names are written in the book of life. 5. Distinction. As the high Priest carried the names in Distinction several precious stones, and severally engraven: so our high Priest takes special notice of every particular member of the Church, neglects not the meanest, but knows them by name, as the head can name every member of the body, and contemns not the meanest. Reul. 3. 4. the Church of Sard● had a few names, that is, godly persons so well known to Christ as men by their names. 6. The property of it. It was not lawful for any but Aaron and the high Priest to use this garment, nor might any Propriety. imitate it, for it was the fall of gideon's house, Judg. 8. 26. 27. for making an Ephod like that of the sanctuary. It is true there were ordinary Ephods, holy garments common to inferior Priests, as Saul put to the sword fourscore and five Priests that wore an Ephod. 2 Sam. 22. 18. And used by the Levits, as Samuel very young ministered in an Ephod, 1 Sam. 2. 18. And it may be there were some garments called Ephods which great men did wear, and no holy garment. as 2 Sam. 6. 14. David danced before the Ark girt with a linen Ephod. But this Ephod was peculiar to the high Priest, and in no garment else might he present the names of the twelve tribes: signifying that no garment of righteousness may be expected or imitated, in which God can behold his Church, but this of Jesus Christ. And whosoever seeks elsewhere, are abolished from Christ to their destruction, Gal. 5. 2, 4. Oh the fearful case of Papists that seek to have their names written in another Ephod of their own weaving and making! The second garment peculiar no the high Priest, was called 2. The breast plate of judgement. the breastplate of judgement, ver. 15. the most precious part of all his garments. I. In respect of the twelve costly and glistering stones which were set in four rows according to the number of the tribes, ver. 17 to the 22. In which 1. The shining of these stones signified the shining purity Precious stones. Shining. and innocency of Jesus Christ both in himself, and in his members. If they be pure as the Sun, fair as the Moon, what is he? 2. Their price of great value and worth: signifying what Worth. a price the Lord Jesus valued his Churth at. He counteth not believers as common and base stones, but more precious than his own life. How vile and despicable soever they seem to men, and trodden under foot here below as common pebbles; yet Jesus Christ sets another price on them. 3. Their place or situation. They are set in the pectoral, Place. and Aaron must carry them on his heart: signifying that Christ hath as much care of his Church, as if it were enclosed in his heart; le's out his blood to make room in his heart for them. 4. Their number, Twelve, according to all the tribes: Number. noting that there is a room in the heart of Christ for every one of the elect. None can anticipate or prevent other. With him is plentiful redemption. The former without the latter shall not be perfected, Heb. 11. 40. 5. Their order. They stand in four rows in a comely Order. quadrangle: signifying the comely order that Christ hath established in the Church: some in higher place, some in lower, some of one rank and virtues, and some of another, as those stones, but all stand seemly and fitly. And this order we must maintain, keep our ranks as they did. 6. The figure. The four square, ver. 16. signifying the Figure. stability and firmness of the Church, as a four square, turn it any way, is firm. Satan and all deceivers shall not pick one stone out of Christ's pectoral. The gates of hell shall not prevail against him that is fixed in that rock and stone of Israel. 7. Their use. That Aaron, who before bare the names Use. of Israel on his shoulders before the Lord, might now bear them on his heart continually for a remembrance before the Lord, when he goeth into the holy place, vers. 29. signifying, 1. The ardent love of Jesus Christ towards his Church, who bears it not only on his shoulders as a shepherd, nor only in his arms as a nurse: but upon his heart, and in his heart, never to forget our good. If Aaron may forget the names he carries upon his shoulders, he cannot the names upon his breast or heart, so cannot Christ forget the Church he hath taken into his heart. Isai 49. 15. Can a woman forget her child, and not have compassion on the son of her womb? though they should forget, yet will I not forget thee. 2. Bearing of the names continually before the Lord on his heart, signifieth the continual mindfulness and intercession of Jesus Christ for his Church in that heavenly sanctuary, Heb. 7. 25. By virtue of which all our prayers get audience and acceptance. 8. The quantity. As all the names of Israel were gathered Quantity. into a narrow compass: so Jesus Christ our Mediator shall gather together into one, all the despersed sons of God: and present them before God as the most beautiful and precious parts of the world, Joh. 11. 52. He shall make a short account in the earth, in comparison of the wicked who will take up more room. II. In respect of the Urim and Thummim which were put Urim and Thummim Non est manifestum apud nos quid haec significent. Rab. Da. in the breastplate of Judgement, vers. 30. Of which Rabbi David a Jew saith: It is unknown to us what these signify. And what this precious monument was (put by God's appointment into the fold of the pectoral) no man living can tell. I take it to be no workmanship of man, but a sacred monument immediately received from God. But expressly they signified Jesus Christ, 1. In their names. 2. In their use. 1. Their names, Urim and Thummin. Urim signifieth Names. lights in the plural number. Note that there were not lights and shining before in the pectoral by the many precious stones: but here is a glorious light shining above them all, to which their light is obscurity. Plainly signifying Jesus Christ in whom are hid treasures of wisdom and knowledge, Col. 2. 3. He is the light of the world, Joh. 9 5. Which enlighteneth every one that cometh into the world, Joh. 1. 9 There are many lights, as stones and stars, in the world: but he is the sun, nay he is lights. With him is manifold wisdom. And without 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. him is nothing but darkness, sin, death, inner darkness and utter, Joh. 8. 12. Thummim signifieth perfections. And to whom can this point us but unto Christ; in whom alone are all perfections of holiness and graces. There is illumination in the twelve stones the Church, but not any perfection; there is some purity in the stones, but far from perfection of it. In Christ is perfection in all parts; and from him alone we must expect our perfection. II. The use of them was to receive by them answer from Use of them God when the high Priest consulted with him, vers. 30. For when the Priest asked counsel of God, God is said to answer by Urim, that is, not by the colour of the stones, nor the changing of colour by brightness, blackness, or bloodiness of them (as some Jews) but the Lord answered by voice, Numb. 7. 89. And therefore it is called the Urim of Judgement, not because itself gave Judgement or decided causes; but because the Lord answered when the Priest applied the Urim and Thummim. This directly looked at Christ, as to whom, 1. All secrets and Mysteries are perfectly known. He is the Lamb with seven eyes, which are the seven spirits of God: Rev. 5. 6. Only worthy to open the book, verse. 9 because of his abundant grace and wisdom, signified by the seven spirits. 2. Who makes known and continually reveals to his Church and members, as their need requires, whatsoever is meet for them to know, by such means as himself hath sanctified Now although this was a great privilege of the first Temple; and the second did want it, that they might not be kept from desire and expectation of the true Urim and Thummim: yet we in the new Testament are far beyond them. For as the Oracle by Urim was certain for direction: so Christ is the most perfect rule and direction shadowed by that. As the Urim answered by voice: so Christ by his word preached. As God spoke then by Urim to the Priest: So now by his own Son. Heb. 1. 2. wouldst thou have God answer thee? go to the Urim. 1. Frequent his ordinance. God then answered, when the Priest consulted. 2. Pray for wisdom. If any man want wisdom, let him ask of God and it shall be given him, Jam. 1. 5. 3. Fear God, Psal. 25. 14. The secret of the Lord is with them that fear him. 4. Follow and obey the voice. Joh. 14. 21. If any love me and obey my commandments, I will love him, and reveal myself unto him. Joh. 7. 17. If any man do the will of God, he shall know the doctrine whether it be of God. The third peculiar garment of the high Priest was the robe 3. The Robe Particulars, four. of the Ephod, Exod. 28. 5, 31. On the skirts of which were fastened, 1. The Pomegranates of blue silk, and purple, and scarlet round about. This fruit hath a most pleasant smell, sweet in itself, and sweetening other things round about it; and is full of precious juice and liquor. 2. Bells of gold between them round about, a golden Bell and a Pomegranate; the use of which was, that his sound might he heard round about when he went into the Sanctuary and holy of Holies. The whole garment signified the righteousness of Christ's humane nature, which is. 1. Most sweet itself, having a most pleasant savour as the Pomegranate. 2. Full of most precious juice and virtue, to qualify and abate the raging heat of God's displeasure, as the juice of Pomegranates doth allay the burning heat of an ague that would shake the body to pieces. 3. Casts upon us a sweet savour being wrapped in it: For we by nature, stinking in our sins and rottenness, are loathsome to the Lord; but once covered with this mantle, we are a sweet savour to God; who now speaks of us as Isaac of jacob covered in his elder brother's garments: My son is as the savour of a field which the Lord hath blessed, Gen. 27. 27. 3. This garment hath a sweet sound, as of golden Bells, which to hear were most delectable: because the garment of Christ's righteousness brings grace to us no otherwise than by the sound of the Gospel. For Faith, by which we put on Christ, is wrought by hearing the sweet sound and golden Bell of the Gospel. Whence some have thought, that by this part of the Priests Attire, is shadowed the Prophetical Office of Christ. Sweet is the proclamation of the Gospel of peace. 4. The use. That by these Bells the Priests must be heard when he goeth into the Sanctuary: signifying the power of Christ our high Priests perpetual intercession (being entered into the sanctuary of heaven) for his elect and chosen. The fourth peculiar garment was the Mitre or bonnet upon 4. The Mitre Particulars. 3. his head, vers. 36. 1. Made of blue silk and fine linen, vers. 39 like (as it seems) to an half coronet. 2. Beautified with a golden plate, on which was written: Holiness to the Lord. 3. The use. Aaron must ever have it on his forehead while he bears the iniquity of their offerings, to make the people acceptable before the Lord, verse 38. First, The Mitre and crown on the Priest's head signified, 1. The Deity of Christ our head, which as a crown or circle wants beginning and end. 2. The Kingly Office of Christ, with all that honour and crown of glory set on the head of our Redeemer, to whom all power is given in heaven and in earth. And according to his power is his name; for God hath exalted him and given him a Name above all names, Phil. 2. 9 His stile is not only King of Saints, Revel. 15. 3. But King of Kings, and Lord of Lords, Chap. 19 16. Secondly, The golden plate in which was written, Holiness to the Lord, did not only distinguish it from the mitres of the ordinary Priests, which wanted such a plate: but specially typified Jesus Christ our head, in whom was most conspicuous (as in a man's forehead) a most divine and perfect holiness purer than the gold of that plate. Who was not holy only, as other sanctified persons, but holiness itself. Holiness in his person, holiness in his nature, holiness in all his actions and passions; holiness in the fountain and original, whence all streams of holiness' issue forth to his elect members. So Joh. 17. 19 I sanctify myself that they may be sanctified. Never was there so pure a plate, such shining holiness, so deeply ingraved as nothing can raze it out for ever. Thirdly, The use was significant; that as the high Priest, having on this plate with this inscription, got the iniquities of the people pardoned, which he bore before the Lord: So our high Priest Jesus Christ, presenting before his Father, his most absolute holiness, gets a pardon for all our sins, which he bears upon himself. And as their sins were pardoned in respect of the high Priest, who represented Propter summum Sacerdotem. Christ: So both theirs and ours are indeed and truth pardoned, for the true and eternal high Priest, who is Christ himself. The 5. peculiar garment was the embroidered Coat of fine 5 The embroidered Coat. linen, vers. 39 which was a beautiful, costly and large garment, reaching down to his feet, covering most of his body; curiously wrought with most precious matter and cunning workmanship: which noted the dignity of the person, and office of the high Priest. For in old time long white garments appertained to men of high place, and excellent in wisdom: As in Joseph's advancement, Gen. 41. 42. he was clothed with white fine linen, when he was to be Viceroy, and next in authority to the King. See Ester 6. 8. how Mordecai was apparelled by the King's command. This garment was most proper to our high Priest of the new Testament Jesus Christ; who is by it described, Rev. 1. 13. clothed with a robe down to his feet. Noting, 1. The excellency of his person; who is Prince of peace, Three things in Christ noted hereby. Isa. 9 6. For so, long white garments ever betokened peace, both within the Church and without. 2. That he excelled in wisdom and counsel, being the great Counsellor, and the spirit of counsel and understanding resting in his breast, Isai. 11. 2. For to such also these garments belonged, Dan. 5. 7, 16. 3. The lovely and beautiful connexion and conjunction of his Prophetical, Priestly, and Princely Officers; sincerely and perfectly fulfilling them, and appearing before God in them as in a most costly embroidered garment consisting of many pieces, and many colours fitly couched and laid together. And this grament he beware not only in earth (as the Priests did) but now after his ascension he continues to perform the Offices of the high Priest for his Church: in the same embroidered garment presenting before God the merit of his only sacrifice, and making intercession to the Father for it. The sixth garment is the girdle of needlework, ver. 6. The girdle. 39 Of divers matter, linen, blue silk, purple and scarlet, and of divers colours, Chap. 39 29. The use of it was to fasten the Priest's garments unto him, that they might not hang loose upon him in his ministration; and specially points out unto us our high Priest Jesus Christ described after his ascension, Revel. 1. 13. to be girded about the paps with a golden girdle. Noting in Christ four things. 1. The truth and constancy in accomplishing all the gracious Four things in Christ noted thereby. promises of the Gospel; seeing our high Priest is girt about with the girdle of verity. 2. His justice, integrity, pure and uncorrupt judgement as gold. Isai. 11. 5. justice's shall be the girdle of his loins, and faithfulness the girdle of his reins. 3. His readiness to do the office of a Mediator. Girding of the attire hath ever been a sign of readiness, and diligence in business undertaken. So Luke 12. 35. Let your loins be girded about. 4. His mindfulness and care in performing his office. For as not girding is a sign of carelessness and negligence: So girding of care and industry. So our Lord and high Priest never carelessly cast off any poor and penitent sinner: but in the days of his flesh minded their misery; and now in heaven keeps on his girdle, casts not off the care of his Church, but perpetually accomplisheth whatsoever is needful for her salvation. Sect. IU. I. In the garments, some things necessary for Ministers, 1. Seven uses for the Ministers. No baseness in a Minister. some things for the People. 1. All about the Priest must be gold, silver, precious stones, curious colours; signifying, that no vile or base thing must be in the Minister's carriage or behaviour. But as the Priests costly garments covered the frailty of their bodies, and graced them in their office: so the graces of their minds must not only hide their weakness, but adorn and beautify them for the honour and prosperity of their function. And the rather, because this corrupt age is bend to disgrace this holy profession, care shall be had both of keeping out, and thrusting out vile persons. And those who are in this calling should labour to shine in godliness and virtue; which is the only apparel that will draw the eyes of good men to reverence them. II. As the Priests had variety of holy garments: so every 2. Variety of gifts. minister must be clothed and adorned with many graces. If every sheep of Christ's fold must add to his graces, much more the Pastor of the flock. If every child of God, much more the Father in the faith begetting others to God. He is not only a disciple of Christ, but an instructor of others. He must therefore be stored, 1. With variety of knowledge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. to bring forth things new and old. 2. Variety of Ministerial gifts, to instruct, exhort, reprove, correct. 2 Tim. 3. 16. 3. Variety of saving graces, to be an example in word, conversation, in love, in spirit, in faith, in pureness. 2 Tim. 4. 12. 4. Variety of external and civil virtues. 1 Tim 3. 2. to the 8. and Tit. 1. 7. More gifts are expected in the builders of the house than in any stone of it. III. As the Priest must carry on his breast Urim and 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mini●●er●●. Per●o nae. Thummim: so must every Christian and Evangelicall minister; in whom are required graces ministerial and personal. The former, that he may shine before the Congregation in the light and purity of wholesome doctrine. The latter, that he may shine in integrity and perfection of manners and conversation, so far as humane frailty will suffer. The Urim must enable him to divide aright, and furnish him with wholesome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. precepts. The Thummim must fit him to walk aright, and to go forward in holy practice. The lights of the world must give light both ways. Deut. 33. 8. Let thy Urim and Thummim be on the man of thy mercy. Mal. 2. 6. The Law of truth was in his mouth, and he walked in truth and equity And Typus fidelium in doctrina & integritate morum. 1 Tim. 4. 12 the Apostles Canon is, that every Timothy should be a type of believers in doctrine and upright conversation. I would all ours might be found such types. Then should not so many parishes have lamps without light, Mi isters without the light of saving knowledge, and integrity of conversation. IV. As the high Priest must carry on his forehead the plate 4. Special holiness. of gold in which was written, Holiness to the Lord: so the Ministers of the new Testament must labour for special holiness. If every mean servant in the house must be holy, much more the steward of the household. And if every private Christian must follow holiness, without which no man shall see God, Heb. 12. 14. much more the Ministers. They that carry the vessels of the Lord must be holy. Alas, how afraid are many of this Plate, for spoiling of their preferment? It was a chief grace of the chief Minister of the old Testament: with us a chief disgrace; and too much purity to carry holiness in our profession. We can put on this plate in the Pulpit, and suppose it fit for the Temple, but in our private houses cast it aside. V. As the Priests must have in their skirts both bells and 5. They must be good preachers & good livers. Pomegranates: so must every Evangelicall Minister. 1. The bells allow them not to be dumb dogs, Isai. 56. 10. but the sound of the Law and Gospel must clearly sound in their mouths to be heard afar off. 2. These bells must be of gold, to put Ministers in mind that their doctrine be pure; not corrupt, not savouring of Popery, liberty, or selfe-respect. 3. They must never come into the congregation without these bells; for Ministers must still be furnished with some sound matter of instruction and edification. How is it then that many come into the Congregation and never bring bells? Many are afraid lest the sound of their bells should be heard too much, and that it would disgrace them to be counted diligent Preachers? And many s●orne others that their bells sound so often? 2. To the bells ministers must join Pomegranates: With the wholesome word join good works and holy life. He carries the bell, a Minister whose life is agreeable with holy doctrine. Matth. 5. 19 He that keepeth the commandments, and teacheth others so to do, shall be great in the kingdom of God. John Baptist had, both bells (being a burning light in himself) and Pomegranates; being a shining light unto others. And as the Pomegranates smelled sweet: so must ministers labour to leave a sweet smell behind them every where. Their conversation 6. Love the flock dearly. Illud quod; Christiani sumus, propter nos est; quod autem praepofiti sumus, propter vos est. Aug. de Past cap. 1. Illud quod mundani sumus (potius quam Christiani) propter nos est 7. Still keep on these holy garments must not savour of lightness, pride, ambition, covetousness, contention, profaneness, etc. VI As the Priest must have the tribes be graven on his breast: so must the minister his flock committed to him; who must be dear to him, and taken up into his heart. And hearty love would force them to feed the flock, in season, out of season, and set forward their salvation and instruction; and seek them, not theirs. In that we Ministers are Christians, we are so for ourselves; but in that we are Ministers of Christ, we are so for you. Some wholly forget the second, and I wish not the first too. Who may rather say: In that we are worldlings (rather than Christians) we are so for ourselves. Their flocks are slightly engraven in their hearts VII. As the Priests had these garments girded unto them: so must ministers gird fast unto them these garments; for these garments differ somewhat from theirs. They might put off their garments when they came out of the holy place: but Ministers of the Gospel may not put off theirs when they come out of the Church; no nor when they go to bed, nor about any business; they must never come off. Many are so dissolute and ungirt, and these garments are so loose on them, as they give just occasion to the people to say; that they be good only in the Pulpit; and so their people learn of them to be good only in the Church. We must gird our graces fast to us. This is the only ministerial apparel appointed by God. Sect. V. Now for the People of God: I. These garments were never changed. Though the high Priest died, yet his apparel remained and was put upon the next. This teacheth us that we all have but one high Priest, 1. Three uses for the people. Twofold instruction. whose robes we must put on, which are lasting and never worn out. For 1. There was but one Mediator between God and man while Aaron lived; a type of that our Mediator between God & man Jesus Christ. 2. There were garments but for one, although they passed from one to another as that Priesthood did: So no other robe save of this one and only true and high Priest must be presented before God; no robe of our own works or merits; no robe made or woven by men or creatures; not by Popes, Saints living or dead, or Angels. We must never change this garment; nor abide to see any challenge it but the high Priest our Lord Jesus. And hence for ever detest the wicked and abominable Mass, with those sacrilegious Priests, who usurp these garments of Jesus Christ, and tell us they offer propitiatory sacrifices for the sins of the quick and dead. The thiefs that spoilt Christ of his garments, and divided them among themselves, did him no such despite as these thiefs do, who rob him and disrobe him of all his glory. II. Every Christian is made a Priest unto God by participation, Rev. 5. 10. But not legal and external; for they Use. 2. As a Priest, offer spiritual sacrifices. were dated by the Priesthood of Christ: but Evangelicall; improper, and spiritual. Neither to offer real, and external sensible sacrifices, which all had end by Christ's only sacrifice upon the Cross: but spiritual sacrifices; such as, Calves of the lips, Heb. 13. 15. The sacrifice of a broken heart. Psal. 51. 17. Of alms, with which God is well pleased. Heb. 13. 16. Of mortification Rom. 12. 1. and of good works and duties of all sorts. Of prayer, Psal. 141. 2. Now before any of these sacrifices can find acceptance we must all put on holy and spiritual garments. Never was any priest or performance pleasing without his garments; the use of which was to cover and adorn. Quest. What garments must we put on? Answ. Jacob before he could get his father's blessing must In our pristly garment. put on his elder brother's garment, Gen. 27. 15. so must we put on the Lord Jesus Christ. Rom. 13. 14. Quest. How? Answ. Put on whole Christ, as the Priest all his garments. How put on 1. By making him our own; we must wear our own garments. Special faith unites to Christ, and marrieth us to him, that he is ours, and we his. 2. Cover thyself with the sacrifice of his death. Adam having sinned covered his nakedness with skins of dead beasts: signifying that all his sinful posterity must cover themselves with the sacrifice of Christ dead; the righteousness and perfection of which, is the linen Ephod in which thou being wrapped, must offer up thy sacrifice. 3. Array thyself with his virtues, to adorn and deck thee. This is the broidered coat which thou must wear, of manifold virtues and graces; which as jewels and ornaments must shine in thy life, as the many glistering stones did in the breastplate. So the Apostle, Ephes. 4. 24. Put on the new man created after God in righteousness and holiness. 4. Put on Christ by Christian profession. Our apparel is seen, and makes us known to others. Servants make themselves known by the cloth they wear whose they are. The Priest must put on the Plate on his forehead, and we are commanded to carry the name of God and the Lamb on our foreheads, Rev. 14. 1. that men may never see our faces but therein read the holiness and innocency of our conversation. 5. Put on the girdle, Have thy loins girded. Luke 12. 25. Stand in a readiness. 1. To all duties of Christianity. 2. To all acceptable sacrifices of faith, repentance, prayer, praises, obedience. 3. to offer up ourselves by life or death to the glory and praise of God. We had need be thus begirt, that we may stand to the confession and profession of the truth, not knowing when or what trials will come; besides that the world, nor pleasure, nor lusts, seldom find us unprepared. And can he be a good subject who is always unprepared for his Prince's service; but ever ready to serve his enemies. III. From the being arrayed with these garments, the Use. 3. Comfort to the godly. poor members of the Church have a ground of much comfort; in respect, 1. Of their head so arrayed. 2. Of themselves, and in respect of themselves considering those garments. 1. In the general. 2. In the particulars. First in respect of our high Priest Jesus Christ thus gloriously 1. In Christ so arrayed. arrayed. 1. In the Ephod we see his mighty power, who carries his Church upon his shoulders of power and protection. Alas! where should we lie if our Lord did not lift us up, and bear us up? But now we never need to discourage ourselves, by casting what shall become of the Church or religion, if such and such projects prevail, for so long as we are on Christ's shoulders, we are safe. 2. In the Pectoral behold the ardent & surpassing love of Jesus Christ to his Church For as he carries us on his shoulders by his power: so he carries our names on his heart by his love. This our true high Priest cannot forget his saints when he seems to turn his back on them, but still hath their names before his eye. And this is the happiness of the Church, in which she may well rest herself; that (according to her prayer Cant. 8. 6.) Christ setteth her as a seal on his heart, and as a signet on his arm. How is it possible to forget that which is sealed on the heart? How can the eye look off the signet on the arm? For a signet, because it is most precious, is most carefully kept; and being upon the arm of Christ, what arm can pull us off from him? Object. Oh that I might know my happiness to be set on Christ's heart! Sol. If thou wouldst be set as a signet on the Lord's arm, become the Lords servant, and be faithful in this service, See Hag. 2. 23. O Zerubbabel my servant, I will set thee as a signet. 3. In his Mitre we see our high Priest crowned with honour and glory above all men and Angels. And all the Church must say (as Psal. 132. 18.) On him let his Crown flourish. And if the dignity of the head be the honour of the members, and the power of the head the safety of the members: then from hence we have no small consolation. 4. In his Plate we see holiness engraven on his forehead, that all our senses and thoughts must be fixed in the forehead of our only high Priest, from whom all holiness floweth to his Church. Oh what matter of joy is it to see, that we (in ourselves so foul every way, in our nature, in our course, and shut out of heaven where no unclean thing cometh) have in him a fountain of holiness set open for us! For he is made to us of God wisdom, sanctification, &c Secondly, in respect of themselves (by means of Jesus 2. In respect of themselves. In general. Christ) the members of the Church thus arrayed enjoy sure and stable consolation. For, 1. In general they all afford us this comfort, that through Christ our high Priest we are beautiful and glorious, yea, our beauty is made perfect through his beauty. Psal. 45. 9 The Queen stands in most royal and costly garments. Never had Salomon's Queen Psal. 45. 9 in all her royalty such sweet perfumed and precious garments, as hath the spouse of our true Solomon. For, 1. Those were provided by Solomon: Kings daughters in thy precious garments: but these provided by Christ out of his wardrobe; and will not endure any other garment or ornament brought or procured elsewhere. 2. Those were material, gold, silver, and precious stuff out of earth: but ours are spiritual and heavenly. What the glorious robes of the Church are, see Isa. 61. 10. I will greatly rejoice in the Lord; for he hath clothed me with garments of salvation, and covered me with a robe of righteousness, and decked me as a bride with Jewels. What is gold, silver, silk, pearls; to righteousness, holiness, life, immortality and glory? 3. Those were corruptible and soon cast off: but these never wear nor tear. For all the sons and daughters of God are clad with incorruption and immortality, and are heirs of eternity. Now it were no small comfort that we, being so naked and foul, wallowing in our blood and filthiness, or covered with filthy Ezek. 16. clouts and rags of sin, and the apparel of death, should have these taken away, Zach. 3. 4. But to be thus arrayed & covered, yea, decked and adorned with such beauty and glory, is more cause of joy and comfort. II. In their parts they assure our happiness, and seal up In the particulars. our comfort: I. The pectoral shows how God esteems of believers; 1. Believers highly est●ēed, as precious stone. that they are the precious parts of the earth, signified by the twelve precious stones. 1. For price. A great sum of money will not buy one of these precious stones. For we are not redeemed with gold, silver, or corruptible things; but with precious blood. He must be some great King that must buy an Union; but he must be the great God that can purchase one of these precious stones, Acts 20. 2. For shining and beauty. If a man were clothed with the Sun, he must needs shine gloriously. The meanest believer is clothed with the Sun, Revel. 12. 1. and shineth in the firmament of the Church with the beams of Christ's righteousness as the Sun in his strength. 3. For hidden virtues and secret operation. The godly have not a shine and show, but the true substance of many virtues and graces secretly laid up in their hearts, and working mightily in them: the stones out of common Quarries, that is, common men, have not such things. 4. For rareness. It is an hard thing to find a godly man, these are rarer than most precious stones. Elias could not see one in the world besides himself, though there were many. 5. For their estimation, and the reckoning of them with God and good men. Although the world out of ignorance and malice scorn this pearl, and as swine tread them under foot; yet the Jeweller knows them; our high Priest placeth them upon his breast. And a wise merchant knows that a pearl trodden under foot is a pearl: and in itself, a pearl lying in the quarry or sands unknown, or trampled in the dirt or mire, is as good as when it is taken out. Thou that art an enemy to good men, 1. See how far thou Sin to slight them. art from God's judgement. 2. If thou knewest their worth, where now thou tramplest them, thou wouldst take them into thy heart. 3. One day thou shalt desire their glory, but too late. II. The robe of the Ephod hath comfort for the poor 2. As Pomegranates. despised members of Christ, whose estate is figured by the Pomegranates. Which, 1. In themselves have no great beauty without, or on the outside. 2. Their place is below, and they hang in the skirt of the garment: But within, 1. They carry the colour of blood, are washed in the blood of Christ. 2. They are full of excellent juice and liquor, of grace and piety. 3. They cast a sweet smell from them, and leave a pleasant savour behind them: and therefore Christ fastens them to himself inseparably, as the Pomegranates were fastened to the high Priests garment. Be thou a fruitful Christian, no matter what place thou art in, or in what account among men: Our high Priest hath use of thee, and must not go into the sanctuary of heaven without thee, though thou hangest in the skirts of his garment. III. The Mitre or crown of our high Priest assureth us, 3. As heirs of the crown of righteousness. that we by his anointing shall attain the like crown. For he hath trodden all our enemies, not only under his feet, but under ours also, Rom. 16. 20. Let us not cast down our hopes and hearts; our high Priest is stronger than all the enemies that can rise up against the Church. And we may courageously combat against sin, errors, heretics, being sure of victory through the Crown and Mitre of Jesus Christ. This Mitre of Christ shall fetch down the Mitre of Antichrist for us. This Crown of our high Priest shall shake down his triple Crown, and hath already blasted him. And though these Babylonians begin to wriggle, as a snake deadly wounded, with hope to reign in these Churches as sometime they did; and for the sins of the Land, they may recover power by their craftiness to surprise some ignorant, silly, and unstable persons: yet shall they prevail against none whose names are written in the book of life; but by the power of our Captain we shall tread down both Satan's and Antichrists kingdom, and prevail against all that riseth up against the power of Christ. Sect. VI. Priests, types in the execution of their Office. Having declared how the high Priest, and Priests of the old Testament resembled our high Priest of the new Testament, Jesus Christ, in respect of his solemn inauguration and investure into his Office: Now we are to show how he farther typified our Lord in respect of his administration and execution of it. Many are the special Laws which the Lord gave to the Priests concerning their careful carriage of themselves above others, and these may be reduced to two heads. 1. As concerning their common actions. 2. As concerning their actions ministerial. Concerning his common actions, he was prohibited divers Common actions of the Priests: 3. things which were lawful in other men. I will mention three. I. The Priests must keep an holy abstinence from wine 1. Abstinence from wine and strong drink. and strong drink, for the time they entered into the Tabernacle, Levit. 10. 9 a Law was made for all the Priests, upon occasion of Nadabs' and Abihues' punishment; who being (as it seems) drunk, offered strange fire, and were burnt by fire before the Lord. And the Lord gives a reason of this Law: lest their minds or senses might be distracted or disturbed, so as they could not rightly discern or execute the thing pertaining to God, and things pertaining to men, Heb. 5. The use of the Law was: 1. Typical, shadowing out the most holy and sober course of our high Priest Jesus Christ, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The use of this Law. who was never unready or unfit for any part of his Office, but in all perfection of judgement and understanding faithfully performed and fulfilled all righteousness. 2. Perpetual, carrying in it a perpetual equity for all Christian Pastors, and Ministers, who must use such creatures and liberties sparingly, as they help their natural infirmities by them, and help themselves forward in the exercise of prayer, study, preaching, and other Ministerial duties; but not to dull, or to make themselves gross or distempered by them. And hence is the same law repeated in the new Testament, Tit. 1. 7. A Minister must not be a lover of wine: Not inhibiting all use of wine and strong drink in case of necessity; as in grief of heart, or for healths sake, Prove. 31. 6. Timothy may drink a little, 1 Tim. 5. 23. yea, and for honest delight at Feasts and Marriages may be a more liberal use of wine, as Joh. 2. where Christ himself was present. But he may not be a quaffer, or wine-bibber, one that sits at the wine or pot, swilling in wine or strong drink; because this is as great an hindrance to the faithful performance of Ministerial duties, as may be. For, 1. It troubles the understanding, Intemperance in Ministers very hurtful. Host 4. 11. wine takes away the heart: It disturbs the memory; Prov. 31. 5. lest he drink and forget the decree, and change the judgement, not being able to discern between clean and unclean. 2. It disables and withdraws a Minister from all his duties. While he sits at the wine or strong drink, how can he sit at his study? How can he attend to reading, meditation, to exhortation or doctrine? How can he but be disturbed from ardency of prayer? Or how dare he (if he could) pray; How can he keep watch with God, or over his People, or over himself? 3. It disables the duties themselves, suppose them done never so well; seeing by this vice he hath made himself and his calling so contemptible. What authority can an Oracle have in a drunken man's mouth, which cannot but use to speak lewd things? Prov. 23. 33. 4. How can such a man's course but wage open war with holy doctrine? He must needs shake hands with as base and wicked company, as a country yields; and give his hand to scorners, Host 7. 5. Wine is a mocker, and acquaints a man with mockers of God, and of all good things, and all good men. He must needs be an enemy to all that are not of his own strain; to all that call men to sobriety and temperate courses, and scorn them as too pure and precise. Hence shall a godly careful preacher have all such Ministers in a country at war with him. A man being once warmed with strong drink, how many things break from him in his speeches, in his actions, unseemly, unsavoury, and disgraceful to his profession? These things being so, we cannot but lament that this sin is so much crept into the Ministry, even in all parts of the Christian world. Alas that the stewards of God's house should sit with drunkards, and drink, and be drunken, Luke 12. 45. Drunkenness was wont to fly the light, they use to be drunk in the night; and should the lights themselves be drunkards or associates with them, and in the light? II. A second Law for the common actions of the Priests 2. Minister's marriage how ordered. concerneth their marriage. God doth not forbid any Priest in the old Testament marriage, but only orders it for the holy, modest and grave carriage of it in this sort of men above all other. And therefore the Law of God forbids his marriage with three sorts of women, Levit. 21. 14. 1. He must not Whom they may not marry. marry a widow, lest, 1. She might prove with child, and bring in a strange seed into the Priesthood, provided against ver. 15. 2. Least settled stoutness, or evil disposition should hinder her fintesse for him, who must not be disgraced in one so near him. 2. He must not marry a divorced woman, that hath been put away from her husband, because it may be presumed she was put away for her misbehaviour, or bad carriage towards her former husband. 3. He must not marry one defiled neither voluntarily or violently; such a blot must not lie on his wife, lest his function be disgraced. But the Law allows him only two sorts of women to marry. 1. A maid, And whom they may. or virgin, vers. 13. because she may be more easily guided and ruled, and won to frame herself to duty and obedience; and she must be of his own tribe or stock, both for the credit of her parentage, and for the certain knowledge of her education and manners before he took her to himself. 2. The widow of a Priest, Ezech. 44. 22. For it is presumed that such a one hath been already trained to modesty, to sobriety, to a chaste and sweet behaviour beseeming the wife of a Priest. This Law is both ceremonial and significative, as also hath Typical use of this ordinance. in it a perpetual truth and equity. In the former use it hath an eye unto Christ's marriage with his wife the Church. Our high Priest marrieth not any harlot, or polluted Synagogue, defiled with Idolatry, which is spiritual fornination, and going an whoring from God, doting upon Idols, Merits, other Mediators: Neither with a divourced woman, such as is the Synagogue of the Jews, as now they are in the East, and the Synagogues of Satan and Antichrist, as now they are in the West, since their Tridentine apostasy and Anathematising the doctrine of Christ; to both whom God hath given a bill of divorce. Christ our high Priest is not married to either, howsoever the Church of Rome pretends a marriage with him, and show us their Baptism, and Lords Supper as the ring and confirmation of their marriage. But we know it will neither make her an honest woman, nor prove her now a lawful wife to show her marriage ring, who having played false with her husband, is now long since divourced from him. Jesus Christ marrieth a virgin chaste and undefiled, that is, holy and unspotted by imputation of his own righteousness, and washed by water through the word, 2. Cor. 11. 〈◊〉. Eph. 5. 26. He marrieth her of his own tribe: For as the first Adam must not marry a wife but of his own flesh, and out of his own side: so the second Adam marrieth a wife issuing out of his own side, flesh of his own flesh, and bone of his bone. And he will take to himself again the high Priests widow, the people of the Jews, and marry them into one body with the Gentiles. So much for the signification. Now the perpetual equity of this Law binds the Ministers of the new Testament; who are not prohibited marriage by Perpetual. the Scripture, no more than the Priests of the old Testament: But for the honour & credit of this office & function care must Minister's marriage, lawful. 1 Tim. 3. 11. be had, that their wives especially be honest, sober, free from scandal, and framed to the rules of the Apostle for Ministers wives, & for the preventing a number of scandals that else may arise within, and lie upon his family. This care being had, they being married shall be as holy and honourable in their function as the Priests of the old testament: who being married, were said to have the Crown of God upon their heads, and to offer the bread of God, and to be after a special manner, holy. But how detestable is that filthy whore of Rome, Against the practice of Romanists. whose filthy virgin Priests hate marriage but not lust; refuse Gods own ordinance, and honest wives of their own, and like fed horses neigh after their neighbour's wives, and cover the country with a bastardly brood; and hold in their doctrine, better they should have a hundred Concubines than one married wife, and in their practice adjudged married Ministers to death, but adulterous priests to a light penance, and that bought out with a trifle or word of a friend. One story is memorable out of the book of the Acts of the Roman Bale. De acts Romanorum Pontificum. Bishops: when the King's visiters in England, in the year 1538. visited the Abbeys, they found in some of their sties, rather than religious houses, five, in some ten, in some twenty Sodomites and adulterers, of which some kept five, some seven, some twenty harlots. So Gregory the first, enjoining single life to the Clergy, sent for fish to his ponds, and had six thousand heads; whereupon (sighing) he said, it is better to marry, than to burn. Bede denies the story, although of Huldericus Bishop of Augusta to Pope Nicholas. III. A third Law for common actions. He must be very Mourning for the dead moderate in mourning for the dead. Levit. 21. 2, 3. the ordinary priest must mourn, only for his mother, father, son, daughter, brother, or his sister (if a maid) because she was yet in the house and family; but without the family he might not lament for any, no not for the Prince, verse 4. Qu. Might he not mourn for his wife? For some think Whether for the wife. not, because she is not named, neither in that Law, nor in the repetition of it, Ezech. 44. 25. Answ. I think he might: but the wife is not named, because, 1. she is one with himself, 2. If for our daughter and sister, much more for wife which is nearer. 3. The Prophet Ezechiel was charged not to mourn for his wife, being a Prophet and Priest, Ezech. 24. 16. which seems an exception from the ordinary manner. But for the high Priest, Levit. 21. 12. he might not mourn for any of them named, neither in (likelihood) for his wife; nor uncover his head; nor rend his clothes, nor go to any dead body, nor go out of the Sanctuary, for the crown of the anointing oil of his God is upon his head. This Law had in it both ceremony, and perpetuity in Ceremonial use hereof. substance of it. In the ceremony▪ the Priest might not mourn for the dead, 1. Because mourning for the dead was counted a Legal uncleanness. vers. 11. 2. The oil of holy ointment was upon his head, being oil of gladness. 3. They must be contrary to the foolish manner and fashion of the Priests and People of the Gentiles, who were so passionate and excessive in their affected and sometimes forced mourning, as they fell into indecent and unlimited behaviours. 4. The Priest, and especially the high Priest, was to be a type of eternity, and therefore must show no such sign of weakness and corruption, as weeping is. Hence it is, that we read not of the death of an high Priest, but ever before his death another was appointed and installed. So before Aaron died, Eleazar was installed; and before his death Numb. 25. 3. was Phinias, Numb. 20. 28. Hence it is that we read not of their reigns and times, and how long or how short any of them lived, as of the Judges and Kings; which closely noteth and implieth unto us, that they were types of eternity and immortality. 5 In the Ceremony this Law had a special aim and respect to Jesus Christ our high Priest, in whom was no blot, no spot, or moral pollution, as that high Priest most carefully was restrained from every Legal pollution. He wept indeed sundry times for the dead, as Lazarus, etc. because he was to abolish the Legal ceremonies, and this among other. It being in him sufficient that most perfectly he preserved himself from moral pollution: In which sense he never uncovered his head, that is, was never so weak or inglorious by passion, but that he ever maintained union with his father, and abode the powerful head of his Church. Neither did he rend his garments, that is, his holy flesh baked as it were in the oven of afflictions, extended and rend on the Cross, cast aside in the grave, was never rend off from his divinity, but was ever from the first moment of Hypostatical union, present with it, and shall be for all eternity. He never goes out of the Sanctuary to mourn for the dead, for the Crown and oil of God is upon him. For as in his life he (being mosth oly) was not subject to be quite subdued in the house of death: so now after his resurrection he hath attained all excellency of glory and happiness, free from all misery and sorrow, never to be interrupted any more by any grief or adversary power. The Crown of God is set upon his head for ever, Revel. 4. 9, 10. The perpetuity and substance of this Law concerns both Perpetutall. Ministers and people. 1. To teach both the one and the other not to grow into excess of sorrow or passion, but to be examples of gravity, moderation, and well wielding of affections; and to be patterns of patience and holy obedience in suffering extreme adversities, as well as in the actions and exercise of practic virtues. 2. To give testimony of their hope and assurance of the happy resurrection of their friends, for whom they must not sorrow as men without hope, 1 Thes. 4. 13. 3. To show that no occasion or natural affection, no not the nearest and greatest change befalling their outward estate might distract them from their charge and duty; or so disquiet▪ the peaceable tranquillity of their minds, as any part might be hindered for matter or manner. And therefore in this case our Saviour (confirming the perpetual equity of this Law) saith, Let the dead bury their dead, follow thou me, Mat. 8. 22. And the Lord is so strict in this case (Levit. 10. 6.) that when Aaron's sons were so strangely slain before his face, he must not mourn nor stir a foot out of his Ministry, lest he die, and therefore the text saith: Aaron held his peace, verse. 3. So no outward respect of duty to friends must call us from duty to God. Object. If the Priest must not weep, how could they seriously repent of their sins? Answ. The Priest must not weep for any temporal losses, nor for personal losses; and in natural regards he must be impassionate: but for his sins he might. Jeremy a Prophet and Priest wisheth his head a fountain of tears, Jer. 9 1. The high priest must weep for his own and the people's sins in the day of expiation, and if he weep not, he must die. So Joel. 2. 17. all the Priests must howl, and cry, and weep between the porch and the Altar. Christ wept often, and all for sin: as, for Lazarus, on the Cross over Jerusalem. Whence we note: 1. That the proper cause of mourning, is sin. He that Sin, the proper cause of mourning. must not shed a tear for any other cause in the world, must shed tears for his sin upon pain of death. Oh that they would think of this that glory in their sin! 2. Let us so order our affections, as that our principal mourning may be for our sins; and bind up our affections for outward and natural losses and crosses, so as we may have them loosed in spiritual. This Law tells us, that sorrow for our only son or brother, or the dear wife that lieth in our bosom, aught to be no sorrow in comparison of sorrow for sin. Which, 1. Separates from God: 2 Makes Christ absent and stand aloof: 3. Grieves the Mischiefs of sin. the Spirit, and makes him heavy towards us: 4. Separates soul from body, yea, (without repentance) soul and body from heaven and happiness. Let us, who have been excessive in worldly sorrow, turn the stream against our sins; and in all crosses set our heaviness rather upon some sin in ourselves, which might cause the cross, than on the cross itself. Sect. VII. Now it followeth that we show how the Priests figured 2. Ministerial actions of the Priests. Christ in their ministerial actions. Of these kinds of actions some were common to inferior Priests, some proper to the high Priest. I. Common actions were six. Common actions of all Priests: six. 1. The Priests must kill the sacrifices and none but he: signifying Jesus Christ his voluntary action in laying down his life for believers; none could take away his life from him. And he was to be as well the Priest as the sacrifice; Joh. 10. 18. I have power to lay down my life. 2. The priest offered the blood of the sacrifices to God, and sprinkled it on the Altar; for they were ordained for men in things of God, to offer gifts and sacrifices for sins. Heb 5. 1. No man might offer his own sacrifice, but he must bring it to the Priest, Levit. 7. 4. there was no coming to God, but by the Priest: Figuring out Jesus Christ who offers up himself a sacrifice for the sins of the world upon the Altar of his Deity, which gives both virtue and merit unto it. No other can offer to God bloody or unbloudy sacrifice upon this Altar, but himself. Joh. 17. 19 I sanctify myself for them: even as the Altar sanctifieth the gift. 3. The Priests prepared the body of the sacrifice (Leu. 1. 6.) flayed it, divided it into several parts, washed the intrailles, put fire unto the burnt offering, consumed the fat, cast the filth and dung into the place of ashes: Sgnifying, that Christ himself alone did the whole work of redemption. He suffered the heat of God's wrath and justice; he puts away all our filth, and covers it in his own ashes; he burns up our fat, that is, the senselessness of our sin, and all that savoureth of the flesh, by the fire of his Spirit; and inwardly purgeth and wholly washeth us in the fountain of his own blood. 4. The Priest must teach the people; His lips must preserve knowledge, Mal. 2. 7. and the people must depend on his mouth: Signifying the action of this great teacher of the Church, who brought to us from the bosom of his father the whole counsel of God concerning the redemption of mankind; which could never have, entered into the heart of man, but by the teaching of this great Prophet, Deut. Isa. 52. 4. Psal. 45. 2. 18. 15. He hath the learned tongue, and Grace is poured into his lips. He therefore having the words of eternal life, we must depend on him and hear him. 5. The Priest must pray for the people, and bless them. A form of blessing Num. 6. 23 is prescribed for Aaron and his sons, laying their hands on the childerens of Israel: signifying the strong prayers and intercessions of Jesus Christ for his Church, who was heard in all things, Hebr. 5. 7. as himself witnesseth, Joh. 11. 42. Father, I know thou hearest me always: And accomplished Joh. 17. not only in his holy intercession upon earth, and now in heaven: but manifestly in that blessing of his disciples by laying his hands upon them, which was his last action upon earth, Luke 24. 50. 6. The Priests were to preserve the Oil for lights and the incense, and for the daily meat-offering, and the anointing oil. And the oversight of the whole Tabernacle, and all in the Sanctuary, and all the instruments belonged to their care for the safety in moving, carrying, standing, etc. Signifying Jesus Christ the preserver of all grace in his Church. He only watcheth for the safety of his Church, for the upholding of his holy ministry, and all holy constitutions which else would quickly be broken up. He plants the Ministry, and he removes it at his pleasure. He hath the seven stars in his right hand. He is the great Archbishop of souls to the whole Church, and no other in this kind but he. So much of common actions ministerial. II. Actions more peculiar to the High priest were, 1. daily. Actions proper to the high Priest. Daily. 2. weekly. 3. yearly. 4. continually. I. He must daily, 1. dress the holy lamps and lights morning and evening before the Lord, Lev: 24. 2, 3. to preserve the lights from going out. Shadowing Christ the true light, by whom the light of true doctrine must ever shine in the Church, and never go out; by which the true believers shall be delivered from darkness and death. This was formerly figured by Goshen, there was light when three days darkness was over all Egypt. And this was figured by the pillar of fire that never failed till they came to Canaan. 2. He must daily burn incense before the Lord upon the Altar Exod. 32. 7, 〈◊〉. of sweet perfume: Signifying Christ our high Priest daily offering up, 1. Our duties and services done by his appointment, and which through him smell as a sweet incense acceptable to God. 2. Our prayers, called odours of the Saints, and a sweet incense, Rev. 5. 8. And as no incense pleased God but that which was offered upon that golden Altar: so no Psal. 141. 2. duty or prayer of ours is farther accepted than offered up by him and from him, whose golden purity gives merit and worth unto them. And as the incense must be offered up by Revel. 8. 3. the high Priest morning and evening: so the continual virtue of Christ's merit ascendeth daily before God, and perfumeth all the Sanctuary, neither is there any other way to the father but by him. II. He must weekly make the shewbread, and set it before Weekly. the Lord continually. Exod 25. 30. And more expressly, Leu. 24. 5, 6. Every Sabbath he must set on the table twelve loaves according to the twelve tribes, & take the old away, to the maintaining of his family; for which use they might well suffice, every loaf weighing about seven or eight pounds. Here was a figure of Christ the true bread of Life, who sets himself (in the preaching of the Gospel, and administration of the Sacraments) before the face of God (that is, in the assemblies gathered together every Sabbath) the most sufficient food and refreshing of the Church, to continue it in life, strength, and good estate from Sabbath to Sabbath till that eternal Sabbath come. III. He must yearly once (and that in the day of expiation) Yearly. go into the Holy of Holies, Exo. 30. 10. and Leu. 16. 2, & 24. to make an atonement for himself, for all his house, and for all the people, but not without blood. Signifying, that Christ by one alone sacrifice of himself hath opened the Sanctuary of heaven, and by his ascension hath made entrance into it on our behalf, and there appears before God once for all to make intercession for us. See Heb. 10. 12, 19 And as he must go alone without all attendants: so Christ must tread the wine press alone, Isai. 63. 3. No friend, no disciple stands with him; no fellow, no companion goes with him to make atonement; but all fear and fly, that we might cast our eye on no other Mediator but him, 1 Tim. 2. 5. IV. He must continually decide the highest controversies; Continually. he must judge between the clean and unclean; he must excommunicate the one out of the Congregation, and receive in the other when he was legally cleansed. Signifying Christ, who in the Church and Scriptures is the supreme Judge of all controversies. It is his word alone can bind or lose, justify or condemn. According to his direction obstinate persons are to be cast out, and penitent offenders received in. As Pharaoh to Joseph, so God to Christ: Without thee shall no man lift up his hand or foot in all the land of Egypt. Gen. 41. 44. I. Ministers of the new Testament must learn hence to attend Use for Ministers. diligently on their charges; and know, that the substance of all these duties lieth as heavy on their shoulders, as upon those Priests of the old Testament. Every conscionable Minister is bound. 1. To prepare sacrifices to the Lord. In the old Law the Priest presented dead sacrifices: but we must offer living ones. They dead beasts: but we living men, quickened by faith, alive by the Spirit of God, holy and acceptable. They external and unreasonable: we reasonable and spiritual, such as God (who is a Spirit) may accept and delight in. Rom. 12. 1. They must first kill, and then sacrifice: so we can never present any man an acceptable sacrifice, without killing his sin. As the poor beast must be killed, and cut in pieces, and then offered: so we must by the sharp knife of the Law (urging repentance and mortification) cut asunder the heartstrings of sin, mangle the body of sin, and let out the lifeblood of man's lusts and corruptions. And as they having slain the beast must wash the intraile, burn the fat, cast the filth and dung into the place of ashes: so the Minister after his labour in mortifying sin, must bring men to the labour of sanctification, separate them from their foulness, and bring them to the full holiness in the fear of God. 2. The Priest must preserve knowledge, his lips must feed many, he must stand in the counsel of God, and be as his mouth: And as Jesus Christ brought the whole will and counsel of God from the bosom of his Father: So must his Minister declare that whole counsel to the Church, and keep nothing back. Act. 20. 17. 3. The Minister must daily dress the holy lamps and lights morning and evening, and preserve the light from going out; he must provide oil for the continual feeding of the lights, that is, by painful and diligent study of the Scriptures and meditation, he must furnish himself to the work of the Ministry, that the light of holy doctrine may shine by him on all occasions: that having the tongue of the learned he may be always ready to speak a word to him that is weary, and never want words of comfort which may be as oil to the distressed soul. 4. He must daily burn incense before the Lord upon the Altar of sweet perfume, that is, offer daily prayers as sweet odours in the Name of Christ, who is the Altar of sweet perfume both for himself and his people. He must pray also for the people and bless them, as Samuel, God forbid I should sin against God, and not pray for you. For his office is to stand between God and his people. Every man must be his own mouth to God; but he must be the mouth of every man. 5. He must weekly set the Shewbread before the Lord, that is, propound Jesus Christ the true bread of life, the Manna that came down from heaven, the continual strength & nourishment of the Church of God, both in the ministry of the Word & Sacraments, which the ancient Church did weekly celebrate, as the Priest did weekly set these loaves. Nay, he must not only set them before others, but himself must feed on them, as the Priests did on the Shewbread, all the week and year long, lest it befall him as that Prince, 2 King. 7. 20. that saw plenty of food with his eyes, but tasted not of it, for being trodden under foot, he died. II. Every Christian as a Priest unto God must, 1. Daily Use. For the people. labour in his own mortification: Every day kill some beast or other, some lust or other that as wild beasts are untamed, and dangerous to the soul. 2. Morning and evening dress his lights, and look to the clearing of his lamps; setting himself a task of daily reading the Scriptures for the clearing of his judgement, and the informing of his mind, and for the reforming of his heart and life, that he may shine every day more clearly than other in holy conversation. 3. Every day burn incense before the Lord, upon the Altar of sweet perfume both morning and evening. Every Christian, morning and evening must offer up daily prayers and praises as a sweet smell unto God. That as the smoke of sweet incense goeth upwards and disperseth itself abroad in the air: so the incense of prayer ascending may disperse itself abroad for the benefit of the person, family, Church, at home and abroad. What else calls the Apostle for, saying: Pray continually, in all things give thanks, but that the 1 Thes. 5. Lord should smell the sweet odours of our morning & evening prayer, especially when we rise and go to rest? How this duty is neglected, and with manifest contempt and loss, every man's conscience can tell him. Now in offering this incense, 1. See no strange incense be offered, that is, no prayer without faith. 2. None but upon the Altar of incense, none but in the name of Christ. 4. Every week on the Sabbath day (as the Priest in the Law) provides himself of shewbread, to serve for his provision all the week, that is, make such conscionable use of the holy Ministry, as he may preserve life of grace, and strength of grace, which falls to consumption in the soul, except it be continually repaired, even as the body wasteth without natural food. 5. Every year set apart a day of expiation, to make an atonement for himself, for his house, and all the people. This proportion shows it not amiss once a year to set apart a day of humiliation in serious fasting and prayer, to make atonement for our own and others sins. The equity of which seems not only grounded in that Law, Leu. 16. 29. which enjoins the Jew a yearly standing fast, wherein once a year every soul should humble itself with fasting before the Lord in one of the great assemblies; and Chap. 23. 27. binds all unto it: But also in good reason, seeing a years space might bring about many just occasions, 1. Many sins might be committed to provoke the Lord, 2. Reasons for a yearly fast Many judgements let in, or to be let in for those sins. 3. many mercies wanting, which by ours and others sins we are worthily deprived of. And although we ought continually to humble ourselves for our sins, yet to help our infirmities, and to do it throughly, it shall avail us much, to set a special time apart for it, as such who out of sound judgement esteem we have sufficient cause once a year thus deeply to humble ourselves. For however the Jews had daily expiatory sacrifices, yet the Lord held it not superfluous to appoint them besides one set and solemn day of expiation. So is it no less needful for any Christian (notwithstanding his daily humiliation) to help himself in his repentance by one, in a year at least, day of more solemn expiation. CHAP. XV. Nazarites, Types of Christ. THe third order or rank of holy persons types of Christ Nazarites types of Christ 〈◊〉. ways. are the Nazarites, who were sanctified by vow or special profession; and not obscurely shadowing Jesus Christ the only true and perfect Nazarite. For, I. The name Nazarite by which Christ must be (according to the ancient prophecies) called, Matth. 2. 23. and in contempt was by the Jews so styled in the superscription of the Cross) signifieth one separated and set apart from others; and is ascribed to three sorts of men, usually set above others. 1. To such as are set apart for singular sanctimony, as the Separate, or set apart 3. ways. high Priest, whose crown of sanctification on his head is called Nezer, Ezod. 29. 6. 2. To such as in dignity and authority are separated from others; as Kings whose royal Crown or diadem is called Nezer, 2 Sam. 1. 10. I took the crown that was upon his head. 3. To such as were separated by some religious vow, as to this order of the Nazarites, whose hair increasing on their heads as an external sign of their vow, was called Nezer. Numb. 6. 18. By which order the Lord would have the eminent sanctity of Jesus Christ to be typified, as well as his sacrifice and kingly office by Priests and Kings. He was indeed the only true Nazarite separated from sinners, holy, Christ eminent for sanctity in 6. respects. harmless, and undefiled, Heb. 7. 26. For, 1. His profession was, I am not of the world, Joh. 8. 23. 2. He is called (Dan. 9 24.) the holy of holies, or the most Holy (a title never ascribed to the most holy persons on earth by resemblance:) For as the holy of holies (a type of Christ) was separated from the rest of the Tabernacle and Temple, and excelled both the outer and inner Court in holiness: So Jesus Christ surpassed not only common men, but the holiest of men as far as the sanctum sanctorum excelled both the sanctum and atrium. His divine holiness far excelled the most pure Nazarites who yet are said (Lam. 4. 7.) to be purer than the snow, and whiter than the milk. 3. He was not of unholy made holy as they, but he was always holy and without all stain of sin, from the first moment for ever: That holy thing which is conceived in her is of the holy Ghost, Matth. 1. 20. 4. His holiness was not from any other, but of and from himself, whereas whosoever else have any holiness, it is from him. 5. His holiness was essential (not accidental) as he was God; and as he was man (by the union of the manhood with his divine nature) was bestowed upon him in full measure, yea, beyond measure; and therefore is called, fullness of grace and holiness, Joh. 1. But in the most holy men this holiness is a received quality by communicating of his spirit, and that imperfectly and in small measure. 6. They might be holy in part for themselves, but could not impart that holiness to others: But Christ is not only holy in himself, but sanctifieth them & the whole Church; he being the original and fountain of all holiness. They might be legally clean in some actions: but he was morally clean in all observations. They in some passages of their life: but he in his nature, in his disposition, and in the fulfilling of all righteousness. II. Nazarites by the Law (Numb. 6. 2, 3.) must abstain 2. Abstemlous and why. from wine and strong drink, and all that cometh of the grape. 1. Because they were to study the Law of God, and the Lord will not have them meddle with any thing that might trouble their brain, or unfit them to so holy studies. 2. He would have them patterns of sobriety and temperance, and restrain them from whatsoever might stir up lust, or occasion intemperance. In which, what else did they but shadow our Saviour Christ? Who was a true Nazarite, not in the letter and ceremony (for he did drink wine, and miraculously provided it for others; yea, ordained wine an element in the Supper, that every Christian might drink it) but in the morality and truth of the thing he was the only perfect Nazarite. Never was any so intent in study, invocation, preaching, acting, and suffering all things for our sake, as he was. Neither was any creature so abstinent and temperate as he was; he fasted forty days and forty nights, and after that (being hungry) he would eat nothing till all his temptations in the wilderness were ended. As of all other virtues, so he was an unfailing pattern in this of holy abstinence and unviolated temperance. III. The Nazarites were enjoined to let their hair grow, 3. Nourishing the hair. and no razor must come on their heads all the time of their vow and separation, Numb. 6. 5. By which ceremony the Lord intended two things. 1. He would have them most unlike and contrary to the religious orders of the heathen Idolaters, who usually nourished their hair to offer in sacrifice to their gods, as in many examples I could show: But these must not diminish their hair all the time; and when they cut it off they must burn it with fire. 2. To be a means to avoid fineness and delicacy in curious trimming of the head, and care of the flesh, which is a great enemy to religious thoughts and exercises. So the Apostle implies, the more care of the flesh, the less of putting on Rom. 13. 14. Christ Jesus: 3. Long hair in men is a sign of strength, as in Samson. And by this Law the Lord would put them in mind, that as they were to avoid effeminate softness and delicacy; so to be manly, strong, and courageous in performing duties, and resisting stoutly all the temptations and baits that might allure them from the duty undertaken. As for our Saviour (whom they shadowed) it is not likely he nourished his hair, because the Apostle saith, it was (in that age) uncomely for men to have long hair. If a man have long hair it is a shame unto him, 1 Cor. 11. 14. And then are all the Romish Painters quite out, who paint him with his hair lying round about his shoulders; but Painters and Poets may lie by authority. It was enough for him, that he was a Nazarite in Pictoribus atque Poetis, Quidlibet audendi semper fuit aequa potest●s. Hor. the truth and substance of that Law, although not in the letter and outward ceremony of it. In which respect how did he neglect himself; who being the Lord of all, denied himself of all rights and comforts. He was so far from all delicacy, that (with an utter refusal of all delights of flesh) his whole intention was set on his function and office, submitting himself to sorrow, curse, etc. Besides what courage and fortitude did he express through his whole function and office, in overcoming Sin, Death, Satan, the Cross, Hell, and all adversaries? Samson the strongest of all Nazarites was but a weakling to him; his adversaries, flesh not spirit; his power, faint and failing, yea, changed into weakness. IV. Nazrrites must not come near the dead to touch them, 4. Not touch the dead. nor defile themselves by them; nor meddle with the funeral of father, mother, brother, sister, or any of their kindred, though they might pretend never so much piety, affection, or good nature. By which Law the Lord would teach them two things. 1. That no changes of this life, nor losses of their dearest friends should turn 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 show a weakness or passion in open and excessive lamentation. Our Lord, although he did touch the dead, and was at funerals, and wept at the raising of Lazarus, and so observed not the ceremony of Nazarites, because he was no Legal Nazarite, but was called a Nazarite as being the truth and substance of all the Legal Nazarites, as in all other things, so in this: For he only 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 sin, never by any dead work, never touched or came near any such defilement, which Legal Nazarites could not avoid. V. The Nazarites must be absolved and released from 5. Released of the vow. their Vow by coming to the door of the tabernacle of the Congregation with their offering. Numb. 6. 13. plainly by that figure leading us unto Christ, the only door by which we enter, and have liberty to come into the presence of God, and obtain freedom from the sin and weakness of any duty we perform before him. Now for Application. I. Acknowledge Christ the true Nazarite. Upon his head Use. 1. Christ and his excellency to be acknowledged let his Crown flourish. As it was said of Joseph, Gen. 49. 26, he was separate from his brethren: so was Jesus Christ separated from all other men and Angels. 1. In holiness and purity, being advanced in holiness above all creatures: He alone in propriety and perfection is a Nazarite purer than snow, and whiter than milk; yea, his measure runs over to his Church, Ephes. 5. 26. 2. In excellency and perfection of all virtues and graces, he is that Netser, Isai. 11. 1. the branch or flower which always flourished in all kinds, and perfections of virtue and graces, and casts from him far and near a most sweet smell, sweet and acceptable to God and men. 3. In power and authority. The kingdom is his and And his great power: wherein. 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 evil. 3. To tread down Satan, sin, death. 4. To rescue his Church, to confound Antichrist and all enemies. 5. To finish the grace and glory of his Saints. Object. Why must Christ be so pure a Nazarite▪ Answ. 1. Because his passion could not have been acceptable, if his person had not been as pure as the sun. 2. He was to be, not only righteousness in himself as other Nazarites, or righteousness in part: but he must be a perfect righteousness unto many. Ob. But how could he be so pure coming of Adam as they did? Sol. He came of Adam, not by Adam, as they did; that is, he came not by natural propagation from Adam, but was conceived by the holy Ghost, and so all original impurity was stopped in the very first moment of his holy conception. Ob. But did not he take the same infirmities coming of Adam as they did? Answ. No, he took such infirmities as he pleased, to fit him for a merciful high Priest, not to hinder him, and therefore he took such infirmities from Adam as were miserable, but not damnable, and so remained a pure Nazarite without all sinful frailty. II. Christ the true Nazarite being come, all shadows Use. 2. Differences of the Nazarites vow and Papists. must fly away, and therefore this order of Nazarites gives no colour or approbation to any order of Popish votaries or monastical persons now in the new Testament. Besides, that white is not more contrary to black than monastical vows to this. For, 1. The Nazarites were appointed by God himself: theirs devised by themselves. 2. Their vows 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 vows (though appointed by God) were not able to merit remission of sin and eternal life: but these say that they merit for themselves and others, that their vows are parts of God's worship (which never came in his mind or book) and a state of great perfection: Whereas, a Nazarite was not more righteous than others, but better fitted for his duty. Nazar●us non suit caeteris justior, sed aptior ad ●fficia. 4. Nazarites might not cut their hair: their order stands in cutting and shaving that they may still look neat and effeminate. 5. Nazarites drink no wine nor strong drink, and they are very temperate in their diet: these Belly gods eat up the fat, and pour in the sweet till they be monsters, that the very fasts of ●riers (for the delicacy and abundance) is become a proverb. 6. Nazarites might not come at funerals: these follow them (as flies do fat meat) and suck out thence their greatest profit, and sweetest morsels. 7. Nazarites (notwithstanding their vow) lived in holy wedlock: but Popish Votaries abhor marriage, not lust or whoredom. Yet from this order they would establish their disordered orders, as contrary as darkness to light. III. The shadow of the Law is vanished away, and the Use 3. ●mbra legis c●●●●i●, illuxit veritas Evangelii. truth of the Gospel is broken forth as the light, saith the Canon Law. Every Christian must be a Nazarite not by vow of separation, but by imitation and resemblance of Christ the true Nazarite, For, I. He must be separate from others. 1. He must see that Be Nazarites and how. ●e be separate from ungodly ones, as one advanced to a happy estate in Christ. 2. That now his mind, affections, speeches and whole course be contrary to the course of the world; and so (as Joseph) separate himself from the evil behaviour and manners of his brethren; yea, complain of them to his father. 3. He must be content if his brethren separate from him, as did joseph's brethren when they sold him into Egypt. This is to be a Christian Nazarite. II. This Christian Nazarite must strictly keep the rules of his profession. i e. he must labour. 1. To preserve the vow of holiness made in Baptism, study and follow after sanctification. This is the will of God even your sanctification, 1 Thes. 4. 3. he must resign himself wholly to God. 2. Carefully to avoid the least defilement of sin. The Lord made a Law (Numb. 6. 9) that if any died by a Nazarite casually and suddenly (though he could not avoid it) he defiled the head of his consecration; he must be shaved and come and offer a Lamb for a trespass offering, and then begin his vow again. Wherein the Lord shows that he will not endure any sin in his servant (though not willingly committed, nor intended if it be but casual or by hap, and stirs up thereby our watchfulness against all, even the least sin, and urgeth the shunning of the least touch of dead works: Judas 23. hate even the garment spotted by the flesh. 2. He must study the Law of the Lord to grow in knowledge and conscience. Men deceive themselves that think there be no students but those whose profession is learning, contrary to Psal. 1. and Joh. 5. 39 III. He must avoid intemperance, surfeiting, drunkenness strongly watch and ward against natural desires, against the allure and baits of sin, remove impediments of faith and godliness, strive both against inward corruptions and outward occasions. How many of much hope, by the immoderate desires and use of these outward things, have besotted themselves? It is to be doubted, that the delicacy of this age affords but a few Nazarites. IV. He must restrain his passions and affections in the use of every thing about him; use every thing weanedly, as not using it; not suffering any thing to steal our hearts from us, for than we can hardly moderate ourselves in the parting from it. Nazarites in all changes must be unchangeable in their profession: so must Christian Nazarites. V. When he hath done all in his general vow and course of holiness, he must retain humility, bewail his wants, confess how unprofitable he is in his service. The Nazarite that hath gone through his vow in the best manner, in giving it up must bring a burnt offering and a peace offering; confessing his wants, and craving acceptance: so must we in our best strife and endeavours, present our duty with that burnt offering and peace offering made by Jesus Christ; and in that only seek and find acceptance. CHAP. XVI. Clean persons: Types of Christ. THe fourth rank of holy persons pointing us unto Christ, Cleansing the unclean a type of Christ. were such persons as were cleansed from any legal uncleanness. The person legally unclean were of several sorts, and every sort had his several sort of cleansing, all of them looking towards and leading us to Jesus Chuist. To give some taste in some particulars. Legal uncleanness was caused. 1. From without, by touching or tasting. 2. From 3. Sorts of uncleanness within, as unclean issues. 3. From within and without, as Leprosy. Order requireth that we should speak, I. Of the several uncleannesses. II. Of the several cleansings. Sect. I. I. The kinds of legal uncleanness were three: 1. By meats or creatures that were unclean. I. The first kind of legal uncleanness was by eateing or touching any unclean meat or creature, Levit. 11. 11. and 28. Qu. How did the creatures become unclean, which God had made good? Answ. The Law of distinction of meats was not therefore Whence this uncleanness. ordained, because those creatures were evil in their nature (for God saw all his works very good) but prohibited only in their use. Neither doth the Lord pronounce them unclean by their creation, but by a temporary institution, which restrained their use and touch. Object. It seems they were so by creation: for before the ceremonial Law, there was a distinction of clean and unclean in Noah's time, Gen 7. 2. When it began. Answ. It was before the writing of the ceremonial Law, but not before the being of it, it being delivered to Adam and his posterity by God's lively voice. Besides by that institution they were forbidden only for sacrifice: but by this forbidden for common use and food, yet still clean in their own nature. Qu. But how can these creatures defile a man, and that of How it could be. our Saviour be true, Mat. 15. 11. That which goeth into the mouth, defileth not the man? Answ. Now under the Gospel whatsoever goeth into the mouth defileth not, in respect of lawful and limited use: And under the law it was not the creature that defiled; but the transgression of God's institution in it. In the begin-God permitted all other trees to Adam, only restrained him in the tree of knowledge of good and evil; which therefore ceased not to be good of itself, but became evil in Adam's use, because of the commandment: not the apple, not the eating were in themselves defilements, but sinful eating against the commandment. Qu. But what ends or reasons were there of this prohibition Meats why prohibited. of meats? Answ. Very many. 1. To show the Lords sovereignty over his creatures, who hath liberty to permit or forbid any creature at his pleasure without impeachment of himself or the creature, he may do with his own as he will. 2. To teach all persons to depend on God and his word of allowance for and in the use of all things, even for meats, and drinks, and all comforts; seeing man liveth not by bread, but by every word of God. 3. To train up his people in temperance and obedience, by restraining them so many creatures in earth, air and sea, as good as any other. 4. That his people might profess open detestation of the heathenish superstition about them. The Egyptians took for gods, oxen, sheep, goats, doves: God will have his people sacrifice these to his service, and eat those creatures which they (out of their heathenish superstition) might not touch. The heathens used to offer many kinds of beasts to the Moon, the Queen of heaven, and to Bacchus: God will have his people detest both in sacrifice and meat those which they so offered; all to show how contrary we ought to be to Idolaters, in whatsoever we may. 5. To distinguish that people of God from all the nations; God esteeming them by his grace in the Messiah a clean people, and all other unclean. And this was a wall of partition between Jews and Gentiles, till Christ by rending the veil broke it down also, as in Peter's vision, Acts 10. 15. 6. The Lord by this difference of beasts would have them conceive a difference of persons shadowed thereby; of whom some are clean, some are unclean; the former being elect, arè cleansed by faith from their pollution of sin, the other remain foul and filthy still. Quest. How shall we know the clean from the unclean. Ans. 1. The clean are known by the two common marks Mark, of clean beasts of clean beasts, Leu. 11. 3. 1. They divide the hoof; that is, rightly distinguish of things, between nature and grace, between Moses and Christ, between the Law and Gospel, truth and falsehood. They will not receive things in gross and hand over head; but being spiritual discern all things, 1 Cor. 2. 15. 2. They chew the cud, that is, after hearing and reading the word, they meditate, ponder, apply, and digest it: as Mary laid up the words in her heart, Luke 2. 19 3. The unclean are known by some naughty and unclean property. Some like the dogs that profane the most holy things; bark against the word & preachers of it; never chew the cud, nor digest the word. Some like the swine (2 Pet. 2.) having their mouths always rooting in the earth, cannot look up towards heaven; all for their belly; good for nothing but the knife: neither for plow, nor cart, nor burdens, nor saddle, nor wool, nor milk; but only to feed and die; besides (while they live) their filthy wallowing in miry lusts and puddles of corruption. Some like the hare, fearful creatures, shrinking from faith in God in temptation, and from profession of it in times of danger and persecution; more fearing crosses and losses than God himself, or the loss of salvation. The unclean creatures cannot enter into heaven: The fearful, etc. shall have their part in the lake, etc. Rev. 21. 8. Of the same rank are the Comes, that burrow and treasure in the earth, and neglect to treasure where thiefs neither dig through nor steal, Matth. 6. 19 20. Some like the Ravens, black and unnatural, feeding on carrion. Some like the Ostrich, gross hypocrites, with fair wings, but cannot fly. Some like the Sea-meaw, partly living on water, partly on land: partly will be saved by faith, partly by works; carry fire and water, blow hot and cold, of any or no religion. And so much might be said of the properties of the rest. Sect. II. II. The second legal uncleanness was caused from within, 2. By an unclean issue. and was by the unclean issue of man or woman; for which were appointed ceremonies of purification, Levit. 12. and Chap. 15. 6. All those unclean issues (of which we must read and speak modestly) lead us by the hand, 1. Into What it teacheth. ourselves, and the consideration of our natural corruption, the running issues of which meet us every where. 2. Out of ourselves to the remedy, which is by Jesus Christ our sanctifier. The description of this foulness shows what we are by nature, and in the first Adam. The manner of the cleansing shows what we are by grace, and in the second Adam, in whom alone we attain cure and remedy. To explain which, we must know that, 1. Those laws concerning our unclean birth and the woman's purification after every birth, put both the Jews and us in mind, how that the common nature of man is horribly polluted by sin, which is every where called by the name of uncleanness; Psal. 51. 5. Behold I was borne in iniquity, and in sin hath my mother conceived me. Isa. 64. 6. We have all been as an unclean thing, and all our righteousness as filthy clouts. Joh. 14. 4. Who can bring a clean thing out of filthiness? there is not one. Joh. 3. 6. That which is borne of Generatum sequitur naram ge●erantis. the flesh, is flesh; because that which is begotten, participateth of the nature of that which begetteth. And this uncleanness is not in any one part, but sticks to the whole man both in body and soul, polluting the mind with blindness, the will with rebellion against the will of God, the conscience with senselessness and horror, the affections with all manner of disorder, the whole outward man with resistance and repugnancy to the Spirit. Rom. 8. 7. 2. As from these inward issues the outward man was many ways polluted: So the Jews and we are put in mind, that from that filthy puddle and fountain of original sin issue continually many unclean issues into the life and conversation. Matth. 15. 19 Out of the heart come evil thoughts, murders, adulteries, fornications, thefts, false testimonies, slanders: These are the things which defile the man. 3 As these unclean issues defiled whatsoever they touched, Leu. 15. 4. to the 15. so herein is noted to them and us, the infection of sin and spreading of it, and that the corruption of nature (which will put forth itself in every thing) polluteth all that we touch, Tit. 1. 15. Unto them that are defiled and unbelieving, is nothing pure, but even their minds and consciences are defiled. 4. As those unclean issues excluded and shut them out of the camp and society of God's people till they were stayed: so the foul issues of natural corruption (till stopped and stayed by grace) estrange us from God, and from the commonwealth of Israel. Ephes. 2. 12. The effect of all moral uncleanness is to thrust every man and woman under the curse of the Law and wrath of God; who can no more abide a man in the foulness of his nature, than men can the spawn of a most venomous serpent. In Adam all died. 5. As the description of those issues brought the Jews to the legal purification; for when the Jew saw the danger of his uncleanness, and that if he separate not from it he shall die in it for defiling God's Sanctuary, vers. 31. this made him seek to the remedy: So the true understanding of a man's forlorn & desperate estate by nature; and that except a man be borne again of water and the holy Ghost, he can never see the kingdom of God, Joh. 5. 5. This makes a man fly out of himself to seek righteousness and purity in the means which God hath appointed. And thus by the very description of our uncleanness we are led unto Christ, by whom how we are to be cured, we are after to see. Sect. III. The third Legal uncleanness was by the disease of the 3. By leprosy. leprosy; than which none was more foul, more hateful. None so lively resembled the native face of sin; none had so solemn and significant rites for cure; none did more expressly shadow all constitutions as conduce to the purging and removing of sin; and consequently none more forceably led us to Christ, who is not in any ceremony more lively figured. The Lord would have the Jews and us in this instance to be led by things sensible to things intellectual; Per sensibilia ad intelligibilia. by an external and sensible disease to be carried to that which is internal and less sensible, for the most part. And though of all bodily diseases, none more expressly declareth the disease of sin in the soul than leprosy; yet it comes far short of it in the desperate and dangerous properties of it. We must therefore prepare men to Christ by describing the foulness and misery of the disease. 1. Leprosy proceeds from poisoned and corrupted humours Sin declared odious. in the body: so sin is nothing else but the poison and corruption of the soul. And this spiritual leprosy is far more miserable than the other; for that of the body is only a punishment, this is a guilt. And who can deny but Poena culpae. the corruption and poison of the soul and spirit, is far more poisonful and mortal than poison of the flesh? 2. Bodily leprosy is a disease of some men: sin is of In all. all men, and of all the man. Bodily leprosy spreads over all parts of the body, but cannot reach the soul: but this spreads over the whole man; the soul and all the faculties are weakened and tainted; there is, not a debility only, but a corruption in the understanding, will, conscience, memory, in all affections, in all senses, in all parts; no man, no part of man exempted or excepted. 3. No disease is more stinking, and hateful to men than God hates. leprosy: So nothing is so hateful and abominable to God as sin; his eyes cannot abide to behold it; he will not endure it in his dearest servants, no nor Angels themselves, unrevenged; he esteems the sinner as dung. 4. No disease more contagious and infectious: A leper Infection. must meddle with nothing unless he would defile it: All he can do is to make others unclean by breathing, touching, conversing. The plague of pestilence is not so infectious as the plague of leprosy, so called, Levit. 13. 20. infecting houses, walls, vessels, garments: Nothing is so infectious as sin, which not only fowls the person or house, but heaven and earth and all creatures are subject to the vanity of it. Neither can an impenitent sinner do any thing but make himself and others unclean, by the filthy breath of his corrupt communication, by his wicked example and conversation: No leaven is so spreading, no pitch so cleaving. 5. Leprosy of all diseases separated the infected persons Excommunication- from the fellowship of all men both in civil and divine ordinances for many days; and if they proved incurable (suppose them Kings) they were utterly and for ever excluded the host, as Uzziah, 2 King. 15. 5. Neither might they come to the Temple to join in holy things; for the Temple was legally the most holy place, and no polluted thing might enter into it: So in our sin unrepented, we are out of the camp, aliens from God. Sin shuts out of the communion of faith and Saints; shuts out of the state of grace and Salvation; it shuts out of the Congregation of God in Quoad Consor tium. Locum. Praem●…. earth and heaven: No fellowship, place, or reward with them. 6. Of all diseases none is more painful, sorrowful, mortal, or incurable; and therefore they were enjoined to put on mournful garments seeing God had inflicted so lamentable Pain and danger. a disease on them, so hardly and seldom cured as most did carry it unto death, as Gehezi and Azariah. In which the Lord (as in a glass) would show us the extreme sorrows and pains that wait on sin unpardoned; sorrows of this life and of the life to come: And that we should put on mourning garments of timely sorrow, and afflict ourselves for our sins, seeing we are all poisoned with so incurable a disease, as there is no hope to expect any cure in this life; for every man carries the running issues of sin to his death natural, the most to the death eternal. 7. The signs and symptoms of leprosy are most correspondent Signs of sin and leprosy. to the symptoms and effects of sin in the soul. 1. As there is a debility and weakness of all parts becuase the spirits are exhausted: so sin weakens all faculties, because the spirit of grace is resisted and driven out. 2. There is a tumour and swelling in the flesh: here a tumour and proud swelling of mind; none more proud than he who hath least cause. 3. There is burning and thirst through the adust and burnt blood by melancholy whereof it ariseth: here is inflammation and burning of anger, of lust, and thirst after the world, after revenge, after prefermentst; and this insatiable as every sin is. 4. There is filthy putrid matter still breaking forth most loathsomely: so here from within breaks out corrupt matter of envy, of hatred of goodness, of uncleanness in speeches and behaviour. 5. There is an hoarse and weak voice: here the voice so weak as it cannot pray, or cannot be heard. God hears not sinners; for either they pray not at all, or they are in their sins. 6. There is a filthy stinking breath; and therefore they must cover their lips, that by their breath they might not infect others: So here is a filhy breath of corrupt communication, of unclean and adulterous speeches, swearing and cursing speeches, lying and false speeches, slanderous and uncharitable speeches; and seldom do such cover their lips, being like the unclean vessels of the Law which were ever open to the corrupting and poisoning of numbers. Sect. IU. 1. From the former description of legal uncleannesses, Note. 1. Church and members, subject to many defilements. note the state of God's Church and people here upon earth, subject unto many sorts of defilements and pollutions within them, without them, and on every hand of them; by foul and unclean creatures and persons, by foul courses and actions, which a godly man may not touch or taste but he is presently defiled, as he that toucheth pitch cannot but be defiled with it. Where be they that will see no Church, if they see any uncleanness? Or who say that God is in no such society where any pollution is? seeing God vouchsafeeth to walk among his own people, who were daily subject to so many legal and moral pollutions. God might (if it pleased him) wholly purge his floor here upon earth; but it makes more for his glory to suffer sin and evil, and to set the Saints in the midst of defilements here below. 1. There must be a difference between this heaven and And why. earth, and the new heaven and new earth in which dwells nothing but righteousness; for had the Saints no war, there needed no watch, there could be no victory; if no seed time, no harvest. 2. God's mighty power is more manifest in gathering and preserving a Church to himself out of sinners, and among sinners; and he magnifieth his mercy both in covering and curing so great and many corruptions. 3. The godly in sense of their uncleanness are kept low in their own eyes, and watchful of their own ways; and so are driven out of themselves unto Christ for righteousness, and unto God for strength continually, as privy unto their own continual weakness. So to subdue presumption Paul must have a buffeter, and to waylay security coming on Israel, all the Canaanites must not be subdued. 4. In that they cannot expect freedom from foulness and uncleanness here below, they may the rather desire and aspire to that heavenly Tabernacle into which no unclean thing can enter, Rev. 21, 27. and wish to be translated thither where righteousness shall dwell, yea, the righteous and holy God shall dwell immediately in the midst of his Saints, and all things together with themselves shall be most absolutely clean and holy. II. The Lord by so large a description of legal uncleanness, would have them and us look more nearly and seriously Note. 2. Look narrowly on the misery of sin. upon our own misery by sin, both in the cause, and in the effects of it The former by bringing us to the contemplation of the foulness of our natures and uncleanness even in our birth and original. For howsoever men little esteem or bewail this uncleanness of nature and original sin; yet the Apostle (better acquainted with the nature of it) calls it, The sin; and the sinning sin; and the sin which dwelleth in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. us, and compasseth us about, Rom. 7. 17. Neither can a man ever be truly humbled and prepared for Christ, nor can expect a good estate in him, whose daily corrupt issues from an overflowing fountain make him not seem marvellous filthy and unclean in his own eyes. 1. What is the reason that so many do Pharisaically pride themselves, if not in the goodness of their persons, yet in some blind hopes and presumptions that they be not so bad as they are, or as some others be: but because they never saw themselves in this glass; which only lets a man see himself a mass of sin, a lump of uncleanness: and that no good thing is in his nature, which in no part is free from the running issues of that festered and inbred sin? 2. Why do many dote upon their own works and sightly actions; either to Popish confidence in them as meritorious, or at least (with many Protestants) to rest in the civility and morality of them without farther pursuit of the power of religion, but that they see not that so evil trees cannot send forth any good fruit, nor so bitter fountains any sweet water? which could they but discern, they would be weary of the best of their righteousness, and cast it away (with Paul) as dung; and conclude that when Aloes and wormwood yield a sweet taste, than might their fruits be sweet and tasteful to God and themselves. 3. Why do so many thousands contest against grace, stand upon their honesty, good neighbourhood, hospitality, charity; they thank God they are no blasphemers, no drunkards, adulterers, murderers; they wash the outside, come to Church, hear sermons, are outwardly clean and formal; no man can challenge them, no nor they themselves? but because they never saw the infection of their souls, nor the inordinacy of their inner man which is a fountain ever overflowing all the banks: most dangerous, most secret: hardest to find out, and hardest to cure, and this deceives thousands in their reckonings. 4. Why is the righteousness of faith in the blood of Christ so much undervalved, and men so hardly driven out of themselves to seek righteousness by him? But because they see not their own uncleanness, and therein their hateful estate before God, until Christ the high Priest have made atonement for them. For as that man who (being sick to death) feels not his sickness, nor discerns the depth and dangers of it, seeks not greatly after the Physician, he applies either no means, or some idle and impertinent things to small purpose: so he that sees not the misery of his disease of sin, sees not the need of Christ, neglects the right means, and contentedly deludes himself, running any whether but to the right remedy. It is fit and fruitful to look a little nearer this disease of Good to see and know our filthiness, by sin. nature, that we may not only make conscience of the foulness of nature, but be thrust out of ourselves to the means of our cleansing: Considering, 1. That this unclean issue (which the Legal issues point us unto) is a sin against the whole Law of God in all branches of it, whereas other sins are against one of the Tables, and one of the Commandments. 2. This poison of nature is the same in all men, that all may be humbled who are born children of the devil, enemies to righteousness, all of us being in our very birth sons of death: for in Adam all are dead. And as an image of rotten wood must needs be rotten: so we, hewn out of so rotten a stock. Who is it that is not a Leper from the womb? Let any man thrust his hand into his bosom, as Moses did, Exod. 4. 6. and he shall pull it out again leprous, and as white as snow. Every man hath cause to cry with the Leper, I am unclean, I am unclean. The spawn of a Serpent are Serpents; and what are we but the spawn, the seed of Adam? 3. This Issue is a general disorder of the whole man, and of all parts. Neither is bodily leprosy more general and universally spread over all the members, than sin in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. soul, which is seated in all the members, so as from the crown of the head to the sole of the foot, there is nothing sound: but ataxy or disorder in want of all goodness in all parts, and proneness to all evil. 4. Miserable are the effects of this close uncleanness: As, 1. In this Image of sin, no ugly toad can be so hateful to us, as we unto God. 2. The whole man lies subject under the curse and wrath of God; Rom. 5. 18. the fault came on all men to condemnation. 3. Nothing can proceed from us but what is foul and damnable. What can a Serpent cast out but poison? Whatsoever our own strength or will can bring forth is tainted with this leprosy, for free will remaineth only to evil. 4. Nothing without us that we can touch, but we taint, 4. Miserable effects of inward uncleanness. till we be cleansed, noted in the infection of houses, vessels, garments. Both earthly things, all the creatures, all our comforts, actions, to the unpure all is so: yea, divine actions, the word, Sacraments, prayer, alms, all polluted by us and to us, so long as we be unconverted and in our unclean nature. 5. An unregenerate man can converse with no man, but (as a Leper) he infects him by example, provocation, corrupt opinions, frothy speeches, fruitless behaviour. And if they that poison men's bodies are worthy extreme punishment, and every man detests them: how much more severe wrath of God are they liable unto, that do nothing but poison men's souls? 6. No Leper was so worthily cast out of the camp; as all of us by nature are worthily cast out of the society of Saints in earth and in heaven, yea, from the presence and fellowship of God and Jesus Christ, and that for ever. Sin properly shuts out of heaven, no unclean thing comes there: nothing more hateful to God, nothing but that hated by him. 7. All this misery we ourselves can neither discern nor remedy. It makes us pure in our own eyes, though we be not washed, Prov. 30. 12. We lie wallowing in our filthiness, and delight in it as the swine in the mire, and never are cured till we get out of ourselves to the high Priest, in whom only it is perfectly to cleanse and cure us. Now seeing in this glass our own disease and need of cure, let us return to the means of our cure in these three several sorts of uncleanness, and in the legal be led to the cure of moral uncleanness. Thus of the kinds of legal uncleanness. Next, all Legal uncleanness was to be cured two ways. 2. Uncleanness cured by washing, and offering 1. By ablution or washing. 2. By oblation or offering. Both these were appointed for all kinds as in particular. 1. For unclean touchings and tastings, the parties must wash their clothes, Leu. 11. 40. 2. For unclean issues, they must wash themselves and their clothes, Leu. 15. 13. 3. For uncleanness of Leprosy they must wash themselves, their clothes, and besides shave off all their hair, and stay seven days without the camp, Leu. 14. 8, 9 Sect. V. I. The first means of purging Legal uncleanness is Washing: blood of Christ. washing; which shadowed out the washing of the sinner in the laver of Christ's blood, all the water in the sea cannot wash away the least sin; that great work is appropriated to the blood of Christ, 1 Joh. 1. 7. the blood of Jesus Christ his son cleanseth us from all sin: Rev. 1. 5. Who loved us, and washed us from our sins in his blood: which blood is opposed to all legal washings, Heb. 9 9 Object. Levit. 11. 44. This washing is called a sanctification. Answ. Sanctification is twofold. 1. By the outward sign. Externi symboli et professionis. Veritatis internae. 2. By the inward truth. They by washing, symbolically and in outward profession, by these rights sanctified themselves: but thereby believers were led to the internal truth, and the laver of the blood of Christ. All this washing then leads us to the blood of Christ, by which is meant his whole passion and obedience; by the merit whereof he hath procured both remission of our sins, and mortification of them. And herein is no small resemblance. 1. Washing is an applying of water to foul parts: so in Resemblance the cleansing of sin must be a special application of the blood of Christ; called, Heb. 9 14. the sprinkling of Christ's blood upon the conscience. Which is nothing else on God's part but the imputation of Christ's sufferings to us: and on our own part the application of them to ourselves by the hand of faith. 2. In Washing is a rumbling and scouring off of uncleanness which will not easily off; and in some foulness they must wash often for the sureness of the work: noting the pains and true endeavour of the repentant heart in mortification, and afflicting itself. It is well contented with any beating and wring, so he may fetch out the stain of sin, which sticks as close as his flesh to his bones. 3. The unclean party was to wash himself, that is, his whole man and every part: which noteth total sanctification in the whole man and all parts and members, that the washing may be as large and general as the foulness is. For whatsoever part is not washed by Christ, hath no part in Christ, which made Peter say, not my feet only (Lord) but mine hands and head. 4. In the foulness of Leprosy he must wash again and again: to note, that after our justification by the death of Christ, we must look to a second washing of sanctification by his spirit. And because we have still washing work with us, we must be still washing ourselves by daily labour in our own reformation. This was more lively signified in that other ceremony added to washing in the Leper, that he must shave his hair again and again: signifying the paring away of superfluities and lusts as fast as they grew; and a voluntary departing from his own secret corruptions, which were as many as the hairs of his head, and no less rooted in him; that well he might shave and lop them, but he was out of hope quite to unroot them as long as he lived. He must keep them under, but cannot be rid of them: He must shave the first day and the seventh day, and resist his lusts, which daily grow upon him, as hair cut, quickly grows again. 5. The unclean person must wash his clothes as well as himself: signifying that we must part with all impurity, even the least, at least in endeavour, cherishing none, favouring none. He must hate the very garment spotted by the flesh, all occasions, and appearances of evil, esteeming the least spot of sin foul and filthy enough. And all this is requisite in purifying of the soul. I. Labour against the smallest sins. Be not a mental adulterer, Use. 1. Smallest sins to be put away. banish unchastity in the eye and mouth, avoid wanton company, as did Joseph that of his Mistress. Thou art no drunkard, or great swearer, but art thou a companion of such not reproving them? No Papist, but a friend and patron, as seeing no great harm in their superstition; No Atheist, but a scorner of the persons and doctrine of godly teachers? what dost thou but foam out thy own shame? If thou shouldest keep thyself never so pure, but partakest in other men's sins, thou art unclean. This reproveth Magistrates, who (though they themselves come to Church, yet) suffer others in time of divine worship to lie in streets, houses, fields, openly, etc. profaning thus the day of the Lord, which is to be kept holy to our God. Or if they be ordinary abettors of idle persons and gamesters by example. This brandeth Ministers openly pleading for durnkards and hateful blasphemers. This defileth masters, parents, husbands, that suffer their families to run into profaneness or riot. II. In all these touches go to the fountain opened. Zach. Use. 2. Go to Christ, wash and be clean. 13. 1. Every Jew had his water-pots to keep water for daily purification, Joh. 2. 6. but now the house of David and Jerusalem, that is, all the godly, have a fountain opened by the death of Christ. We must every day be washing and cleansing ourselves in that fountain, from all filthiness of flesh and Spirit. Sect. VI. II. The second means of purging legal uncleanness is oblation, or offering some atonement to the Lord, this directly Offering. Christ offered himself. leads us to Christ. For howsoever an unclean person must wash himself and his clothes, yet no Jew could make an atonement for himself: but this was common to all uncleannesses legal, the Priest must make an atonement for the unclean person. For all uncleanness in general, Leu. 16. 30. In special, for uncleanness in touchings. Numb. 19 4. In issues, Leu. 12. 8. and 15. 15. In leprosy, Leu. 14. 53. Noting by the way, that all that we can do, cannot make atonement Washing not sufficient without offering. for the least spot of sin. Let us wash ourselves as often as Naaman in Jordan; yea, let us take snow water to us, and wash our hands most clean; yet our own clothes will make us foul, and God will plunge us in the pit, if our Lord Jesus (the high Priest of the new Covenant) make not atonement for us. A fit note against all humane satisfaction and merits. The offering for the Legal uncleanness by touching, was done by the sacrifice of a red cow, and the sprinkling water 1. Red Cow. made of the ashes of that red Cow, prescribed by God to this purpose, Numbers, 19 called water of expiation. That all this ordinance typified Christ to the Jews, the Apostle expresleth, Heb. 9 13, 14. when from 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 Pro Christo aries, pro Christo agnus, pro Christo vitulus, pro Christ●hircus, totum Christus Aug. Difference. them that are unclean, sanctifieth as touching the purifying of the flesh: how much more shall the blood of Christ purge our conscience from dead works; wherein he not only compareth, but infinitely advanceth the truth above the type. For, 1. that was symbolical and figurative: this spiritual and substantial. 2. That was eternal and temporary: this internal and eternal. 3. That only a purifying of the flesh: this of the Spirit and conscience. 4. That cleansed from legal and bodily pollution: this from moral, called dead works. 1. Because they proceeded from death of sin. Dead wo●… why. 2. Because they lead to eternal death. For the explaining of this ordinance consider four 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 1. of the heard. 1. All the congregation, for not one in the congregation but needs a means of purging. 2. This means must be a Cow, not an Ox or Bull. The imbecility of the sex noteth the great humility of our Lord Jesus; who being the mighty Lion of the tribe of Judah, would so abase and weaken himself for our sakes. 3. They must take her from the heard: so our cleanser must be taken from among ourselves, being true and perfect man, taking our nature and our flesh, yea, our infirmities as the weak sex importeth, in all things save sin like unto us. II. The properties required in this Cow are four. 2. 1. She must be an heifer, in her youth and strength: Christ offers himself, and must be taken for a sacrifice in the flower of his strength, at three and thirty years. He offers his best gifts, and dies in his strength, and so his offering was more free and acceptable. And we also should offer up our youth, strength, best times and gifts to Jesus Christ, who offered himself in his best strength to death for us. 2. The Cow must be red: Signifying, 1. The truth of Christ's humane nature, being of the same red earth that the first Adam's body was. 2. The grievousness of sin which he was to undertake, and the scarlet stain of it. 3. The bitter and bloody passion of Christ, and his cruel death. The red skin of the Cow resembled the red garments of Christ all Isa. 1. 18. Isa. 63. 1. besprinkled: 1. With his own blood. 2. With the blood of his conquered enemies. 3. Presented unto his father, like the coat of Joseph, all stained with blood. 3. The Cow must be without spot or blemish: to signify the purity of our Lord Jesus, in whom was never any spot or stain of sin. Though he was contented to be counted a sinner, yet he was no sinner. And though he had sin on himself, he had none in himself: as the Cow was slain for sin, not being sinful. Christ was ruddy through his passion, yet most white and spotless by his most perfect and Cant. 5. 10. absolute righteousness. 4. She must be without yoke, on which never yoke came: Signifying, 1. That Christ (not necessarily, but) voluntarily took our nature, that he might free us from our yoke. 2. His absolute freedom from all the yoke of sin, farther than he voluntarily undertook the burden of it. 3. That he was never subject to the yoke of humane precepts and commandments, being the Lawgiver to prescribe Laws to all, not to receive Laws from any. 4. That none could compel him to suffer for sin, but his whole obedience active and passive was a freewill offering, he having power to lay down his life and to take it up again. 5. He was more free from the yoke than any red heifer could be. She indeed must be free in herself: He not only free in himself, but he must free all believers from the yoke; whom the son 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 slain: so was Christ delivered to be slain by the whole body of the Jews. 2. She must not be delivered to Aaron but to Eleazar 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 Jerusalem 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 meat, his blood our drink, 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 sanctify ours. 3. Action. Eleazar must take of the blood with his finger, and sprinkle towards the foreside of the Tabernacle of the assembly seven times, vers. 4. Signifying, 1. The purging of us by the blood of Christ sprinkled on the Conscience. 2. That Christ's death profits none to whom it is not specially applied: for the Cow's blood must be not shed only, but sprinkled. 3. That only 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 virtue and merit enough. 2. The perfection of justification. 3. The need of often application of Christ's death. 4. The duration of it to all ages. 4. Action. She must be burnt with Cedar wood, scarlet lace, and hyssop, all which must be cast into the fire with her, vers. 6. Signifying, 1. Three things in Christ. 1. The Cedar of uncorrupt life. 2. The scarlet of fervent love to mankind. 3. The hyssop of savoury obedience in all things to his father, all which were in all his sufferings, and fire of his passion sweetening it. 2. They noted three things arising from Christ's sufferings. 1. Immortality, signified by the Cedar, which is not subject to putrefaction. 2. The scarlet, the merit of his blood applied to justification. 3. The hyssop of mortification, healing our corruptions, a● hyssop hath a healing quality. All these three properly arise from the passion of Christ. 5. Action. A clean person must gather the ashes of the heifer, and lay them without the Camp in a clean place, vers. 9 Signifying. 1. The burial of Christ in a clean and new tomb wherein never man lay, a clean place never used before. 2. That the merit of Christ's death is ever laid before God in the highest and holiest heavens. 3. The Christians account of Christ's merit and passion, who layeth them up as his chief treasure in the clean place of a pure heart and conscience, an only fit closet to keep the mystery of faith in. IV. The use and end of these ashes was twofold, vers. 9 4. 1. They must be kept for the Congregation: Signifying, that there shall never want supply of grace and merit from the death of Christ to any believer that sees his need of them. 2. Of them was made a water of separation, thus: A clean person took of the ashes of the red Cow burnt, and put pure water into a vessel, and taking hyssop dipped it and sprinkled it upon the tent, the persons, and vessels, and upon the unclean person the third and seventh day, and so he (washing his clothes and flesh with water) was clean at even, ver. 18, 19 Signifying, 1. That the blood of Christ is the only water of separation for persons separate, to separate them from their uncleanness. The water made of the ashes of Christ's death and bloodshed, sprinkled upon the unclean, can only purge the conscience from dead works. 2. That this blood of Christ must be sprinkled with hyssop of faith and mortification. For hyssop hath a cleansing quality, and is put sometimes for that which only and properly cleanseth, purge me with hyssop, that is, with the blood Psal. 51. 7. of that eternal sacrifice, figured by that which is sprinkled with hyssop. 3. That this blood of Christ must be often applied; the third day, and the seventh day: The death and merit of Christ must be often meditated and applied to the heart. For it is a perpetual and eternal purging and sprinkling Note. 1. There is a way to cleanse every uncleanness. water in the Church, and we must have daily recourse unto it. I. That the Lord hath appointed means for cleansing all kind of impurity. 1. That his people and we might know, that by no infirmity and frailty we shall fall quite out of the grace of God. 2. That the Lord takes not the forfeit of all the 'scapes, and foul falls of his children, utterly to forsake them: seeing the Jew that was legally polluted seventy times seven times, was as often received in again as he was cleansed, according to the purification of the sanctuary. 3. That we should not despair, nor the weak Christian be quite dejected in the sense of the multitude of his frailties and foul touches, seeing the Gospel affords us the remedy and means to cleanse all moral uncleanness, no less certainly and fully, than the Law to the Jews, to purge their legal. II. As the Jew was no sooner defiled by touching a dead Note. 2. Have recourse to the means. man, or bone, or grave, or tent, or any thing about him, but he must presently repair to the means of legal cleansing. So every Christian defiled by the least touch of any dead work must have recourse to the remedy appointed in the Gospel. The Law appointed the water of the ashes of a red Cow; but the Gospel appoints the red blood of Jesus Christ, sprinkled and applied by faith (as by hyssop) upon the conscience. Consider, 1. The necessity: The person defiled not having Motives. this sprinkling upon him shall be cut off from Israel, vers. 13. So whosoever hath not the blood of Christ sprinkled upon his soul, shall be cut off from the number and inheritance of the Saints, Mar. 16. 16. he that believeth not shall be damned. 2. Every sin is a separation from God, who being a God of pure eyes cannot abide the filth of it; and therefore we had need continually to have this water of separation for the washing of our hearts daily, and often every day; because it is gathering some uncleanness every hour, yea, every moment. 3. An unclean creature or vessel could not be of any service to man, for he must not touch it till it be cleansed: So a sinner, so long as he is unclean and impenitent, cannot be of any good use, nor present any acceptable service to God. And therefore the Prophet. Isa. 〈◊〉. Wash you, and cleanse you, and then come. No man dare present any thing to a King with a foul hand: the Lord will accept no such present. 2 Cor. 6. 17, 18. touch no unclean thing, and I will receive you, and be a father unto you: Implying, that the Lord will not receive him that any way communicates with sin, if obstinate and impenitent. 4. Nothing else can recover our beauty and first estate of holiness and happiness but this laver. A cloth once soiled never recovers the beauty and whiteness but by washing. This laver only brings back a white and unspotted innocency. All the holy water in the Sea of Rome cannot wash one sin; for that hath no commandment, no institution, no promise. Besides all legal Ceremonies are dead, which in their life time could not cleanse by the mere deed done, as they Ex opere operato. say theirs doth. 5. How vain is it to see men and women curious and careful in washing their bodies and clothes, they will not suffer the least spot on them, but wash them weekly: and yet go on year by year in the soul defilements of sin, and never desire to be washed and rinsed in the water of separation; nay, nothing more troubles them than to be called to reformation: A cleanly man will have his clothes washed weekly, but his hands and face every day: A cleanly Christian will not be less careful of his heart. III. Seeing there was so much business in legal cleansing Note. 3. Be very careful to avoid spiritual uncleanness. of the least foulness; how careful were the Jews to avoid those foulness? and how much more should Christians be to avoid the moral? 1. In themselves. A good heart will be affected with the least touch of sin, as David to cut Saul's lappet, and to avoid the least appearance as well as evil itself. justus metuit non solum a peccato, sed & a contagione & labe peccati. Ambr. de institut. virg. 2. From others. For the Jew might be impured from others as well as by himself. We must not communicate in other men's sins, 1 Tim. 5. 22. The just man bewareth not only sin itself, but even the contagion and infection of sin. Watch thyself, as privy to thine own weakness, and thy adversaries subtlety and strength. Watch against other sins; as being beset with snares. Resolve with good Jacob, Gen. 49. 6. Into their secret my soul shall not come. This strict watching is counted commonly foolish preciseness, nicety, hateful purity: but God esteems it otherwise. It is an apparent loss of men's favour, preferments, and worldly helps: but he only finds the favour of God, and the happiness to see God. Sect. VII. The oblation for unclean issues, leading us to Christ is appointed, 2. Birds. Leu. 15. 14, 15. In this, 1. What fowls must be prepared for the offering; Two Turtles, or two young Pigeons; and so for the woman's, vers. 29. Of the clean kind of birds: signifying and resembling the purity of Christ's humane nature. Besides his innocency, simplicity, meekness, chastity, charity, fruitfulness; of all which virtues these Doves were express Emblems. 2. What was the use of these fowls. 1. They must bring them to the Priest: No man must offer his own sacrifices, but must present them to God by Christ the only high Priest. 2. They must bring them to the door of the Tabernacle; for public service must not be privately performed; and figured our entrance by Christ, the door. 3. One must be made a sin offering, the other a burnt offering. The sacrifices were types of that only sacrifice of the Son of God our Redeemer, performed upon the Altar of his Cross, for the expiating the sins and foul issues of the whole world. In them both. 1. What they were. 2. What were the ceremonies about them. 1. The sin offering was a sacrifice in which the whole beast or bird was not consumed with fire (as the burnt offering was) but slain for the expiation of sin: The use of which was to figure and seal up to the Jews the expiation of their sins in Christ. Now Christ is made manifest for the doing away of sin, by the slain sacrifice of himself, Heb. 9 26. and see vers. 28. The burnt offering was a sacrifice in which the whole beast or bird was consumed with fire offered up therein to God for a savour of rest; namely to appease and pacify God's wrath for some sin, or sins committed. Which signified, that Christ was to be a whole burnt offering, and to be wholly consumed in soul and body with the fire of his Father's wrath, that he might be a sweet smelling savour for us. He gave himself for us, a sacrifice and oblation for a sweet smelling savour. Neither did the believing Jews think Ephes. 5. 2. that God was appeased by any virtue in the burnt-offering, but through the eternal sacrifice of Christ shadowed therein. 2. What were the ceremonies about these fowls, for they all pointed at Christ. 1. For the sin offering of fowls, the ceremonies are appointed, Levit. 5. 8, 9 and they be three. 1. Rite. The Priest must wring the neck of the Dove asunder, but not pluck it clean off; and the same rite in the burnt-offering. The neck must be pinched with the nail of the Priest to let out the blood, but the head must not be plucked Leu. 1. 15. off from the body. Signifying. 1. That although Christ was to die, yet his divinity and humanity should not be severed. 2. That the death of this innocent Dove should not interrupt his headship of the Church. He was to be pinched to death; but his head should not be severed from his body and members, which is the Church. 3. That Christ should die indeed, but no bone of him must be broken, Joh. 19 36. Shadowed also in the Passover. 2. Rite. The Priest must sprinkle the blood of the sin offering upon the side of the Altar, vers. 9 and the like in the burnt offering, Chap. 1. 15. Signifying, that all the virtue and merit of Christ's blood for the purging of sin, was drawn from the Altar of his Deity. He must be God that must purchase the Church with his blood, Act. 20. 28. and 〈◊〉. Cor. 5. 19 God was in Christ. 3. Rite. All the rest of the blood must be poured out at the foot of the Altar: Signifying, not only the pouring out of the blood of Jesus Christ our true sin offering upon the Altar of the Cross, without which shedding of blood can be no remission of sins: but also the blood poured at the foot of the Altar, that is, those clots and drops of blood plentifully flowing from him in his agony before his passion, Luke. 22. 44. as he was going up to the Crosse. 2. For the Dove appointed for the burnt offering (besides the former rites) some other are appointed. 1. The Priest must pluck out the maw with his feathers, and Leu. 1. 16. cast them besides the Altar on the East side in the place of the ashes: For these were things unclean: and signified that Christ should bring no unclean thing to his suffering, but present a most spotless and holy oblation to the Lord; for else had it not been of sweet smell. 2. The Priest must divide and cleave the bird with his wings, but not asunder: signifying Christ, who seemed by his death to be burnt, extinct, and perished; for so he was in the esteem of his own disciples as they were going to Emaus: but yet he was not quite sundered, but rose again by his own power, and ever liveth sitting at his Father's right hand to make request for us. Yea, his own words might seem to imply a sundering, when he saith; Why hast thou forsaken me? but that the ingemination of his former words (my God, my God) doth strongly prove the contrary. 3. This bird must be throughly consumed to ashes, to make it a sweet savour to the Lord, Levit. 1. 17. signifying that never was any thing so grateful and acceptable to the Lord, as the whole burnt sacrifice of his Son; in which he smelled a savour of eternal rest. To which the Psalmist alludeth, Let him smell a savour of all thy oblations, and turn thy burnt offerings into ashes. Psal. 20. 3. 4. When all these rites were observed, the party that was unclean shall be clean, Levit. 12. 8. and Chap. 15. 13, 28. signifying, that a party justified by Christ's blood, and exercising true repentance, and the study of holiness and new life; is brought in again into the right and fellowship of God and his people, whatsoever his uncleanness formerly hath been. And thus hath the legal cleansing of this person brought us to the Evangelicall in Jesus Christ: I. Sundry grounds of consolation to the Church and Note. 1. Comfort to the godly. people of God. 1. As Christ seemed clean divided and sundered from his Father & from his Church, but was not: so his members often seem quite sundered from God and all comfort, but are not, 2. Cor. 4. 8 and Ch. 6. 9 A godly man may be in such a straight as David was, when thus he broke forth to Jonathan; As the Lord liveth, and as thy soul liveth, there is but one step between me and death. And yet when he can see no passage, God makes a passage forth. Hence may a Christian (with Paul) challenge all perils and dangers, and contemn them as too weak to separate us from Christ, Rom. 8. 39 yea, in all things we are not only conquerors, but more than conquerors. So was Christ in death, and from under the grave more than a conqueror. Let a Christian be slain, it hinders him not from being a conqueror; and what ever he may lose, he looseth not the love of God, who loveth him to the end, whom he once loveth; and therefore only the sound Christian is in a sure estate. If sorrow be for a night, joy will return in the morning; after darkness as sure to see light. As Jesus Christ keeps his headship, and death cannot sever him quite: so the members may be pinched (yet not quite off) but abide members still. 2. As the special providence of God watched his own son, that though he was in wicked hands that wanted no will, yet they were kept from breaking one bone of him: so doth the same providence watch over his members; that howsoever the wicked of the world pinch and press them, yet the promise is made to them, Psal. 34. 20. He keeps all their bones, not one of them is broken, that is, without the will of our heavenly Father, as Matth. 10. 29. Not an hair shall fall; for the same providence watcheth the head and members. This consideration is used by Christ to remove excessive fear of men. If thou see thine enemies increase as bees about thee, ready to strike and sting: Let thy ways please the Lord, he can 1. turn their hearts to peace as Esau's to Jacob when he purposed his death; and Laban's to Jacob when he intended evil entreaty towards him. 2. He can turn their counsel to folly, and bring it on their own heads, as in Haman & Architophel. 3. He can turn their evil to thy good & salvation, according to the saying of Joseph to his brethren, Ye intended evil against me, but God turned it to good as this day. 4. He can take them off at his pleasure, he hath a hook for Zenacherib; and Balaam shall not curse, though he would never so fain. 3. In that Christ brought no unclean thing to his sacrifice (figured in pulling out the maw and feathers, and casting them besides the Altar in the place of ashes) we have comfort in the offering of all our service and sacrifices of prayer, praises, alms, duties, all unclean in and from us: but presented in Christ's sacrifice, no uncleanness is in them. II. How careful the Lord is that his people preserve Note. 2. Affect purity of heart and life. Motives. pureness among them, that the holy God may walk amongst an holy people: And teacheth how careful we Christians should be to cleanse ourselves from all filthiness of the flesh & spirit, 2 Cor. 7. 1. And that we should be ever stopping up those unclean issues which disturb our chastity of body or mind, which these legal issues specially aim at. Oh this chastity of mind and body is a singular grace. For, 1. It stands with the will of God; 1 Thes. 4. 3, 4. This is the will of God, even your sanctification; and that every one possess his vessel in holiness and honour. 2. It stands with the nature of God, which is most holy Casta Deus mens est, casta vult ment vocari. and pure; God is a pure chaste Spirit, and will be prayed unto with a pure and chaste heart. How can foul fornicators and adulterers think that their prayers can, get into heaven, and themselves shut out? 3. By holiness and chastity of mind and body thou becommest a Temple of the holy Ghost, 1 Cor. 6. 19 Without which thou art no better than a swine-sty, fit for foul spirits and devils, that delight in uncleanness to harbour in. 4. It stands with the honour of the body; which 1. is for the Lord, that is, created for the glory of the maker. 2. The Lord is for the body, namely to redeem it, so as the body also is a part of God's purchase. 3. The Lord is the head, and the bodies are members of Christ. Oh what a great wickedness (as Joseph calls it, Gen. 39 9) to make it a member of an harlot? 5. Follow holiness and chastity; without which thou shalt never see God either in grace or in glory, Heb. 12. 24. What makes the harlot so sottish, so graceless in the midst of powerful means, but that their hearts are taken away, Host 4. 12. God's plague hath already seized upon them in great part, for they cannot see God in grace offering repentance, and therefore they shall never see him in glory. Now the best directions for stopping these running issues, are: I. Direction. Begin at the fountain; labour for inward Begin with the heart: why. purity first. For, 1. Whence issue these but from a wicked and impenitent heart? 2. God looks first at the cleanness of the heart, knowing that if he find that unclean, nothing is clean. 3. Morality and cleanliness make a man care for the cleanness of his face, but grace and religion make him look to the cleanness of his heart, Jer. 4. 14. Because he knows that no beauty of the face can allure a man so much, as the cleanness of heart allureth. 4. Get grace into thy heart, and it cannot choose but send out, as Christ saith, According to that which is within. According to the abundance of the heart the mouth will speak, the eye will look, the hand will work, the foot will walk. Get thy heart purged and washed, and it is impossible that thy life should be foul. 5. In vain do men struggle and strive to cast off some waste boughs of sinful actions, if they seek not to strike up the root. Thou wouldst avoid oaths and lies in thy tongue, but shall never do it while thou hast a swearing and lying heart. Thou wouldst avoid fornication and adultery in the act, in the eye, in the speech, but never shalt thou stop this issue, if thou hast an adulterous heart: And so in other sins. Quest. How may I cleanse my heart? How the heart may be cleansed. Answ. Cleanness of the heart is in two things. 1. Justification by the blood of Christ imputed and applied, Joh. 15. 8, 10. 2. Sanctification by the Spirit, which stands in two things. 1. In parting with our filthiness, as evil thoughts, pride, hypocrisy, stubbornness, malice: in a mortification of all inward lusts. 2. In attaining a new estate in all the inward faculties, a planting and cherishing of all graces. Thus (as our Saviour saith) he that is washed is all clean. II. Direction. From the foundation come to the streams. Proceed in cleansing the life. If the heart at any time be inflamed with the fire of concupiscence, and begin to boil over, stay the issue with all expedition. Quest. How? Answ. 1. Covenant with all thy parts that none of them shall fulfil the lusts of the flesh. Specially, covenant with thine eye, as Job. with thy tongue not to name any filthiness, as it becometh Saints, Eph. 5. 3. With thy hand not to execute any inordinate desires. 2. Threaten thy members; that thou wilt pluck out thine eye, cut off thy hand and foot rather than by them offend God and thy conscience. If this will not serve, beat down thy rebellious members (as Paul) with labour. 3. Direction. Avoid occasions of defilements by the Avoid occasions of defilement. unclean issues of others, so did the Jews. As, 1. Come not near unclean persons, 2 Cor. 6. 17. Avoid swearers, drunkards, gamesters, wantoness, Proverb. 4. 14. 2. Avoid the seat they sit on; A place of shorter rest, Psal. 1. 1. Blessed is he that sits not in the seat of wicked men; Leu. 15. 6. 3. Shun the bed they lie on, Leu. 15. 5. A place of longer rest with them; as one delighting in their fellowship, and tumbling with them in filthiness. 4. Beware of their spittle, v. 8. words are cast out of the mouth Ut saliva ●re excutitur, sic serme. spittle. Neither assent to their speeches and persuasions, (which are still against God) nor be dismayed from good things by their threats and reproaches. This filthy froth and spittle daily pollutes many that are careless to avoid it. Object. Alas it is impossible then to avoid unclean issues. I cannot but daily and hourly touch some filthiness, unless I run out of the world, and from myself. Sol. 1. Therefore as the woman having the bloody issue, thrust in daily to touch the hem of Christ's garment, Mar. 5. that his blood may heal thy bloody issues. 2. As seeing need of daily mercy, to true watch join prayer, as Hezekiah, 2 Chron. 30. 18, 19, 20. The good Lord be merciful to him that is sanctified, although net according to the purification of the Sanctuary: And the Lord heard him. So will he thee, where he finds a true endeavour after cleanness. Sect. VIII. Now follows the oblation for the uncleanness of leprosy. 3. Leper two ways cleansed. The cleansing of the Leper is in Leu. 14. where we read of two sorts of oblations prescribed. 1. For the cleansing of him that he might come into the tent. 2. After his cleansing and coming into the tent, he must offer three Lambs, one for a trespass offering, one for a sin offering, another for a burnt offering, with a number of ceremonies about the Lambs, all leading to Christ. But in this place we are only to speak of the former, concerning his cleansing, Leu. 14. from ver. 2. to 8. Where 1. The Leper to be cleansed must be brought to the Priest. For he only must discern and pronounce of it, whether it be cured or unclean: signifying, that the sinner that desires to be cleansed, must hasten to Jesus Christ the only high Priest of the new Testament: who only is able to cleanse and heal our leprosy of sin, and herein is far beyond all those types. The Priest could discern of bodily leprosy, and pronounce them clean if they were so, but he could not make them clean if they were not. But Jesus Christ can properly forgive sin, the soul's leprosy, being the healing God, and only Physician of souls. 2. The Priest must go out of the camp unto him to consider him: to signify, how Jesus Christ finds us when he first comes unto us, namely such as (having the most loathsome leprosy running upon us) have no right to the communion of Saints, nor to any of the privileges or God's people, but outcasts and aliens from God, from the faith, and from the commonwealth of Israel, Ephes. 2. 12. 3. The Priest must first see him healed, and then proceed to the exact cleansing, vers. 3. signifying, a twofold action of Jesus Christ in the curing of the leprosy of sin. For, 1. He must heal the sinner by the grace of justification and sound conversion: but this is not all, for there remains a great deal to do before we can be sound cleansed. And therefore 2. he must bestow on us his spirit, to work in us a daily growth and proceeding in sanctification, before we can be pronounced clean. 4. The Priest must prepare 1. two little live birds of the clean kind, vers. 4. 1. two birds, to note the twofold nature of Jesus Christ, his deity and humanity. 2. Two little birds, to note the humility and mean esteem of our Lord and Saviour Christ. 3. Two clean birds, to note the unspotted and surpassing purity of both his natures. 4. Two live birds, one to die and the other to live, to note that Christ had one nature to die in, another not subject to death; As also the twofold estate of our Lord Jesus, his suffering and dying estate, and his glorious & exalted estate. 2. He must prepare Cedar wood, scarlet, and hyssop: noting, (as we have heard) the excellent graces that Christ brings to his oblation, both in regard of himself, his Church, and his Father: And signifying, that Christ and his graces are inseparable: And teacheth, that no man can think to be cleansed by the blood of Christ, that is careless to receive his graces; which thou must as eagerly desire as himself. 5. The use of these materials of cleansing, concern, 1. the dying bird. 2. The living bird. 3. The party to be cleansed. First concerning the dying bird. 1. One of the birds must be slain: pointing at the death of Christ, without which is no purging or cleansing of sin, Heb. 9 22. But one bird only died: so Christ was put to death concerning the flesh. 1 Pet. 3. 18. 2. It must be slain over running water, that the blood might fall into the water. The blood falling into the water signified: 1. That a fountain of grace by the death of Christ is opened both for justification and sanctification. For water and blood here meet, shadowing the streams of water and blood issuing from the side of Christ in his passion, 1 Joh. 5. 6. 2. The bird slain over running water signified the innocency of the death of Christ, for though he must die, yet his blood is in pure streams, as running water is. 3. That this water must be running water, not standing; signifying, that there is a continual cock and conduit of grace overflowing from this fountain, ever running and issuing from Christ to the refreshing of thirsty and weary souls believing in his name. 4. By the falling of the blood into running water might also be signified, that the death of Christ should run into the Ministry of the Gospel, as the waters from under the Sanctuary every way. As Christ spoke of Mary's fact preparing him to his death: so much more of his death itself, what he hath done and suffered shall be every where preached to the world's end. 3. This water must be in an earthen vessel. Not only to signify that Christ must sweat and pour forth in his death, water and blood according to his humane nature, (which for the time of his abasement was a frail and brittle vessel, subject to infirmities and contempt, and in all things like unto ours only sin excepted) but also that this blessed treasury of the Church should be retained and held in earthen vessels, that is, the faithful Ministers of Christ; how contemptible so ever they are in the world, yet these shall carry and disperse these blessed mysteries unto men, as 2 Cor. 4. 7. Secondly, concerning the live Sparrow. The general signification of it was Christ now alive raised from the dead, who can die no more, but ever liveth, and sitteth at the right hand of God, and that by the power of his divinity. And 1. This Sparrow must be used also to the cleansing of the Leper. For neither the humanity of Christ without his deity, nor his deity without his humanity can cleanse or justify the sinner. Neither the life of Christ without his death, nor his death without his life can avail us to righteousness. Act. 20. 28. God shed his blood to purchase the Church to himself. 2. The Priest must dip the live bird, and the Cedar, and scarlet lace, and hyssop in the blood of the Sparrow slain and pure water, vers. 6. Signifying, 1. That the deity of Christ (which is impassable in itself) can yield us no comfort alone, had it not been joined to an humanity subject to passion, which is plainly meant by dipping the live bird in the blood of the slain. For therefore the son of God must take our nature to better our nature, and take our flesh, that by death he might destroy him that had the power of death. Heb. 2. 14. 2. The scarlet, cedar and hyssop must be dipped also, to show, that all the graces we receive from him must be dipped in his blood, by which alone we have both access unto grace, and acceptation into grace. For by the dipping and union of this live bird and slain, we come into the grace and favour of God, being united first to his humanity, then to his divinity, and so are knit to his whole person, and by him we come to the father. 3. The Priest must let the live bird go into the broad field, vers. 7. Signifying, 1. Christ's escape and deliverance from death, and the power of the grave. 2. His exaltation after he was once consecrated, his ascending on high, and being made higher than the heavens, Heb. 7. 26. 3. The publication and manifestation of righteousness purchased by the death of Christ, in the broad and open field of the Church, and this in the daily ministry of the Gospel. Thirdly, concerning the party to whom this cure must be applied. The Priest must sprinkle on him that is to be cleansed this blood seven times. Signifying, 1. That only Christ Jesus doth sprinkle his blood on penitent souls, from whom only they must expect pardon and purging from sins. 2. That Christ's blood must be particularly applied to every believer, to every thing that is to be cleansed: partly by God's imputation of Christ and his merits to the penitent sinner: Partly by his Ministers in the publishing and special applying the particular promises to every soul that is weary. 3. Seven times sprinkling noteth, 1. Perfect justification by the blood of Christ, the number of seven times, perfect sprinkling; he is able perfectly to save, Heb. 7. 23. all that come unto him, and needeth no other seeking of other merits to satisfy or justify. 2. To put the unclean person in mind how hardly he parts from his foulness: and us, that it is no easy thing to be rid of sin. 3. How weak and imperfectly ourselves apply the blood of Christ, that have need of so many sprinklings: to humble us for our weakness of faith, and slow progress in sanctification. Sect. IX. I. All these ordinances and ceremonies in discerning Use. 1. No easy matter to be rid of sin. and curing this disease, in general teach us two things. I. That it is no small business to be rid of the leprosy of the soul, and the infection of sin; which was but shadowed in that, as that was occasioned by this. For whence is bodily leprosy, but from leprosy of the soul? Or what is it that strikes the body with such contagious sickness, but the infection and sickness of the soul? As in Gehezi, Miriam, Uzziah; Whose bodies were so foully infected and deformed by the leprosy of the soul, and corruption of heart. And who sees not how the Lord would lead them and us to take special notice hereby of the souls leprosy by sin, in that he committeth the knowledge and discerning of this disease of leprosy to the Priests, sending them to the Physicians of their souls, and not to the Physicians of their bodies, whom one would think it more specially and properly concerned? This should admonish us all, that if there be so much ado to get clean bodies, clean faces, clean skins; how great our care and business should be to get clean souls, the soil of which cleaves not to the skin only, but sticks closer to us than our skin or bones; and yet we think every slight sigh, or Lord have mercy, or three words at our death sufficient to rid us of our sins, and soul's leprosy. II. How careful the Lord is to sever the clean from the unclean Separate between the precious & the vile, for fear of general infection. Teaching, 1. The Magistrate, that as the Lord puts difference between him that sweareth, and him that feareth an oath: so should they to encourage and countenance the clean person, that is, the godly and faithful. David set his eyes on the godly in the land, not to malign or wrong them, but to cherish their persons, and help up religion and the fear of God in them: As also to discountenance and terrify the foul blasphemer, the drunkard, Sabbath breaker, idle persons and gamesters, that thrust themselves out of their calling all the week long. But if a man by his course shuffle clean and unclean together, nay run with the unclean, & countenance gamesters, swearers, bibbers, how doth he execute the judgements of God? 2. A good Minister than stands in the counsel of God, when he severs the precious from the vile, Jer. 15. 19 The Priest in the Law must pronounce him clean that is so indeed. He durst not pronounce a foul person to be clean, nor a clean person foul. Then how dares a man that stands to judge between the Lord and his people, scandalise or scorn such as endeavour most to be clean? How comes it that we do not hear drunkards, adulterers, thiefs, swearers, blasphemers, so rated and disgraced as them? Or how dare men sell praises of religion to foul Atheists, swearers, haters and despisers of goodness, (as if men should gild rotten posts, or wash dead bricks) making them at their death seem as white as lawn, who all their life were white as Lepers? Well, let not the despised members of Christ be discouraged; we know that the judgement of Christ shall pass righteously between the clean and unclean. If thy heart be upright, let all men cast the foul brand of an hypocrite on thee, Jesus Christ shall pronounce thee clean. 3. Every good man must and will be glad of this separation, rejoice in that arbitrement that differenceth clean and unclean, as most savoury. Wicked men can abide nothing less than this shedding and differencing of men. Whence are so many tumults? Oh you are more holy than all other, you are the pure ones, you are all clean, etc. but because they have learned a trick to deceive themselves, and to hide their foulness (as they think) by crowding all into one confusion. Now is that doctrine only intolerable that fetcheth them out of their holes, and casts them out among their unclean fellows, for whose company they be a great deal fitter, than for the society of Saints and believers. II. Note in special. 1. In that the Leper must be Use. 2. Christ discerns the leprosy of sin sent to the Priest to have his leprosy discerned: we see that our Lord Jesus (who was typified by the high Priest) can discern our leprosy. Thou mayst hide thy sin from man, but thou canst not deceive him, no idle excuse or fig-leaf can cover thee. If he see thee an adulterer, a swearer, an unjust person, a covetous or proud person if he see thee an enemy, a profane person; he will judge thee a Leper. Thou canst not sin (though never so secretly) but thou art sure to be discerned and tried, by him whose eyes are as a flame of fire. And if he judge thee a Leper he will pronounce thee a Leper, and thou canst not appeal from, but must stand to his judgement. What if a man applaud and commend thee for an honest man, a good neighbour, a just man, if He judge thee a Leper? What had it been better, if all the congregation had taken part with a Leper, if the Priest pronounced him unclean? And if he pronounce thee unclean, he will shut thee out of the camp, out of the society of God and his Saints, till thou be'st seasonably cleansed. Men may fail in their censures, and shut out the clean for unclean (as Joh. 9 34. the Jews did the man that was born blind) and hold in the unclean for base respects: but Jesus Christ he shuts him out unpartially, whom he pronounceth a leper. II. Then was the leper healed, when in the judgement of 2. Only they are cleansed from sin, whom Christ accounts so to be. the Priest he was so; and then the Priest must pronounce him so. The Priest could not make him clean but pronounce him clean: Even so, thou art then cleansed from thy sin, when in the judgement of Christ (our high Priest) thou art so; who not only can pronounce thee clean, but make thee so. Quest. But how may I know that Christ accounts me clean? Answ. When his word by the mouth of his servant pronounceth thee clean, he accounts thee so. Whatsoever ye bind or lose in earth, shall be bound or loosed in heaven, Mat. 16. 19 with Joh. 20. 23. Christ only properly pardons sin, and remits it, 1. By merit. 2. By efficacy of conferring; and no Minister can thus remit sin: But every Minister must pronounce & declare pardon to penitent sinners; and when he doth this in Christ's Name, Christ from heaven pronounceth the leper to be clean. Ob. But there may be error in the Priest's sentence, and the Ministers judgement is not infallible. Sol. The sentence of the Priest was infallible, if he kept him to the rules of inquisition: And the Minister pronouncing pardon upon penitent sinners cannot be deceived; though thou mayest deceive thyself in applying promises and grants of pardon not belonging unto thee. Question, What are the rules of inquisition or direction. Marks of one cleansed from sin. A. 1. If by rubbing the place he see it grow red the leprosy is in the way of cure; if it be not red by rubbing, it is incurable: So if the sinner be ashamed and blush at his sin, if godly abashment hath begun his repentance, it is a good sign of cure. 2. If the spot pricked with a needle, there come forth blood, it is in the way of cure: So sinners pricked with the needle of the Law, if they have sense of pain which makes them cry out of themselves, and see the need of Christ, it is a good sign. Men pricked now adays, stir up their blood against the Physician; but such are far from cure. 3. A leper was healed when his leprosy was stayed, and went no further: So he is to be pronounced clean, who truly turns to God; sin hath lost dominion in him; sin grows less and less; the stir of corruptions are abated; he cannot do as he hath done, or would do; nor forget that he was cured. 4. When the conscience is bathed in that fountain in which water and blood have met, then is the leper clean. When by the merit of Christ the sinner is fully justified, and by the Spirit of Christ he is in part sanctified, and riseth up towards full sanctification; then is he truly pronounced clean. Object. Alas! I am then unclean still; I find much foulness and folly present with me. Sol. 1. The leper and sinner may be truly cleansed, never fully in this life; for every day will make him foul even after true repentance: but we must daily renew our repentance for daily cleansing. 2. Remember, that the leper must shave his hair again and again, but he leaves the roots behind; yet he was pronounced clean, though the hair was still growing, and for all the roots. 3. The running water in the basin for the cure of the leper, signified a continual flowing of a fountain of grace from Christ to the heart of the sinner, for his continual washing. III. What every man must do in sense of his spiritual 3. leprosy. Something is to be done before the cure: something after. I. Before the cure. 1. As the leper discerning his own 1. What is to be done before this cure. misery, esteemed him an happy man that was clean: So thou seeing this disease, must judge thyself most unhappy and miserable of all men, as Paul, Rom. 7. and never think thyself happy till thou hast got a cure, Psal. 32. 1. Every leper cried out, I am unclean: the same must be thy complaint and cry. 2. Get thee to the Priest: Go to Christ in humility, as that leper (Matth. 8. 2.) Lord if thou wilt, thou canst make me clean; and the least touch of Christ shall make thee clean, vers. 3. 3. Naaman, being struck with leprosy, must wash and be clean: So must thou bewail and lament thy estate; wash thyself in the salt sea of tears, that God may wash thee with the sea of mercy. Especially in greater sins (as in a deeper leprosy) take up deeper humiliation and repentance; as David washed his couch with tears. II. After the cure. 1. If God have healed thy leprosy, 2. And what afterwards. be thou thankful; so Naaman, 2 King. 5. 15. Not as the nine lepers of whom none returned back to give thanks. Would to God one of ten were as thankful as we ought for Luke 17. so great a cure. 2. Bring thy gift to the Lord for the curing, for so the lepers were enjoined: that is, pay thy vows; offer up thyself and all thy obedience, an acceptable sacrifice to God, Rom. 12. 1. Resign unto God; present all thy sacrifices by the high Priest Jesus Christ, in whom alone thou canst find acceptance. Objection, Alas, I have nothing worthy giving unto God. Sol. 1. Thou canst give no less than true endeavours of obedience; and then, be they never so weak, he that accepts the will for the deed, will accept them. 2. God prescribed a smaller offering for the poor than for the rich; the poor man must provide a sacrifice according to the labour of his hands: To comfort the weak Christian, who offering according to his ability, is respected according to that he hath, not according to that he hath not. 3. The third thing after the cure, is, to avoid the company of lepers, 1 Cor. 5. 11. If a man be an incorrigible sinner, let him be to thee as an heathen or Publican, Matth. 18. 17. A good lesson for the Masters of families to cast out leprous persons from the rest. It is incredible what mischief one swearer, one drunkard, one wanton, one profane beast may do in an house. We have not more usually seen an whole house infected, and poisoned up by one plaguy person, than whole houses corrupted by some one lewd person; which suffered (as one swine in a garden) roots up all that is good. So much of holy persons: Now follow holy things. CHAP. XVII. Holy things, types of Christ. HAving now entreated at large of such holy persons as we have seen express types of Christ, The second general head ensueth, which is to speak of holy things. All which in the old Testament, and Jewish policy did especially aim at, and point out Christ after a far clearer manner than did the former. And therefore for the confirming of our faith in the new Covenant, we must go on to show the correspondence and agreement of the Scriptures in both Testaments: and that Christ is the same in both; and the faith of believers the same in substance, only differing in the manner of exhibition and publication. A man that superficially looks over the books of Moses, and sees so great an heap of ceremonies and ordinances, would wonder what the Lord meant to enjoin so many, and (as reason would judge) so needless institutions to his own people; of which they can make nothing by cursory, scarce by considerate reading. and hence (whereas the Jews were so superstitiously observant of the books of Moses, as that they had at their fingers ends a great number, not of the precepts only, but of the letters and pricks of every book and chapter:) Christians (unless it be in point of history) almost reject the books of Moses; not for their credit and truth, but for their utility and use, as not touching them. But to him that readeth and considereth will appear: 1. How truly our Saviour affirmeth (Joh. 5. 46.) that Use of legal ceremonies. Moses wrote of him: partly by promises and prophecies, and partly describing him in figures and shadows; so as, had the Jews believed Moses, they had also believed in him: but rejecting Moses (not in the general: for generally they believed him, and magnified him as their greatest Prophet: but) in the special prophecies and promises concerning the individual person of Christ; therefore they could not believe in Jesus Christ. 2. How aptly and wisely the most wise God did accommodate himself to this people, in loading them with so many burdensome ceremonial constitutions, and yet not one of them in vain. For, 1. Consider the nature of the people; it was rude Fitness to the jews nature. and dull, and needed corporal and external elements and rudiments to help them. Besides it was not only naturally superstitious, and addicted to idolatry: but had lived some Centuries of years in Egypt, and was infected with Egyptian rites. And further, they were now to go into the land of the Canaanites, and were in danger to learn their fashions, Deut. 4. 16. And therefore the Lord would prescribe to their whole life (both in sacred and civil things) abundance of Ceremonies; whereby their senses should be exercised, their faith excited, their obedience preserved, and themselves restrained from devising on their own heads, or appointing to themselves any other worship or form of service, than that of the Lords own prescribing, which should find them work enough, and take up their minds sufficiently. 2. If we look on the many kinds of rites, and ordinances, and compare them with the many ends which the Lo●d had in ordaining them, we shall conclude none of them were idle or superfluous. For, 1. God would have the glory of Christ's Kingdom Ends of ordaining them. shadowed, and his own religion gloriously propounded, and reverently received, not exposed to any contempt; and therefore appoints the erection and sanctification of a stately Tabernacle with all the costly vessels, and holy persons garments. 2. He would train up that people in piety, and stir up in their hearts an earnest sense of sin, and hunger after mercy: and this he will do by appointing so many kinds of sacrifices, and rites about them. 3. He would frame them to purity and sanctimony of heart and life, and will help them hereto by the many lavers, purifications, cleansings, and sanctifications, of which we have heard in part. 4. He would nourish natural love among his people; and for this end appoints many feasts, meat and drink offerings, and many solemnities to appear and rejoice before God. 5. He would have them testify their thankfulness for his great bounty, and acknowledge themselves homagers as was fit. And therefore ordains a number of oblations, first fruits, tithes, vows, firstborn, and many more institutions to testify their gratitude. 6. Many of God's great works must be held in their eyes, and must not be suffered to slip out of memory. And for this purpose served many of those institutions; As Deut. 6. 20. when thy son shall ask thee in time to come, etc. For this end the Passeover must be yearly celebrated, Exod. 12. 14. and Chap. 13. 14. So also the feast of Tabernacles, Leu. 23. 42, 43. 7 The Lord so ordered, as the Jews could not cast their eyes any way within doors or without, but some shadow or other should meet them, and preach unto them either Christ or some grace by Christ, or some duty unto Christ. In the fields they had first fruits, first borne of cattle: In their houses the lintels must have the Law written: In their body's Circumcision was a teacher: on their clothes, fringes: If at their tables, choice of meats: If on their children, the first borne a type of Christ. So for times, places, and the rest. But that we may propound to ourselves some good order Substantial things pointing at Christ and familiar method, in which we must bond our discourse: We must know that all the holy things in the old Testament pointing at Christ, were: 1. Substantial. 2. Circumstantial. Substantial, are such as concern the parts and substance of God's worship. Circumstantial, are such as concern some inferior things about that worship. The former may be referred to two heads. 1. Sacraments. Sacraments and Sacrifices. Differences. 2. Sacrifices. The difference: In Sacraments we see God giving us all good things in Jesus Christ. In Sacrifices we present all our duty to God by Jesus Christ. Now for the Sacraments of the old and new Testament in general, we must in one word know, that they are outward signs, seals, and confirmations of God's word and promise of grace. For the Lord knowing and tendering What Sacraments are in general. the weakness of man would inform him of his good will and pleasure two ways. 1. He would speak to his mind and understanding by his word and promise. 2. To his outward senses by external signs and Sacraments, Word and Sacraments go together. called by some of the Fathers, visible words. He is not contented by his word to declare his will, but also by Sacraments to witness and sign that word, for our more full instruction. If before the fall he covenanteth (by his word) life upon condition of works, he addeth a twofold sign to the senses of Adam, the tree of life, and the tree of knowledge. If after the fall he give a promise of the blessed seed Gen. 3. 15. he enjoineth to Adam outward sacrifices and signs of that his Word. If to ancient believers before Christ he promise deliverance from sin, death, and hell, on condition of faith in the Messiah to come, he sealeth up this promise by two standing Sacraments: Circumcision, and the Passeover. If to believers of the new Testament he accomplish in his Son all those ancient promises, and now preach salvation to all that believe in the name of Christ crucified, dead, buried, raised, ascended, and sitting at the right hand of his Father, as Joh. 3. 16. This promise he confirmeth with two Sacraments, Baptism, and the Lords Supper, as special seals of his grace. Thus is the Lord still like himself in all ages, and provideth fully for our direction and consolation, for our strength and assurance in the Covenant of grace and salvation. But to come nearer to our purpose. The Sacraments of the old Testament were either before the fall, or after. Of the Sacraments in Paradise before the fall; we are not to speak, as the tree of knowledge and the tree of life: Because 1. They sealed the Covenant of works, not the Covenant of grace. 2. They concerned the first Adam without any respect or reference to the second Adam: There was no need of Christ, and consequently no type of him. We are only to speak of Jewish Sacraments, types of Jesus Christ, and so reject them which never aimed at Christ, but were before any distinction of Jew or Gentile. These Jewish Sacraments were either 1. Ordinary or standing. 2. Extraordinary Sacraments ordinary & extraordinary. and occasional. Ordinary were 1. Circumcision. 2. Passeover. Circumcision was the the Sacrament of entrance and receiving the Jew into God's Covenant. The Passeover was a Sacrament of continuance and growth in that Covenant. Extraordinary, which were in some resemblance both to them, and the two Sacraments of the new Testament. 1. To Circumcision and Baptism answered the Sacraments of the Cloud and red the Sea. 2. To the Passeover Antitypes. of the Lords Supper answered Mannah from heaven and water out of the Rock. Of these we must (by God's assistance) speak in order, not what we might, for that were endless, but what we must necessarily, so far as they preach Christ unto us, or may set us nearer unto him. CHAP. XVIII. Circumcision, a Type. Herein 1. What it is. 2. How it figures Christ. 3. Observations. 1. CIrcumcision was a sacred rite ordained by God; Definition of Circumcision expounded in parts. wherein, by cutting off the foreskins of all the males of the Jews in the eighth day, the Covenant of God, made to Abraham, was sealed up to him and all his posterity. 1. A sacred rite ordained by God: God is the Author. For, 1. He only that can promise and give the grace, can seal the Covenant. 2. Abraham received it of God, Rom. 4. 11. therefore God gave it. 3. The institution is in Gen. 17. Where is the word of institution, 1. In commanding, 1. Mandato. 2. Promisso. 2. In promising. 2. The subject of Circumcision were all the males of Israel descending of Abraham. For these must be destinguished from all families of the earth, Gen. 17. 4. Neither may we think that women were excluded out of the Covenant of Grace, for they were comprehended under the Circumcision of males. And God spared the weaker sex; becaese it was enough to bring them within the number of Abraham's posterity, to be born of the males circumcised. Besides, as the males carry a special type and resemblance of Christ (as 1 Cor. 11. 3.) in order to the female: so was it fit they should have the thing and ceremony of Circumcision, and the female only the virtue and efficacy, Junius. 3. The part must be the part generative. Gen. 17. 13. My Covenant shall be in your flesh; and vers. 11. Circumcise the foreskin of your flesh. The very place shows that Circumcision aimed to remedy the corruption and uncleanness of man's nature, whereof it admonished Abraham and his posterity. For neither Abraham nor any of his were chosen into the Covenant, because they were cleaner or holier than other; but that they might be holier. God's election is free, who makes choice of them that need Circumcision as well as any other. 4. The time, the eighth day: Because 1. The Lord had a merciful respect to the tenderness of infants. 2. Not to distinguish, but that those infants also were within the Covenant that died within that time. 3. Because whatsoever was born of man or beast was Legally impure, and in their blood till the eighth day, and therefore no beast must be offered to the Lord till the eighth day, Ex. 23. 19 and ch. 34. 26. No nor men of other nations, servants or other must be circumcised but upon the eighth day from their coming in. 4. This precise observation of the eighth day was not without a mystery, either pointing to the resurrection of Christ on the eighth day, or leading beyond the week of this present life (in which we cannot be perfectly circumcised) unto that eighth day in the life to come, when all our corruption shall be cut away, and perfectly and at once abolished. 5. The end of Circumcision was to seal up God's Covenant made with Abraham. This Covenant had three clauses. 1. Of the multiplying of his seed in Christ. 2. Of the inheritance of the land of Canaan, being a type of Heaven. 3. Of the blessed seed, the Messiah, that was to come of him typified in Isaac, and so was Circumcision a seal of the righteousness of Faith, Rom. 4. 11. II. Circumcision figures Christ. Circumcision a figure of Christ. I. As it was a Jewish Sacrament, wherein Christ shined out clearly; who was and is the substance of all Sacraments both Jewish and Christian; for Christ is the substance of the whole Covenant, and all the seals of it. In this sense the Apostle calls it a seal of the Righteousness of faith. Rom. 4. 11. How a seal of righteousness. Namely, 1. A seal of secrecy, that locked up the Covenant only to that people. 2. A witnessing seal, whereby (as by a visible, perpetual, and sensible sign in their flesh, which they could never lay off) the Lord would still hold in their senses, his own promise of grace made unto them in the promised Messiah, and their promise of obedience made back again unto God to become his people. Which promise of theirs, howsoever they were to endeavour in; yet could it not be fully performed for them but in the promised seed, in whom their imperfect obedience and endeavours were to be covered & accepted. And thus is every Sacrament a sign. 1. Of grace. 2. As every Sacrament is likewise. Of duty, and a religious sign binding God to man, and man to God. 3. A strengthening and confirming seal by which the Lord pleased to ratify the promise of grace, and seal up to them the inward and invisible circumcision of the heart; called the Circumcision of Christ, Col. 2. 11. Because he only by his spirit can work it, Deut 30. 6. II. Circumcision figures Christ, as it was a sign. 1. Memorative of the Covenant of God made with Abraham and his seed, Gen. 17. 11. which merciful Covenant was founded in Christ Jesus, out of whom God never contracts Covenant with any man. He only slays hatred, and makes God and man to walk together as friends. 2. Figurative, or representative; foreshowing, 1. That the Messiah should be born of Abraham's seed, 3. Things foreshowed. Rom. 15. 8. and not of the uncircumcised nations, who being to be a Minister of the Circumcision, was also to receive Circumcision himself, which was shadowed in all their Circumcisions. 2. In their shedding of blood by Circumcision, was represented to their eyes the shedding of Christ's blood; not only in the first fruits of his bloodshed in his Circumcision (which was a part of his humiliation, and a parcel of the price paid for our sins) but also the full pouring out of all his blood in Sacrifice upon the Cross, wherein the Circumcision of Christ was fully accomplished. 3. Was shadowed their duty also; that having shed the first fruits of their blood in Circumcision in obedience to God, they should be ready to shed all their blood for him whom they expected to shed all his blood for them. 3. A distinguishing sign of the Jews from all other people who were without God, without Christ; and they only a chosen seed, in that blessed seed in whom all their prerogatives were conferred and established. 4. A demonstrative sign, 1. Of the natural sin and Demōstrats wound and cure. disease of man; and therefore it was placed in the generative part, to admonish Abraham and his posterity of their uncleanness; for things clean need no Circumcision nor ablution. Abraham and his seed must be led out of themselves. 2. To demonstrate the cure and remedy by the Messiah to come, cleansing our natures two ways. 1. By bearing upon himself the imputation of our impurities. How Christ cures us. 2. By healing them in us, partly by his merit and bloody death bestowing a perfect righteousness upon us; partly by his Spirit daily sanctifying and circumcising our hearts: thus hath this Sacrament preached Christ unto us. Now the observations to make it useful. 1. Take notice of our own estate to humble us, both in Use. 1. Be humbled for natural corruption. state of nature, and in state of grace. 1. In our nature, we are all sprung out of a corrupted seed; which although we would forget, yet the Lord in this Sacrament took care that his people should carry upon their bodies the sign of sin and death, seizing upon their whole nature. In place of which comes our Baptism presently after our birth; showing, that a man in his very first frame is filthily polluted, and goeth astray even from the womb. Psal. 58. 3. Whence also it is called, Original sin. 1. Because it hath been from the beginning of the world. 2. Because it is the original and beginner of all sin in us; it is the first of all our sins. 3. From our beginning, even from our conception. Psal. 51. I was conceived in iniquity; and we from it called the childerens of wrath, that is, laid under wrath even from our childhood, Eph. 2. 3. 2. After grace received see the weakness of our faith. And for imperfections of grace. Abraham the father of the faithful, needed this pledge and seal to support his weak and shaking faith. Who can say, my faith is strong enough, which is ever imperfect in the best, who know but in part, and believe but in part? Why else did the Lord appoint the use of Sacraments to the strongest believers, and that all their life long; but to put them in mind of the weakness of their faith, which needeth such continual props and supports? Neither is it marvel that men are so heavy to the reverend receiving of the Sacrament, because they see no want, no need, no benefit of faith; they feel not the weakness of faith, which would breed desire of strength, and drive them to the diligent use of the means. II. If Christ be the truth of Circumcision, than every Use. 2. Be circumcised spiritually. Christian in the new Testament must be circumcised as necessarily as the Jews in the old. And though the ceremony and act of Circumcision be worn out: yet the truth of circumcision as nearly belongs to us now a days, as of old it did Col. 2. 11. unto them. In whom we are circumcised through the circumcision of Christ, speaking of the Gentiles converted unto Christ. In which words, the Apostle plainly distinguisheth between Jewish circumcision and Christian, between Legal circumcision and Evangelicall, between Moses his circumcision and Christ's. Here 1. What this Evangelicall circumcision is. 2. The difference from Legal. 3. The marks and notes of it. 4. The motives. This Christian Circumcision is described (Col. 2. 11.) to What the Evangelicall circumcision is. be a putting off the sinful body of the flesh; that is, in plain terms, the mortification of the body of sins that are in the flesh. For the truth and kernel of Circumcision never stood in the cutting off a piece of skin (that was but the shell of it) but in cutting off the lusts of the heart & life, & parting from corruptions of nature, which rebel against the Spirit. And this we have in Christ alone, being as far beyond the Circumcision of the old Testament, as the truth useth to excel the type: as far as Christ is beyond Moses, or heaven above earth. This renovation of mind was. 1. Signified by that Ceremony. 2. Promised by every Circumcised person. The difference between this Evangelicall and that Legal Difference from legal circumcision. Circumcision, is, 1. In the efficient. That was appointed by God to be made with hands: but this is a wonderful work without hands, done by the finger of God himself. The mortification of sin is so honourable a work, as the hand of man and Angels cannot do it. 2. In the subject. That was wrought upon the seed of Abraham according to the flesh: this only upon Abraham's seed according to the faith, upon believeres and members of Christ. That upon the Jew without: this upon the Jew within. That upon Ishmael as well as Isaac: here no Ismaelite is circumcised. That was Circumcision of the naturally born, and males only, of Jew's only: this is of the supernaturally Nascentium Renascentium. born again, male or female, Jew or Gentile, for in Christ all are one. 3. In the proper seat. That was ceremonial in the flesh, this moral in the heart. In that a natural part was wounded: in this the very corruption of nature. That dealt with flesh in substance: this with the body of flesh in quality. 4. In the end. In that, every man was circumcised in himself, and his blood shed to fulfil the rite of the Law: In this all believers, men and women are in Christ's blood once circumcised to fulfil the rigour of the Law. 5. In the effect. By that, the person was received into the society of God's people according to external profession: by this, the sinner is received into inward and eternal fellowship with God, and into communion with God's people. 6. In the latitude or extent. In that, the Priest circumcised in one part of the body: in this, Christ our high Priest circumciseth the whole man. In that, one beloved part was cast away with grief and sorrow: in this, the whole corruption of nature, and all beloved sins; with no less grief and sorrow of heart for them. 7. In the durance and continuance. That was temporary, but till the coming of Christ; who razed the type, and raised Qui signum destruxit, veritatem induxit. the truth: but this is to continue for ever, till the second coming of Christ; and is most perfectly finished and consummate in heaven. The notes or marks to know inward circumcision attained Notes of inward and spiritual circumcision. by Christ, are these. 1. The party to be circumcised was presented and offered to this ordinance of God, as willing and contenttd to part with his flesh and blood in obedience to God: so here thou hast begun thy circumcision, if thou hast offered up thy soul, body, and all, a reasonable sacrifice to God, Rom. 12. 1. willingly mortifying all the deeds of the flesh, and denying and renouncing all fleshly lusts and affections, which are as neat and as dear unto thee as the parts of the body. So Col. 2. 11. it must be a putting off the sinful body; implying, not a suffering it only to be violently taken and cut away: but a voluntary putting away, and parting with it. Indeed in legal Circumcision the infant could not cut away the flesh of his body: but in Evangelicall Circumcision thyself must put off this sinful body of flesh, and be more than a mere patient. 2. As there the whole body was wounded in one part: so see the whole body of sin be wounded in all parts, not one member spared, Col. 2. 11. put off the sinful body. Special parts to be circumcised No sin must reign, none unresisted. And therefore, 1. Labour for an heart circumcised. There the Lord begins this work, Deut. 30. 6. and Chap. 10. 16. there see thou hast begun. See thy desires be sanctified; that the thoughts of thy heart and inward affections be watched and guarded; not suffered to be earthly, wanton, impious, disordered, or unfruitful. This purging of carnal affections, and fastening them on the right object, is a note of inward circumcision, Deut. 30. 6. 2. See thine ear be circumcised. Act. 7. 51. the Jews are reproved for uncircumcised ears. All sins of the ear must be circumcised; and that is done in opening them to hear God and good instruction, and shutting them against slanders, false tales, wicked counsels, doctrines of liberty, and the like. 3. Circumcise thy lips; which then are so, when they are able to speak for God. Moses (in Exod. 6. 12.) complains that his lips were not enough circumcised. All the sins of the tongue must be cut off. This circumcision admits not a lie, an oath, a slander, a deceitful, or filthy, or unclean speech unmortified. 4. All sins of the eye must be circumcised, by making Covenant with this member; not suffering the eye to be envious, covetous, wanton, scornful, adulterous. And so examine all the parts, that no sin be peaceably admitted, without drawing blood upon it, as was in circumcision. 3. As in that Circumcision was sense of much pain and True mortification is painful. grief in the body; as we see in the Shechemits, Gen. 34. 25. So in this (where ever it is) is affliction of conscience, pain of spirit, pricking in the heart; as in the Converts, Act. 2. 37. which makes the circumcised mourn, and cry out of himself; judging himself, and breaking his heart with godly sorrow for sin. The Priest could not take the knife, and cut off the piece of flesh without pain and sorrow of the child: Neither can the Minister take the sharp weapon of the Law to wound and cut the body of flesh in any part, but it will be painful and sorrowful to the child of God; who will judge and condemn himself, and dares not stand out the threats of the Law, as many contemptuous rebels do. An hard and secure heart is an uncircumcised heart: good Josiah will tremble at the word; but all God's words and plagues stir not Pharaoh. 4. As that part cut off was never set to the body again, but was taken quite away for ever: So in this circumcision of Christ is not a parting with sin only for a time, but a ceasing of sin, that is, a constant endeavour to forsake all sins, inward, outward, secret, open: A parting from pleasing, profitable, dear, and bosom sins; saying to them (as Ephraim to his idols. Host 14. 9) get ye hence; what have ye to do here? with resolute purpose never to give them entrance, or entertainment more. Those that fall to their former sins, as who forget they were washed (like dogs and swine) were never circumcised. The skin once cut off died for ever: such a dying to sin must be in this circumcision. 5. In that was a joining to God's people, and a receiving of the party into the Church and family of God: See if thou be'st joined to God's people not in outward profession, but in sincere affection; embracing them that fear God, delighting in their society, giving them the right hand of fellowship, and with the hand the heart; separating from the fellowship of the uncircumcised and profane, as the Jews meddled not with the Samaritans. Dost thou profess circumcision and grace by Christ, but oppose and pursue the professors of Christian religion, as Ishmael him that was born after the promise? A plain sign, all thy circumcision was made with hands. Thy body was washed with water of Baptism: but thy heart is unwashed, untouched with any water of saving grace. 6. In that was a joining and admittance to the outward worship of God, and external communion in all holy things: so here thou art become a true worshipper; not outwardly in the letter and ceremony, but inwardly in spirit and truth: A Jew within, Rom. 2. 29. Phil. 3. 3. We are the circumcision, which worship God in the spirit. He that worships formally, for fashion, for Law; and in the mean time can contemn the power of godliness; cannot away with inward watchfulness, sincerity, strictness: though by Baptism he be brought to the external communion of the Church in holy things; all is but in the letter, without all circumcision of the heart. 7. In that was much rejoicing as in a great privilege; and the Jew did much boast, and bear himself upon this prerogative; partly upon the external work; partly on their distinction by it; partly because it manifested them sons of Abraham according to the flesh: and much was their praise among men: But true circumcision rejoiceth not in Abraham, but in Christ; hath no confidence in the flesh, but renounceth all outward things, and settles his rejoicing in Christ alone and his merits: counting all other things dross and dung in comparison of him. Let the Jew trust in Circumcision by the work wrought, as our Judaizing Papists do in their Sacraments; Let him glory of Abraham his father, Joh. 8. 33. that he is beloved because the seed of Abraham: We are chosen in Christ not in Abraham. In him we have atonement and become a beloved people, and not in Abraham. In him we come boldly to the Throne of grace, and speed in our suits: In him we glory all day long. We trust not in good meanings, as simple ignorant persons; nor in merits, as wilful blinded Papists; nor in any thing within us, nor without us, nor without Christ. All our joy and trust is in himself alone. And this is the true inward Circumcision, Phil. 3. 3. The Motives are. 1. All outward service and Ceremony Motives to get the spiritual circumcision. without this, is rejected; as preaching, hearing, praying, fasting, weeping. All thy service and labour is lost, if by the Spirit of God thy mind be not renewed, and faith and conversion wrought in the heart. For as the Jews (being circumcised) were challenged to be uncircumcised (though they had the foreskin of the flesh cut off, and had the circumcision made with hands) and were so far unworthy of Abraham's seed, as that they are called, Witches children, seed of the whore, Isai. 57 3. and Act. 7. 51. So art thou not circumcised, which art only outwardly, Rom. 2. 28. A Jew without, or outward, is as good a worshipper as thou. 2. If We cannot say truly that now not the Jews, but we are the circumcision, Col. 2. 11. our persons are no better before God, than an uncircumcised person in the Law. Therefore if thou art not thus circumcised, thou art, 1. An exceeding hateful person. So David of Goliath by way of reproach and contempt: This uncircumcised Philistime. 1 Sam. 17. 2. Thou hast no part in the promised Messiah no more than he. 3. No portion in Canaan, not a foot in Heaven: all thy portion is in Earth. 4. No member of the true Churth, but without the Communion of Saints. 5. As he was in state of death and judgement, Deut. 30. 6. Jer. 4. 4, 14. so thou shalt be condemned as surely for want of a sanctified and circumcised heart, as he for contemning circumcision of his flesh. Col. 2. 13. Ye were dead in the circumcision of the flesh; without the life of God in grace, without hope of the life of glory. CHAP. XIX. The Passeover, a type. THe second ordinary Sacrament of the Jews, lively representing Jesus Christ, was the Passeover, instituted, Exod. 12. to be a lively type of Christ. 1 Cor. 5. 7. Christ our Passeover is sacrificed for us. The name of this Sacrament hath in it the occasion, for it was (by God) therefore instituted in memorial of their great deliverance in Egypt, when the destroying angel (who slew all the first born in Egypt in one night) passed over all the Israelites houses, whose doors and posts were striked with the blood of the Pascall Lamb slain and eaten in that house; wherein the godly Jews were not to fix their eyes in that external sign, or the temporary deliverance signified; but to cast their eye of Faith upon the Messiah and true Paschal Lamb; by means of whom, the wrath and revenge of God passed over all those whose souls are sprinkled with his blood, and who by true faith feed upon him. And therefore, howsoever the word, Passeover, hath in Scripture many significations, both proper and figurative; I understand by it the whole institution of God concerning the Lamb called Paschall. In which we shall see Jesus Christ most lively portrayed before us; and that this one legal Sacrament preached (not obscurely) to the ancient Jews the whole doctrine of the Gospel, and grace of salvation, by the only suffering of Jesus Christ. This will appear in five things. 1. In the choice of the Sacrifice. 2. In the preparing of it. 3. In the effusion of blood, and actions about it. 4. In the eating and conditions therein. 5. In the fruits and use. Sect. I. I. In the choice of the Sacrifice. The Lord appointed it 1. Paschall Lamb a type in the choice Christ a Lamb. Denominatione. Qualificatione. to be a Lamb, or a Kidd: notably signifying Jesus Christ; whom John Baptist called, the Lamb of God; taking away the sins of the world, Joh. 1. 29. Christ is a Lamb. 1. In name, Revel. 5. 6. In the midst of the Elders stood a Lamb. 2. In qualities, in respect of innocency, patience, meekness; humility, obedience to the will of his Father to the death, not opening his mouth, Isai. 53. 7. in fruitfulness and profitableness to feed us with his flesh, and clothe us with his fleece of righteousness. 3. In shadows, being figured in all those lambs slain, especially Adumbratione. in the Paschall Lamb. In which shadows or figures he was (not yearly only, but) daily held before the eyes of believers; and so here we consider him. In this Lamb for his choice must be four conditions. Choice. Christum fuisse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, amici pariter & inimici testati sunt. I. Condition. It must be a Lamb without blemish, ver. 5, every way perfect, without any spot or defect: signifying the most absolute perfection of Jesus Christ; who was, both in respect of his person and actions, without all spot and exception, 1 Pet. 1. 19 as of a Lamb undefiled and without spot, Heb. 7. 26, Such an high Priest it became us to have, as is Perfection of Christ. holy, undefiled, separate from sinners. The reasons are two. 1. Because else his ransom were insufficient. 2. He must be perfectly righteous that must become a righteousness to many. II. Condition. It must be a male, for three reasons. 1. Reason. To note the excellency, strength, and dignity His excelleency. of Christ, proper to that sex. For although he seemed a most weak man in the state of his humiliation; yet must he be not effeminate, but masculine; strong, stout, and potent to destroy sin and death, and to foil all the enemies of man's salvation. Christ indeed must be the seed of the woman; but the woman must bring forth a manchild, Rev. 12. 5. And though he must be borne of a Virgin, yet the Virgin must bring forth a son, Isa. 9 6. For he must divide the spoil with the strong, Isa. 5. 3. 12. 2. Reason. Consider Christ in both his natures, it was fit he should be a male as the Lamb was. 1. As he was the Son of God it was meet he should be of the more worthy sex of men; for it was unfit that the Son of God should be the daughter of man. 2. As being man, he was to be the Messiah, the seed of Abraham, the Son of David; and so to be circumcised, to be a fit Minister of Circumcision. 3. Reason. Consider him in his office. He was to be a King, a Priest, and a Prophet of his Church; all which necessarily require him to be a man, a male, a the Lamb was. We conclude therefore hence, that being the head of the whole Church, he must be of as worthy sex as any of his members. III. Condition. The Lamb must be of a year old, ver. 5. Christus in medio aetatis flore immolatus cujus conditionis rationem vid jun. in Exod. 12. to signify that Christ died at a full and perfect age, in his strength; and therefore had experience also of our infirmities. For a Lamb of a year old is at his state and growth, and a Lamb of a year old is acquainted with many miseries: Even so our Saviour, living to the full strength of a man, was a man full of sorrows, and acquainted with infirmities. See Heb. 4. 15. we have not an high Priest which cannot be touched with the feeling of our infirmities, but was in all things tempted like us, yet without sin. IV. Condition. He must be taken out of their own flocks and folds: For so Moses to Pharaoh, Exod. 10. 25. thou must allow us our beasts for sacrifice to offer to the Lord. Plainly signifying, that Christ was to be an Israelite: and within the fold of Gods own people; for he was to be of the seed of Abraham; and salvation was of the Jews, Joh. 4. 22. Yea, and the Lords own Law requires, that the King should be taken from among his brethren, Deut. 17. 15. and much more the King of the Church, being King of all Kings. Sect. II. II. Jesus Christ was as evidently expressed in the preparation Paschall Lamb a type in the preparation. Where six Observations. of the Paschall Lamb wherein the Jews were tied to six observations. I. Observation. The Lamb must be severed from the flock, v. 6. to signify Jesus Christ separated by God the Father to the office of mediator; and that two ways. I. By God's eternal decree; he was a chosen servant of Christ two ways set apart to be a Mediator. God to the most excellent service in heaven and earth. Isai. 42. 1. My elect servant. And thus is called a Lamb separarated from before the foundation of the world, 1 Pet. 1. 20. 2. In due time actually separated from all the rest of the flock, by, 1. A supernatural conception by the holy Ghost; whereby he became an high Priest separated from sinners, all the rest of Mankind remaining sinners. 2. By a miraculous birth of a Virgin, being the seed of the woman. 3. By an unconceivable union of the two natures, divine and humane, in one person; by which he became our Immanuell, God with us. 4. By a solemn and heavenly inauguration into his office at the brink of Jordan; by which he was openly proclaimed the chief Doctor and Prophet of his Church. Thus it became this Lamb of God to be actually separated from all the rest of the flock: because for all the rest he was to pay a greater ransom and price, than any other that could be found amongst all mankind. II. Observation. The Lamb thus separated must be reserved and kept alive four days; even from the tenth day of the first month till the fourteenth day of the same month, vers. 6. Wherein was signified the very particles of time of Christ's both Ministry and passion. 1. For his Ministry. Christ must not be sacrificed presently The time of his Ministry and passion ordered. so soon as he was born, nor so soon as he is baptised and separated, but after that separation must live about four years to preach the kingdom of God, and then be offered up; that his death might not be a seal to a blank, but might confirm all that holy doctrine delivered by his own mouth and Ministry to the world. 2. For his passion. The time of it depended not on the will of man, for his enemies sought many a time before to slay him; as Herod in his infancy. Matth 2. 16. the Jews took up stones to stone him, Joh. 8. 59 The Nazarites would break his neck from an hill, Luk. 4. 29. And many other attempts were made against his life; but his time was not then come, the lamb must be reserved four days. And this very moment of time was determined and registered in Gods most certain and unchangeable computation. Act. 2. 23. being delivered by the determinate counsel and foreknowledge of God. Whose wisdom so ordered that, Quia Dominus decima die ej●sdem mensis, hoc est ante quinque dies paschae in Civitatem in qua pateretur, erat ingressurus. Ansem. in Math. 21. 1. As the lamb was taken in the tenth day of the first month: so Christ came into Jerusalem about the tenth day of the same month to suffer; as appears, Joh. 12. For upon the sixth day before his passion, he came to Bethany vers. 1. and the next day he went to Jerusalem, which was the fifth day before his passion, ver. 12. 2. As the lamb must be slain the fourteenth day of the first month (which answereth to our March) and at the full of the Moon: So, that no man might be deceived in our Paschall lamb, he must be sacrificed at the Passeover, the same day that the lamb must be slain; In the full Moon, to note the fullness of time now come which was so long before appointed, and in such a month as when light prevails against darkness, and every thing revives and springs: to signify that Christ by his suffering chaseth away our darkness and death, and brings in light and life, and a blessed spring of grace and glory. III. Observation. The Lamb must be slain, vers. 6. signifying, that Jesus Christ being (as that Lamb of a year 3. Christ must die a violent death. old) in his vigour and strength (who by reason of his age and strength might have lived longer) must not only die, but by a violent death, and that by Israel. Noting. 1. That Christ must be put to death by the Jews. 2. That the benefit and merit of his death redounds to his Church only: The Redeemer must come unto Zion, Isa. 59 20. Objection. How was he than a Lamb slain from the How from the beginning of the the world. beginning of the World, before the Jews were in being? Sol. Two ways. 1. In regard of God's decree, whereof a promulgation was made in promises and types, and an acceptation as if it had been already done. 2. In regard of man: He was slain only one time as to S●mel actu, semper fructu the act, but in all times as to the fruit: because the perpetual power and efficacy of Christ's sacrifice was begun with the world, and extended to all believers of all ages, who only diversely apprehend it. IV. Observation. The lamb must be slain between two 4. The time of Christ's death noted. evenings. 1 To put them in remembrance of their deliverance in Egypt, which was in the evening. 2. To note that our Paschall lamb should be slain towards the evening of the world, that is in the last times, Heb. 9 26. 3. that Christ's sacrifice was to succeed in the same time of their evening sacrifices, which were daily to be offered. Exod 29. 41. and so to put an end to them, Dan. 12. 4. to note the very hour as well as the day of Christ's suffering on the Crosse. To understand which, we must know that Iewes division of the day into 4. parts. the Jews distinguished their artificial day into four parts. From six to nine, from nine to twelve, from twelve to three, from three to six. This last part was counted the evening of the day, and the next three hours the evening of the night. In this fourth part of the day used the Paschal lamb to be slain, and the rest of the time was little enough to dress it whole for Supper: even so the true Paschal lamb must be sacrificed the very same day and hour that the Mystical lamb was. For Christ at the third hour, that is, at three of the clock in afternoon, between the evenings, with a great voice gave up the Ghost, Matth 27. 50. V. Observation. The lamb must be roasted with fire, not 5. How Christ is to be conceived and received. raw, not sod, baked, boiled, or otherwise, but all thoroughly roasted with fire, vers. 9 1. Not eaten raw, to signify, that we must not grossly conceive, nor unpreparedly receive Christ in the Sacrament, as the Capernaites did of the flesh of Christ, Joh. 6. and the Papists of eating the raw flesh of Christ, as it was born of a Virgin, with their teeth. 2. Roasted, to Signify two things. 1 The manner of Christ's death, he was to be crucified and pierced. As the lamb must be thrust through and fastened to a spit, so must the lamb of God be pierced and fastened to the Crosse. As the brazen Serpent was fixed to a pole Joh. 3. 14. 2. That Jesus Christ was made fit food (as that lamb) for his people by enduring the fire of affliction, but especially by suffering the hot burning fire of his Father's wrath, which had burnt up all mankind to the bottom of hell, had not Christ endured it. 3. Wholly roasted, to signify, that Christ endured the whole wrath of God (which is a consuming fire) both in soul and body, as that bitter agony in the garden witnesseth, which made him sweat drops of water and blood, and complain that his soul was heavy unto the death. 6. A bone of Christ not broken. VI Observation. Though the lamb must be wholly dressed, yet a bone of it shall not be broken. Noting, that wonderful accident in the passion of Christ, that when the soldiers came purposely to break his legs, (as they had done the others that were crucified with him) yet by God's secret providence they were restrained, so as the antitype might exactly answer to the type, as the Evangelist applieth it, Joh. 19 36. This lamb by dying when he would, hindered the breaking of his bones. For, 1. His body was most holy, and must not be profaned And why. and torn ignominiously, as if it were the body of a thief or malefactor. 2. His Father's care that keeps the bones of the Saints, that not one of them is broken, Psal. 34. 20. will much more keep safe the bones of his only Son. 3. His bones were to be whole buried, because he was to rise again with his whole body; and so the faith of believers, in the article of his resurrection, was more easily confirmed. We must cast our eyes upon Jesus Christ the true Paschall Use In all worship look to Christ. lamb, in all the worship of the old Testament. For further than Christ was found and seen in it, it was then but as an empty shell without a kernel: and how much more now? The Jews at this day celebrate the Passeover, kill the Lamb, sprinkle V. Buxtorf. Syn. judaic. c. 12, 13, & 14. the blood, eat the flesh, observe the rites; but refusing Jesus Christ, what sweetness can be in that feast? What do they else than cast away the kernel to gnaw upon the shell, or as a mad man, who casts away the grain, and chokes himself with the husks? Oh how is the wrath of God come upon them to the uttermost, who think that they have done a good service when they have slain a number of lambs taken from earth, rejecting the Lamb of God, who came from heaven from the bosom of his Father, infinitely surpassing them all! For their madness. 1. What sense or what spiritual worship is it, to feed their bodies with the flesh of lambs, and to refuse Christ the lamb of God separated from all the flock for the food and refreshing of the soul? 2. What weak and cold comfort to eat a number of lambs in memory of their deliverance out of Egypt, and the thraldom of Pharaoh; and yet not endure to hear of, much less to taste of that lamb that hath wrought a more powerful deliverance from the Pharaoh of Hell, from sin, from damnation, and all their heaviest burdens. 3. All that sprinkling of blood in their houses, so long as they despise the blood of Jesus Christ, shall never get them protection from the revenging Angel. We must pray that God would please at length to remove their veil from their hearts, that they may submit themselves to the righteousness of God. Rom. 10. 3. that so all Israel may be saved by acknowledging the deliverer out of Zion; of whom was prophesied (Isai. 59 20.) That he shall turn away the ungodliness from Jacob. Sect. III. III. The Paschall lamb directly aimed at Christ our Paschall Lamb a type in effusio of blood Actions. The preciousness of Christ's blood. true Passeover, in respect of the blood and actions about it, which were three. 1. The blood of the Lamb must be saved in a Basin, vers. 22. It must not be shed upon the ground to be trodden under foot: signifying the preciousness of the blood of Christ. 1. In respect of God. 2. Of Christ. 3. Of the Church. For, 1. God the Father highly prizeth this blood, and saves it in a golden vessel, that it may be ever before him; and that the streams of it may pacify his displeasure, and confirm the Covenant of grace with his Church. Whence it is called the blood of the Covenant. Heb. 9 18. 2. It was precious in regard of Jesus Christ; seeing every drop of it was the blood (not of an innocent man only, but) of one that was God as well as man, Act. 20. 28. God with his own blood purchased the Church, and therefore it was a blood of infinite virtue and infinite merit. 3. Every true member of the Church doth most highly esteem it, as the most precious thing in all the world, and with great care and reverence receives it into the vessel of precious and saving faith, and there keeps it safely, as men do their most precious commodities. 2. The blood of the Lamb must be sprinkled upon the lintle and side posts of the doors of the Israelites, vers. 22. 1. In that it must be sprinkled, it signified that the blood Blood of Christ sprinkled, or applied. of Christ must be applied unto us; for our righteousness stands not in the shedding of Christ's blood, but in sprinkling and application of Christ's blood shed and sprinkled upon our souls and consciences to purge them from dead works. 2. It must be sprinkled upon the posts and doors, so as the Israelites could neither go out of doors nor in, but they must see on all sides the blood of the lamb: signifying, that they and we should both at home and abroad, going forth and coming in, and on all occasions have the passion of Jesus Christ before our eyes, in the holy meditation and deep contemplation of it. 3. It was not enough for the Jew that the lamb was slain, & the blood shed within the house, but it must be sprinkled without doors, that every man might see it: and signified, that if Christ's blood and the merit of it be shed in the houses of our hearts for justification and righteousness, the sprinkling of it will appear and be seen without, in holy life and practice of sanctification. 3. This blood of the lamb must not be sprinkled with the 3. Faith resembled by hyssop, how. bare hands, but with a bunch of hyssop dipped in the blood, vers. 22. which signified, that every one which puts forth his hand, is not sprinkled with Christ's blood, unless he have provided this bunch of hyssop. Hyssop is Faith: and Faith Hyssopus fides est. Aug. in 4. Num. 33. Herba bumilis. resembles this herb in four things. 1. It is a ground herb, low and weak: so Faith in itself, and in us, is weak, frail, feeble, and of most despised. Neither hath every man that hath hyssop in his garden, this bunch of hyssop in his heart. 2. Rooting in a rock (for so it used among the Jews) R●dicibus haerens in pe●ra. whence some thought it to be Pellitory of the wall. Faith roots itself upon the rock Jesus Christ, and cannot grow or prosper in any other soil. Other hyssop roots in earth, this in heaven 3. It is an herb cleansing and curing. Faith only is an Purgans, & sanans. herb of sovereign virtue both to purify the heart, Act. 15. 9 and to heal all the wounds of conscience. Act. 16. 31. the Gaoler wounded and pricked in heart must believe in the Lord Jesus Christ, and be saved. Our Lord himself was wont to say to distressed persons, According to thy Faith be it unto thee. 4. It was fitter than other herbs for the receiving and sprinkling Prae caeteris recipiendo et aspergendo liquori valde apta. of liquor: so Faith, although a low and weak plant, is only fit to receive the precious liquor of the blood of Christ. Only faith draws virtue from Christ; as in the poor woman that stood behind Christ, Mark. 5, 31. And the want of this bunch of hyssop disables Christ from doing thee any good. Christ could do nothing in Capernaum for their unbelief. I. Note hence, how we are to prize and magnify the Use 1. Christ's blood to be highly prized How. blood of Christ. For if the shadow of this precious blood must be so preserved, so carefully saved in a costly vessel: how much more ought the blood itself? Quest. How may I prise the blood of Christ? Answ. 1. Consider, with the dignity of the person, the infinite value of it: That it is able to purchase the whole Church of God. Act. 20. 28. which a thousand worlds of wealth could not do. No wealth in heaven or earth besides this can redeem one soul: And therefore the Apostle, 1 Pet. 1. 19 sets this precious blood against all corruptible things, as gold and silver, and things so much set by amongst men. 2. Consider the precious things which it procures us both in earth and in heaven. 1. Here below it procures us four things. Precious things procured by it. On earth. 1. Reconciliation and peace with God, Rom. 3. 25. and Ephes. 2. 13. we which were far off, are made near by the blood of Christ. 2. A sweet tranquillity of mind & peace of conscience, which all worldly treasure cannot purchase, because now we are within the Covenant of God, living in his love which is better than life; and in this love is no lack, but an abundant supply of all needful things. All which Covenant of grace is made and ratified by this blood, therefore called the blood of the Covenant, Heb. 9 3. Victory against all the malignity of our spiritual enemies, even the greatest: Satan himself who is overcome by the blood of the lamb, Rev. 12. 11. 4. Immunity and safety from all the judgements and dangers threatened against our sins; else had we died without mercy for despising Moses law, Heb. 10. 28. For if there were such force in the blood of the type, that by the effusion of it the Israelites lay safe and untouched of the revenging Angel, Heb. 11. 28. much more in this blood of Jesus Christ to cover believers in his Name, from the hand of God's revenge due to our transgressions. 2. This precious blood now in heaven procures us the most In heaven. needful and excellent good things above all that we can imagine: Especially two ways. 1. By opening heaven for our prayers; for this blood pleads for us now in heaven, and speaks better things for us than the blood of Abel, Heb. 12. 24. That called for vengeance against the sinner: this intreateth for daily grace for daily sins, and procures daily mercies for daily supplies. 2. As to our prayers, so this blood openeth heaven to our persons. This blood only rends the veil asunder, and makes a way into the holy of holies, and gives entrance into the kingdom of heaven, Heb. 10. 19 by the blood of Jesus we are bold to enter into the holy place. This blood is the only key that unlocks heaven; for else the Lord dwells in light which no flesh can have access to, 1 Tim. 6. 16. namely, without Christ and the shedding of his blood. II. Is the blood of Christ so precious? take heed of profaning Use. 2. Profane not the blood of Christ. this precious blood; take heed of sinning against it. Consider of that sore punishment which he is worthy of, that treads under foot the son of God, and counteth the blood of the Testament unholy, Heb. 10. 29. He cannot express the greatness of the punishment in words, but leaves it to all men's minds to consider of. Quest. How may a man profane this blood? How that may be done. Answ. 1. By undervaluing it; as Papists, who think it insufficient to ratify the Covenant unto them without other additions and supplies from themselves and others; yea, ascribe as much to the blood of Thomas Beck●t and other traitors, Tu per Thomaesanguinem, quem prote impeudit, etc. as to this blood. 2. To be ashamed of Christ and his sufferings. The Jews must strike the lintels of their doors with the blood of the Paschall Lamb, that all might see they were Israelites: signifying, that we must openly profess Christ, and not be ashamed of his death and ignominy, which is the life of the world, at which, notwithstanding, the greatest part of the world stumbleth at this day. To shame at the profession of Christ, is to contemn his blood. 3. To contemn it in the means in which the Lord would hold it before our eyes: To reject or neglect the preaching of the word, wherein Christ is crucified before our eyes, as he was to the Galatians, chap. 3. 1. To neglect and despise the Sacrament, in which his blood is after a sort poured out to the mind and senses: Or unpreparedly to receive the Sacrament, and in the unworthiness of a guilty conscience; is to make one's self guilty of the blood of Christ; as Pilate, Judas, and the Soldiers were. 4. To despise and wrong the godly, descended of the blood of Christ: redeemed with the blood of Christ: To hate the Church of God, and abuse the members of Christ; is to crucify again the Son of God, and despise the price of our purchase. In that ye do it to one of these little ones, ye did it to me. Mat. 25. 40. Thou canst not draw blood of the Saints, but thou sinnest against the blood of Christ. 5. To profane it in graceless swearing, as those branded hellhounds that swear commonly by wounds or blood, as if this precious blood were to be engaged on every base occasion. Well, they carry wounds in their consciences, and pour out the life blood of their souls. Sect. IU. IV. In eating the Paschall Lamb, Jesus Christ was typified. Pasc●●ll Lamb, a type in the eating. 5. Conditions. 1. Time. To this eating many conditions are required, concerning 1. Time. 2. Place. 3. Persons. 4. Manner. 5. Measure. The Time. It must be eaten at the sametime; and in one evening must all Israel eat the Passeover. 1. In the evening, to signify our estate of darkness and misery by sin and death, till Christ came, and when Christ came to be our ransom. 2. In one and the same evening, to note the holy agreement and consent of the whole Church in the faith of Christ's death and passion: to which well agrees the constitution of our Church, ordaining the Supper succeeding it in the same time, so all superstition and formality be avoided. The Place. 1. Every particular Lamb must be eaten in 2. Place. one house: to signify the unity of the Church of God, the house of the living God, and the spiritual conjunction and agreement of all the faithful in one bread and one body, 1 Cor. 10. 17. 2. If one house sufficed not to eat up one Lamb, they might call in their neighbours to a competent number; which might be about a dozen, as in our Saviour's family: to signify 1. That the Gentiles in time, by the voice of the Gospel, should be called in to the participation of Christ the Lamb of God, and to the fruition and feeding of the same Lamb with the Israelites. 2. No number is assigned, because the Lord only knows who are his. 3. Because there were many Lambs to be slain, they must be eaten in many houses; so as no man must abstain from the Passeover in pain of death: signifying the special application of the same Christ to several persons, families, and houses; that every one might taste the sweetness of Christ in his own heart, and no man expect to be helped or saved by another man's eating, that is, by the faith and devotions of others without his own. This is contrary to Romish doctrine. The Persons. 1. Only Israelites, no stranger from the 3. Persons. Covenant. For what have they to do with the seals, that are excluded the writing? To signify, that none without the bounds of the true Church have any part of the redemption of Christ; neither are capable of the privileges of God's people. This Lamb gives his life for his sheep only: the merit of his death is children's bread only. 2. No uncircumcised person might eat the Passeover: signifying, that no unsanctified person can truly partake of Christ and his merits, and that none is fit to come to the Lords table (our Evangelicall Passeover) that is not first baptised, which Sacrament is come in the room of Circumcision. 3. Yet a stranger Proselyte, if he would be Circumcised, and join himself to the people of God, might eat the Passeover as a Jew: to signify both the calling in of the Gentiles, (of whom divers came in still, as Jethro, Rabab, Ruth, the Queen of Saba, Job, as first fruits of them) as also that the Lord is no accepter of persons, but in every Nation he that feareth him is accepted of him, Acts 10. 34, 35. Gal. 3. 27, 28. The Manner, which was twofold. 1. Proper to the first 4. Proper manner of the first Passeover. Passeover in Egypt. 2. Common to that and all other that followed. I. Proper to the first Passeover in four things. 1. They must eat it standing, now on the sudden departing out of Egypt, This was a law of the first Passeover (for Christ and his Disciples sat, and stood not in celebrating the Passeover, and yet broke no law, as all the Evangelists observe) to signify, that Christians must stand before God as pressed and intent upon his service, but especially at the time of our departure out of this Egypt. See we be in a readiness to receive our full deliveries from the servitude of sin, Satan, and all their present oppressions, of which theirs was but a type. 2. They must eat it in haste: To admonish them not to stay or dwell any longer in that Egypt: And to teach us, 1. To hasten out of our spiritual Egypt quickly, lest we partake of her plagues; and 2. To hasten to our Canaan and Country; even that heavenly Country, as they must to their earthly. 3. They must eat it like Pilgrims, with their loins girt, staves in their hands, and shoes on their feet, ver. 11. signifying how we must eat and enjoy Christ our Paschall Lamb; esteeming ourselves strangers and pilgrims here in the Egypt of the world, to stand with our loins girt with verity and truth, Eph. 6. 14. alluding to this very occasion, with the shoes of the preparation of the Gospel on our feet, and with the staff of God's heavenly Word in our hands, both to strengthen us in our way, to defend ourselves in our right, and propulse whatsoever is in doctrine or manners contrary to heavenly doctrine. Thus must Christians acknowledge their condition on earth, and frame themselves to it, as the Rechabites, Jer. 35. 7. not forgetting the commandment of our Father. This was the third condition proper to the first Passeover, of which we read nothing in Christ and his Apostles. 4. They must not go forth of the house all night till the morning, nor ever mingle themselves again with the Egyptians, ver. 22, 23. This was also proper to that Passeover, for our Saviour Christ after the Passeover went out into the garden. This signified, 1. Our perseverance and continuance in the family of Christ the Church of God, not going out any more in action or affection to the Egypt of this world. 2. That we can lie hid and safe only under the blood of Christ, and in the house of Christ the Church of God, whereon and wherein that blood is sprinkled, the revenging Angel is abroad, and out of the Church is no salvation. 3. In the night of errors, heresies, afflictions, and persecutions for the truth (when God revengeth the world's contempt of his grace) if we would be safe, we must keep ourselves within the Church, not departing from the particular house or Church in which we are, to join to Idolatry or errors, lest God's revenge overtake us, as the waters overwhelmed all that were without the Ark. II. The manner prescribed to all Passovers ensuing, stood Manner common to all Passovers. in three observations. 1. They must eat it with unleavened bread: signifying, that if we would feed on Christ our Passeover, we must purge out all old leven, and become a new lump, 1 Cor. 5. 7. This old leaven is the fusty, swelling, and spreading corruption of our own wicked nature, the leaven of sin, false doctrine, heresy, corruption of manners, sour and tart affections, that will not stand with the receiving of Christ and his benefits. All this we must purge out, and study for sincerity and truth in judgement, in affection, in action. 2. They must eat the Passeover with sour herbs, as sauce: signifying, 1. True repentance, and godly sorrow of heart, to be inseparable with the true apprehender of Jesus Christ: 2. That Christ and his Cross are inseparable, and that afflictions (as sour herbs) are the most wholesome sauce of Christianity: Sour indeed, and unpleasing to the flesh, but profitable, 1. To prepare and provoke the appetite with more cheerfulness and ardency to all godly duties of Prayer, Hearing, Sacraments, Mercy, Patience, Hope, etc. Rom. 5. 3, 4. 2. To whet and provoke to the practice of all Christian duties of mercy and love. 3. To excite the desire to be fully fed with that sweet tree of life, and that blessed Mannah (in which is no sourness) in the kingdom of glory, Rev. 2. 17. 3. They must always in eating repeat and confer of their deliverance out of Egypt, and in memory of that benefit provoke their thankfulness to God, ver. 26, 27. adding as it were to the Sacrament a word of instruction: signifying, 1. That we should always remember the death and passion of Christ, with due thankfulness for so great a deliverance by it: if they must still speak of their temporal deliverance, much more we of so great and eternal deliverance by it, from the spiritual servitude of sin, death, the devil, and damnation. 2. It shadowed herein its successor in the new Testament, for the Sacrament of the Supper was therefore instituted, to keep in remembrance the death of Jesus Christ, 1 Cor. 11. 26. As often as ye shall eat this bread, and drink this cup, ye show the Lords death till he come. 3. To be a rule for all Sacraments, wherein it is necessary, that the word be joined to the Element: I mean the word of Institution, Ut accedat verbum ad elèmentum. and (if it may be conveniently) of exhortation, that the seal may go with the Charter, as (even in these shadows) the Lord himself straight enjoined: these were the Laws prescribed for the Anniversary Passeover, both in Exod. 12. 14. and Numb. 9 in neither of which is any mention of any of the former Laws proper to the first Passeover. The last condition in eating concerned the measure. The Lamb must be whole eaten: signifying, 5. Measure of eating it. 1. Our perfect communion with Christ, who are as nearly united unto Christ, as the meat we eat, which is turned into our own substance. 2. That nothing in Christ is unprofitable. 3. That Christ must be received wholly without dividing of his natures, or destroying any of his offices. Arrius divides the Lamb in denying his Godhead. Manichees impugned his humanity. Neither eat the whole Lamb. The Papists destroy all his Offices. Whosoever deny any fundamental Article of Religion, they divide the Lamb. To eat the whole Lamb, is to believe whole Christ; according to the rule. Faith is but one, yet a copulative: Deny one, overthrew all. Hitherto served that Injunction, that no part Fides est unam Copulativa. of the Lamb must be reserved till the morrow; but if any remained it must be burnt with fire, verse 10. The Lord in his infinite wisdom would prevent all the occasions of idolatry, which is easily admitted in the reservations of holy things: As in Popery, what a deal of idolatry is crept into the Church by reserving superstitious relics, and especially their consecrated or conjured bread; as if this condition did not condemn expressly that Popish reservation of the host or breaden god? Add hereunto, that the Jews, requiring the body of Christ on the Cross to be taken away that night before the Sabbath, Joh. 19 31. fulfilled (against their knowledge) this Prophecy: Nothing of the Paschall Lamb must be left till the morning. Sect. V. V. The Paschall Lamb is an express type of Christ, in respect of the fruit and use of it, which is security and safety Paschall Lamb a type of Christ in the benefits. from God's revenge, ver. 23. For as by the sprinkling of the blood, and eating of the flesh, the Jews were defended from the revenging Angel, and the destroyer passed over the house where he espied the blood sprinkled: So the blood of Christ applied to the conscience, causeth the wrath of God to pass by those that are so sprinkled. And as they could sit in the house safe, and not fear the stroke of the destroyer, because of the blood sprinkled; so whosoever by true faith feeds upon Jesus Christ, and are died with his blood, rest secure, and fear not the destruction and revenge due to wicked men. Heb. 10. 22. Let us draw near with a true heart in assurance of faith, sprinkled in our hearts from an evil conscience. 1. As the Jews dwelling in Egypt were in great danger Use. 1. of the revenging Angel, who was to pass through the land: So all the Israel ot God, dwelling in the midst of the Egypt Danger of the skull: and how it is to be avoided. of the world, and too too much tainted with the fashions of it, have no small cause to fear the judgements and revenge of God, which must pursue the sins of it; and also to use means for their own safety in the night of trouble and revenge, as the Israelites did. Quest. What means? Answ. The same that Israel did. We must, 1. Sprinkle the house of our hearts with the blood of the Lamb, Heb. 10. 22. sprinkled in our hearts, etc. Whosoever were sprinkled with the blood of the Lamb, were safe. Was there so much power in the blood of the type; and not much more in the blood of the truth? 2. Get into the house of the Church, and fellowship of the faithful; for such as are true members of the Church (which is the house of Saints) are secure from the plagues of wicked men. Isai. 27. 3. I the Lord do keep the vineyard: I will water it every moment: lest any assail it, I will keep it night and day: and ●sai. 37. ●8. My people shall dwell in the Tabernacle of peace, and in sure dwellings, and in safe resting places. Noah can be safe no where (in the deluge) but in the Ark: And out of the Church is no salvation, or safety. 3. Thou must abide in the house all night, and go not forth. Except the Israelites abide in the house, they cannot be safe: except thou abidest in the ship of the Church, thou canst not be safe, no more than any of Noah's company if they had stepped out of the Ark. We must adhere constantly to the true Church, and not forsake the fellowship, or depart from it by Apostasy, or revolt; which brings certain shipwreck of faith. Consider, Heb. 10. 25. 4. Patiently wait for the morning, even the bright rising and appearing of Jesus Christ the Sun of righteousness; coming again to our deliverance; whether publicly to general judgement, or personally in special to ourselves. For he shall bring health under his wings, Mal. 4. 2. II. In the whole precedent discourse is a fruitful direction Use. 2. Directions for receiving the holy Communion. for Christians for their holy use of the Sacrament of the Supper, which is come in place of the Passeover. 1. As he must be circumcised that must eat the Passeover: so must he be baptised that must be admitted to the Supper; that is, a reverend professed Christian. For holy things must not be cast to dogs, Mat. 7. 6. The Word and Sacraments are children's bread, and must not be cast to dogs, that is, obstinate enemies, scorners, blasphemers, to men of uncircumcised lips and ears, who wilfully repel the means of their cleansing. So much the more pity is it, that all sorts of notorious evil men thrust into the presence chamber of the great King, yea, sit down at the Lords Table, and like swine swill in his cup without control, or any rebuke in many places: Open blasphemers, common-drunkards, scoffing Ishmaels', noted adulterers, obstinate sinners: And where is the care to preserve the holythings of God from pollution, contempt, and profanation? Would a man spread a table for dogs or swine? If the shadows of these holy things might not be cast to dogs: is it nothing to expose to them the body and substance itself? 1 Cor. 11. 30. for this cause many are weak and sick among you, and many sleep 2. As the Lamb was taken in the tenth day, but was not slain till the fourteenth, that it might be before their eyes all the four days before, for the helping of their meditation, and due preparation to the eating of it: So no man must come to the Supper without due preparing himself. For if so long preparation was by God thought fit for the shadow: what preparation can be thought fit and sufficient for the substance, 2 Chron. 35. 6? It was the counsel of Solomon, Prov. 23. 1. When thou sittest down at a great man's table, consider diligently what is set before thee: Much more here at the great God's Table, no consideration, of the Author, matter, manner, end, fruit, and use, can be sufficient. What a fearful thing is it to come as most men do, not considering the Lords body? How miserable was the sentence of that guest, that sat down at the King's table without his wedding garment? Our common preparation is, to put on our best Mat. 22. 13. clothes, and to cover our bodily nakedness in most curious manner: In the mean time the Lord seeth, and men's own consciences witness against them, how naked their souls lie, and filthily discovered. The due preparation to this ordinance would be attended with more comfort within, and more reformation without, than we can espy in most communicants. 3. As the Paschall Lamb must never be eaten without sour herbs: so we must never come to the Sacrament without true humiliation and sorrow for sin. There can be no sweetness in the blood of Christ, till the heart be full of bitterness for sin. For as sour sauces whet the stomach, and provoke the appetite: so true sorrow for sin stirreth up our desire and appetite after Jesus Christ, and prepares us to all good duties, and holds us in a fitness to pray, to hear the Word, to the Sacrament, to works of mercy, etc. What a sweet sourness and bitterness is that, which brings such delectable sweetness and refreshing after it? Any man of reason would make hard shift to drink down a bitter potion to help his bodily health: and much more a godly man will be contented to digest godly sorrow for the procuring of heavenly joy, and the sweet comforts of God's salvation. 4. As the Jew might not eat the Lamb, till he had purged all leaven out of his house: So we must not come to the Sacrament without the forsaking of our sin. Never can a man expect any comfort by Christ's Sacrifice, that hideth the old leaven in the corners of his heart. Whence the Apostle, 1 Cor. 5. 7. exhorteth the Saints, to purge out the old leaven; because Christ our Passeover is sacrificed for us. Here is to be considered, 1. What this leaven is. 2. What is the purging of it. 1. This leaven is not only the leaven of corrupt doctrine, which suddenly soureth the truth and lump of the Gospel, as leaven doth a lump of dough: but also the leaven of sin, both in the corruption of nature; (which is the old leaven in ourselves, and hath soured all the lump of whole mankind, and every man, and every faculty of man) as also in corrupt and vicious conversation, which soureth and leaveneth others with himself in societies. 2. The purging of this leaven is, 1. In correcting and repenting sin past; when a constant care is nourished to find it out, and to cast it out: 2. In serious conversion and turning to God; both which are expressed in Psal. 34. 14. Sest. VI Quest. How may we purge out this leaven? Answ. Imitate the Jew. For why should a Jew be more careful in the shadow and ceremony, than a Christian in the truth and substance? Similitude of purging out leaven and sin. I. The Jew begins to purge within, and banish it out of his house: So begin thou to purge the inside first, Jer. 4. 4. Wash thy heart, O Jerusalem. An hypocrite can wash his face, but a found Christian looks to his heart. Many can purge their mouths and outward man about the time of the Sacrament; but the heart is stuffed with maliciousness, envy, profaneness, and ungodliness. Many can be busy to purge other men's houses; but the Jew must purge his own house. II. The Jew purged out all leaven, and spared none, not a morsel or a crumb: And shall not a Christian count every sin a pollution, and hateful to God? Shall any say, Is it not a little one? I may swear a little; be drunk, if seldom: I may not kill; but rail and revile, and speak my mind: I may not be an adulterer, but wanton in speeches, looks, behaviours, and in my company: I may not go to plough on the Sabbath, but may buy and sell, ride abroad, or be idle at home. Why? Is not a little serpent a serpent; or a little poison poison? Is not a little leaven enough to sour a whole lump? III. The Jew carefully and narrowly searched and swept every corner and cranny of his house, that not the least crumb might escape him: And shall not we as carefully throw out this leaven out of every power of the soul, and every part and member of our bodies? That every one may possess his whole house in holiness and honour, 1 Thes. 4. 4. How doth the Scriptures teach us to purge this leaven out of all corners? As 1. Out of the conscience; to serve God with a pure Entire purging of the soul. conscience, 2 Tim. 1. 3. 2. Out of the affections; prescribing love out of a pure heart, 1 Tim. 1. 5. and to take heed to our feet coming to the Eccles. 5. 1. house of God. 3. Out of our senses, Psal. 119. 37. turn away mine eyes from regarding vanities; Job 31. 1. I made a covenant with mine eyes. So to shut the ear from hearing blasphemy against God, or men; and not to be agents and abetters of blasphemers 4. Out of our speeches, Psal. 39 1. I said I will look to my ways, that 〈◊〉 not in my tongue: And instead of this leaven to accustom, ourselves to the language of Cannaan, Esay 19 18. and ●…ous speeches tending to edification, ministering grace to the hearers. IV. A Jew must begin his purging seven days before, and hold on all the feast on pain of death: How much more should we begin to purge ourselves betimes, and hold on so long as our Passeover lasts? And because our Passeover is not annual, as that was, but continual; we must continue our cleansing and separating from this leaven which is not easily washed out. Thou hast but trifled in this business, that hangest down thy head for a day, and art penitent for the time of the Sacrament, unless thou continuest to reform and renew thy heart and life, and conscionably avoidest all leaven of sin, all thy life; which is, or aught to be a continual Christian Passeover. V. As the Jews must eat the Passeover with their loins girt, with staves in their hands, eating in haste as tending to their Country: So we must never come to the Sacrament, but with holy hearts and meditations. 1. Seriously considering what strangers and pilgrims we are here below; not having any continuing City here, but are seeking a Country, Heb. 13. 14. He that is a true eater of our Paschall Lamb, must not pitch down his staff here; but as Christian Rechabites, Jer. 35. esteem themselves strangers, content themselves to dwell in tents, ever ready to remove; not distracting themselves in building houses, or planting vineyards, or seeking great things for themselves. Hence was that commendable admonition of the ancient Church, in the time of the Sacrament, used in our Liturgy: Lift up your hearts. Sursuns corda. 2. We must eat the Lamb hastily, hastening unto Christ the true Passeover; and not insist in these Sacraments of ours, which are still but as shadows of good things to come; yet serving us through this our strange Country, and speeding us into our own Canaan and Country, and that with all expedition; seeing that to be dissolved hence, and to be with Christ, is best of all, Phil. 2. 23. 3. We must celebrate our Passeover with staves in our hands, that is, the doctrine of the Law and Gospel held in our hearts, as a staff to defend ourselves in the right tract and path of holy doctrine, and holy conversation; to repulse our adversaries that come out against us, for it is the sword of the Spirit; and to lean upon, as a staff, in our weakness and weariness. This staff must not lie by us in our books, but be held by us in our hands and hearts, and be (not in possession only, but) in our daily use. He hath no comfort of this Sacrament, that hath not this staff in his hand. VI As the Jews in eating the Passeover must repeat and recite the memory of that great deliverance out of Egypt by a mighty and miraculous power: so must we in our Sacrament commemorate and remember our great deliverance from hell, and that spiritual Pharaoh, wrought by the blood of our Paschall lamb. 1 Cor. 11. 26. so often as ye shall eat this bread and drink this cup, ye show the Lords death till he come, And therefore it is very fit the Word and Sacrament should go together, as the seal together with the deed and Indenture. Hence those, that are so devout at the Sacrament, and neglect or despise the Word, are mere hypocrites and ignorants; their folly is like his that makes much of a seal, but tears the Indenture all to pieces, which only can convey his inheritance unto him. VII. As the Jews came together to eat the whole lamb: so must we to receive whole Christ. Quest. When do we receive whole Christ? Whole Christ must be received. Answ. First when we reverently receive the signs appointed by Christ according to his own institution. Secondly, when we receive faithfully the thing signified, which is Christ and all his merits. I. For the former, 1. As it had been a great sin for Note. 1. Popish abuses taxed. the Jews to divide the lamb which God commanded to be eaten whole: no less grievous a sin is it in Popery to administer the bread without the cup; of which Christ hath said expressly, Drink ye all of this. 2. As the Lamb was appointed to no other use by Moses but to be eaten: so was the bread and wine in the Sacrament ordained to no other end by Christ but to be eat and drank: all other holy use of them out of the action of the Sacrament is Idolatrous, superstitious, and unlawful. 3. As it had been a grievous sin to reserve any of the lamb till the morning, against so express a commandment appointing it to be wholly eaten: so grievous a sin is it to reserve the consecrated host (as they foolishly call it) either to box up, or to hang up, or to worship and adore it, or pray unto it, or carry it in procession, or lift it up with both hands above the Priest's head, that it may be worshipped with divine and Idolatrous worship; or yet (if it be possible) with more blasphemy to offer it upon an Altar, as an unbloudy sacrifice for the sins of the quick and dead, which abolisheth (at once) the whole Priesthood of Christ. All which the Lord would prevent in this constitution, that no part of the lamb must be reserved, but if any were left it must be burnt with fire. II. We eat the whole lamb, when with the signs we receive the thing signified, which is Christ and all his merits. We must feed upon and digest whole Christ; that is, be united so straight and undividedly to Jesus Christ, as the meat which is changed into the same substance with our bodies; and this by the faith of our hearts, which so straight knits us to Christ as a marriage bond; and he becomes a perfect nourishment to us unto eternal life. Neither could our Lord fitlier express this straight union, than by feeding and eating; seeing there cannot be astraiter union in nature, than between the thing nourishing and nourished. Question. What may I do thus to receive the whole Lamb? Answ. 1. Come hungry in sense of the want of faith, And how we may receive whole Christ. and desire of supply. 2. Labour to feel the sweetness of Christ; take heed of despising this sweet Manna: Let not the hunger of the Onions, garlic, and fleshpots of Egypt thrust down the desire of this Manna which comes down from heaven; to which the other Mannah was not half so sweet. 3. Think it not enough to eat the flesh of Christ Sacramentally if not spiritually. Conceive what a fearful delusion it is to eat the Sacrament of the flesh of Christ in the Supper, and not eat the flesh of Christ by the Sacrament: Thou hast been at the Supper of the Lord, but hast not tasted of his Supper. CHAP. XX. The Pillar of Cloud and Fire, a type. OF the ordinary Sacraments of the Jews, pointing at Christ, we have spoken: Now of the extraordinary. Of these some are answerable to the Jews circumcision and our Baptism. As 1. the Pillar of Cloud. 2. The red Sea. Some to the Jews Passeover and our Supper. As 1. Mannah from Heaven. 2. Water out of the rock. The ground of this distinction we have in 1 Cor. 10. 2, 3. where the Apostle leads us by the hand to the distinct consideration Cloud and fire types. Ground. of these Sacraments. First of the Pillar of Cloud and fire, under which the Fathers of the old Testament were baptised. When the Lord in his wise providence appointed to lead the children of Israel (for the space of forty years) through a dry, uncouth, and terrible wilderness, himself undertook to be their guide, and for their certain direction in their way, appointed them this visible sign of his presence for their motion or station, by night or by day, through all their pilgrimage: concerning this Cloud let us inquire 1. Of the kind. 2. Of the difference between it and other clouds. 3. Of the use of this cloudy Pillar. 4. How a type of Christ. 1. Quest. What kind of Cloud was this? Answ. Not natural, but supernatural and miraculous, 1. What cloud it was. yea, one of the four great miracles that the Lord continued all the while of their Journey, which was forty years. Those four great miracles were, 1. The not swelling of their 4. constant miracles to Israel in the wilderness. feet. Deut. 8. 4. 2. Their aparrells not wearing, or not waxing old, Deut. 8. 4. 3. The feeding of them with daily Mannah, vers. 3. and 16. and water out of a rock, vers. 15. 4. This Pillar. 2 Quest. Was there any diference between this and other 2. How it differed from other clouds Clouds? Answ. Yes, in five things 1. The Matter. 2. The Fashion. 3. The Motion. 4. The Properties. 5. The Durance. 1. The Matter of it was not of vapours as other Clouds, nor apt to engender rain, but framed by the Lord besides and above the ordinary course of nature. 2. The Fashion: It kept still the figure of a Pillar, whereas other clouds continually alter the shape and figure every moment. 3. The Motion: other clouds are moved by the wind: this moved itself, yea, though the winds moved most strongly, it stood still. Besides that the motion of it was certain, and imitable, so as they might follow it, but so was it never in any other cloud. 4. It had contrary Properties, of light and darkness, being a Pillar of cloud and fire. 5. In Durance. For one cloud to continue firm and stable for forty years long, must needs be miraculous, whereas nothing is sooner dispersed than ordinary clouds by wind and weather. In all which regards it is called the Cloud of the Lord, Numb, 14. 14. Not that all clouds are not his, but Nubes Ichovae. because this was so after a special and extraordinary manner. 3. Quest. What was the use of this cloudy Pillar? 3. What was the use of it. Answ. Threefold, the first in respect of God, the second in respect of the Israelites, the third in respect of their enemies, Numb. 14. 14. I. In respect of God; It was a sign and symbol of the presence of God and Christ. For God often pleased to manifest his presence by the clouds: As when he sets his bow in the cloud, a sign of his favour: God in a cloud appeared to Moses, Exod. 19 9 God appeared in the cloud upon the Oracle, Leu. 16. 2. So Christ in the Mount was transfigured in a bright cloud: In his ascending he was taken out of their sight in a cloud: And in his coming again to judgement, he shall appear in the clouds to judge the quick and dead. 2. In respect of the Israelites. 1. To show and direct them the way as a faithful and constant guide through the wilderness, for when it moved, they must move, when it stood, they must stand. Psal. 78. 14. in the day he led them with a cloud, and all the night with a light of fire: which seems the chief use of it, Exod. 13. 21. 2. To shine and lighten them in the way, so as they might go by night as well as by day, so in Psal. 78. 14. he led them all night long with a light of fire, noted also, Exod. 13. 21. 3. To cool and comfort them (as a shadow) from the parching heat of the Sun: Psal. 105. 39 He spread the cloud as a covering or canopy over them. To which the Prophet (Isa. 4. 5.) alluding, calls it a covering cloud, which shadow was no small comfort in that hot country, in that dry and parched desert, they still lying and living abroad in it. 4. As a shield to defend them against their enemies, for the cloud came between the host of Israel and the host of the Egyptians to separate between them. And therefore it is called (Numb. 9 19) the watch of the Lord, actively, watching over their safety; passively, which they carefully watched and attended. 3. In respect of enemies: It was darkness to the Egyptians, Exod. 14. 20. For the Lord used two of his creatures against the Egyptians especially; water, and the cloud, as means of execution of his justice upon his enemies: As the cloud and fire shall be serviceable for the execution of his last and general judgement at Christ's second appearing. IV. Quest. Wherein was this cloudy pillar a type of 4. How it was a type of Christ. Christ? Answ. In five respects. 1. As a Pillar. 2. Of Cloud. 3. Of Fire. 4. Of Cloud and Fire. 5. In the Use of it. I. As a Pillar it signified Christ; who as a Pillar is firm, stable, strait, strong, and as a Pillar able to support his Church, and to bear up all the living stones laid on this foundation. II. As a Pillar of cloud. 1. As the Cloud naturally engendereth fruitful reins and showers: so Christ properly, by the influence and rain of grace, makes the field of the Church fresh, fruitful, flourishing. 2. As the Cloud mitigates the heat of the Sun: so Jesus Christ quencheth and allayeth the parching heat of his Father's wrath, and is the covering of his Church in this dry and parched wilderness. So as when the soul of a man is dried up and fainteth within him through heat of his sin, than he refresheth it with the sweet and comfortable doctrine of the Gospel (as with a sweet rain) the distressed conscience. He it is, that speaketh a word to the weary in due season. 3. As the Cloud covered Israel from the Egyptians fury, so Jesus Christ defends his Church, 1. From the fiery, darts and assaults of Satan's temptations. 2. From the furious rage of our own lusts, and inflammation of sin. 3. Shelters it from the heat of the Sun of persecution, and from all bodily foes, that they cannot do what they will but what he permits. III. Christ was signified by the fiery part of the Pillar. For, 1. As fire hath a quickening heat in it: so hath Jesus Christ, who is the life of the world; but especially of his Church and elect. 2. As fire hath light: So Christ is the true light of the world; whom, whosoever believeth, he needs no other light nor knowledge to salvation, no more than Israel needeth any light in the night but this. All God's people walk by this fiery Pillar and by no other. 3. As fire purgeth and purifieth metals from dross: so doth Jesus Christ purge his people from all their sins; partly by the fire of his spirit within, Matth. 3. 11. and perfectly by his blood which cleanseth from all sin. 1 Joh. 1. 7. IV. As a Pillar both of Fire and Cloud, it signified, Christ in his 1. Person. 2. Actions. 1. In his Person: being a Pillar both of fire and cloud, it was both light and darkness; signifying Christ Jesus, God and man; both shining in the brightness of the glory of his deity, and at the same time clouded, veiled, darkened, and obscured in a base and despicable humanity, in which to the blind world, was no form nor beauty, Isa. 53. 2. And as both fire and cloud make but one Pillar, so God and man one Christ. 2. In his Actions. For, 1. As the Pillar of fire and cloud, Christ both enlightens the Israel of God to salvation, and is darkness, at the same time, to all Egyptians, that is, a stumbling block and stone of offence to unbelievers. 2. As the same Pillar, Christ both openeth the way of the red sea to believers, giving the grace of Baptism through the red sea of his blood: as also justly shutteth obstinate sinners from his grace and favour; the means of which (being offered unto them) they wilfully tread under foot, turning all the grace of Christ to their deeper damnation. 3. As the same Pillar of cloud and fire, Christ is the guide of all the Israel of God; whom we must follow in all our journey through our wilderness, both in the rules of his holy doctrine, and also of his blessed example. Therefore himself saith (Matth. 11. 29.) follow me: as they were to follow that cloud; for that was but a type of this, leading us unto our Canaan. 4. As that same Pillar of cloud and fire, Jesus Christ protecteth his Church from all enemies: He steps between the Camps of Israelites and Egyptians, becoming their sure defence, Psal. 18. 1, 2. This Pillar shall never rest till the dead bodies of the Egyptians and enemies become a spoil and spectacle to his people. V. In the infallible instruction of it, it typified Christ. For as the Lord spoke to Moses out of the cloudy Pillar, when it descended on the Tabernacle, and delivered his Oracles in it, Exod. 33. 9 So Jesus Christ alone is the cloudy Pillar by whom the Lord delivers to us his whole counsel concerning our happy passage through this our wilderness to that blessed Canaan, the happy rest of all the Saints. And as they must hear and obey absolutely those Oracles, so we are commanded to hear him. Mat. 17. 5. Application follows. I. Is Christ the Pillar? Here is comfort for the people of Use 1. Comfort by Christ as our guide. God; who shall want no good things, but this Pillar of cloud and fire shall supply it. For, I. The Cloud was a general guide for all and every particular of God's people, Isa. 4. 5, 6. The cloud was every where seen: and Christ is every where present to be seen and found in his Church. Wheresoever two or three are gathered together in my name, there am I in the midst of them, Matth. 18. 20. Jer. 51. 5. Israel hath been no widow. II. The Cloud was an unerring guide; because the Lord went in the Cloud: so that (except the Lord could misled them) they must needs go aright. Jesus Christ is the way as well as the truth; follow him in the direction of his word, in the motions of his spirit, agreeing thereto: in his blessed example, both in doing and suffering walk as he did: and as be passed by his Cross to the Crown, so shall he lead thee through this wilderness to that Canaan and rest, to which he hath gone before to take thee in. III. As the Cloud was a safe guide and a covering cloud, so is Jesus Christ the veil and cover of his Church. When the Pharaoh of hell pursues us at heels, and is even ready to snatch us back into eternal slavery; now this Angel of the Covenant interposeth himself to defend us, and steppeth between us and dangers. This Cloud of God's protection (seem it never so far off) is the sure wall and defence of the Church, the strongest munition, and will not suffer the Egyptian armies to come near the Israelites to hurt or destroy them, but only to exercise them, & drive them more hastily to God for safety, and to Canaan for rest. This is a sure comfort, when we know that all the enemies of grace, Papists, apostates, recusants, drunkards, scorners and atheists reach at us to hurt and hinder us in our way, this cloud shall make them further us. IV. The Cloud was a powerful guide, strengthening Israel, weakening and discomforting all the power of Egypt; powerfully and miraculously opening the red sea for a passage to the one, and shutting it for the others perdition. Our Lord Jesus is a potent guide, the Michael and Captain of God's Armies, getting himself a name upon Pharaoh and his forces, discomfiting and destroying all adversary power of our salvation, perfectly conquering for us all the powers of darkness, and triumphing upon all the external enemies that pursue his people, and making them the dust of his footstool. Besides that, this cloud powerfully opens the red sea, and makes a way for the Saints through a sea of afflictions. Oh the sweet comfort hence, both in the view of the trouble of the Church in general, beset with so many huge armies of Antichrist and his adherents; as also in sense of our own particular trials! Both whole and parts are under this powerful cloud. V. The Cloud was a comfortable guide, a cooling covering Cloud: Jesus Christ is the well, yea, and sea of consolation: without whom is nothing but scorching heat, which would burn up and consume the Church. But he cools the fire of his Father's wrath for us, he cools the fiery darts of Satan's temptations, and quencheth them in us; he refresheth and cheereth us in the sun of persecution and afflictions, which Satan and his instruments kindle against us; he is our only shadow for the heat, and a cover for the storm, and for the rain, Isai. 4. 6. Now therefore get to him by prayer, faith, and repentance. VI The Cloud was a patient and respective guide. It waited all their necessities, it rested that they might rest, it moved slowly according to their pace, it stayed for them till they had ground their Manna, and baked it; till they had eaten and refreshed themselves; till they had offered sacrifices, and whatsoever was necessary to be done, it waited for them. Oh what a patient and respective Lord have we, who not only waits on our necessities, but bears all our needs and weaknesses on himself; not only bears with our infirmities, but bears them on himself, and helps them in us! He stretcheth his hands all day long, waiting for our return: He knows our mould and weakness, and covers it with his own strength and righteousness: He would be in all things like us, that he might in all things help us. VII. The Cloud was a constant guide. The Lord never took away his Pillar by day, nor by night from before the people, Exod. 13. 22. not all their journey till they came into Canaan. Jesus Christ is constant to his Church, never leaves it without light and direction, without comfort and consolation, without safety and protection. Nay he not only leads and covers them in this wilderness, but never fails them, no not in the land of their rest. That cloud, which now is like the cloud which Elias saw, like the bigness of an hand, then shall cover, or rather fill the whole heavens. II. Here is a ground of confidence and security in the greatest perils. What a marvellous thing is it, that a Pillar Use. 2. Confidence and security by Christ. of fire should sit upon the Tabernacle, and not burn it? What a strange thing, that a Pillar of fire must cool the Israelites, and save them from fire? So shall all fires kindled, and all extreme dangers threatened against the Church, tend to the saving and comforting of it. For 1. God never kindles a fire to consume his Church, but (as the Pillar of fire) to enlighten it, and direct it to Canaan. 2. The Church is that bush which burns with fire, but is not consumed, Exod. 3. 2. The members of this Church are not chaff and stubble, but pure metal, the longer in the fire, the better tried, and the purer. 3. There is no Pillar of fire in the Church without the pillar of cloud: God mingleth his corrections with consolations, and in judgement remembreth mercy. 4. Nature must run out of herself to do homage to her Creator. Fire must cease to burn at his word, Dan. 3. 27. The fire burned only the bonds of the three children, but not their bodies: it not only saves their lives, but sets them at liberty, being cast in bound. 5. The power of God makes all the creatures serviceable to his Church; the love of God to his Church makes them comfortable, and the presence of God with his Church makes them profitable: as the presence of the Angel in the bush: the presence of a fourth (like the Son of God) in the furnace, Dan. 3. and the Pillar of fire was a sign of the presence of God in it, who made a pillar of dreadful and unmerciful fire a great mercy to his people, yea, and most beneficial. 6. The wisdom of God can put understanding into these senseless creatures, to distinguish between an Israelite and an Egyptian. The fire shall give light to the Israelites, and deny it to the Egyptians. The sea shall give way to Israel, but shut up the way to Egypt. The cloud shall hide, cover, and comfort the Israelites, but deny it to the Egyptians. The fire shall come out and destroy the Captains and their fifties, and send them to hell, but a Chariot of fire shall hoist Eliah to heaven. Make use of this observation for the present; in the greatest dangers remembering that gracious promise, Isai. 43. 2. When thou passest through the fire I will be with thee, and it shall not burn thee, no more than the Pillar did the Israelites. Do the enemies come out against us as strong as pillars, as furious and fiery as fire itself? Never was there so not a Pillar of fire, but there was a cooling and covering Cloud as near us. The Cloud that makes the Red sea give way, can conquer Canaanites too, and all the furious enemies that come out against us. Were it not for this Cloud of God's gracious protection, there were no standing against the heat and rage of such fiery enemies. Lay up this meditation for time to come: Time shall be, when our Lord Jesus shall appear in flaming fire, 2 Thess. 1. Heb. 10. 7. he comes with a violent fire: Psal. 50. 3. a fire shall devour before him. This shall burn up the studs of heaven and earth; and now how shall any man be able to stand before these great burnings. Now know, 1. That that dreadful fire shall attend Christ the head as a servant, for the final salvation of his members. 2. It shall be commanded to be comfortable to the elect; as most dreadful to the wicked, driving them to their wit's end; even as this Pillar of fire was: And as the waters of the deluge, which (while they drowned the world of the ungodly) lifted up the Ark, and saved that from drowning. III. Who they he that may expect to partake of all these Use. 3. Notes of them that receive comfort by this Pillar. comforts from this Pillar. Answ. The Cloud is not the same to all: But the same Cloud that lightened Israel, cast darkness on the Egyptians; so Christ is not the same to all, not sweet, not comfortable to all: But to such as are, 1. Of mount Zion, Isai. 4. 5. true members of the Church, sons of the Church, known by eleaving to the Assemblies. Upon Zion and the Assemblies thereof shall be a cloud, in Zion shall be deliverance. And as the hills compass Jerusalem, so doth the Lord's protection his people. 2. Such as be in the Lords ways, gotten out of the Egypt of their darkness and earthliness, and moving still towards Canaan; for so did the Israelites: so Psal. ●1. 11. they shall keep thee in all thy ways. All the while Israel was in Egypt they had no Pillar of Cloud and Fire, and when they came into Canaan they had none, nor needed any; but while they were walking in the wilderness in unknown ways, in danger of enemies; We are without protection while we are in the state of nature, not called out of our Egypt; and when we shall come into our Canaan we shall need none, because we shall be set quite beyond danger and enemies: But now in our moving towards heaven, in so many dangerous ways, among so many mortal enemies, we need the Cloud, and the Lord supplies our need. 3. Such as life up their eyes to this Cloud and Pillar for direction. Had Israel refused to move according to the motion of it, it would not have sheltered and comforted, but revenged them: Such only shall obtain the mercy of God in Christ, who obediently follow Christ, and submit themselves to his direction. If thou waitest upon him for duty, thou mayest wait upon him for mercy; for such only shall attain it, Gal. 6. 16. Psal. 121. 1. I will lift mine eyes up to the mountains, and then verse 6. the Sun shall not smite thee by day, nor the Moon by night: alluding to this place, in which the Cloud abates the heat of the Sun by day, and the fire the coldness of the Moon by night. 4. Such as persevere and go on forward in grace. For therefore was the Pillar light in the night to Israel, that they might go forward day and night: And therefore was it a dark cloud to the Egyptians, that they might not hinder the Israelites in their way. God's favour and protection belongs to such as desire to prosper and profit in grace, and get every day nearer their happiness. Object But this seems to be the way to lose all peace and And how this comfort is to be esteemed. joy of our lives, seeing none are more assailed by Satan and wicked men, than godly men, sons of the Church that walk in God's ways, that take Gods directions, and desire to proceed and persevere in godliness; how then are all these promises accomplished? Answ. 1. All promises of temporal good things are made with exception of the cross: this exception impeacheth not the promise. 2. It is a common condition of good and bad, to sustain many evils, and undergo many difficulties; but with this difference, that the wicked have no Pillar to sustain them, no Cloud, no refuge or hiding place: but the godly hath God for his refuge, his Pillar and Cloud. 3. The Pillar still stands over the Tabernacle, and saves the Army of Israel: the whole Church is ever saved by God's protection, though some soldiers may fall in the battle: as Martyrs, who receive not always corporal deliverance, to receive a better resurrection. 4. If this Pillar put not off some evils, it ever supplies some greater good: If it deliver not from death, it delivers by death: If our state seem not so good, it will turn it to good, Rom. 8. It led the Israelites to Marah, a place of bitterness; but the next remove was to Elim, where were twelve fountains of water, Exod. 15. 23. 27. It suffers the Israelites to want meat in the wilderness, but to feed them with Manna: If to want drink, it is to supply them by miracle; to refresh their souls as well as bodies by water out of a rock. IV. In the same Pillar of the Cloud, see Justice and Mercy Use. 4. Mercy and justice met in this type. met together and tempered. 1. Mercy to the Church and believers; that now we behold God's presence in a cloud. The brightness of his goodness to us shines in this dark cloud, in which we see him as we are able. His Majesty hath attempered himself to ou● debility and weakness. For such is our infirmity here below, that unless the glory of God be vailed and covered, we can never be able to behold it: no more than the Priests could stand before the brightness of the cloud that filled the Temple, 1 King. 8. 11. nor the Disciples abide the brightness of Christ, when a bright cloud shadowed them in his transfiguration. For as no man can endure to see the Sun in his brightness and strength, but in and through a cloud he Mat. 17. 5, 6 may: so no man can behold the glorious Majesty of God and live. Hence hath he pleased to let us behold him here, not in his own glory, but in his Christ; in whom his excellent Majesty is vailed and covered with our humanity. This is his mercy, that we see now as we may, as in a glass or mirror; preparing us to a farther mercy, than which no mercy goeth farther, namely to see him as we would, and face to face; when with our frailty and corruption all clouds and veils shall be removed. 2. His justice against sinners; whose misery it is, that there is always a cloud between God and them. A cloud of ignorance, that hinders them from the knowledge of God and holy things; they see no true light: A cloud of darkness and misery, that suffers them not to enjoy one spark of sound comfort or consolation: A thick cloud of lusts and sins, which hinders the passage of their prayers. They may truly use that speech of the Church, Lam. 3. 44. Thou hast covered thyself with a cloud, that our prayers should not pass through. As this cloud was a means of greatest mercy to Israel; so was it of extreme misery and destruction to the Egyptians. V. Is Christ this Pillar of Cloud and Fire? Then we must Use. 5. Follow Christ as a guide. follow Christ our guide. The Saints in earth are as Israel in their pilgrimage marching out of Egypt into the promised land. God of his mercy affords us as he did them, a comfortable cloud to lead us through to Canaan. We must depend on this Pillar; For light of instruction against the blindness of our minds: For light of consolation in sorrows and terrors of heart, that we may say with the Church, Mic. 7. 8. When I shall sit in darkness the Lord is my light: For spiritual heat and warmth; seeing this Pillar only can kindle true love of God, true zeal for God and his glory, fervency in prayer, and inflame us with all ardent desires after God We must follow this Pillar for safety, security, direction, etc. Quest. How may we follow this Pillar? And how. Sol. As the Israelites carefully followed the Cloud, in this manner. 1. Because the Cloud was placed on high, they must still look upwards: So must we still look upwards, not fixing our eye on any other direction about us, or beside us. We must not walk by examples of men never so great, never so wise, never so rich, never so near us; but only so far as they follow this Cloud. The Sun of the world, and the Son of the Church herein agree, that both of them are set infinitely above our heads; that we should expect our direction from above, not from below; from the heavens, not from the earth. 2. As the Israelites contented themselves with that Pillar, as being sufficient: So must we with the light from Christ our Pillar. They needed no artificial lights of their own devising; the Pillar of fire was sufficient (although at midnight) to enlighten them. The Sun at noon day was not more useful to them than this Pillar at midnight: So Christ in the Scriptures is a most bright and shining light; not (as the Papists say) obscure, dark, imperfect, unless there be an addition of traditions, Fathers, and men's devises. As that Cloud was no natural direction: so we must not walk by direction of nature, dictate of reason, or command of our own wills and senses. Follow this Pillar only, and (as Goshen was light when all Egypt was darkness) thou shalt have light when all the world else sits in darkness, Joh. 8. 12. But as for such as kindle themselves a fire, or set up a Pillar to themselves, and walk in the light of it, and in the sparks themselves have kindled; the Lord threatens what they may expect from his hands; They shall lie down in sorrow, Isaiah 50. 10. 3. As Israel must watch this Pillar night and day, and frame their whole course unto it for motion or station, for action or for rest: so must we to Christ (our Pillar) in the Scripture. Blessed is the man that meditates in the Law of the Lord night and day. And as they must give diligent heed both day and night, to be ready for their journey whensoever the Cloud should move; and therefore are said to keep the Lords watch, Numb. 9 19 so must we always watch, and be in a readiness; because we know not when the Master of the house will come, at even or at midnight, at the cock-crowing or in the dawning, Mar. 13. 35. Remember for conclusion; that blessed shall that servant be (and he only) whom his Master (when he cometh) findeth well doing. CHAP. XXI. The Red Sea, a type. THe second extraordinary Sacrament of the Old Testament, pointing unto Jesus Christ, was the Red Sea; Red Sea a type of Christ. which being miraculously divided by God, the Israelites (pursued by the Egyptians) passed through the midst of it, Exod. 14. 22. Now for our profitable and fruitful beholding this great work of God, we will consider it, 1. As a miracle in itself. 2. As a type and signification of Christ. 3. As appliable to ourselves in some profitable observations. I. In this great miracle are many miracles: Miracles in the miraculous dividing of it. As 1. That so vast a sea should be divided with the lifting up of a rod. For the breadth of that Sea, where Israel went over, was (by computation of Ptolemy and other Geographers) twelve or fifteen Germane miles, at least thirty six of ours; so Chytraeus upon this place. 2. That the Lord should open a way, and lead Israel Psa. 106. 9 through the deep, as in the wilderness; for their passage was not over the Sea, but through it. Neither did they walk upon the waters as upon the land, which had not been so much, for in cold countries it is ordinary for men and carriages to pass upon the Ice and congealed water as upon firm land: but they walked in the bottom of the Sea as on dry land. Who could deny, but it had been a work of omnipotency, for the Lord to have made the sea (on a sudden) a pavement for Israel (as hard as Crystal) to have walked firm upon? but because every strong frost congeals the water according to nature, that had been less glorious, more questionable. But he provides for the clearness of his own glory, by effecting a work above (yea against) the whole frame of nature. 3. That the waters should stand as a solid 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 bottom of the Sea should on the sudden become firm 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 calm and tempestuous: For the mighty winds and tempests were so strong against the Egyptians, that it broke their Chariot wheels, and they could hardly move or stir against it; yet all the same time it was a peaceable calm to Israel; who were very near them. 5. The time of the standing of the waters on so vast an heap (whereon learned men agree not) any way concluded, is most miraculous. Some think (as Chytraeus) that for so many thousands, yea, hundred thousands of men, women, and children, to walk a soft pace, and to drive their cattle so many miles, must needs take them four or five day's time, and then the waters to stand so long, was admirable. Others think they went through in one night, (for the text mentioneth but one night) and then was it no less miraculous, to convey so much people and cattle so much way in so small time. 6. That the same Sea at the same time should be both a gulf and devourer; and yet a saver from devourers. That the same Sea at the same time should both retire back, and yet return to its course, for the Waters returned upon the Egyptians on the one side of the Sea, when Israel was not fully over on the other, as appear by comparing verse 26. with verse 29. That the same Sea at the same time should move and stand with such judgement and distinction, as not one Egyptian was saved, verse 28. not one Israelite drowned, verse 30. II. Now consider this great work of God as a signification and type of Christ; which it must needs be as it is a Sacrament, How signified Christ. which we must consider, both in the constitution, and in the consequents or effects of it, in all directly pointing us to Jesus Christ hereby typified. In the first to the Corin. 10. 2. the Apostle saith, that all the Fathers were baptised in the sea; whence I gather three conclusions. I. Conclusion: That this was a Sacrament figuring our baptism, and that all necessary institutions of a Sacrament In three conclusions concur in it: As 1. The Author was God, the Institutor both of the Covenant and seals, Exod. 14. 30. 2. The Minister was Moses, verse 31. 3. The Covenant sealed was God's promise and word for their deliverance, verse 15. 4. The sign of the Covenant was Moses stretching of his hand, both for the dividing of the Sea, verse 16. and the returning of it again, verse 27. 5. The thing signified was salvation by the Messiah, and all spiritual and eternal 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: verse 31. They believed God: Heb. 11. 29, By faith they passed through the Red Sea, etc. II. Conclusion: There was not one of these actions in this temporal deliverance, but it signified and sealed such actions to the believing 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 pass them through a full sea of troubles to the true celestial Canaan, and by him, as by a firm way, to walk forward to eternal life. 2. When they saw the same Jehovah to divide the sea into his division (Junius calleth them cuttings off) and to drive Segmenta. 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 deep as the bottom of the sea, unto eternal 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 pass through the sea as it were on dry land. 3. When they saw Jehovah the Son of God present with them in the voyage, and that he made the sea return to his force again, both to save themselves and to overthrow the Egyptians: It signified to their faith the action of Christ, freeing his elect from all spiritual forces and armies pursuing them, as also by a mighty overthrow swallowing up and devouring (in the bottomless 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 baptism, which was not signified and sealed to them in the Red Sea. So as Christ was as truly represented to them as to us, though not so clearly; and the truth and substanre of his merits exhibited to them as to us, only in a manner more obscure and clouded. As in examples, 1. If the waters of Baptism seal up to believers, that the blood of Christ alone saveth and defendeth the people of Benefits sealed up by baptism. God from eternal death and damnation: What could be more plainly signified by the waters of the Red Sea saving Israel from present death and destruction? 2. Baptism signifieth to us, that by the blood of Christ (in which Red Sea all believers must be baptised) there is a dying and a burial unto sin, and a rising unto newness of life: What could be more plainly signified by the Baptism of the fathers in the Red Sea, who were (after a sort) buried in the waters, but after raised to the shore, and restored to land and life? 3. By the benefit of Baptism (in which the Red Sea of Christ's blood is truly applied) our old man and flesh is truly mortified, buried, and destroyed; but the new man is quickened and repaired; and now new motions, desires, affections are stirred up and preserved in the hearts of believers: what could be more expressly signified to the Fathers by the overthrow of Pharaoh and his host 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 believer of Jews and Gentiles are freed from the slavery of hellish Pharaoh, and all his Armies of sins and corruptions? And when they did see how the Egyptians (once dead and slain) could hurt them no more, how could they but gather, that all the armies of sin (once remitted and buried in the death of Christ) can no more rise up to condemnation, than a drowned Egyptian to drown an Israelite? I. To note the mighty power of God, who can still and overmaster the mighty raging of the Sea: which we see Use 1. Observe the power of God. here in that its water, dry land, sands, and shore observe the providence of God, and serve for his people's safety. Israel saw the mighty power of God herein, Exod. 14. 31. Let us also behold the glory of God herein, and fear before him as they did. Let not us be more senseless than the senseless creatures, but hear his voice, run out of our own nature to observe his voice sounding in the Scriptures and Ministry of the Gospel. II. To see and consider the state of the Church and people Use. 2. The way to heaven filled with difficulties. of God. Canaan (whither they go) is a fine and fertile country, but the way is asperous and dangerous. They are still as it were in the bottom of the sea: enemies implacable at their heels in infinite numbers: Seas of waters dreadful to behold on both hands, yea, rising over their heads as mountains threatening to fall over them: and after a deep sea, a terrible wilderness takes them, in which is no means for meat, drink, nor cloth. A man would think, no man could deal so with his children: and yet God's wisdom sees this the fittest way to Canaan. He sees how, 1. Every small And why. content glewes us to our Egypt. 2, What slugs we are in the way, farther than we are chased out. 3. How little we care for dependence on himself, when we are full of natural comforts. 4. That Canaan is so rich a land as is worthy all our labour and suffering. Apply this note to awake thee out of thy ease and carnal slumber. If thy way be so easy and pleasing to flesh, sure it leads not to Canaan, suspect it. The Israelites going into Egypt had no enemies nor troubles meeting them; but going into Canaan, they had nothing else. Straight is the way that leads to life, and all the way to heaven is strewed with crosses. Apply it also to secure thee in thy troubles. Art thou in a deep danger or sorrow like the bottom of the sea? It is no worse with thee than with the rest of the people of God. No affliction overtakes thee, but the same hath befallen the Saints in the world. Hold on to Canaan, and all is safe: Canaan is worth all. Happy thou if thou canst get to Canaan, though thy passage be through the bottom of the sea. III. To observe what a many comforts this great work Use. 3. Many comforts by this great work of God. of God will load us withal, that are willing to carry them away. For. I. The Lord in strange and unwonted dangers can work new and unwonted remedies for his children. As we heard before that fire shall not burn them, so here the Sea (at his word of restraint) shall not drown them. He can make a wall of water more strong for them than a wall of Adamant: yea, himself (according to their need) will be to them either a wall of fire or water. II. What danger can prevail against the Church, if all these dangers on all hands, above them, below them, afore them, behind them at once, cannot sink them? No, All the gates of hell cannot prevail against it. Every main affliction is like a main Red▪ Sea, which threatens to swallow us up, but it shall in the issue only preserve the Church. What we have most cause to fear, the Lord maketh most helpful and sovereign. The very raging Sea (rather than they shall perish) shall open her lap as a tender mother, to receive them from the rage of Pharaoh and his pursuing army: Nay, the land of Goshen shall not be half so bountiful to them as these waters, which gave them freedom, victory, and the spoils▪ and riches remaining upon the dead bodies of their enemies. III. How unweariably the Lord sets himself to overcome all difficulties for his servants. What had it been to have passed the oppressors of Egypt, and to have been swallowed up of the sea? Therefore he makes a new way, where never any way lay before, in the bottom of the Sea. Afterwards he makes a dry and barren wilderness comfortable to them; dries up Jordan as strangely for their passage; gives them a daily harvest of Manna from heaven; breaks a Rock to give them water; and happily in time finisheth their long and tedious journey. Even so the godly (going out of Egypt, departing from the kingdom of the devil, and hastening out of the world towards heaven) come presently into a deep sea; not pursued only by the fury of tyrants and enemies, but every where threatened with dangers, wants, and death itself: yet the Lord breaks for them one toil after another, and happily guides them through a deep sea of miseries, and never leaves them till they recover the shore, and arrive safely at the haven of salvation, where their songs shall be louder than their cries were, and a mighty deliverance shall swallow up all their danger. IV. Here is comfort against the fear of enemies. 1. Spiritual enemies. For here we have both a confirmation and resemblance of the eternal delivery of the Church from the tyranny of the hellish Pharaoh; which in spite of him is led through a sea of tribulation every where ready to overwhelm it, into the promised rest of everlasting life. Again we see here our sins also cast into, and drowned in the bottom of the Red Sea, Mic. 7. 19 These are the strongest and fiercest enemies that pursued us to death; but these our furious sins (as so many Egyptians) are drowned in the sea of Christ's blood, and extinct in the waters of Baptism, Aug. Psal. 113. 2. Temporal enemies. How can the Egyptians hope to stand before Israel, to whom the waters give way so strangely? The enemy shall find the same sea a wall and a well, a safety and a death. Let enemies look here as the heathen did, and let their hearts faint as theirs, to see God make the Sea a wall, a lane, yea, a lap for his people. Let them behold the ordinary work of God, who commonly joins the salvation of his Church with the destruction of the enemies. So for Mordecai's advancement, and the Church's deliverance, Haman must be hanged, and his posterity destroyed: as in a balance, if one scoal goes up, down goes the other. IV. The godly to partake of these comforts must learn, Use. 4. Duty of them that will enjoy these comforts. 1. To labour for increase of faith: for by faith they passed through the Red Sea, Heb. 11. 29. So must thou get faith for thy vessel to pass thee through. Faith in trial is a great victory; in the bottom of the Sea, in deepest afflictions it is most glorious. It is nothing to believe in prosperity: but in desperation to believe, in the bottom of the Sea to stand still, yea, in the bottom of hell to hope for heaven, there is faith. 2. To join to God's 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 bottom of the sea shall miscarry, if ●od become the Pilot. Follow thy guide, go on forward, fear not, rest in God for safety in extreme danger, and thou art the fittest for his help and deliverance. See 2 Chron. 20. 12. We know not what to do, but our eyes are towards thee. CHAP. XXII. Manna, a type of Christ. THere were among the Jews 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 spiritual meat, and spiritual drink. The Story of Manna is recorded, Exod. 16. 14. The proper application of which is in Joh. 6. 32. 48. where our Saviour Manna a type of Christ. shows that he is the true Manna, of which the other in the wilderness 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 Matters of resemblance. consider Manna 1. in itself, in 1. Quality. 2. Quantity. 2. in the Jews, in their 1. Gathering. 2. Use. Sect. I. I. The qualities of Manna considered in itself were six, many of them miraculous. Six qualities of Manna. 1. The Manna came down from heaven. God in heaven Dominus Jesus ipse conviva & convivium 〈◊〉 ipse comedens & qui comeditur, Jeron, Ep. ad Hedibiam. prepared this food to satisfy the Jews 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 bosom he is sent into the wilderness of this world to satisfy 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 world's 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 oil, 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 oil can so cherish the face, as they do the heart, which is able to apprehend the sweet consolations and joys of the Spirit. And as Manna tasted alike to all tastes, and every whit of it was sweet, and every mouth tasted the same sweetness, as it never was in any other food in the world: So only Christ is the same to all that taste him, and every whit of him is sweet, even his yoke, his Cross, and every mouth that tastes him, can confess 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 sons 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 wilderness: So Christ continues always 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 means 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 2. Quantity of Manna, figurative in 4. things. Christ in four particulars. 1. It was a small grain, as a little seed of Coriander, verse 14. but full of yield, sweetness, and nourishment: So Jesus Christ was little and humble in his own eyes, and in other men's eyes, liker a worm than a man. Little in his birth, in his life, in his death, in his followers. Very weak in show and appearance; but full of power, strength and grace to sustain and uphold his Church; full of nourishment, sweetness, 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 dews of comfort, joy, and happy graces, which distil from him into every believing heart. 3. Manna fell every morning round about the camp, 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 camp and bounds of the Church; and that of his fullness 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 soul, but out of this heap. 4. It fell on the evening of the Sabbath in double quantity, because they must not break the Sabbath in gathering any: signifying the double diligence that we must use to get Christ while we are in this life, which is as the Even of our eternal Sabbath; and the incessant labour after a farther degree of grace, giving all diligence to make our election sure before we go hence; for when that eternal rest cometh, there is no more gathering, but a ceasing from all labours. And upon condition of our diligence and care here below, we shall have supply enough of all grace without labour and gathering, when Christ shall be all in all to all Israel gathered unto him. Sect. II. Now we are to consider this miraculous food, both in the Jews gathering of it, as also in their use of it. I. In their gathering are three things; the place, the time, 1. Three things in the Jews gathering. the measure. 1. The place where: It was about the camp and tents of the Jews in the wilderness: signifying, that Christ the heavenly Manna is given to us in this our wilderness, and while we are in this world, we must procure him to ourselves, or never: And farther, that his grace is reigned down in the Church; and no where else is saving grace ordinarily to be found. Only the Israel of God enjoy Christ in the means; his abode is among the tents of shepherds. 2. The time of gathering is: 1. The week day; the six days, not the Sabbath, for it came not on the Sabbath; but as knowing and distinguishing times it would, as feed them, so teach them; namely, to rest on the Sabbath day, as it did: and signified, that in that eternal Sabbath we shall enjoy Manna without means; and shall eat our fill of that hidden Manna, laid up and prepared for the Saints, Rev. 2. 17. 2. Every day in the week: to signify, that we must daily feed on Christ and his grace, and that we must daily renew the care of the salvation and sustenance of our souls. 3. Every morning of every day; early must they gather it, the first thing they did: To signify, that we must embrace Christ speedily, while the means last and offer themselves. Christ is worth our first care; and his commandment is, first to seek the kingdom of God. The foolish Virgins sought Oil and Manna too late. 3. The measure: 1. Every man hath a measure out of the common heap: signifying, that Christ is the same treasury to poor and rich, small and great; and every believer and Israelite hath his portion and measure measured out unto him, (for he must live by his own faith) and a severed measure Hab. 2. 4. of knowledge and sanctification from others. 2. Every man hath the same measure. There was one measure for all, a Gomer for every person: So every Christian hath his Gomer, and the same measure. For although there is difference in the graces of sanctification (some being in the higher forms of knowledge, some in lower; some of little faith, some of great faith; some whose zeal is as a smoking flax, in some a bright flame) yet justification by Christ is equal to all, and doth not admit a more or a less. The Non suscipit magis & minus. youngling in grace is as truly and fully justified as the ancient believer, though not so fully sanctified. 3. Every man hath a full Gomer, a full measure: to signify, that in Christ is no want, but we are complete in him, Col. 2. 10. And as the gathering Israelite (though he gathered less than some other) had his Gomer full: so he that hath ●he weakest grace, and weakest faith (if true and sound) shall attain the same salvation which the stronger believer attains. For the same precious faith attains the same common salvation. II. We must consider this Manna in the Jews use of it. 2. Their use of it. 1. In respect of the dressing. It must be ground and baked before it could be fit food for the Israelites: signifying. that Jesus Christ must first be ground and broken upon the Cross, and pounded with passion before he could become a fit food and Saviour of his Church. Every grain of Manna must be ground and broken: so must Christ be broken and bruised in the winepress of God's wrath Every grain of Manna must be baked in the Oven: so must Christ be parched and baked, yea, and dried up in the Oven of his Father's displeasure. And this was extraordinary and above nature in it, that one heat (namely of the Sun) melted it; another heat (namely of fire) baked it; very strange; but significative of the same in Christ. The heat of his love to mankind melted him; but the heat of his Father's wrath (as hot as fire) baked him, and fitted him for our spiritual food. 2. The Manna being dressed must be eaten, that is, applied to their substance, and digested for their nourishment; signifying Jesus Christ, who although (like the Manna) he must be gathered in common, and must be received whole (as Manna must be gathered whole) yet he must be eaten in several, that is, specially applied to every believer for his food and strength; by which application he becomes food in our hunger, and physic in our weakness, as the Manna was to them, and other had they none. 3. They must use it all, and reserve none till the morning; for if they did, it putrified, and worms grew in it, verse 19 20. To signify, that not the profession of Christ profits any thing without faithful applying of him. Yea, and as Manna reserved, putrified: so Christ becomes a scandal and a rock of offence to the unbelieving of the world, that content themselves to hear of Christ, and have the Word among them, but apply it not to their hearts and lives. The sweetest Manna becomes a rottenness, and a savour of death to carnal professors. Quest. But why did the Lord cause the Manna daily to Why Manna putrified, if reserved. putrify, if kept? Answ. 1. He will have them daily depend upon his hands and provision; that was no time nor place to shift covetously for themselves, neither was there any need, seeing every day supplied them with a new harvest. 2. To signify to them, that man lived not by bread only, but by every word of God, Mat. 4. 4. How could they think, that such corruptible food could preserve them, that itself could not be preserved above a few hours but by God's institution? 3. That they might acknowledge God a free and extraordinary worker in all his administration with them. For even this Manna (which kept an hour beyond a day, suddenly rotten) if God command to keep it two days every week for his worship sake, it shall be miraculously preserved sweet and savoury. Yea, if for a monument of his mercy he shall command to lay a sample of it in the Ark; it shall last and be kept in the Holy of holies many ages, yea, many hundreds of years sweet and savoury as at first. And all this not without signification: that although Jesus Christ was in his flesh and humane nature subject to sorrow, death, and passion, yet even in that humanity (now glorified) he is set in the Holy of holies (as the Manna in the golden pot) before the Lord for ever, Exod. 16. 33. and abides for ever in the heavens for all eternity, not subject to corruption any more, as that golden pot of Manna was. Sect. III. II. Now let us see how Christ is infinitely preferred before 2. Christ infinitely better than Manna this type or figure, in six several advancements. 1. That Manna had no life in itself, but this hath, Joh, 5. 26. As the Father hath life in himself, so hath he given to the Son to have life in himself. Joh. 6. 35. I am that bread of life. 2. That Manna not having life in itself, cannot give to others what itself hath not; it could only preserve life given of God: But this can convey and give life to others: John 6. 33. The bread of God is he which cometh down from heaven, and giveth life unto the world. 3. That Manna preserved only natural and temporal life, as other bread: but this preserves spiritual and eternal life in the soul and inward man. 4. That Manna could not preserve this temporal life for ever, Joh. 6. 49. Your fathers did eat Manna in the wilderness, and are dead; nay it could not keep them from hunger above one day to an end: But this bread once tasted makes a man live for ever, he shall not die, ver. 50. yea, he shall never hunger more, verse 35. 5. If a man were dead, that Manna could not raise him again to life: but this raiseth dead to life, as Lazarus; which all the food, physic and means on earth cannot do, Joh. 11. 25. He that believeth in me, though he were dead, yet shall he live. 6. That Manna did corrupt, it melted daily when the Sun arose; it lasted not beyond a day, it continued not beyond the wilderness; and that small portion which the Lord reserved in the Holies of holies, perished and was lost after the captivity: But this Manna is not subject to corruption, but abideth sweet and precious to every hungry heart; nor subject to violence, but abides in the Holy of holies without all change or fear of danger; nor only lasts in this journey through our wilderness, but is the sweetest and most delicious in our Canaan; when he shall be food, physic, raiment, delight, and all in all to all the Saints and sons of God. Sect. IU. Now to Application. I. To note God in four things: Use in respect of God. 1. Patience and love. 2. Watchfulness and care. 3. Bountifulness and beneficence, 4. Wisdom and judgement. And all these to his Church, both Jewish and Christian, and to all the Israel of God, Legal and Evangelical. Every one of these affordeth us special matter of instruction. I. His grace and patience appears in the time of his giving 1. both the typical and the true Manna from heaven. Then he pleased to give the Manna to Israel. 1. When Israel had great need of God's help, and had no God's patience and love to be noted. power to help themselves, when they were even ready to starve: Even so when the Church was in extreme need of Christ, and altogether helpless in herself, it pleased God to give his Son from heaven to save and refresh her. Which the Apostle notes, Rom. 5. 6. For Christ, when we were yet of no strength, at his time died for the ungodly, 2. Then God gave Israel Manna, when Israel (murmuring) had deserved nothing but wrath and vengeance; when they could look for nothing but fire from heaven, he gives them food from heaven, and such food as was Angels food, sweet as honey: Oh what a tender Nurse is the Lord become to a froward people? he will still the frowardness of his firstborn rather with the breast than with the rod: Even so when by our hateful sins of many sorts we could neither deserve nor expect any thing but revenge from heaven, God sent his Son from heaven, the true Manna and bread of life, who hath more sweetness in him than the honey comb; which one gift sweeteneth all blessings, which else had been so many curses. For what had the Israelites deliverance, victory, lives been worth in the wilderness without food and Manna, which kept them in life and strength? Even so had all our outward blessings been to us (without Jesus Christ) only a lingering death and misery. Oh who would deal thus with his enemy, but he that hath an Ocean of mercy? Which the same Apostle (in the same Chapter, ver. 8.) leadeth us unto; where he magnifieth and heightneth God's love unto us; that, while we were yet sinners, Christ died for us, yea, while we were yet enemies (ver. 10.) he sent us this Manna, by whom he reconciled himself unto us. Let this consideration be of use: 1. To stir up in us a fervent love of God, who loved us with a pitiful love when we were in so pitiful a case; as also with so seasonable love, And how it should work in us- when our extreme need urged us; yea, with such effectual love, as spared us the greatest gift of love, and the richest mercy that heaven and earth can contain to relieve our want. 2. To labour to love our enemies, as God did us being his enemies. For natural men and hypocrites can love those that love them, Mat. 5. 45. but if we love them that hate us, we shall be the sons of our heavenly Father. 3. To move us to cease from our sins; for who would go on to provoke so good a God, that still prevents us with love and mercy? And if he please to reserve love for us while we are yet in our sins, and in love with them; how sweet will his love be, when we cease to love them? How strong will it be, and how constant? For, doth he not cast us off when we are enemies, and deserve hatred, and will he ever cast off those whom he thus loveth? This love shall be stronger than death, for that shall not quench it. II. See the watchfulness and care of God over his 2. God's watchfulness, and care over his Church, to▪ be noted. Church. The Manna fell with the dew; and while the people of Israel slept, the Lord watched to spread a table for them: because, 1. He that keepeth Israel slumbreth not nor sleepeth. The eye of the Lord (saith Basil) is without all sleep, ever watchful: 2. Because he is a tender father, and Israel is his son and first born. A careful father is waking for his child's good while it sleeps and takes no care: In like manner hath this watchful eye kept itself waking, from the beginning of the world till this day. How did it watch over Abraham and all his believing posterity; whilst he and we were all in the night of sin and death? And whilst we were in a dead sleep, how carefully did he provide this heavenly Manna, and spread it about the tents of the Church in all ages? 1. In the promise of the blessed seed. 2. In the types and shadows signifying and exhibiting Jesus Christ. 3. In the holy Ministry of Prophets and Apostles, in which it was plentifully showered. 4. In the spiritual worship of believers both in the old and new Testament. 5. In the blessed Incarnation and appearance of the truth itself, who rose as a glorious sun of righteousness, but as it were at midnight, when the world lay in such palpable darkness, as was thicker than the darkness of Egypt: as Manna fell in the night, and was readier for them every morning than they were for it. Apply this observation for thy particular comfort. If thou Comfort thereby. be'st an Israelite, no night shall befall thee, nor sleep in any night, but this careful eye of God shall watch to supply thee. As in three instances. 1. The godly passing through this wilderness of this world, although they be in Covenant with God (as Israel Instances. 1. was) yet often are cast into the night of sin, and in this night they often nod and slip into a sounder sleep of sin sometimes than they think of: but then this eye watcheth them that they sleep not in death, and so fall into extreme ruin. For they being written on the palm of the Lords hand, being as a signet upon his finger, as a jewel on his heart, and (which is nearer) as the apple of his eye, he watcheth a season to waken them, to raise them, and erect them in faith to watchfulness and salvation. 2. Many times the godly fall into the night of affliction, and are cast into the dark of many deadly dangers which they should never (by themselves) be won'd out of. Now while they are thus surprised with a dead and dangerous sleep, the Lord watcheth to prepare some means of evasion, which they never dream of. How did the Lord watch over Jonah while he slept under hatches, not dreaming of so present a danger? Nay, when he seems dead and buried in the Whale's belly (as in a grave of silence) how miraculously did the Lord watch to bring him to dry land, as sound and safe as if he had been kept in a strong Castle? How did the Lord watch Mordecai while he slept, Hest. 6. 1. he slept, but the King shall not sleep till he have advanced Mordecai? How did he warth over Peter (Acts 12. 7.) whilst he slept so fast in the night, as scarce an Angel could waken him, and brought him through the sleepy watch? Our experience can tell us every morning how the Lord keeps our houses, ourselves without fear against robbers, fires, dangers, in the night he makes us sleep in safety, and while we are helpless, naked, senseless, becomes a wall of protection round about us. 3. In the night of death he gives not over his watch, but watcheth the very bones of the Saints, that in the morning of the resurrection they may more fully enjoy Christ the true Manna, and attain a full measure and Gomer, and a perfect satiety and fullness of this sweet bread of life, Psal. 17. 15. David calls it, a satisfying with God's Image, when he shall awake. Sect. V. III. See in this gift, God's bountifulness and freeness to God's bounty towards his Church, to be noted. his Church in three things. 1. He offers Israel Manna without the ask, seeking, or buying; it costs them nothing but gathering: even so he offers us salvation by Jesus Christ while we ask not after him. He is found of them that seek him not. The first Adam runs away from God's presence: the second Adam runs after him to seek and recall him out of his bushes. Now what desert or merit could there be in the first Adam to be followed with grace in his flying from it? And if there be none in him; how come we his posterity to more possibility to merit any thing but death, more than he? No, here is no merit, no buying of Manna, but only a faithful and thankful acceptance of it. 2. He raines it down in abundance, his hand is not short; he opened the windows of heaven, and reigned down Manna to eat, Psal. 78. 14. For 1. It is for the honour of God to be bountiful and rich in mercies, and to pour down his blessings upon his people. 2. Israel needed daily abundance and store of Manna, which need he is careful to supply. But oh what great goodness hath God stored for them that love him! In his Son Jesus Christ he hath reigned down bread of life, the greatest arm and stream that ever flowed from that Ocean. A mercy covering all the tents of believers. A mercy that lets the true Manna fall enough for a whole world of believers, not on one Nation of Israel only, but on all the Nations of the world. For he did not so then to any other Nation, but now to all. Nay, in this Manna is a mercy not only covering the earth, but a mountain of mercy reaching to heaven. 3. His hand is not weary, but every morning le's fall enough to feed and fill so many hundred thousands of mouths and bellies: so the grace of God in Christ is an unweariable grace. As he gave more Manna than all the Israelites were able to gathers so he is more infinitely able to give, than all believers are able to receive. Hence we may (with David) stir up ourselves to bless the Lord that loadeth us with blessings daily. IV. The wisdom of God in administering his mercy to God's wisdom in ministering to his Church, to be noted. his Church. 1. In that he gives them Manna from heaven not from earth, they cannot now expect an annual harvest of corn from the earth, but must expect every day an heavenly shower to be fed by; because the Lord will not have them fix their eyes and senses on earth, but know they were now to live of God's allowance, and for their whole means depend on his hand. Let it teach us Christians to lift up our eyes and senses from earth and earthly desires, and affect that Manna which is from heaven: every day desire to be fed with some heavenly shower for the nourishment of the soul, and preserving the life of grace in it. Let it teach us to acknowledge the hand of our heavenly father in the gathering of the Manna, and good things for our temporal life. He is the Father of lights, from whom descendeth every good and perfect gift. The Israelite must look to heaven for every morsel of bread that he puts in his mouth: & shall the Christian (like swine) eat up the mast, and never look up to the Tree from whence it falls. II. In that he gives them Manna every day. He might Manna, why given daily. have given them an harvest of it once a year; or he might have reigned it once a month, but he gives it daily; To show 1. that he had undertaken for their daily maintenance, whose continual supplies challenged the continual dependence upon his providence. 2. that they must be content with daily bread. 3. that it should be a part of their calling and exercise in the wilderness, where other temporal business had they none. Let us hence learn, 1. To acknowledge God's wisdom; if he give us earthly Manna and means but from hand to mouth, he knows how to supply it with true Manna. He allows us to pray but for daily bread; and if we have food and raiment we must be content, 1 Tim. 6. 8. 2. To confine our cares within the day, not so solicitous to lay up for many years, 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 means, we must not cross God's wisdom, to think the reading of God's Word once in a year, or month, or week enough; but be daily gathering, and answering the daily means afforded by God's gracious wisdom, as did the Jews. III. His wisdom 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 Why not on the Sabbath day. Manna, but spiritual 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 paymaster, allows them as largely as any other day. Let this teach us, 1. To nourish the care of God's worship above the care of our life, and more intend the business of the soul than of the body. So our Saviour, first seek the Kingdom 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 Lord's liberality in giving thee (not a sixth day, but) six whole days 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 days, and thereby binding thy hands from labour on the seventh. IV. His wisdom is seen in giving to every man his Gomer; Measure thy desires in natural things. and every man hath his measure. 1. To measure their desires by God's 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 wantonness. 3. That no man might envy another man's 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 God's measure for me? Answ. 1. That which his blessing by good and warrantable How to know God's measure. means affordeth, is his measure; and to transgress God's Word in seeking or getting wealth, is to go beyond God's 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 days:) But gather this Manna on the seventh day, or lay up without and against God's Commandment, that is to say, that which thou gettest falsely, or well gotten which thou shouldst expend for God's glory, and the charitable relief of the poor Members of Jesus Christ, but dost not, all that shall rot and stink; as stolen Manna did. Sect. VI. II. In respect of ourselves also, we learn sundry instructions Use in respect of ourselves. 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 senseless and Man of himself senseless of the things of Jesus Crist. void of understanding every man is by nature in the things of God and Jesus Christ, Exod. 16. 15. None of the Jews 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 natural man perceiveth not the things of God. If he perceive them not in his understanding, much less 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 strait, Joh. 6. 52. Tell Nicodemus of the new birth, he can conceive no second nativity, but of going into his mother's 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 jacob's Well, which he and his cattle drank, Joh. 4. 12. Nay such is our palpable blindness in spiritual things, as we cannot only 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 scorns 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 God's Spirit, and cannot be Reason 1. 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 Son made the world, or that God the Son 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 tools 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 ourselves is, that we are wedded to our own apprehensions, and not easily led out of our conceits; as vessels hardly let go the savour of the first liquor; 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 Application. the contrariety of our nature to God's grace. Where is our free will to good? In what disposition stands darkness to entertain light, which fights against it? But ye were darkness (saith the Apostle) Eph. 5. 8. not dark or darkened, but darkness itself. Nay, ye were dead in trespasses and sins (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 itself can regress to an habit. 2. To see what need we have of the Ministry 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 God's revelation. If the Word preached do not teach thee Christ (the true Manna) thou never knowest him of thyself. Let us pity and pray for the lamentable blindness, not of Popish recusants only, but of wilful and careless 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 been made known to thee, that thou hast tasted the sweetness of him in the Gospel? As Christ said to Peter so I say to thee, Happy art thou, for flesh and blood hath not revealed him to thee, but the Father which is in heaven. Sect. VII. 2. Concerning our Duty we learn sundry instructions, which may be reduced to six heads. Our duties in respect of this Manna. 1. Hunger and thirst for Christ. Motives. I. To get in us an hunger and thirst after Jesus Christ; in whom alone is full nourishment, and without whom we are far more miserable than Israel had been without Manna. For 1. Only this hunger makes us value him, and see our need of him. It is hunger that is the best sauce that makes Manna sweet; and without hunger a full belly despiseth an honey comb. It is hunger that makes the prodigal son look towards home. 2. It is the note of a blessed man, to hunger and thirst after righteousness, Mat. 5. 6. And this man will not rest till he be satisfied. David was an happy man in such hungry desires, when he desired after God, as the chased Hart after the waters. This thirst would eat out and thrust out the thirst after the world; that dropsie-thirst after gold and silver, which is never satisfied: As also the thirst after the puddle water of earthly pleasures: And this thirst would devour and consume the thirst after revenge, as Moses his rod consumed the rods of the Sorcerers. II. To go out of our tents, and take pains to gather our 2. Take pains for him. Motives. Manna daily, as Israel did theirs. For 1. Christ enjoins labour for this unperishing food, Joh. 4. 14. and 2 Pet. 1. 10. give all diligence to make your election sure. 2. It is worth much pains and cost to procure Christ to ourselves and others. In bodily famine how far will men run and ride for Corn? Jacob sends all his sons out of Canaan into Egypt for food, Gen. 42. 2. 3. Idleness is every where blame-worthy, especially in matters of greatest importance. God might have reigned Manna into their laps or mouths, as well as about their tents, if he had pleased; but would not for the trial of their diligence: besides he is well acquainted with our corruptions, who think that worth nothing which costs us nothing. Give me leave to apply this to many idle Christians among us, who have this sweet Manna round about their tents, but will not stir out of doors for it. If it rain not down within their own tents, though it do ●ound about, they will not stir out of their tents: Like idle husbandmen that would have a harvest, but will not stir out into the fields to plow, nor sow, nor reap, unless it grew at their own doors, or in their own streets. Alas how lamentable and unanswerable to God is our high unthankfulness; who with less labour than the Jews may gather better food, and have as express a commandment as they; gather every man of this Manna according to his eating. But in stead of gathering, we ingratefully reject it, yea, thrust it off with both hands, as the Jews did, Act. 13. 46. Take heed in time, lest the doom come out against us, as did against them: Because you have made yourselves unworthy of eternal life, we turn from you to the Gentiles. III. As Israel, so must we daily and diligently observe the times and places of gathering Manna. 3. Observe times and places to meet with Christ. 1. The place is the wilderness, not Canaan; and all the while that they are in the wilderness, they must gather Manna: So we, so long as we are in this world, must gather this true Manna. Many seem to gather when they be young, but are weary and give up when they are elder: But even the oldest man of the Israelites must gather if he would eat; he must starve here that ceaseth to gather. Many have gathered enough, know as much as the best Preacher of them all, have strong faith, are sound Christians; and so was the Church of Laodicea: But be it known to thee, thou canst scarce gather enough of this Manna for the day; and he that sees his daily weakness will conclude with me, that his faith, hope, love, knowledge, and all his graces need daily repairing; and that he hath got but a little of Christ, that fears to get too much. Again, the place of seeking true Manna is about the tents of the Israelites; it is confined to the Camps of the true Church; where two or three are gathered, there is Christ to be found: his parents found him in the Temple. Therefore 1. It is no marvel if Christ be not to be met with among Antichristan Synagogues. If men had learning to admiration, and above the Angels▪ they should not find the truth of Christ but among the tents and congregations of Christ. No marvel if an Egyptian miss of Manna be he never so learned. 2. Let us learn to wait in the Temple (as the ancient beleivers Anna and Elizabeth) if we would meet with the consolation of Israel. 2. The time and season of gathering Manna was while it lay on the ground. We must apprehend the season of grace, that is, while the Church hath peace make use of the peace of the Gospel; as the Churches did, Acts 9 31. Little know we how soon the sun of persecution may arise, and melt away our Manna. But Christ may make as pitiful a complaint over us, (and with weeping eyes) as that over Jerusalem, O Jerusalem! Oh England! if in this thy day thou knewest the time of thy visitation! Oh how rich in grace hadst thou been by knowing this season? but it hath been (in great part) hid from our eyes. IV. As Israel must bring home the Manna, and bake, and 4. Apply and feed on Christ. grind it, and feed upon it; for else what had it been better for them that Manna had lain about their tents in never so great abundance, had they not brought it home and sustained their lives with it? so must every Christian specially apply to himself Christ crucified, and by the faithful application of Christ and all his merits become one with him, as the meat or bread we eat becomes one with our bodies; thus will an hungry Christian do. An hungry man is not content with only coming to a Cook's shop where meat is; it is not the sight, smell, or handling of meat which contents him; he must eat and fill his belly: So it is not a bare coming to the place of the Word and Sacraments (which yet many do not) to see, and hear, and taste; but thou must feed by faith, or starve to death eternal, Heb. 4. 2. The word they heard was unprofitable, because not mingled with faith. Quest. How may I know if I apply Christ crucified to myself? Answ. 1. The right application of Christ crucified, is And how this may be. not to know that Christ was crucified; but when we are crucified with him, Gal. 2. 19 as Elisha (2 Kings 4) applied his eyes, face, and hands to the dead child that it might quicken. 2. So much as thou truly believest, so much thou eatest of Christ, saith August. Look how much strength thou gettest by the Word, so much nourishment thou receivest from Christ. And so much as thou refusest, contemnest, or neglectest that, so much thou refusest Christ himself. V. We must beware of being weary of this Manna. The 5. Be never weary of this Manna. Jews esteemed Manna sweet at first, and went out cheerfully to gather it, yea the Sabbath and all (which was a prohibited time) so greedy were they of it: but within a little while (although it retained the sweetness) they waxed weary of it. We must take heed of this fickleness in goodness, which hath ever bewrayed itself in most forward people. At the first building of the Tabernacle men brought too much, but after took it away as fast again, John was a burning and shining light, Joh. 5. 35. and they rejoiced in his light, but it was but for a season: and few shining lights but find it so. The Galatians at first received Paul as an Angel, but soon revolted from him. What flocking and thronging was there after Christ's doctrine and miracles, that the kingdom of God suffered violence, but soon they had enough of him, and in short time did tumult as fast against him? The like was observed in our own land; at the first falling of this Manna, and beginnings of the Gospel: men were earnest, glad, joyful, forward: then was a sweet time of the happy welcome of this Manna, happy was he could get his Gomer first and fullest: But now what voices hear we other than of the ungracious Israelites? Oh our souls are dried up with this Manna, here is nothing but Manna: so much preaching, so many Sermons, and it was better with the world in Egypt, before all this preaching! And whereas our fathers would have ridden far to a Sermon, we, their lazy offspring, will scarce step over our thresholds. Let us consider here for our incitement, 1. How hard it Motives. is to begin well, but harder to hold out; and not holding out we lose all our labour. 2. That Manna is a sweet as ever, though we see not our own need; which if we did see, we would be no more weary of God's Word were it daily preached, than we are of our bread we daily eat. VI We must be so far from weariness, as that we must 6. Prize and magnify this Manna. highly esteem this true Manna, as the sweetest gift that ever God gave from heaven, and never forget so miraculous a mercy. That Israel might not forget Gods extraordinary mercy in this type, they must for ever keep a pot of Manna; which was preserved so long as the Temple stood for many hundred years. And that we might not forget this mercy in the true Manna, he hath and doth for ever preserve his Word preached, and instituted Sacraments, in which he perpetually holdeth this mercy before the eyes of the Church. Let us raise monuments of God's mercies to ourselves, and not forget lesser favours if we would not forfeit them: But such a mercy as this is in Jesus Christ the true Manna, let it live in our hearts, in our memories, senses, affections, actions, in walking worthy of it; for thus it becometh the just to be thankful. CHAP. XXIII. Water out of the Rock, a type. THe second extraordinary Sacrament, sealing up to Israel Water out of the Rock, a type. their nourishment and strength in the Covenant, was the Water out of the Rock. After the Lord had brought Israel through the dangerous Sea, he brings them to Elim, a sweet and fruitful place, where were twelve fountains of water, and seventy Palm trees, there they camped and breathed, Exod. 15. 27. Not long after they must come into the dry desert of Sin, where they want both bread and patience; for they murmur against God, and exclaim against Moses and Aaron. At this time the Lord feeds their bellies, and fills them with miracles of which Manna was full. Thence at God's commandment must they come unto Rephidim, Exod. 17. 1. Here have they bread from heaven, but no water. Now contend they as fast with Moses for water as before for bread. And as thirst is the more eager appetite, so it ineagers their affections, that Moses complains to God they are ready to kill him. God sees their rebellion and puts it up; and instead of revenge of their horrible obstinacy and ingratitude, satisfies their thirst as miraculously, as formerly he had done their famine and hunger. He commands Moses to take his rod and speak to the Rock, and then should issue The fact itself. waters in abundance to satisfy all the Camp, both man and beasts; and so he did, Exod. 17. 6. Now we may not think that this fact concerned only Israel in the wilderness, but even all the Church and Israel of God passing through the wilderness of this world: and that for these Reasons. 1. The Apostle (1 Cor. 10. 4.) calleth it a spiritual Rock, both for being miraculous in effects, and for being a type of what The thing ours as well as theirs: Reasons. Propter miraculosum effectum, & propter futuri signum. Aquin. was to come. It was both miraculous and significant, and therefore called spiritual. 2. The same water which they drank, we also drink, as in the same Chap. and ver. because in the holy Supper of the Lord, the matter of our spiritual drink is the same with theirs▪ and that is the blood of Christ, resembled by theirs: The difference is only in the manner of drinking. 3. Including this water of the Rock, the Apostle saith: they are all types to admonish us, and are written for us, verse 6. and 11. 4. Most plainly he affirmeth, verse 4. and that Rock was Christ; not in substance but in signification, saith Aquinas. Non per substantiam, sed per significantiam. Now▪ we having as much to do with Christ as they, we must farther inquire into this type. 1. To parellel it with the truth by comparing them. 2. By applying it in some fruitful observations to ourselves. The Rock was a type of Christ three ways. The Rock a type in three respects. 1. As it was a Rock. 2. As out of it issued water. 3. In the manner of obtaining. I. As a Rock, it elegantly typed out Jesus Christ, fitly compared to a Rock in five resemblances. 1. In nature: five resemblances: 1. For the despicable appearance: The Rock is in appearance dry and barren, the most unlikely thing in all the world to afford water; so as it was incredible to Moses and Aaron themselves to fetch water out of a Rock. If God had commanded them to have beaten fire out of a flinty Rock it had not been so unlikely; but to distil water out of a flint or Rock must be miraculous: Even so Jesus Christ was (for outward form and appearance in the world) most unlikely of all men to afford any such waters of grace and salvation. Isai. 53. 2, 3. He was as a dry root, without form or beauty, as an hard, barren, and despised Rock, the most abject of men, the refuse of the world, a worm and no man; of whom when the Prophets preached, they could fimd none almost that would believe their report. 2. A Rock for exaltation and advancement. A Rock is a promontory lifted up above the earth: Such a Rock was Christ advanced above the earth, yea, and the heavens; advanced above all men and creatures, 1. In holiness and purity: 2. In power and authority: 3. In place and dignity. So Joh. 3. 31. he that comes from heaven is above all. His person is above all; for God hath exalted him, and given him a Name above all names, Phil. 2. 9 His work is above all that men and Angels can comprehend in power and merit. His place is above all; the head of the Church, eminent above all men and Angels. 3. A Rock for firmness and stability: He is the strength of Israel; on this Rock (as on a sure and firm foundation) the whole Church is laid, and the gates of hell shall not prevail against it, Mat. 16. 18. Hence he is a Rock of defence and safety to his chosen; and everywise man builds his house on this Rock. 4. A Rock of scandal and offence to wicked men, Rom. 9 32. Not in himself and his nature (for he is a precious corner stone) but accidentally and passively, because men dash themselves against him; as many, at this day bark (like dogs) against the wholesome doctrine of justification by Christ without the works of the Law. Many loose and formal Gospelers scorn the baseness and meanness of Preachers and true professors of the Gospel, because their darkness can abide no light to come near it. To all these, and thousands more, Christ is a Rock of scandal by their own default. 5. A Rock for weight, and danger, and inavoidable judgement upon his adversaries; which on whomsoever it falls, it crusheth him to pieces, Mat. 21. 44. If any rise against it, they do but tyre and tear themselves: but if this Rock rise against any man, and fall upon him, it breaks him to powder. Witness the greatest enemies of Jesus Christ which the world ever had, Herod, Judas, Julian, Jews, Pilate; as unable to rise from under his revenge, as a man pashed to pieces unable to rise from under a Rock. 2. In respect of the waters issuing forth. II. It was a type of Christ, as it sent out water in abundance to the people of Israel ready to perish for thirst. For so Jesus Christ is the only Rock that sends from himself all the sweet waters of life for the salvation of his elect, otherwise ready to perish eternally. For explanation whereof, mark 1. As from that Rock issued waters to wash and cleanse themselves and their garments: so from this Rock stream Three things. waters of ablution or washing; which serve to wash away both the guilt of sin, and slain of sin. For the former; the precious blood of Christ streaming out of his side is the only mundifying water in the world, to wash the soul from the guilt of sin, and to scour away all the execration of sin from the sight of God, 1 Joh. 1. 7. The blood of Jesus Christ cleanseth us from all sin. For the latter; from the same side of Christ our Rock issueth water as well as blood, even the waters of regeneration, called (Tit. 3. 5.) the washing of the new birth, by the Spirit of grace and holiness, which daily cleanse the stain and filthiness of sin. Of these waters read, John 7. 38. He that believeth in me, out of his belly shall flow rivers of water of life: This he spoke of the Spirit which he would give. 2. As from that Rock issued waters to cool and comfort Israel in their weariness and wander: so from Jesus Christ do issue the waters of refrigeration and comfort, to cool and refresh the dry and thirsty soul; to allay the heat of a raging and accusing conscience; and to revive with new strength the fainting soul in temptation or persecution. And therefore the tired traveller and thirsty passenger is called to these waters, Mat. 11. 28. Isai. 55. 1. For nothing but sound grace from Jesus Christ can quench the tormenting thirst of an accusing or distressed conscience. 3. As from that Rock streamed abundance of waters, to make fruitful that barren wilderness wheresoever they ran: so only from the true Rock issue plentiful waters of grace, to make our dry and barren hearts fruitful in all works of righteousness: Isai. 44. 3, 4. I will pour water upon the thirsty, and floods upon the dry ground; I will pour my spirit upon thy seed, and my blessing upon thy buds; and they shall grow as among the grass, and as willows by the rivers of waters. All this blessing of fruitfulness is from the Rock. See Eph. 1. 4. III. In the manner of attaining this water, are many sweet 3. In the manner of obtaining it. 5. Resemblances. resemblances. 1. The people might ask Moses water, but Moses cannot give it. It is God must give it, and miraculously fetch it out of a Rock, which how it should be, Moses cannot conceive: So men may seek justification, and to drink waters of salvation in themselves, either by nature, as Pelagians, or by merit, as Popish Justiciaries do, either in the Law of Moses, as the Jews, or in Evangelical Counsels, as the fond votaries of the Church of Rome: But no Jew can tell how to procure any water to himself, neither can Moses give it. By the Law of Moses no man can be justified, nor by any fond devises beyond the Law. But God of his grace hath devised a way, and pointed to us a Rock of living waters, to supply unto us that which was impossible to Moses Law because of our infirmity, Rom. 8. 3. 2. The Rock gives water, but not till it be smitten, Exod. 17. 6. so Christ the true Rock must be smitten with passion, he must be smitten with the wrath of his Father, and made a curse for us, before there can issue out of his side that bloody stream by which the thirst of believers can be quenched And as the Rock was smitten twice, and waters gushed out both times: so Christ was twice smitten, first actually in himself, secondly virtually in the faith of believers of all ages, the faithful before him, believing in the Rock that was to be smitten and suffer death for sin, the faithful after him, believing in the Rock that was smitten, dead, and raised already. 3. It was the Rod in Moses hand that smites and breaks the Rock: Even so it was the Law given by Moses hand, and our transgression against it that breaks the true Rock, Isai. 53. 5. Gal 3. 13. He was made a curse for us, and our transgression of the Law was laid upon him, that we might be freed from it. And as this was the same Rod that smote the River to bring destruction on the Egyptians and enemies of the Church: so this same Law and Rod of Moses brings the curse and damnation upon all the enemies of God, from whom it is not removed by Jesus Christ. 4. The Rock was smitten, but it was not so much the striking on the Rock, but the Lords standing upon it that gets water for Israel, Exod 17. 6. There was no virtue in the stroke, but all depended on God's commandment, and precept, and presence: even so, it is not the death of Christ, nor the abundance of price and merit of his blood, nor the striking on this Rock before men's eyes in the ministry of the Word and Sacraments, that can bring one drop of true water of comfort, but by the presence and word of God's blessing. The efficacy of grace depends not on any means or work wrought, but it is God's word and presence that doth all in them. Object. Then we may give up the use of all means, and pray at home for grace. Sol. Not so, for means must be used, Moses must speak to the Rock. God appoints no means in vain, but we must not insist and dwell in them, but look beyond them to God's blessing and success. Moses must use the Rod, though a word without the rod might have done it: so we must use the means as being tied to them (though God be not) but not stick in them, seeing the abuse of them may make them hurtful not helpful. The people of Moses (the Jews) struck this Rock, pierced him with thorns and spears, saw with their eyes the precious fountain opened in his side (a privilege in which they were beyond all people of the earth) but partly ignorant what they did, partly malicious, treading this precious blood under foot, not attending, not believing the Word; this real striking of this Rock was unprofitable, yea, and damnable unto them. 5. How the Rock followed the Jews. 1 Cor. 13. 7. Petra consequent eos, 1. sequence, vel satisfaciente coru● voluntari. Aquin. 5. The waters of the Rock smitten followed the Israelites: 1. Noting the abundance of water, not only for their present supply, but also for future: so in Christ and his blood 〈◊〉 abundant and plentiful redemption and consolation. 2. The Rock following them, that is, following or satisfying their desires. It followed them every where, where they desired; followed their necessities, followed their desires: So Christ Jesus is to the faithful heart, all it can desire. He follows them with all sweet and needful desires. He is above all that heart can think; always present with us through our wilderness, especially in most needful times. 3. It followed them, in signifying the truth which was to Veritatem sequentem significante. Aquin. follow. It signified plainly, that Christ was to follow it as the truth the tppe; and so it followed them with instruction and admonition: so Christ the true Rock follows the Church with instruction. His whole life, ministry, miracles, actions, passion, and speeches, was a real instruction. And now by his Ministry he follows us with daily directions. 4. It followed them through the wilderness even unto Canaan. All the dryness of that dry and barren wilderness could not dry it up: So the waters of grace streaming from the Rock Jesus Christ, follow the believing Israel of God through the wilderness of the world to the heavenly Canaan. All the persecutions and parching heats and droughts in the world can never dry it up. Let all the wilderness besides want water, in Israel's Camp is enough. Where God begins with a man in sound and saving grace here, it will carry him into the land of promise True grace must end in glory. Hence arise observations twofold. 1. Uses in respect of God. I. In respect of God, to confirm our faith in the assurance of his, 1. Presence. 2. Power. 3. Mercy to the Church. I. His Presence. He that before was present in the Pillar of the Cloud and Fire for their safety, and in the Manna for Christ ever present with his Church. their sustenance; is now present in the Rock for their satiety in their extreme thirst. The presence of Christ is all in all to the Church; his presence is a present supply of all wants. His eye is always present; for although it go over all the world, yet it is always fixed on the Church. His ear is present, they cannot call to Moses for bread or water, but he hears and supplies. His hand is ever present with and for his Church, and is not shortened. Himself is ever present with his, in life, in death, and after; for good, for grace, and glory. Only keep thou these conditions. 1. Be with him, 2 Chron. Our duty by virtue thereof. 15. 2. that is, walk with him, as Henoch. 2. Keep in thy ways; for so long he hath promised his comfortable presence. 3. Rejoice in his presence, in the presence of his spirit, in the signs and means of his presence; And then fear not want, sickness, nor to walk in the midst of the valley of the shadow of death for God is with thee, Psal. 23. 4. He will also prepare a table for thee in the sight of the adversary, ver. 5. II. Here is a testimony of such mighty and miraculous An almighty power in Christ for his Church. power in God for his people▪ that even Moses himself staggered, and could scarce conceive a work of such power from God. Here is a work of omnipotency in cleaving the hard Rock, Psal. 78. 15. To show, 1. That he is a free worker, not tied to second causes; but at his pleasure can hinder, alter, or change the power of nature, Psal. 115. 3. 2. That he can work by contraries, and out of most unlikely (yea contrary) means, effect his own pleasure, Luke 1. 37. Is any thing impossible to God? 3. That we should cast our eyes on this power, Psal. 62. 11. Once have I heard it, yea twice, that power belongeth to God. And hence learn, 1. Not to limit the holy one that made heaven and earth of nothing. 2. Faithfully to depend on Our duty. this power when we see no means of safety or supply, but all the means contrary: For the Rock shall yield water rather than thou shalt want what he seeth good for thee. 3. In thy fainting and weariness, when thy weakness tells thee thou art not able to go on in this wilderness for want of water, of comfort and consolation, nay, art hopeless in thyself or any means thou canst make; now hope above hope, God's power is sufficient in thy weakness; Samson shall get both victory and water by a jawbone, the most unlikely thing in the world for either. And though this power now worketh not miracles ordinarily, yet before thou that waitest on him shalt miscarry, he will miraculously sustain thee. III. Here is a testimony of God's admirable mercy to his people. Israel deserved to be smitten for their murmuring God's mercy to his people admirable. and rebellion; but the Rock is smitten for them. The Rock is not smitten for itself, but for Israel. In stead of a revenging power which they might have expected, they find a gracious power which they could not expect: Even so all mankind was to be smitten by the Law; but the Rock must be smitten for us. Our Rock suffered nothing for his own sins (who was purer in his nature and actions than all the Angels of God) but all the stroke he suffered was for the Israel of God, that they might draw out of this wellhead waters of joy and abundant consolation. The mighty power of God (which we had deserved to be turned all against us) is all turned to the salvation of the Church, where mercy rejoiceth against judgement. Thus of God. From this Rock and water we are also to observe some 2. Uses in respect of ourselves. See the fountain of grace opened. things concerning ourselves. I. We have here the accomplishment of that Prophecy, Zach. 13. 1. A fountain is opened to the house of David, and to the inhabitants of Jerusalem, for sin and for uncleanness. Here we have Christ himself the true water out of the Rock; who only refresheth dry and weary souls, and comforteth the fainting heart with the sweet promises flowing from the Gospel. And that we may see the excellency and benefit of this fountain, we will a little compare this Rock with the other, and set the truth above the type, to draw our eyes and desires after it. 1. In that Rock, the Rock was one thing, the Water another: Far better than that in the wilderness: 7. ways. here Christ is both the Rock and Water, both the giver, and water given. 2. That Rock refreshed wicked men and beasts: this is bestowed upon, and comforteth only believers. 3. That Rock refreshed bodies only: this both souls and bodies. That preserved natural life, but this torrent preserves the supernatural life of grace; so as a leaf withers not, nor falls from a tree of righteousness planted by this River of water, Psal. 1. 3. 4. That Rock might preserve and comfort the living; but could not help a dead man: but this quickeneth the dead soul with new and heavenly life. 5. The waters of that Rock quenched natural thirst: but this quencheth all unnatural. One drop of it tasted by Zacheus quenched all his unnatural thirst after the world: and in Paul all ●he thirst of revenge and fury against the Saints. 6. The Rock gave water twice: this Rock gives waters of comfort always. The water of that Rock followed them a great while, but at length were dried up: but the waters of this Rock are never dried up. The blood of Christ is always running, and a fresh fountain never dry. 7. The Israelites drank of that water, and were contented for a little while; but by and by did thirst again; But he that drinks of this water shall never thirst again, Joh. 4. 14. that is, miserably as they: however he shall desire it still, yet his very desire is his happiness and satiety. II. How we are to carry ourselves to this Rock and Fountain, Do as Israel at the Rock. namely, as Israel to that Rock. 1. The Israelites thirst and call for water, they see and feel Thirst for Christ. their need and want: so we must feel our want of Christ, and get a fervent desire after Christ and his graces, because only the thirsty are called, Isai. 55. 1. and only they in want see the worth of the thing wanting. Now we may not think that every wish after Christ is this thirst; for the worst can wish a part in Christ: but this thirst and desire must have three conditions. 1. It must be fervent and eager as sampson's, Give me water, Condition's or I die, Judg. 15. 18. As the chased Hart panteth after the rivers of water, so doth my soul after thee, Psal. 42. 1. 2. It must be faithful. We must not thirst with repining and diffidence, as the Israelites, but with faith and confidence▪ This draws virtue from Christ, According to thy faith be it to thee. 3. It must be constant. The Israelites thirst still till they obtain their desire: so we must not content ourselves with desire, or to come where this water is and go without it; but we must never be content with our estate (though it be never so well with us for the world) till we taste the sweet comfort and strength of Christ and his merits. To continue Continue still this thirst: Rules. thy thirst, observe two rules. 1. So long as God hath any grace to give, or is not weary of giving, thou must not be weary of thirsting, begging, ask. 2. So long as thou wantest any grace, or any measure of grace received, thou must thirst still. Ever be desiring one good thing after another, and one measure of grace after another, till thou be'st complete; and then shalt thou never give over this thirst while thou livest here. 2. Israel thirsty runs to the Rock: so in thy thirst run thou Have recourse to Christ. to the Rock. Dost thou thirst for pardon of sin, for grace of sanctification, for sense of God's love, for assurance of eternal life? come to this Rock for supply. Art thou ready to faint in thy soul for want of grace and comfort, art thou ready to sink in sorrows, fears, faintings, wants, dangers? run to this fountain which God hath opened for thee. To move thee hereto, consider 1. The Rock itself calls thee which art thirsty (which that Motives. Rock could not do) Joh. 7. 37. If any man thirst, let him come to me and drink 2. That to run any whither else, is to forsake the fountain of living waters, and dig pits that will hold no water. Let Papists run to the puddle waters of their own merits, or seek other Mediators or Intercessors: say thou with the Apostles, Lord thou hast the words of eternal life, and whither should we go? Let others run to humane helps and remedies in their sorrows; to cards, dice, merry company, let them run to devils and witches, and make them their Rock: Let thy heart say, The Lord is my Rock: and if the word were not my comfort, I were sure to sink in my trouble. 3. Israel coming to the Rock, did not only draw from Quench thy thirst and be satisfied. thence, but drink heartily: so we must not only come to the place where Christ is preached, but we must believe in him, and specially apply to ourselves the merit of his death. For as drinking is a special application of water to the thirsty body, so by believing in Christ we specially apply the waters of grace to the refreshing of the soul. To believe is to drink this water, Joh. 7. 38. with Joh. 4. 14. Nothing could quench Israel's thirst (being bodily) but water: and only faith quencheth our spiritual thirst: And therefore (as they to Moses) we must say to Christ, Lord, give us faith to quench our spiritual thirst. Let these motives provoke us to drink these waters. Three Motives. 1. As Israel was by drinking that water revived and refreshed, so only these waters from Christ quicken us with new life, and cool the heat of raging and accusing consciences. Every believer hath true tranquillity of heart, and joys of the Holy Ghost within him; yea, so plentifully do these waters of consolation rise from the Rock, that he that drinks them is said to have the kingdom of God in him, which stands in Rom. 14. 17 righteousness, peace, joy, etc. 2. What madness and folly is it to lay about us so eagerly for this puddle water in comparison, and catching with all greediness at the bitter-sweet comforts of this life, which prove poison to the most; and neglect the sweet and pure streams of saving waters of grace flowing from the true Rock Jesus Christ. We read what strife and contention was among the Jews for wells of spring water; and now no man will lose a dishful of well water, but he will know to whom: and shall we only not care for the water of saving grace, which cost Christ so dear before he could open the well of it for us? 3. When the woman of Sumaria heard Christ say, that he that drank of this water should thirst no more: Lord, saith she, give me this water, that I may no more thirst, nor come hither to draw: Joh. 4. 15. So let it stir up our desires after it also, that we may get within the well that springeth up to eternal life. 3. What means may we use for the attaining of water out Means to get wat●● out of this Rock. of this Rock? Answ. 1. Be an Israelite. That Rock was smitten only for them: This Rock is laid in Zion, not in Egypt. No Egyptian, no Canaanite, no Romish Egyptian that drinks of that Popish puddle, no profane worldlings taste of these waters; swill and draff is good enough for such swine. 2. Come to the place. Israel must go out of them houses, as well to fetch water out of the Rock, as to gather Manna. The place whence the Rock sends water is the threshold of the Sanctuary, Ezeck. 47. If we will not stir out of our doors, we may justly starve. 3. Avoid lets and hindrances that damn up these waters: As, 1. Ignorance of their worth, and of thy own need; Hindrances Joh. 4. 10. If thou knewest the gift of God, thou wouldst have asked. etc. Good reason thou want it, who thinkest it a thing thou mayst best want. Many among us (like Tantalus) in the midst of water die for thirst. 2. Hardness of heart, which keeps the soul dry and barren; and abiding in the natural hardness of a Rock, all the waters of this spiritual Rock are lost upon it. 3. A quenching and grieving of the spirit; this turns the stream another way, that it finds another channel. Grieve not the spirit, but grieve rather that thyself art so strait-necked a vessel. 4. Secure neglect of means. A man that will be rich follows the means: so he that meaneth to be rich in grace; whereas he that meaneth to die a beggar, casts up all, and makes holiday at his pleasure. 4. Provide, 1. The bucket of faith to draw; for the well Helps. is deep, and without this bucket thou gettest none, John 4. 11. 2. Find a fit vessel to put these waters in: As 1. A clean vessel of a pure heart. Who would put Aqua vitae, or Balm water, in a fusty and stinking bottle? 2. A whole vessel, that it leak not out again. This whole vessel is a whole and sincere heart, but broken all to pieces. No vessel here can hold but a broken and contrite heart. God fills the humble; the haughty and proud are sent away empty. CHAP. XXIV. The Brazen Serpent, a type. THe History of the Brazen Serpent is in Numb. 21. 6, 7, 8. The brazen Serpent a type of Christ. The disease of Israel at this time. where are two things. I. The Disease. II. The Remedy. The Disease is set down, 1. In the occasion, ver. 5. 2. In the kind, by fiery Serpents sent by God to sting them. 3. In the effect, many died. In all which Story we must not stick in the letter or bark, but break through to the kernel and truth: The rather, because our Lord Jesus (an interpreter beyond all exception) brings us hereby to himself; and to the consideration both of our disease, and of the remedy, and the application of it, Joh. 3. 14. 15. As Moses lift up the Serpent in the wilderness: so must the Son of man be lift up; that whosoever believeth in him should not perish, but have eternal life. It will be now both pleasant and profitable to look a little while upon the apt resemblance of the type with the truth both in the disease and remedy: and first of the occasion of the disease. Sect. I. I. The occasion of the disease was the peccant humour of ingratitude and murmuring against the grace of God miraculously The occasion of it. manifested in the wilderness. Never had any people upon the face of the earth the like mercies from God, the like experience of God. Never any fed and feasted with so many miracles as it were in ordinary. They have water following them every where out of a Rock. They have bread from heaven, delicate even to a miracle; but this Angel's food is too light, and no bread will serve them but from earth. God gave them abundance of it for the gathering; he reigned it most bountifully round about their tents: but their unthankful souls loathe it, and tread it under foot. And therefore rising up against God, and tempting him, they were destroyed of Serpents, 1 Cor. 10. 9 Note here by the way, 1. The Justice of God. He that Which leadeth to God's Justice. brought Manna from heaven to feed them, for contempt of his grace now brings Serpents out of the earth to revenge and destroy them. Rom. 2. 4, 5. The despising of God's bountifulness, treasureth up wrath. See the same Justice on ourselves. How lightly did we in our first parents regard that upheaped measure of bounty and grace conferred by God in our Creation and innocency? And how justly were we stung to death by the old Serpent for it? The unthankful person is the greatest robber that is. 2. See the equity of this Justice on the Israelites: They And the equity of it. not contented to murmur against the Lord, set also upon Moses and Aaron his servants, Why have ye brought us into the wilderness to die? Now their punishment is answerable to their sin. They transgress in hot and fiery tongues, and are punished by hot and fiery stings. Venomous words against God and his servants, are revenged by the mouths of poisoned and venomous Serpents. Do thou at thy peril sting God and his servants with bitter words, God will have some Serpent or other to sting thee. I am out of doubt, that many great plagues have lingered, and do, amongst us in this land, for the poisoned and reviling speeches cast against God and his servants every where. We sting his holy profession and servants incessantly, and he stings us with the Scorpions of his Judgements. 3. Beware of being weary of Manna. Never did man complain And teacheth not to be weary of Manna. of plenty of Manna, but was justly stung with want of it. Do thou complain without cause, and thou shalt have cause to complain. Israel that complains of too much Manna, shall shortly change their note, and cry out of too many Serpents. II. The kind of the disease. The Lord sent fiery Serpents to sting them. Where, 1. Why Serpents? 2. Why fiery? The kind of it. Why Serpents. 3. Why stinging? 1. This disease by Serpents lively resembles our disease of soul, which is no other than the fiery sting of the old Serpent, which is the devil, Rev. 12. 9 Our spiritual disease is hence noted to come from that old Serpent at first. Now Satan is aptly compared to a Serpent in five respects: 1. Because he covered himself with a Serpent, when he first The devil so termed, why. stung and deceived mankind. 2. He is more subtle than any Serpent; crafty to insinuate and deceive, 2 Cor. 11. 3. 14. 3. As a Serpent dwells and lies among thorns, bushes, briars, and feeds upon dust: so the devil reigns in the thickets and bushes of worldly cares and lusts, and feeds upon worldings, exercising his chief power against them. 4. As a Serpent casts out of his mouth venom and poison: so the devil casts out nothing but virulent words against God and his Saints, and spews out after the Church a flood of poison to drown her. How he blasphemed Job, how he is the accuser of the brethren, how of the head Christ himself, the Scripture declares. 5. As a Serpent is cursed above all beasts, so is the devil, The first cursed creature in the world was this Serpent, and hath ever since remained the cursed head of all cursed rebels and wicked ones, to whose custody and condemnation they shall all be gathered in the last day, Mat. 25. 41. go ye cursed, etc. 2. Why called fiery Serpents? Why fiery Serpents. Answ. 1. From their colour. Through abundance of poison they had a shining and glistering skin, and they seemed as if they had been made of fire. A resemblance we have in our Snakes, that seem to shine and sparkle against the Sun. 2. From their effect. For with their sting they infused such poison into the bodies of the Israelites, as stirred up in them an outrageous heat and fire. Now these diseases are most painful, and so tormentful, as if a wildfire were in the bowels, feeding upon the bones, marrow, and members. 3. From their end. 1. 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 seized upon them, which no way they could avoid. 2. That in their punishment they might be admonished, both what a fearful fire of God's wrath they had kindled by their sin against themselves; as also that they had deserved a more fearful fire in hell to seize upon their whole man everlastingly. 3. Why stinging Serpents? Why stinging Serpents. Answ. To imply unto us, 1. That sin is the sting of this old Serpent, even a poisoned sting that he hath thrust into all mankind. But with this difference; in that this poison is far more general, and the wounds infinitely more mischievous than 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 only; but these, souls and bodies also. 3. They stung one part of the body; this Serpent all parts, and whole man. 4. They to a temporal death, this to an eternal. 2. To imply, that sin is the sting of a fiery Serpent. 1. Set on fire with wrath and cruelty, and desire to poison and destroy us, Rev. 12. 17. 2. Setting on us with fiery darts. For Temptations called fiery darts, why. so his temptations are called (Ephes. 6. 16.) for three reasons. 1. From the manner and custom of soldiers 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 means poison his darts to speed the Christians soul. 2. Because as fiery darts they inflame and kindle in the heart all manner of burning lusts and sins, one of them being but as a spark or firebrand to kindle another. 3. Because they leave for most part a cauterised and seared conscience behind them, as if they were burnt with an hot iron, which makes the sinner stung senseless of his wound. Whence is another miserable difference between the stung Israelite, and the stung sinner. The former was always felt with grief and pain; but this often not felt, and so more desperate. 3. The effect of this stinging was death in many: And so 3. The mortal effect of it. the effect of sin is death in all. The stung Israelite had death in his bosom, and no other could be expected: so the guilty sinner is stung to death. In his nature is every man the son of death, and can expect nothing but death every moment. And as the stung person in the wilderness had no means in himself, nor from others, to avoid either the Serpent, or death from it, till God appointed them the brazen Serpent: So the poor sinner was destitute of all help in himself and others, till the Lord appointed Jesus Christ the promised seed, to break the Serpent's head: There is given no name else, whereby we must be saved, Act. 4. 12. First, Note hence how deceitful are the pleasures of sin. It Observations, is as a sweet poison: Job 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 sin as a sweet morsel: but sour sauce follows it. Secondly, What little cause we have to love our sins: for that is to love our own bane. Prov. 8. 35. He that sinneth against me, hurteth his own soul; and all that hate me, love death. No sin, but the more pleasing, the more poisoning; the more delicate, the more deadly. Sin never so much disguised, never the less 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 soul in a sinner makes him a man, yet the want of the Spirit of grace makes him a dead man. Death waits upon sin as the wages on the work; and hell upon death that comes before repentance. Fourthly, A fool he is that makes a mock of sin. Who would play with a deadly Serpent, or make a jest of his own death? or drink up the poison of a Serpent in merriment? or cast darts and firebrands about him to burn himself and others, and say, Am I not in sport? See Prov. 26. 18. and 10. 23. and 14. 9 Oh that we could discern our wounds as sensibly as we are certainly stung! It would make us run to God, and get Moses to go to God for us, and pray that these Serpemts and painful wounds might be removed. If we saw death as present and as ghastly in our sins as Israel did in their stinging, we would hasten our repentance, and seek after means of cure. Sect. II. The Remedy is, First prescribed, Numb. 21. 8. Secondly The remedy of that disease. applied, vers. 9 Thirdly, in the same verse is the effect: they recovered and lived. So then in the Remedy are, 1. Ordination. 2. Application. 3. Sanation, or Cure. I. The appointing hath, First, the person appointing, 1. God appoints the means of health to soul and body. which was God himself, who devised it and prescribed it to Moses: for God will save only in his own means. So God himself so loved the world, that he gave his only begotten Son, etc. Joh. 3. 16. This way of remedy and cure could be 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 superior teacher cannot conceive it, 1 Cor. 2. 14. much less invent it. Secondly, The thing appointed, a Serpent of brass, resembling Christ in the matter and the form. 1. The matter was of Brass, not Gold, for five reasons. A brazen Serpent, not golden: five reasons 1. God ties not himself to the excellency of means, but by weak and unlikely means effects his great works: And therefore that which had no power of cure in itself must cure and heal, that the work may be known to be his, and not the means. 2. The lower and base the means are, the better may the Israelites be led through them, and so beyond them. It was not the will of God, that they should rest in the brazen Serpent, which had no power of cure; but through it be led by faith unto the Messiah, who only could cure them. 3. Though it was of brass, yet it was strong: and signified Jesus Christ; how weak soever in men's eyes, yet was he, First, the mighty and strong God: Secondly, powerful and able to deliver his people: Thirdly, most invincible and potent also against all his enemies, he is a wall of brass, and his strength is as the strength of brass, Rev. 1. 15. 4. Being of brass, as it was strong, so was it shining and bright: signifying Christ, in respect of his divine and eternal generation, truly shining and glorious. He was the brightness Ipsum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gloriae Dei. of his Father, Heb. 1. 3. the very brightness of the glory of God; excelling all the Angels in heaven, in their clearest glory and brightness, Rev. 1. 16. 5. As that Serpent so shined, that the Israelites might look upon it, and their eyes not dazzled: so this great glory was so veiled by his flesh and humility, as we the Israel of God might behold it, yea, approach it, and fetch our salvation and happiness from it. 2. It resembled Christ in the form; for the form was of Serpent's form notes Christ: how a Serpent. 1. A Serpent is of an hateful and contemptible shape and appearance: so was Christ in his own habit, Isai. 53. a despised man, a worm rather than a man; men saw no beauty in him, but hid their eyes. 2. The Serpent was accursed of God: so Christ lay under the curse of sin for us, Gal. 3. 13. 3. That was but like a Serpent; in the form of a Serpent, not a Serpent; it had only the shape, not the life, sting, nor poison of a Serpent: So Jesus Christ was the similitude of sinful flesh, but no sinner. No venom or poison of sin was found in him, neither in his nature nor actions. Rom. 8. 3. he was in the similitude of sinful flesh, as that of a Serpent, but without all sting or spot of sin. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. End and use of it: what to us. The third thing in the appointment is the end or use of the Serpent. It must be lift up upon a perch, that all Israel might see it. Which plainly noteth both the kind of death which Christ must suffer, as also the proper end and virtue of it: as in these particulars. 1. Both must be lifted up: So Christ's crucifying is called an exaltation from the earth, Joh. 12. 32. 2. Both must be exalted upon wood; the Pole a type of the Cross of Christ. 3. Both among the Jews; out of the Church is no salvation. 4. Both to be looked upon; one with the eye of the body, the other with the eye of faith. 5. Both to recover health and life; one of body, the other of soul; one frees from corporal death, the other from spiritual and eternal. II. The applying of this remedy was nothing but the looking upon the brazen Serpent: which signified the sinners beholding 2. Application of the remedy. of Jesus Christ for his cure. The means of application of the remedy was the eye of the Israelite: So the instrument of applying the remedy by Jesus Christ, is the eye of faith, which is the eye of the soul. So our Saviour Christ himself expoundeth it (Joh. 3.) As the brazen Serpent was lift up, so shall the Son of man, that whosoever believeth in him, etc. That which Moses calls looking on the type, Christ calls believing in himself the truth. Which if the Lord had not purposed to express, he could as easily have removed the Serpents, as appointed the making of another; and as easily have healed them by his word, as by this sign: but hereby affords them a double mercy and cure, one of the body, by the sign, another of their souls, by the thing and truth thereby signified. III. From this application follows a saving effect. The 3. The saving effect. Israelite by looking lived, and received present ease, with freedom from pain and poison: So the believer looking on Christ by the eye of faith, hath an heavenly life restored; present ease from the pain of a guilty and accusing conscience; freedom from the poison of sin, both the guilt and stain of it. But herein the truth is advanced above the type. By Christ far more excellent. 1. That brazen Serpent had not power in itself to cure; this hath power in itself. 2. Whereas they were cured to die again; believers attain a sound cure, never to die more, Joh. 11. 26. 3, Whereas that did not always retain the virtue of curing, our brazen Serpent doth ever retain power and virtue for the salvation of believers, looking towards him, to the end of the world. 4. Whereas this brazen Serpent, now a remedy against poison, was after turned to poison the Israelites in Hezekiahs' time; which made him stamp it to powder: our brazen Serpent ever remaineth the sovereign and healing God; as unchangeable in his goodness, as he is in his most holy and divine nature. 5. That remained a great while, about seven hundred and threescore years, but after was defaced and destroyed: Our brazen Serpent can never be defaced or destroyed, but abides the Saviour of sinners to all eternity. Oh now what a sweet Sermon doth this one type contain of the whole sum and marrow of the Gospel? what a pregnant testimony and vaticinie is it alone of the death and passion of Jesus Christ, as also of the virtue and merit of the same? and consequently what a prop and stay of our faith? what a goad and spur to drive us to Jesus Christ, in whose name alone we can be saved? Sect. III. I. Note. What weak, unlikely, and contrary means the Observation 1. God helps his people by weak, unlikely, and contrary means. Lord useth, to effect great things for his Church, and in his Church. Was there any sense or reason to be conceived in all this counsel and ordinance of God in healing thus his people? 1. Could a Serpent of brass, a shape only more heal than hurt them? 2. Could a dead Serpent prevail against so many living and fiery Serpents? 3. Shall not this shape and image of a Serpent be so much as touched or applied to the wound; but the sight of it only afar off cure a mortal wound really inflicted? How inconceivable is this to humane reason, which perhaps would count it foolish and ridiculous? But the Lord (though he might by many other more mighty and likely means) will by no other means effect their deliverance. He that brought in the Serpents could as easily have removed them; if not that, yet he might have hindered them from biting them; or he might powerfully of the same poison have made a remedy: but he chooseth most unlikely means. Quest. Why doth the Lord thus? Answ. For three reasons. And why he doth so. 1. He will have his people look for help at no hand but his own, who useth in such means to help, as whence no help can be expected but only divine. Israel now sees, that all the world cannot make a dead Serpent prevail against living Serpents, but that God of all the world, to whom all creatures obey. 2. He will have his people hereby know and acknowledge the power of his Word. For it was not the Serpent, as it was brass, nor as it was lifted up, nor as it was beheld, that could heal them, but as unto this sign was added, the word, first of commandment, secondly of promise. By virtue of which word 〈◊〉 1. 〈◊〉. 2. Promissio●…. the infected persons were cured, Psal. 107. 20. he sent out his word and healed them. God's word alone can make a Serpent heal, and a dead Serpent restore to life. 3. He will show the mighty power of his arm, which hath ever by weak things confounded the mighty. See this in examples. When God was to save Noah from the deluge, one would 3. Examples. have thought it fit to have reared him up a mighty turret of iron or Adamant, or founded him some invincible building upon some mighty Rock to have resisted the waters: But Noah must build himself a weak Ark of boards and a little pitch, and that must float all the time, and sustain all the waves and billows without mast, stern, or Pilot, or any the like means to preserve it. When God was by Joshua to demolish the mighty walls of Jericho, he bids him not set against it huge engines, or warlike Ramms and batteries to batter it seven days together, but he must cast down the walls with looking on them, and win the City by walking about it seven days; and only blow upon it with Rams horns, but not lift an hand or weapon against it, Josh. 6. When God sends Gideon against an huge army of Midianites to overcome them, a man would have thought he would have furnished them with armour of proof, and munition fit for the war, but he puts into their hands trumpets, and pitchers, and lamps within the pitchers, and bids them not fight, but only make a noise, and so they conquer, Judg. 7. 17. When God is to foil that mighty Giant Goliath, a warrior from his youth, who alone (at the sight of him) made all Israel run away, 1 Sam. 17. 24. he chooseth not a man of war and prowresse, but a poor shepherd, David, a boy, as Saul calls him, ver. 33. and he not armed with sword and spear as Goliath was, but with a sling, and a scrip, and five stones; with which when he had overthrown him, he borrowed his own sword to cut off his head. These instances instead of many may serve to show Gods ordinary custom and delight to effect the greatest matters by weakest means, and to advance his own power in weakness. Useful to us in these times. This doctrine may be fruitfully applied to our present times, in which we see such tumults raised against the Church; such insolences of the enemy, such hopes, yea, and triumphs before victory. If God give his Church a check, and his people receive a foil, oh how the enemy laughs, and boasts, and blasphemes as if all were theirs! but let us raise our faith and confidence in considering these grounds. I God can and doth often work by unlikely and contrary Grounds for faith in these troubles of the Churches. means. When he was to multiply Abraham's seed as the stars of heaven, he begins his promise with that precept; Abraham take thy son, thy only son, and slay him in sacrifice. What seemed more diametrally or directly contrary to this promise, yet hindered not but furthered it? 2. God's word and promise for the present causes of the Church shall be accomplished, either with means or without them, yea, against them. God hath determined, and in his word foretold the fall of Antichrist, and destruction of Babylon, Isai. 60. 12. the kingdom that will not serve the Lord shall be destroyed, much more that kingdom which is most opposite to the Lord, as this is. More specially, 2 Thes. 2. 8. whom the Lord shall consume and abolish: There is, both a consumption, 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and an extinction: The former we have seen, the second as certainly remains in short time to be done, Rev. 19 20. 21. The Beast and the false Prophet shall be taken, and their flesh made meat for the fowls of the air. There is more strength in this word of God, than in all Antichistian limbs and captains. All Babylon's Physicians shall not heal her, for great is the Lord who will destroy her. If this be the time it shall forward apace; if deferred, not forgotten. 3. The cause in hand is God's cause, against a Kingdom; 1. Contrary to Christ's whole Kingdom. 2 A Kingdom 3. Kingdom of Antichrist, how fit for destruction. destinated to destruction by God. 3. A Kingdom against which Christian Princes are called to sanctify their swords, and to fire her, and to return double according to the whores works. 4. A Kingdom in which every member is an high blasphemer, and aught to die, no eye pitying them. 5. A Kingdom, an infinite encroacher upon Christian Kings and Kingdoms, and disturber of all their common and public peace, by claims to all Crowns, Sceptres, Laws, subjection: but God is with his cause, and therefore it is strong enough. 4. The cause is not therefore at an end, because foiled; nor farther from victory, because the party seems weaker, and the means incomparable, Judges 20. Israel had the better cause than Benjamin, and more number of soldiers, and were prudent and expert in war, as it appears by some stratagems set against the enemy; yet was foiled and broken twice, because, although God had been sought, yet not so seriously as was fit. If the Israel of God had sought the Lord so seriously by fasting, prayer, and sound humiliation, the powers of Antichrist could not prevail. But great are the sins of the Church, which must be corrected; and God will be more earnestly sought to be found in so great mercy. Again, Solomon observed, that the race was not always to the swift, nor the battle to the strong, nor for their strength. gideon's Army may be too many for God to give victory by: Means are to be used, not trusted in; and whether they be likely or unlikely, God will save his Church, either by them or without them. Therefore let the Church look back to that of Moses, Exod. 14. 14. The Lord shall fight for you, and ye shall hold your peace. Sect. IU. II. Moses having a commandment, shuts his own eye, Observation 1. The eye of faith must shut the eye of reason. and makes a brazen Serpent, though he had no reason for it. And the people having a word of commandment and promise; shut the eye of their reason, and open the eyes of their faith, and by beholding this shape of a Serpent were cured; and found life restored, not by a thing having life, but by a dead thing. Learn how the eye of faith must shut up the eye of our reason; and having a word of God, look confidently upon it, be it never so unreasonable or improbable. Without which four things cannot be obtained. There be four things which a man shall never attain, till the eye of his faith close up the eye of his reason. 1. He shall never attain the true knowledge of divine 1. The true knowledge of divine things. things. God's wisdom hath no greater enemy than humane wisdom not sanctified: No men hardlier nor seldomer converted than worldly wise men: as the Scriptures, which say, not many wise, and experience shows daily. What wiser men in the world than the Philosophers and Stoics of Athens? but when Paul came to dispute among them of doctrine of religion, he was called a babbler, Act. 17. 18. What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. will this babbler faith? and reasoning among them of the resurrection, he was derided and mocked, verse 32. Was not Festus a wise man, and a prudent Governor? and yet when Paul preached to him, no other things than Moses and the Prophets had foretold of those sufferings, death, and resurrection, Festus tells him, too much learning had made him mad, Acts 26. 24. John 9 6. Christ to cure a blind man tempered clay and spittle together, and applied it to his eyes, and bids him go to Siloe: A remedy likelier to put out a man's eyes than to recover sight. There was no reason in the earth of the remedy, but only to try whether the blind man did constantly believe. Yet if the blind man had not wholly resigned himself to Christ, and shut up his own reason; had not he acknowledged Christ able to do what he would by what he would; and to be the same God, who at first put all senses into a piece of clay, and now by a piece of clay would recover his sense, he had never seen, but remained blind still. So every natural man, born as blind as he in spiritual things, till he wholly submit himself, and subdue his reason to the means appointed, shall never see any thing to salvation, but a bide in natural blindness still. What hope hath he to be taught by the Spirit, that must give laws to the Spirit of God? or what a short ●et-wand is natural reason to measure divine things by? 1 Cor. 1. 21. and 1 Cor. 2. 14. Why else did these Jews esteem the doctrine of the Gospel scandal, but that reason of flesh would not, nor could behold life and glory in such a base life and ignominious death as Christ's was, nor could hold him the Messiah, who was made a curse upon the Cross, as if he had been crucified through infirmity? and this vail (as to them) remaineth at this day unremoved. And why was Christ foolishness to the Grecian, but that reason would not yield, that life should be fetched out of death, or salvation to be sought in curse and malediction. 2. He that shuts not the eye of reason can never attain 2. Faith: as in six particulars. faith. There be six things which a man cannot believe, so long a● he sticks to natural reason. First, He cannot believe the Word of God, nor depend upon, but scorn the Ordinances of God in the Word preached, and Sacraments administered, which is the visible word. Reason unrenewed cares not for this foolishness of preaching. 1 Cor. 1. 21. And to a carnal man the threatenings of God are like Lot's warning to his kinsmen; he was as one that mocked or jested. A promise to a carnal heart, is as tastelesse as the white of an egg. The wiser men are, the further off they are from believing in a crucified God, or conceiving that by the foolishness of preaching, God will save such as believe. Flesh and blood revealeth nothing. Secondly, He cannot believe the main promises of God, which cannot be comprehended but by the eye of faith, and not by that till the eye of reason be shut up. God hath promised his presence, favour, and love with his children: how can reason conceive the truth of this promise, seeing them in hunger, thirst, wants; hearing them reviled, slandered, disgraced; observing them cast out of companies, and societies, as refuse and out-sweeping; that were their hopes here only, they were of all men most miserable? Reason will not be persuaded, that God can send us by hell to heaven, yet that is his promise. Humane reason will never pray, My God, my God, why hast thou forsaken me? How could Abraham have believed the promise of a son by Sarah, had he looked Mat. 27. 46. to natural reason? Thirdly, He cannot believe the main Articles of faith, that hath not resigned up his reason. Example. Reason will not believe an happy resurrection, seeing the body raked up in dust and corruption, but denies this Article. Reason cannot conceive or believe an eternal life, because it sees it not given but to dead men. It cannot apprehend how the Son of God should become the son of man, or that this Son of man was born of a Virgin without man. And so of the rest. Fourthly, He cannot believe the miracles of Scripture for confirmation of God's truth and our faith. Natural reason cannot believe that the Sun ever stood still, as in Gibeah, much less went back ten degrees, as in Hezekiahs' time, 2 King. 20. 11. Or that fire should descend, which naturally ascendeth, and feed upon water contrary to nature, as at Elias prayer, 1 King. 18. 39 Or that fire should rain down (as on Sodom) which is proper to water. Or that fire should not burn the three children: Or that water should stand as a wall (as in the Red sea, and in the river Jordan) whose property is to be fluid. Fiftly, He cannot believe the work of creation, if he will believe reason; the universal consent of which is, That of nothing, nothing can be made; and not anything (much less all things) out of nothing. To reason therefore it will be incredible, that there should be light before the Sun, or fruits before any rain, as in the Creation. Heb. 11. 3, By faith we know (not by reason) that the worlds were framed by the word of God, so that things which are seen, were not made of things which do appear. Sixtly, He cannot believe the great work of Redemption. For natural reason thinks it unreasonable, that the life of the Church can be fetched out of the death of Christ. That a man can be justified by the imputed righteousness of another, and yet there dwell, so many sins in him. Reason will not believe, that one man can recover life by another's death: no more than one man can live by another's soul, or be wise by another's learning, or be cured and brought to health by another's disease. 3. So long as the eye of reason is open, a man shall never attain sound obedience unto God. For much of that obedience 3. Obedience which God will accept. required at our hands is clean against corrupt nature: As the whole doctrine of repentance, of mortification, or watchful and careful conversation, of restraining ourselves in unlawful liberties, yea, and in lawful; all crosses reason. Had Abraham ever sacrificed his son, had he consulted with reason? Had Paul ever joined to the Disciples to preach that doctrine which he had persecuted, had he consulted with flesh and blood, Gal. 1. 16? What other reason can be given, that the word powerfully preached is so generally fruitless, but that men think they have reason not to obey it, at least not in all things? They see no reason to be so precise; nor is there any wisdom to be so forward. Reason tells them they see few great men so strict, and but a few despised men are so earnest. 4. He shall never attain heaven. 1 Cor. 15. 50. Flesh and 4. Heaven and the glory thereof. blood cannot inherit the kingdom of heaven; neither doth corruption inherit incorruption. By flesh and blood is meant the vitiate and corrupt estate of man; or flesh and blood severed from the spirit and grace of God; or the man unregenerate, having only flesh and blood. So Mat. 16. 17. Blessed art thou Simon Ionas, for flesh and blood hath not revealed it unto thee, but my Father. So as here is not required an abolition of flesh and blood in the being and substance of it, but an addition of new qualities. As in Christ's transfiguration was not an extinction of his body, but an access of incredible glory; without which change none can get to heaven. John 3. 3. Except a man be born again, he cannot see the Kingdom of God. The Apostle adds the reason, 1 Cor. 15. 50. God's kingdom is incorruptible; flesh and blood in itself is corrupted, and so not capable of that kingdom. Therefore to come to heaven thou must be changed in thy will, reason, wisdom and all. Sect. V. To apply this: I. Labour to bring the eye of faith to the word: else Use. 1: Believe the word absolutely. shall we be ready to reject holy doctrine (as absurd and impossible) as Nicodemus did the doctrine of regeneration. Why else do most men live no other than a natural life, in the midst of so many supernatural and divine means, but that their reason resists the Spirits persuasions? Why are many wholesome doctrines daily distasted and quarrelled against by our witty men; but that they think they have better reason to do as they do, than any that we can bring out of God's book? Why else do so many fall back to Popery and idolatry, but because they cast off the teaching of the Spirit, and give themselves to another teacher, agreeing with natural corruption and reason? If a man were to be led only by reason, and it were lawful to cast off religion, I would choose to be a Papist, by which doctrine it is lawful to be every thing but a sound Christian. Therefore though some Apostates are gone from us, we need not care how many such turn Papists; for such were and are their graceless and lawless courses, that it were pity they should be of any other religion, than that which yields men so much liberty. II. Pray for that eyesalve wherewith to anoint our Use. 2. Pray for eyesalve: and what it is. eyes that we may see, Revel. 3. 18. This eyesalve is nothing but the spirit of illumination, working sound and saving knowledge in the mind, by which their natural darkness is enlightened, as eyesalve sharpens and clears the dim sight. This is proper to the regenerate, that they have received the ●…ointing, which teacheth them all things, that is, all needful things. III See what need we have to captivate our own wisdom Use. 3. Captivate thy own reason and wisdom. and reason, being one of the highest 〈◊〉 and holds i● 〈◊〉 ●…ed against God, 2 Cor. ●0. 5. If this be not brought into subjection unto God, we can never become his servants. The Apostle in the same verse showeth what must be cast down and captivated; his words are, Casting down reasonings, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and bringing into captivity every thought to the obedience of Christ. These reasonings and cogitations (the froth of humane reason) must be resisted, yea, removed. Thou must become a fo●● to be wise. As a full vessel cannot hold any more, and no wise man will offer to pour any thing into it, if he would not spill it: So an heart filled with carnal wisdom, is an uncapable vessel for the Lord to pour his wisdom into, He fills the empty vessel, and teacheth the humble. Obey without reasoning or disputing, though the commandment be never so difficult, or seem unreasonable. Abraham left his own country, and went he knew not whether at God's commandment. One would have thought that this had been folly in him, but that the Scripture acquits him, and saith, he did it by faith, Heb. 11. 8. And in a more difficult commandment he rose early to slay his son, not reasoning the case with himself, nor with Sarah, nor his son, nor his servants. The Disciples when Christ bade them leave all and follow him, did so presently. Here let us consider: 1. How reasoning with flesh resists Moti● 〈◊〉 the commandment. 2 King. 5. 12. Naaman being commanded to wash seven times in Jordan, grows angry, and falls into comparisons of the waters of Israel and Damascus; Are not Arba●a and Pharphar better than all the waters in Israel? etc. But had not his servants been wiser than he to persuade him to so small a thing, his reason had returned him without his 〈◊〉. The young man that came so hastily to Christ, hearing a commandment, go sell all, and give to the poor; 〈◊〉 and consulted with himself, but Christ hears no more of him. 2. To follow reason is to follow a crooked rule. But admit it were strait, yet is it defective and too short for mysteries above reason. And if it were strait, and large enough, yet it is a party, and so unfit to be a Judge in cases between God and man. And therefore there is no fit Judge in divine things but the Word, which stands equally affected between God and man. 3. We read much of the blind obedience of Papists in their Ridiculous instance of Popish obedience to Superiors. works to their rules and Superiors, of things scarce credible, but that themselves have published them in writing. One Masseus a Franciscan, tumbled himself in the dust, and crawled like a child, because St. Francis said, they could not be converted unless they were as little children. Another of our Country called Throckmorton, even in the Article of d●●th, was so dutiful to his Superior, as he would not die without his leave asked: as Everard a Papist writeth in his commendation. Another called Barcen (as Diego a great Jesuit relates) was so humble and dutiful, that when the Devil appeared unto him, he ran to meet him, and prayed him to sit down in his chair, because he was more worthy than himself. The Jesuits are so form to obedience by Ignatius his rules, that whatsoever service they are set upon by their Superior (suppose it never so mischievous) they must fly up on it without question asked. So as if one of them were talking with an Angel, if his Superior call him, he must instantly come away. Yea, if the blessed Virgin vouchsafe her presence to one of the brethren, if his Superior call him, he must presently break away from her, and obey him: as he writes to the brethren of Lusitania, and a thousand such. To what end name I these follies, but by Popish and wicked superstition to condemn our heaviness in God's Commandments? They must shut their eyes of reason and discretion to obey their Superious: We must dispute all in our obedience, which ought to be absolute. Their wicked commandments must not be laid in any scales to be weighed: We will weigh all God's Commandments in our own false balances, and so they become too light, and unworthy of obedience. 4. There is not the most heretical doctrine or opinion Man's reason the mother of heresies. 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 heresy that now reigns, and see the truth hereof in it. Quest. Why hath the leaven of Popery spread and soured the whole lump of the Christian world, and enlarged and Instance in ●he Papists. fixed itself in all Countries for so many hundred years; that even in Countries, above a hundred years reform, it gets round; and neither severe Laws 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. Seems it not good reason to Proved in parts choose, defend, and stick unto our forefather's religion? for so the old Idolaters thought: Jer. 44. 17. they would still sacrifice to the Queen of heaven, because their fathers did so. But Paul would not consult with flesh and blood in matter of religion; nor Abraham with humane reason: This their reason also is as absurd in true reason, as if a son were bound to put out his eyes because his father was blind; or never to enjoy liberty, because his father was in prison, or died in a dungeon. 2. The doctrine of merit and justification by works, runs with nature, as (Luke 18. 18.) in the young Pharisee, Master what good thing, etc. for fain would it find some goodness in itself to demerit God: whereas the second Commandment saith, God shows mercy to thousands in them that love him, and keep his Commandments. The Lord's Prayer also teacheth us, to pray for daily bread. A likely thing, that he can merit life eternal, that cannot merit a crumb of bread. 3. The Intercession of Saints, and worshipping Images, stands only on the legs of humane reason against divine wisdom. Carnal men would see their god, and turn his glory into the similitude of a calf, or other creature. And is it not reason we should have Mediators? For why should every rude fellow thrust into the King's presence, and not first make way by some of his Court? But divine wisdom saith, there is but one Mediator, and that we must come to the King by the Prince only; and it is high treason to come by any other. 4. Carnal reason teacheth, that every man is full of doubting, and therefore no man can certainly believe the remission of sins, or be assured of his own salvation. But divine reason teacheth us, that this doubting destroys not faith, but exerciseth it; and in our Creed we believe remission of sins, and eternal life; which is more than to believe in general as devils do. Secondly, for the whole doctrine and religion of Popery, And in the whole. how plausible is it to the natural man? For, 1. What easier faith than to believe as the Church doth, no matter what; without any knowledge or faith of their own? How at one blow cut they off all pains in getting assurance, holding or increasing of faith? 2. What an easy principle is it, that to be ignorant is to be devout; and that it is vain labour which is spent in the Scriptures; as Hosius saith; and that they are the books of Heretics, and they Heretics that read them. What need we be at any pains to read, study, and meditate in the book of God night and day, as the Saints have done? How was the Holy Ghost deceived, yea, and holy men, who have studied in God's Law night and day? 3. How pleasing i● it to nature, to deny it to be so corrupt as it is; to say, it is but half dead, and being a little helped can keep the Law, and come out of God's debt? whereas, Eph. 2. 1, and 5. what can a dead man do but rot? 4. How pleaseth it nature to offer release from sin, from hell, from purgatory for money? Who would not whore, swear, profane the Sabbath, resist Magistracy, riot, etc. if for a little money he may have licence? What hypocrite would not give thousands of Rams, yea, the firstborn of his body for the sin of his soul, Mic. 6. 7? 5. Whereas the Word lays a continual care of keeping the heart and thoughts, how doth that doctrine please nature, that unlooseth it from this care, that requires no pain to keep the heart, or to keep out the first motions of sin: which▪ they say, is no sin? Which makes many sins venial in their nature, put away with a light sigh, a knock on the breast, or an Ave Mary: that a man may lie in sport, or officiously by equivocation, that to 〈◊〉 a small thing is but a venial sin? S●lomon saith, a fool makes a mock of sin. To conclude, that must be a natural and sens●el religion, which any thing but God's Word sets up, and holds up, but this is neither set up▪ nor held up by it, for where God's Word comes, down goes Popery. It could never abide the breath of God's mouth, 5. Natural reason an 〈◊〉 〈◊〉 the power of godliness. which blasts and destroys it. 5. Where doctrine is truly taught and believed▪ natural reason raiseth strong ramparts against the practice of it. Fo● else why do many Protestants walk after the lusts of their hearts, as the Gentiles, Eph. 2. 3. but because they captivate the Commandment to their own reason, and limit and confine the wisdom of God within the bounds of their own carnal wisdom? 1. Our Gentry have reason to say, that the word in general Instances. is the rule of good life, but bring this rule close home unto them to reform their fashions, to leave their strange apparel and painting; their vain discourses, their idle compliments, their gaming, their service of pleasure, and unfruitful spending of their times: Oh now they have reason to scorn and chafe against the rule, and him that holds it before them. What reason he should be so strict, less 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 than to follow such rules as would make them as despised as himself is. Alas, that the wisdom of God shall be a rule only for our judgements; but reason must guide our practice! 2. Ordinary hearers think they have reason to profess religion so far as they may thrive by it, and prosper in the world; whose godliness is gain, To trust God so far as they see him in some sort, else not: To favour religion and religious persons when times do; else not. To avoid pernicious and dangerous sins which law revengeth, as murder, adultery, theft; but not covetousness, not usury, not swearing, not unclean lusts. Herod will not part with his Herodias. Ahab hath no reason to respect Micah when he prophecies evil to him. 3. Tradesmen oppress, cousin, lie, deceive, etc. because they have reason to make the best of their own. What reason but they may serve a Customer upon the Sabbath, so they come to Church? They have reason to slip all opportunities of grace all the week, because they must walk diligently in their callings the six days. Thus reason steps in, and thrusts aside the practice of that, which men in judgement hold not for good and necessary; and like Evah, still longing after forbidden fruit. Thus of the second observation▪ Sect. VI. III. Seeing all of us in this wilderness are stung with Observation. 3. What is to be done, to be cured spiritually. 1, We must see ourselves stung and wounded. As with deadly poison: in 4. things. the old Serpent, what are we to do to be cured? Answ. We are to do five things. 1. We must feel ourselves stung with our sins, and confess ourselves stung; for so must the Israelite before he could be cured. We must feel the poison and pain of sin; and First, That this poison hath not seated itself in one place, but hath crept and diffused itself through all our parts. For therefore it is called venenum, quod per venas eat. And as the veins and blood run through every part of the body, so sin through every part of the man. Secondly, As poison never rests till it come to the heart, and there strikes and corrupts the fountain of life: So our sin hath mortally wounded our very hearts, and strikes at the life of grace in the soul. Thirdly, As poison inflames the party with an incredible thirst, having overcome natural moisture, and eaten up the spirits: so sin in the soul works an utter defect, and dries up all waters of grace, and makes the sinner insatiable in drinking up iniquity like water. Fourthly, As poison not prevented brings speedy and certain death, but not without extreme pain and intolerable torture: so the poison of sin unconquered brings certain and eternal death, attended with horror of conscience, desperate fears, and torments most exquisite. Thus must we labour to feel the sting of our sin in all parts, far more mortal than the most venomous stings of most direful Serpents. 2. When this people felt themselves stung so deadly, they 2. Come for counsel to spiritual Physicians. come to Moses for counsel: so must thou depend upon the Minister for direction, as they upon Moses. Never was man sensible of this sting, but he would run to the Ministers. Acts 2. 37. when they were pricked in their hearts, they said to Peter and the rest, Men and brethren, what shall we do? Acts 16. 30. the poor Jailor being stung, and being sensible of his pain, came trembling and humbling himself to Paul and Silas prisoners, saying, Sirs, what must I do te be saved? A conscience truly wounded will seek to God, to his Word and Ministers; for it knows that God woundeth and healeth. The feet of him that brings good tidings are beautiful to an humbled heart, even as an experienced Physician to a sick party, who else were sure to be lost for want of means. What marvel if a soul truly sensible of his sting and pain can run to God's Ministers; when a counterfeit humiliation can make as hard hearted a King as Pharaoh run to Moses and Aaron, and beg prayers of them? A marvellous thing then that of so many thousands stung so deadly, so few are sensible; that so few trouble Moses or the Ministers with questions concerning their estates. Some stung and guilty consciences not supported by faith, in touch of sin and sense of pain (like a Do shot with an arrow) run every way but the right for ease. Some with Asa send to the Physician to purge away melancholy. Some with Saul send for music, esteeming soul's sickness but a sottish lumpishness. Some run into the house of laughter, and wicked playhouses, to see and hear the Lords sampson's and Worthies derided, not without heinous blasphemy. Others fall a buildding with Cain, or set upon other employments, perhaps it is but an idle fancy. Some run perhaps to the Witch of End or, in the mean time send away Paul, as Felix, or run against Moses and his Ministers: But comfort can they have none but from God and his Word: had not thy Word (saith David) been my comfort, I had perished in my trouble. All the Physicians in the world, all the Musicians and Magicians, put together, nor any other means could help a stung Israelite; he must come to Moses when he had done all he could. All other by-comforts are wormeaten, and as cold-water to cure a dropsy, or as a cold draught to cure a poison. Some few there are that come unto us, who, we are sure, had never sought to us more than others, had they had so little sense of their sting as others have: as the Israelites had never come at Moses, had they not been stung. Let them be comforted in that they have gone the right way to fetch their comforts, which is from God and his Word, and not from carnal men or counsels. The Lord in mercy hath brought them light out of darkness: for pity had it been they had wanted the sting of affliction, that hath driven them to God, and to his Word, and Servants. 3. Coming to Moses, wherein do they employ them? what questions move they to him? Numb. 21. 7. Oh their sin 3. Confess special sin. troubles them, which they confess in general, we have sinned; and in particular, we have spoken against the Lord, and against thee; and then pray him to help them in removing the Serpents: So thou being stung, when thou comest to God's Ministers must be conversant in fruitful and edifiable questions; thou must be free in confession of such sins as are the likely cause of thy trouble; and intent and busy how to be rid of the Serpents, and the sting and poison of thy sins. Thou will be careful to know how to get ease of heart, and quietness of conscience from the pain and sting of sin. So the converts Act. 2. and so the Jailor, What shall I do to be saved? The fault of many is when they have means of counsel and comfort present with them, to waste their time in trifling and curious questions, and impertinent to the cure of the sting of the Serpent. Questions which are like Crafish, in which is more picking than meat. Questions merely idle, the resolution of which helps them no whit to ease, or to heaven. An humbled heart will not so lose his time, nor dwell in toys and unnecessaries, to thrust out things more profitable. A wise heart will not for a shadow forgo the substance; but will be much in that question of the young man, Master, what may I do to inherit eternal life? what may I do to be saved? what may I do to be rid of this Serpent, and of that, of this sin and of that? How may I do to get mastery of my corruptions? In going to God's Ministers, let thy errand be the same with the Israelites in their going to Moses; how to be rid of the Serpents. 4. Moses directs them to the brazen Serpent erected for 4. Goc wholly out of thyself, and all creatures. their cure; for Moses himself cannot help them. Moses law cannot cure them; that rather sharpens the sting, and thrusts it deeper into the flesh and spirit. He directs them to no merits or works of their own to cure them; for their merits brought in those poisoned stings among them; but he sends them quite out of themselves to God's ordinance, which was the brazen Serpent. Thou art never in the way of cure, till thou art sent out of thyself; out of the Law and works of it, which now cannot justify; till thou comest to the Evangelical brazen Serpent, there is no hope of cure. As the Israelite could never be cured till he acknowledged the brazen Serpent the only means: so no more canst thou, till thou acknowledge Jesus Christ the only healing God; and that there is no other name in heaven or earth to be saved by, but the name Jesus: Only Christ, only Christ, said that Martyr: for he I. Lambert. only can give a perfect righteousness: he only can cover our imperfections: he only being no sinner, could conquer sin: he only by dying could conquer death: he only by entering into the grave could sweeten it: he only by sustaining the sorrows of hell could shut hell for all believers. Had Moses sent the Israelites any whither but to the brazen Serpent, he had deluded them, and they had lost all their labour. Who now is so void of judgement, that cannot discern whether our Religion, or the Roman, be the ancient and true Religion of Moses and the people of God: If a man stung with the Serpent come to us for counsel and cure, as they to Moses, we send him (as Moses) out of himself to Christ only, the true brazen Serpent. Our doctrine leads him out of himself, out of his own merits, out of external works and ceremonies unto Christ who is our peace, and left his peace unto believers; and by this means, through God's blessing, the Patient attains true tranquillity of mind, and inward peace of conscience: and rejoiceth with an unspeakable and glorious joy for his recovery, as the Israelites did in theirs. But let a man stung in conscience go to a Roman teacher, he leads him any way but the right, any whither so not to Christ. Instead of God's certain direction in the words of the Prophets and Apostles, which testify of Christ the only brazen Serpent, they send him to unsound and uncertain speculations, fables, traditions, equal (say they) to Scripture; and some of them say, far better. Instead of Christ's satisfaction and merit, they send him home to his own merits and satisfactions; by which (say they) he may apply the satisfaction and merit of Christ. But in case he be so bad as he have no merits of his own, the Church hath a Treasury of other men's merits to dispense by tail, so he will come to the price. So he may buy oil enough to fill his lamp out of the Pope's Exchequer or Burse, filled to the top with works of supererogation. But if he make some scruple of this; lest the wise Virgins have not enough for themselves and others, than they may have the sacrifice of the Mass not to fail, but never apply that one and only sacrifice upon the Cross itself. Now whether of us agree with Moses? 5. As the Israelite must look up to the Serpent lifted up: so must thou look up and behold Christ lifted up. This must 5. Look only unto Christ. Two ways. thou do two ways. First, on the wood of the Cross: Secondly, on the Throne of the Kingdom both of grace and glory. Behold Christ lifted up, not in his abasement only, but in his advancement. First, in the Kingdom of grace, as 1. Ratione Ligni. 1. Ratione Regni gratiae gloriae. he is lifted up in the Word and Sacraments. In which Christ is mightily declared the Son of God, and preached the Saviour of the world; Gal. 3. 1. among whom Christ was crucified. Secondly, in his Kingdom of glory raised from the dead, ascended into heaven, and exalted at the right hand of God above all principalities and powers; Phil. 2. 9 God hath given him a Name which is above every name. Now the looking on Christ thus lifted up, is the act of faith, not a bare intuition, sight, or vision, as to believe that Christ was thus exalted on the Cross, and in his Kingdom, but it is apprehensive and applicatory, and to believe in Christ crucified and glorified. This looking hath three things in it. 1. To believe that he was the Son of God and son of man, our Immanuel 2. That he being so, was lift up, for the salvation of believers. 3. That myself assuredly trust and depend on him alone, as the only author▪ meritour, and bestower of salvation. This is Evangelical looking on the Serpent. Now because this looking is the principal thing in the cure, we will consider, 1. How this looking cures us. 2. How we know we are cured by our looking. 3. Motives to stir us up still to look on our Serpent. Sect. VII. I. When the Israelite comes to Moses and asketh, Oh what How this looking cures us. shall I do to be saved from death, being so deadly stung? A full answer to this question was, go look upon the brazen Serpent, thou shalt be whole. So if an humble soul (suppose the Jailor) shall come to the Minister as Paul or Silas; Sirs, what may I do to be saved? the direct answer to this question By faith. is, Believe in the Lord Jesus Christ, and thou shalt be saved, Act. 16. 31. Act. 16. 31. and, ye are saved by faith: and, Thy faith hath made the whole. Quest. But how doth faith save us? And how by faith. Answ. Not as it is an excellent grace, nor as any work of ours. We are not saved and cured for believing, but by believing. 1. Because faith is the condition of the Covenant, and of our cure; as looking was the condition of the cure of the Israelite. For it was not the having of a Brazen Serpent, nor the lifting it up could cure; but the Israelites looking upon it: so it is not the hearing of Christ, nor the lifting of him up in the Ministry, nor knowledge of his merits can save, unless they be received by faith. A potion never so virtuous is fruitless if not taken. As meat uneaten; so is Christ not digested and applied by faith. 2. Faith cannot cure, considered simply in itself as a quality, or virtue, or gift, or habit; but considered relatively with his object, which is Jesus Christ, the Lord our righteousness; for faith is the eye of the soul. But as it was not the eye of the Israelite, but the eye set upon the brazen Serpent that cured him: so here, faith upon his object cureth, because only faith draweth virtue from Christ, as in the Syrophoenician, who touched Christ and was cured; but not by touching, but by believing. More plainly in this comparison. As a Jewel included in a Ring enricheth a man or healeth him; it is not the Ring doth it but the Jewel, and yet none have the Jewel without the Ring: So Jesus Christ is the only Jewel and antidote against the deadly poison of sin. This Jewel is included in the Ring of faith. Now it is apparently Christ the Jewel that justifieth, enricheth, cureth; but we cannot have him without the Ring of faith which includeth him. So as faith saveth and justifieth us only as a means, suppose the hand of the soul to convey Christ to us for justification, which no other grace can do. So not faith, but Christ applied by faith, that saveth and cureth us. 3. As no Israelite could be cured but by his own sight of the Serpent; and no man could be cured by another man's looking or seeing it: So must every just man live by his own faith, Hab. 2▪ 4 No ma● can be saved by another's faith, or the faith of the Church, but by his own special faith, believing in particular, upon assured grounds, the remission of his own sins. II. By what marks may I know that I have looked on this 2. Marks of one cured by looking to Christ. brazen Serpent for cure. Answ. By four marks. 1. If thine eye have been rightly affected; which will appear in four particulars. Four qualities of the eye that looks to him. First, If it be a discerning eye, cleared to see in Jesus Christ two things; the first his power; the second his will to cure. That he is able to help, being the mighty God; and that he is willing to cure, being a compassionate Saviour, who himself was stung to death, that he might have compassion on them that are stung, Heb. 2. 18. Secondly, If it be a mountfull eye. He that had seen the Israelites ●…ing about the bra●en Serpent, should have seen many a 〈◊〉 falling, and heard many a deep groan, and pitiful complaints of their deadly pain and poison. Hast thou come to Jesus Christ with sorrow in thy heart, with tears in thy eyes, with lamentable groans and complaints of thy misery by sin? this is to look upon him for cure. Zach. 12. 10. the members of the Church shall▪ behold him and mourn, as a man for his only son. Such lookers on him, he looketh upon and easeth, Mat. 11. 28. Come unto me all that are weary and heavy laden, and I will ease you. Thirdly, If it be a wishing and oraving eye: for there is affection as well as vision in the eye. As the lame man that lay in solomon's potch (Act. 3. 5.) wistly looked on Peter and John, expecting to receive something from them: so no doubt did the Israelites on the Serpent. And so must thou hold on waiting and expecting sound cure from Christ, and take no denial till thou be fully cured; for so did the Canaanitish woman prevail. Fourthly, If it be a faithful steadfast eye; a believing eye carries cure from Christ. Christ was wont to ask some of his Patients that came for cure, if they did believe he could help: and in the cure, According to thy faith be it unto thee: and after the cure, go thy way, thy faith hath made thee whole: and much more works he the cure of souls by means of the party's faith, and not without it. 2. If the sting were gone, and the poison of the Serpent abated, this was an infallible sign that the Israelite was cured. Consider if the power and rage of sin be removed, the guilt of it gone by justification; if the poison and slain of it be abated, and daily abolished, now art thou in the way of cure. But if the poison remain, that sin lives in thee, prevails, and reigns in thee, and commands thee as formerly; thou hast not yet looked on the Serpent for cure. Justification and Sanctification are inseparable. 3. A ceasing of pain, and ease and comfort restored; which when the Israelite felt, it was a sign he was cured: So if after sense of pain and grief of spirit, thou hast received sound peace of conscience, joy of the holy Ghost, and comfort of a good estate in Christ, that thou art able upon good grounds to challenge thy righteousness in Christ, and maintain thyself stead fastly assured and cheered in God's mercy, and the goodness of an excusing conscience; thou hast now looked upon Christ, and Christ upon thee, for perfect cure. 4. When the sting with the pain was gone, the Israelite could go as strongly and cheerfully about his business as ever before; he had new life, new strength, new motions, by which he might be sure he had looked upon the Serpent: So if thou canst find so happy a change in thy soul, as new life, new motions, new actions, new affections, and in a word, the whole renewed nature; all these are the fruits and effects of thy faith, and faithful beholding of Christ, and of his looking upon thee. Of this new obedience and renewed strength of a Christian having lately spoken, I pass it over more briefly. III. Motives to stir us up to this looking upon our Serpent, 3. Motives to look up to our Serpent. are: 1. Nothing else can cure us but Christ. The Israelites had Gold, Silver, Manna from heaven, Water out of the Rock, yea, the Ark, the Oracle; but none of all these can help them, only the Serpent must cure them; no sight else can cure. Thou mayest see Gold, Silver, Lands, Friends, Plays, Pleasures, nay couldst thou see Heaven itself without Christ, there were no help or cure in it. In respect of this sight the Apostle counted all things loss and dung; and desired to see and know nothing but Jesus Christ and him crucified, and lifted on the wood. 2. No not Christ himself can cure without this looking and faithful beholding him: as the brazen Serpent not looked on, healed not. The want of the eye or sight disabled the Israelites from cure, though the Serpent were by them: so the want of faith disableth God after a sort, and Christ himself from doing a man any good, Mark. 6. Christ could do no great cure in Capernaum because of their unbelief. Neither can any ordinance of God do him good that wants faith: no more than this Serpent ordained by God, could do a blind Israelite good. If we should send a man to the Word, it must be a word of faith must do him good: that is, not only because it is a begetter of faith, but because it must be mingled with faith, else it proves unprofitable, Heb. 4. 2. If to the Sacraments if he bring not faith, they are not to him the seals of faith, Rom. 4. 11. but as seals set to blanks. If to Prayer; it must be a prayer of faith that is available, Jam. 5. 15. If to good works, and good life; it must be a life of faith, led by faith; for the just must live by his faith. If to the Church of God; he must be of the household of faith, else he shall be but as Judas among the Disciples, Gal. 6. 10. Faith must be every where diffused, to walk by faith, live by faith, and die in faith, as the Saints in former ages have done for our imitation. 3. We must hold on this expectation on our Serpent, as the Israelites did till they were perfectly cured. And because we can never be perfectly cured in this life, but only in part; we must still look up to Jesus the Author and finisher of our faith, Heb. 12. 2. till we be fully and perfectly healed. Hence it is, that the Lord will never have this Brazen Serpent taken down as the other was after a short time, but hath appointed the Ministry to lift him up, and hold him perpetually before our eyes so long as we are here below, and enjoined us the constant use of it all the while we are in this wilderness, which were needless if we had once attained our perfect cure. This is a strong motive to hold our eyes fast fixed upon Jesus Christ, till we come to enjoy him as he is; when all Ministry shall cease, and the Lamb shall be all in all. Sect. VIII. From this so excellent a figure ariseth a bright Sun of light Use of comfort, in five particulars. and comfort for all the faithful. 1. The Israelite that could look to the Serpent, if his eye were never so tender, weak, or dim, yet was cured. Thou that art the weakest believer, be comforted, thy weak faith shall save thee, thy smoking flax shall not be quenched, but cleared to farther brightness. Thy weak hand shall be able to receive and hold the gift of righteousness and eternal life. It is not the greatness of thy faith that saves thee, but the truth of it. Yet with this caution. If it be true it will strive to increase. And if there be so much comfort in weak faith, how much is there in strong? 2. The Israelite stung never so often, if so often he did look on the Serpent, so often he was cured. Oh singular comfort! Thou that renewest thy sins every day, and every day goest over the same frailties, renew also thy faith daily, and thy repentance, and thou art safe. That brazen Serpent lost his virtue of healing, but our Brazen Serpent never loseth his. If thou sinnest seventy times seven, and so many times returnest by faith in Christ, and say, It reputes me: by this looking upon the brazen Serpents all those wounds shall be cured. Yet with this caution. That as he had been a mad Israelite, who because there was a Serpent set up to cure him, would therefore run of purpose among Serpents to be stung by them: So is he no less witless a Christian, who therefore willingly makes his sin abound, because grace hath abounded. A mad man he is, that will therefore break his head, or wound his members, because he hath a sovereign plaster by him. 3. The Israelites stung never so deadly, never so desperately, never so long wounded, yet looking on the Serpent were cured. If thy sins be as red as scarlet, and never so great: if in thy sense some one of them deserve a thousand hells, and the guilt of it or them rings continually in the ears of thy conscience, frighted with fears of hell and death; if thy sins be festered and of long continuance: Now come to the Brazen Serpent. Never was any Israelite that could look on the Serpent, sent away uncured: But there is ten thousand times more virtue in Jesus Christ, than in ten millions of brazen Serpents; only look on this Serpent by the eye of faith, turn from all thy sins, and be saved. 4. The Israelites looking on the Serpent brought present cure and ease, and they went away rejoicing. If thou believest in Jesus Christ, thou art perfectly cured. As Christ was wont to say to his Patients, so I say to thee, Go in peace, Thy faith hath made thee whole. Only this grace can quiet the heart distressed, and can keep it from sinking, as once it did Peter, Mat. 14. 29. In this is the beginning and accomplishment of thy happiness. The converted Jailor went away rejoicing that he and his house believed, Act. 16. 34. Now if one sight of faith in this our absence from Christ be so joyful a thing: what shall the sight of fruition do in his presence? 5. The Israelites having once the brazen Serpent, cared not for the fiery Serpents. They might sting them now, but not much hurt them; they might now poison them, but not kill them: So the believer looking to the true Brazen Serpent, may triumph over the old Serpent, and all the serpentine seed: and say as the Apostle teacheth, 1 Cor. 15. 55. Oh sin where is thy sting? Oh hell where is thy victory? Nay, Thanks be to God, who hath given us victory by our Lord Jesus Christ. Great was the power of the Israelites looking upon that Serpent; for when the fiery Serpents were present, it made them powerlesse, and not hurtful. Greater is the power of faith in the Lord Jesus; which though our sins in themselves are most venomous and poysonful stings, and such as we cannot be rid of them; yet it so blunts them, and makes them so powerlesse, that they kill us not: nay, that they hurt us not: nay more, that they help us, and make us better; more humble, more wise, more watchful. Thus our good God (who out of the most infinite curse of Christ his Son on the Cross, brought forth to us the most infinite blessing which fills heaven and earth) doth out of our cursed sins bring forth his own glory, joined with our greatest good. For which, as for all other his unspeakable mercies unto us, be praise given in all Churches, and from henceforth to all eternities. Amen. FINIS.