as Christian Rechabites Jer. 35. esteem themselves strangers content themselves to dwell in tents ever ready to remove not distracting themselves in building houses or planting vineyards or seeking great things for themselves Hence was that commendable admonition of the ancient Church in the time of the Sacrament used in our Liturgy Lift up your hearts 2. We must eat the Lamb hastily hastning unto Christ the true Passeover and not insist in these Sacraments of ours which are still but as shadows of good things to come yet serving us through this our strange Countrey and speeding us into our own Canaan and Countrey and that with all expedition seeing that to be dissolved hence and to be with Christ is best of all Phil. 2. 23. 3. We must celebrate our Passeover with staves in our hands that is the doctrine of the Law and Gospel held in our hearts as a staffe to defend our selves in the right track and path of holy doctrine and holy conversation to repulse our adversaries that come out against us for it is the sword of the Spirit and to lean upon as a staffe in our weaknesse and wearinesse This staffe must not lie by us in our books but be held by us in our hands and hearts and be not in possession onely but in our daily use He hath no comfort of this Sacrament that hath not this staffe in his hand VI. As the Jewes in eating the Passeover must repeat and recite the memory of that great deliverance out of Egypt by a mighty and miraculous power so must we in our Sacrament commemorate and remember our great deliverance from hell and that spirituall Pharaoh wrought by the bloud of our Paschall lamb 1 Cor. 11. 26. so often as ye shall eat this bread and drink this cup ye shew the Lords death till he come And therefore it is very fit the Word and Sacrament should go together as the seal together with the deed and Indenture Hence those that are so devout at the Sacrament and neglect or despise the Word are meer hypocrites and ignorants their folly is like his that makes much of a seale but teares the Indenture all to pieces which onely can convey his inheritance unto him VII As the Jewes came together to eat the whole lamb so must we to receive whole Christ. Quest. When do we receive whole Christ Answ. First when we reverently receive the signes appointed by Christ according to his own institution Secondly when we receive faithfully the thing signified which is Christ and all his merits I. For the former 1. As it had been a great sinne for the Jewes to divide the lamb which God commanded to be eaten whole no lesse grievous a sinne is it in Popery to administer the bread without the cup of which Christ hath said expressely Drink ye all of this 2. As the Lamb was appointed to no other use by Moses but to be eaten so was the bread and wine in the Sacrament ordained to no other end by Christ but to be eat and drank all other holy use of them out of the action of the Sacrament is Idolatrous superstitious and unlawfull 3. As it had been a grievous sinne to reserve any of the lamb till the morning against so expresse a commandement appointing it to be wholly eaten so grievous a sinne is it to reserve the consecrated host as they foolishly call it either to boxe up or to hang up or to worship and adore it or pray unto it or carry it in procession or lift it up with both hands above the Priests head that it may be worshipped with divine and Idolatrous worship or yet if it be possible with more blasphemy to offer it upon an Altar as an unbloudy sacrifice for the sinnes of the quicke and dead which abolisheth at once the whole Priesthood of Christ. All which the Lord would prevent in this constitution that no part of the lamb must be reserved but if any were left it must be burnt with fire II. We eat the whole lamb when with the signes we receive the thing signified which is Christ and all his merits We must feed upon and digest whole Christ that is be united so straitly and undividedly to Jesus Christ as the meat which is changed into the same substance with our bodies and this by the faith of our hearts which so streightly knits us to Christ as a marriage bonde and he becomes a perfect nourishment to us unto eternall life Neither could our Lord fitlier expresse this straite union than by feeding and eating seeing there cannot be astraiter union in nature than between the thing nourishing and nourished Question What may I doe thus to receive the whole Lamb Answ. 1. Come hungry in sence of the want of faith and desire of supply 2. Labour to feele the sweetnesse of Christ take heed of despising this sweet Manna Let not the hunger of the Onyons garlick and flesh-pots of Egypt thrust down the desire of this Manna which comes down from heaven to which the other Mannah was not halfe so sweet 3. Thinke it not enough to eat the flesh of Christ Sacramentally if not spiritually Conceive what a fearfull delusion it is to eat the Sacrament of the flesh of Christ in the Supper and not eat the flesh of Christ by the Sacrament Thou hast been at the Supper of the Lord but hast not tasted of his Supper CHAP. XX. The Pillar of Cloud and Fire a type OF the ordinary Sacraments of the Jewes pointing at Christ we have spoken Now of the extraordinary Of these some are answerable to the Jewes circumcision and our Baptisme As 1. the Pillar of Cloud 2. The red Sea Some to the Jewes Passeover and our Supper As 1. Mannah from Heaven 2. Water out of the rock The ground of this distinction we have in 1 Cor. 10. 2 3. where the Apostle leads us by the hand to the distinct consideration of these Sacraments First of the Pillar of Cloud and fire under which the Fathers of the old Testament were baptised When the Lord in his wise providence appointed to lead the children of Israel for the space of fourty years through a drie uncouth and terrible wildernesse himselfe undertooke to be their guide and for their certaine direction in their way appointed them this visible signe of his presence for their motion or station by night or by day through all their pilgrimage concerning this Cloud let us enquire 1. Of the kind 2. Of the difference between it and other clouds 3. Of the use of this cloudy Pillar 4. How a type of Christ. 1. Quest. What kind of Cloud was this Answ. Not naturall but supernaturall and miraculous yea one of the four great miracles that the Lord continued all the while of their Journey which was fourty yeares Those four great miracles were 1. The not swelling of their feet Deut. 8. 4. 2. Their aparrells not wearing or not waxing old Deut. 8.
obedience Let the word command an angry furious natural man to forgive his neighbour that wrongs him and blesse him that curseth him and doe good for evill and recompence love for hatred Oh this is an impossible commandment and flesh and bloud cannot possibly brooke it and indeed he must be more than flesh and bloud that can heare it he must have a spirit subduing his will unto the will of God Let God speake as he did to Abraham to a man unconverted Offer me up now not thy sonne but thy sin thy dear lusts thy Usury thy Revenge Swearing Lying thy Herodias thy Dalilah thy Darling thy Pride take the knife into thy hand and with thine own hands kill it sacrifice it let out the life bloud of it Oh what grutching gainesaying rising up against the word and him by whom God commandeth Every naturall mans sinne is his Isaac his childe his best beloved his joy and laughter he cannot spare him he cannot part with him Though the Lord be in never so great haste and earnest they be not so hasty to rise up with Abraham early in the morning to offer up their sinnes a plain evidence that as yet their nature was never changed but they are in their sinnes Rule II. In dangerous and difficult or costly commandements prop up thy faith with consideration of Gods power and truth So did Abraham in this difficult commandement when he might have considered of a thousand strong hinderances he strengthened his faith by this Heb. 11. 19. he considered that God was able to raise him up even from the dead whence after a sort he received him Thus he supported his faith in that word of promise Rom. 4. 20 21. he considered not Sarahs dead body but was fully assured that God whom he beleeved who quickneth the dead verse 17. who hath promised was also able to do it These two props upheld him even the full assurance of Gods truth in promises and power in performing them In duties of apparant danger the casting an eye on Gods truth and power will bring them forward else they never come on Dan. 3. 17. Our God is able to deliver us and he will but if not c. So in the time of danger and deep distrhsse cast thy selfe on the might and truth of God who quickneth the dead who can say to the dead live and they shall live In duties chargeable if thy obedience must cost thee some part or the whole of thy estate looke on Gods power and goodnesse So the prophet to Amaziah 2 Chron. 25. 9. what shall we do for the hundreth talents The Lord is able to give thee more than this Object But I know not whether he will Sol. Faith assures it self there is never any losse in obeying God It knowes the way to keep Isaac is to give up Isaac It hath a promise whosoever forsaketh house lands c. for Christ he shall have an hundreth fold II. In both we have a nolable type of our resurrection Isaac was raised the third day as from the dead but Christ indeed raised not as Isaac for himselfe but as an head for his body and members Which assureth us 1. That we shall rise out of all petty deathes and dangers for our head is above water Though the billowes of afflictions inward and outward may rinse us and run over us yet they shall not drown us because our head is aloft They may threaten and affright us but shall not drown and destroy us we shall wade out well enough because they can never go over our head any more 2. That we shall at the last day rise from all the death of mortality and corruption in which argument the Apostle is large to prove that because Christ the head is risen the members must also rise againe For 1. Can or will a living and powerful head be always dismembred and sundered from the body 2. Because Christ rose not as a private person as Isaac did but as the first fruits of them that slept v. 20. 3. Because Christ in his resurrection is opposed to the first Adam v. 21. For as by the first Adam comes death on all so by the second Adam resurrection from the dead This is a sure prop and stay against all the miseries occurrences of this life against the bitternes of death and horror of the grave that we are assured of a better resurrection else were we of all men most miserable verse 19. III. A sweet consolation God watched every motion in both these Isaac's offering how farre Abraham should go how long to the lifting up of the knife and where he should stay and when was fit to say do the boy no hurt So he watched the executioners the crucifiers how farre they should proceed with Christ but stayed them from breaking his bones and kept him from seeing corruption So when Gods time and terme is come the affliction and afflicter shall goe no farther a voyce at length shall come and say Stay thy hand do him no hurt IV. Both were delivered but not till the third day the one when the knife was up the other being dead and hopeles at least in the account of men as appeared by the words of the disciples which were going to Emmaus Hence we learn to make this use for the strengthening of our faith Then to look for helpe and deliverance when the case is desperate and in humane sence we are gone There is life in this comfort which assureth us of life even in death as Hos. 6. 2. After two days he will revive us and in the third day he will raise us up and we shall live in his sight In all wants and extreamities let Abrahams voice to Isaac comfort thee God will provide If Isaac see Abrahams sword in the one hand and fire in the other ready to devoure him yet a little while and the sword shall be put up and the fire shall take another object So the faithfull Sonnes of Abraham seeing God the Fathers sword of justice drawn against them and the fire of his fury ready to consume them yet at length shall see by Christ the sword put up and the fire of wrath turned againe into a flame of love and grace Faith hath a cheerfull voyce God will provide Unbeleefe is full of repinings and murmurings Oh how shall I be provided for in this or that I see no meanes c. Here the difference holds which was between the ten spies and the two Numbers 13. If thou see not the meanes for thy deliverance go to the Mountaine there is a Ramme for Isaac hasten thy obedience and God which set thee on work will hasten thy deliverance CHAP. VI. 5. Ioseph a type of Christ. 4. waies I. IN regard of his person 1. Joseph was the first borne of the beloved Rahel as Christ was the first borne of the freely beloved Mary 2. Best beloved of his father Gen. 37. 3.
could have imitated them But while he was in the world to shew that his kingdome had no similitude nor correspondency with the Pomps of earthly kingnomes in his progresse he gets on an asse and in'stead of a saddle of state he had poore mens clothes spread under him But when he shall shew 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 absolutenesse They will be free Monarchs and Commanders their will and every word of theirs must be a Law but never was any kingdome absolutely Monarchicall but Christs all earthly kings ever held in fee of him By me Kings raigne Prov. 8. 15. Never any other included all kingdomes 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 must judge by evidence and proofe by the sight of their eyes and hearing of their eares but he shall not do so Isai. 11. 3. For he shall try and discerne the reynes and secrets of all hearts and shall judge things as they be not as they seem David judged according to the hearing of his eare 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 righteousnesse to them which no Prince can do 1 Cor. 1. 30. He is made to us righteousnesse 8. In meanes of upholding and maintaining 1. They must winne holds as David Sions for t and enlarge themselves by force of armes dint of sword multitude of souldiers But Christ sends but twelve unarmed poor men who wonne and subdued the whole world with the word onely in their mouthes 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 if they want men money munition must despaire of attaining or retaining their rights But Christs kingdome 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 despaire it thrives best in opposition 9. In things to be attained In them the best things are honour pleasure externall prosperity and this for a time But Christs Kingdome stands not in meat or drink but in righteousnesse peace of conscience joy in the holy Ghost in grace here and glory hereafter The wealth of Christs 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 painfull expectation of the pleasures at Gods right hand And these being eternall the kingdome of Christ must needs be eternall now this being the glory of the kingdome of Christ we have need of faith to discerne it and a great measure of humility before we can resolve to become subjects of it The theefe on the Crosse asking Christ to remember him in his kingdome Augustine askes him What Royalty doest thou see Seest thou any other crown than that of thornes any other Scepter than Iron nayles any other purpl than bloud any other Throne than a wooden Crosse any other guard than executioners Was there now so great faith in Israel Let our faith touch the top of this Scepter let us submit our selves to his word for the present and cast our eye beyond the present upon his second comming when we shall see him ride upon a white horse not upon garments but upon the Clouds in power and great glory entring 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 evill III. David was called and anoynted to be King but between that and the installing or enjoying of his kingdome he had many troubles doubts and feares that made him stagger and say I shall surely one day fall by the hand of Saul So was the true David Jesus Christ annoynted with the fulnesse of the Spirit and called to be King of his Church but before his installation into his Kingdome many afflictions persecutions feares yea death it self overtooke 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 raigne to be crowned first with thornes as Christ was and stand with Christ on Mount Golgotha before we come to Mount Olivet see Act. 14. 22. It is so ordained by God that we should make our way through a straite to state through thornes to Roses through troubles to rest through stormes to the haven through vertue to glory through conquest to triumph through warre to peace through the Crosse to Heaven And this processe God the father strictly observed with his beloved Sonne 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 alwayes proved more mischievous than open and forraigne enemies The Church ever had hypocrites and false brethren Satans spies who professing the same Christ and religion eating bread at the same table of the Lord and making shew of friendship in the communion of Saints joyning in the hearing of the word and prayer yet watcht the haunts of Gods servants to spy their weaknesse and where they ly open to advantage Every one sees they advantage not themselves but by all meanes undermine the Gospell and professors so as the silly dove of Christ can find no rest for the soale of her foot And never was the Church so wounded as in the house of her friends Cant. 1. 5. The sonnes of my mother were angry against me This being the estate of the Church to be hunted as the silly hare from one Mush 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 c. Cant 4. 8. V. Comfort the Church That Jesus Christ is the true David 1. We have a strong deliverer and deliverance David pulled the sheep out of the Lyons mouth and the Lamb out of the paw of the Beare 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
all corners of the world as that sacrifice was shaken every way East West North and South 4. This sacrifice must alwaies be offered up with cakes of unleavened bread tempered with oyle vers 23. Signifying 1. The most perfect purity of Christs 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 oyle notes the soft and loving kindness of God Jesus Christ chearing suppling the conscience by the sweet meditation of it as also how joyfully gladly we ought to serve the Lord and with cheerefullness present before him all the parts of his worship Note hence as the eare hands and feet of the high Priest must be touched with bloud 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 bloud of Christ. So David Psal. 51. 2. Wash me throughly Reason 1. Because sinne hath defiled the whole man all his parts all his actions all within him all without him 2. This foulnesse sticks so fast as it is no easie matter to be cleansed Nothing in the world can fetch out this soile but the bloud of Christ. Not all the water in the sea nor all the holy water in the Sea of Rome can wash away one sinne 3. All thou doest or performest depends upon the merit of this bloud and dignity of this person and passion for acceptance The knowledge of thy duty must be sprinkled with this bloud for that is signified by the eare The undertaking of duty by the hand The progresse and perseverance in it by the foot All must 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 bloud of Christ hath touched and purged me Answ. 1. It is not enough that Christs bloud be shed but it must also be sprinkled If thou contentest not thy selfe that Christ hath died for all but seest how necessary it is to apply it to thy self 2. If thou hast an hand to lay hold on Christs bloud and besprinkle thy self with it A man washeth his face with his hand This hand is faith which takes up the bloud of Christ and applies it to ones selfe as did Paul who dyed for me 3. If it wash the whole man within and without which no others bloud could do The bloud of sacrifices under the Law could not sanctisie the conscience but onely the outside Heb. 9. 9. but this can and must purge the conscience from dead workes verse 14. And under conscience is contained the whole inner man purged by the merit of his satisfying bloud and by his spirit renewing our nature And for the outward man 1. If thy right eare be touched thou hast the hearing eare rightly to hear the word of God Thou hearest to learn for to harken is better than the fat of Rammes 2. If thy right hand be touched that thou art an active Christian not an hearer onely of the word but a doer and unto knowledge of the doctrine of faith joynest obedience of faith thou keepest the faith working as knowing that obedience is better than sacrifice thou darest not doe what seemes good to thy self or is right in thine owne eyes but what is rightly ruled by Gods word for that is the right hand touched 3. If thy right foot be touched that thou walkest in the right way with a right foot not making crooked pathes to thy feet but ordering thy conversation aright And all this with right ends and affections the feet of the soule laying aside all sinister ends and intentions in all thy obedience and directing all to the honour of the true Aaron and high Priest Jesus Christ. 4. If thou findest the effects of Christs bloud sprinkled 1. Pacification of conscience for this bloud speakes better things than Abels for us and in us for us to God by intercession in us by perswasion that the Lord looking on the bloud of Christ rests wholly in it as a full satisfaction for all our sinnes for this is the end of shedding remission of sinnes 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 bloud the one redeeming from condemnation the other from vaine conversation the one purgeth from the death of works the other from dead workes themselves The sprinkling of this bloud admits not security or idleness and carelessnesse nor suffers a man to sinne against this bloud by impenitency unbeliefe despising of grace horrible swearing and foul lusts But makes the Christian truely noble as one now descended of the bloud of Christ scorning the base and foule courses he formerly affected Find these markes and comfort thy selfe thou art sprinkled with Christs bloud Thy whole course is sanctified all thy hearing all thy obedience be it never so weak in it self be thy unworthinesse never so great it shall be no barre to thine acceptance with God For every thing sprinkled with this precious bloud is sweetned and accepted Sect. III. III. The third thing in the deputation of the Priest to his office is his apparrell appointed by God and called holy garments glorious and beautifull farre differing from all other mens And they signified 1. The function to be glorious and excellent 2. The fitnesse of their persons to that office 3. The glory of the true high Priest Jesus Christ of whom Aaron was but a figure For all the glistering shew of these Priestly garments set forth the more Angelicall brightnesse 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 inferiour Priests Exod. 28. 40 42. 1. A linnen garment Which signified the white garment of Christs righteousnesse and innocency which they were to appeare in before the Lord if they would be acceptable in their persons or duties Noting to us by the way that every godly Minister weares a white linnen garment not woven and made by men but by God not without him but within him not a shaddow oâ— ceremony but the substance and truth to which all shadowes give place Nay there is no private man that is godly but he must weare this white linnen garment having put it on in the laver of regeneration as Gal. 3. 27. Whosoever are baptized into Christ have put on Christ. 2. A girdle verse 40. which signifies constancy and stability in the truth both in our high Priest Jesus Christ who was not a reed shaken but a firme rock as also in his members who are commanded to stand fast their loines girt with verity Ephes. 6. 14. Hence followes That the Ministers word must not be yea and nay his course must be constantly gracious and watchfull And for
circumcision made with hands and were so farre unworthy of Abrahams 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 onely outwardly Rom. 2. 28. A Jew without or outward is as good a worshiper as thou 2. If We cannot say truely that now not the Jewes 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 hatefull person So David of Goliah by way of reproach and contempt This uncircumcised Philistime 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 Jewes 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 memoriall of their great deliverance in Egypt when the destroying angell 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 bloud of the Pascall Lamb slain and eaten in that house wherein the godly Jewes were not to fix their eyes in that externall signe 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 soules are sprinkled with his bloud 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 pourtrayed before us and that this one legall Sacrament preached not obscurely to the ancient Jews the whole doctrine of the Gospel and grace of salvation by the onely 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 bloud 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 to be a Lamb or a Kidd notably signifying Jesus Christ whom John Baptist called the Lamb of God taking away the sinnes 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 fruitfulnesse and profitablenesse to feed us with his flesh and cloath us with his fleece of righteousnesse 3. In shadows being figured in all those lambs slain especially in the Paschall Lamb. In which shadowes or figures he was not yearly onely but daily held before the eyes of beleevers and so here we consider him In this Lamb for his choice must be four conditions 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 holy undefiled separate from sinners The reasons are two 1. Because else his ransome were insufficient 2. He must be perfectly righteous that must become a righteousnesse to many II. Condition It must be a male for three reasons 1. Reason To note the excellency strength and dignity 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 sinne and death and to foile all the enemies of mans salvation Christ indeed must be the seed of the woman but the woman must bring forth a man-child Rev. 12. 5. And though he must be borne of a Virgin yet the Virgin must bring forth a sonne Isa. 9. 6. For he must divide the spoile 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 Lambe was 1. As he was the Sonne of God it was meet he should be of the more worthy sex of men for it was unfit that the Sonne of God should be the daughter of man 2. As being man he was to be the Messiah the seed of Abraham the Sonne 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 Lambe must be of a year old ver 5. to signifie that Christ dyed at a full and perfect age in his strength and therefore had experience also of our infirmities For a Lambe 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 Jewes 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
Lord Jesus Christ and be saved Our Lord himselfe was wont to say to distressed persons According to thy Faith be it unto thee 4. It was fitter than other herbes for the receiving and sprinkling of liquor so Faith although a low and weak plant is onely fit to receive the precious liquor of the bloud of Christ. Onely faith drawes virtue from Christ as in the poor woman that stood behind Christ Mark 5 31. And the want of this bunch of hyssope 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 magnifie the bloud of Christ. For if the shadow of this precious bloud must be so preserved so carefully saved in a costly vessel how much more ought the bloud it self Quest. How may I prize the bloud 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 soule And therefore the Apostle 1 Pet. 1. 19. sets this precious bloud 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 1. Reconciliation and peace with God Rom. 3. 25. and Ephes. 2. 13. we which were farre off are made near by the bloud of Christ. 2. A sweet tranquility of mind peace of conscience which all worldly treasure caÌ„not 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 needfull things All which Covenant of grace is made and ratified by this bloud therefore called the bloud of the Covenant Heb. 9. 3. Victory against all the malignity of our spirituall enemies even the greatest Satan himself who is overcome by the bloud of the lamb Rev. 12. 11. 4. Immunity and safety from all the judgements and dangers threatned against our sinnes else had we died without mercy for despising Moses law Heb. 10. 28. For if there were such force in the bloud 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 bloud of Jesus Christ to cover belieuers in his Name from the hand of Gods revenge due to our transgressions 2. This precious bloud now in heaven procures us the most needfull and excellent good things above all that we can imagine Especially two waies 1. By opening heaven for our prayers for this bloud pleades for us now in heaven and speaks better things for us than the bloud of Abel Heb. 12. 24. That called for vengeance against the sinner this intreateth for daily grace for daily sinnes and procures daily mercies for daily supplies 2. As to our prayers so this bloud openeth heaven to our persons This bloud onely rents the vaile asunder and makes a way into the holy of holies and gives entrance into the kingdome of heaven Heb. 10. 19. by the bloud of Jesus we are bold to enter into the holy place This bloud is the onely key that unlocks heaven for else the Lord dwels in light which no flesh can have accesse to 1 Tim. 6. 16. namely without Christ and the shedding of his bloud II. Is the bloud of Christ so precious take heed of prophaning this precious bloud take heed of sinning against it Consider of that sore punishment which he is worthy of that treads under foot the sonne of God and counteth the bloud of the Testament unholy Heb. 10. 29. He cannot expresse the greatnesse of the punishment in words but leaves it to all mens minds to consider of Quest. How may a man prophane this bloud Answ. 1. By undervaluing it as Papists who think it insufficient to ratifie the Covenant unto them without other additions and supplies from themselves and others yea ascribe as much to the bloud of Thomas Beckâ—t and other traytors as to this bloud 2. To be ashamed of Christ and his sufferings The Jewes must strike the lintels of their doors with the bloud of the Paschall Lambe that all might see they were Israelites signifying that we must openly professe 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 bloud 3. To contemne it in the meanes 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 bloud is after a sort poured out to the mind and senses Or unpreparedly to receive the Sacrament and in the unworthinesse of a guilty conscience is to make ones self guilty of the bloud of Christ as Pilate Judas and the Souldiers were 4. To despise and wrong the godly descended of the bloud of Christ redeemed with the bloud of Christ To hate the Church of God and abuse the members of Christ is to crucifie again the Son of God and despise the price of our purchase In that yee doe it to one of these little ones yee did it to me Thou canst not draw bloud of the Saints but thou sinnest against the bloud of Christ. 5. To prophane it in gracelesse swearing as those branded hell-hounds that swear commonly by wounds or bloud as if this precious bloud were to be engaged on every base occasion Well they carry wounds in their consciences and poure out the life bloud of their souls Sect. IV. IV. In eating the Paschall Lambe Jesus Christ was typified 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 signifie our estate of darknesse and misery by sinne and death till Christ came and when Christ came to be our ransome 2. In one and the same evening to note the holy agreement and consent of the whole Church in the faith of Christs 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 Lambe must be eaten in one house to signifie the unity of the Church of God the house of the living God and the spirituall conjunction and agreement of all the faithfull in one bread and one body 1 Cor. 10. 17. 2. If one house sufficed not to eat up one Lambe
crucified to my self Answ. 1. The right application of Christ crucified is not to know that Christ was crucified but when we are crucified with him Gal. 2. 19 as Elisha 2 Kings 4 applyed his eyes face and hands to the dead child that it might quicken 2. So much as thou truly beleevest 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 Jewes 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 sweetnesse they waxed weary of it We must take heed of this ficklenesse in goodnesse which hath ever bewrayed it self 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 rejoyced 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 Christs doctrine and miracles that the kingdome 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 soules are dryed 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 lazie off-spring will scarce step over our thresholds Let us consider here for our incitement 1. How hard it 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 Gods Word were it daily preached then we are of our bread we daily eat VI. We must be so farre from wearinesse as that we must 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 yeares 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 Gods mercies to our selves 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 sences affections actions in walking worthy of it for thus it becometh the just to be thankfull CHAP. XXIII Water out of the Rock a type THe second extraordinary Sacrament sealing up to Israel 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 fountaines of water and seventy Palm trees there they camped and breathed Exod. 15. 27. Not long after they must come into the dry desart of Sin where they want both bread and patience for they murmure 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 Gods commandement 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 complaines 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 waters in abundance to satisfie all the Campe both man and beasts and so he did Exod. 17. 6. Now we may not think that this fact concerned onely Israel in the wildernesse but even all the Church and Israel of God passing through the wildernesse 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 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 bloud of Christ resembled by theirs The difference is onely 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 Now we having as much to doe with Christ as they we must farther enquire into this type 1. To parellel it with the truth by comparing them 2. By applying it in some fruitful observations to our selves The Rock was a type of Christ three wayes 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. 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
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 vertue in the stroak but all depended on Gods commandement and precept and presence even so it is not the death of Christ nor the abundance of price and merit of his bloud nor the striking on this Rock before mens eyes in the ministery of the Word and Sacraments that can bring one drop of true water of comfort but by the presence and word of Gods blessing The efficacy of grace depends not on any meanes or work wrought but it is Gods word and presence that doth all in them Object Then we may give up the use of all meanes and pray at home for grace Sol. Not so for meanes must be used Moses must speak to the Rock God appoints no meanes in vain but we must not insist and dwell in them but look beyond them to Gods blessing and successe Moses must use the Rod though a word without the rod might have done it so we must use the meanes as being tyed 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 Jewes struck this Rock pearced him with thornes and speares saw with their eyes the precious fountain opened in his side a priviledge in which they were beyond all people of the earth but partly ignorant what they did partly malitious treading this pretious bloud under foot not attending not believing the Word this real striking of this Rock was unprofitable yea and damnable unto them 5. The waters of the Rock smitten followed the Israelites 1. Noting the abundance of water not onely for their present supply but also for future so in Christ and his bloud 〈◊〉 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 followes them with all sweet and needful desires He is above all that heart can think alwayes present with us through our wildernesse especially in most needful times 3. It followed them in signifying the truth which was to 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 followes the Church with instruction His whole life ministery miracles actions passion and speeches was a real instruction And now by his Ministery he followes us with daily directions 4. It followed them through the wildernesse even unto Canaan All the drynesse of that dry and barren wildernesse could not dry it up So the waters of grace streaming from the Rock Jesus Christ follow the believing Israel of God through the wildernesse 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 wildernesse besides want water in Israels Campe 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 I. In respect of God to confirme 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 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 alwayes present for although it goe over all the world yet it is alwayes fixed on the Church His ear is present they cannot call to Moses for bread or water but he heares and supplies His hand is ever present with and for his Church and is not shortned Himself is ever present with his in life in death and after for good for grace and glory Onely keep thou these conditions 1. Be with him 2 Chron. 15. 2. that is walk with him as Henoch 2. Keep in thy wayes for so long he hath promised his comfortable presence 3. Rejoyce in his presence in the presence of his spirit in the signes and meanes of his presence And then fear not want sicknesse 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 adversarie ver 5. II. Here is a testimony of such mighty and miraculous 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 shew 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 meanes 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 this power when we see no meanes of safety or supply but all the meanes contrary For the Rock shall yield water rather than thou shalt want what he seeth good for thee 3. In thy fainting and wearinesse when thy weaknesse tells thee thou art not able to goe on in this wildernesse for want of water of comfort and consolation nay art hopelesse in thy self or any meanes thou canst make now hope above hope Gods power is sufficient in thy weaknesse Sampson shall get both victory and water by a jaw-bone 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 Gods admirable mercy to his people Israel deserved to be smitten for their murmuring 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 sinnes 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
man shall never attain sound obedience unto God For much of that obedience required at our hands is clean against corrupt nature As the whole doctrine of repentance of mortification or watchful and careful conversation of restraining our selves in unlawful liberties yea and in lawful all crosses reason Had Abraham ever sacrificed his son had he consulted with reason Had Paul ever joyned to the Disciples to preach that doctrine which he had persecuted had he consulted with flesh and bloud Gal. 1. 16 What other reason can be given that the word powerfully preached is so generally fruitlesse 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 wisdome 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 bloud cannot inherit the kingdome of heaven neither doth corruption inherit incorruption By flesh and bloud is meant the vitiate and corrupt estate of man or flesh and bloud severed from the spirit and grace of God or the man unregenerate having onely flesh and bloud So Mat. 16. 17. Blessed art thou Simon Jonas for flesh and bloud hath not revealed it unto thee but my Father So as here is not required an abolition of flesh and bloud in the being and substance of it but an addition of new qualities As in Christs transfiguration was not an extinction of his body but an accesse of incredible glory without which change none can get to heaven John 3. 3. Exâ—ept a man be born again he cannot see the Kingdome of God The Apostle adds the reason 1 Cor. 15. 50. Gods kingdome is incorruptible flesh and bloud in it self is corrupted and so not capable of that kingdome Therefore to come to heaven thou must be changed in thy will reason wisedome and all Sect. V. To apply this I. Labour to bring the eye of faith to the word else shall we be ready to reject holy doctrine as absurd and impossible as Nicodemus did the doctrine of regeneration Why else doe most men live no other than a natural life in the midst of so many supernatural and divine meanes but that their reason resists the Spirits perswasions Why are many wholsome doctrines daily distasted and quarrelled against by our witty men but that they think they have better reason to doe as they doe than any that we can bring out of Gods book Why else doe 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 onely 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 gracelesse and lawlesse courses that it were pity they should be of any other religion than that which yeilds men so much liberty II. Pray for that eye-salve wherewith to annoint our eyes that we may see Revel 3. 18. This eye-salve is nothing but the spirit of illumination working sound and saving knowledge in the mind by which their natural darknesse is enlightned as eye-salve sharpens and cleares the dim sight This is proper to the regenerate that they have received the â—…ointing which teacheth them all things that is all needful things III See what need we have to captivate our own wisdome and reason being one of the highest 〈◊〉 and holds i◠〈◊〉 â—…ed againstâ— God 2 Cor. â—0 5. If this be not brought into subjection unto God we can never become his servants The Apostle in the same verse sheweth 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 remoued Thou must become a foâ—â— 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 wisedome is an uncapable vessel for the Lord to pour his wisdome into He fils the empty vessel and teacheth the humble Obey without reasoning or disputing though the commandement be never so difficult or seem unreasonable Abraham left his own countrey and went he knew not whether at Gods 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 bad them leave all and follow him did so presently Here let us consider 1. How reasoning with flesh resists the commandement 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 Arbaâ—a and Pharphar better than all the waters in Israel c. But had not his servants been wiser than he to perswade him to so small a thing his reason had returned him without his 〈◊〉 The young man that came so hastily to Christ hearing a commandement goe sell all and give to the poor 〈◊〉 and consulted with himself but Christ heares no more of him 2. To follow reason is to follow a crooked rule But admit it were straight yet is it defective and too short for mysteries above reason And if it were straight 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 workes to their rules and Superiours 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 childe because St. Francis said they could not be converted unlesse they were as little children Another of our Countrey called Throckmorton even in the Article of dâ—â—th was so dutiful to his Superiour 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 chaire because he was more worthy than himself The Jesuites are so formed to obedience by Ignatius his rules that whatsoever service they are set upon by their