all the coasts and corners of the earth as the bloud sprinckled on the four corners and that by the finger hand and ministery 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 himselfe and the best parts he had suffering in soule and body 2. That he must suffer without the host without the gate of Jerusalem Heb. 13. 12. and carried out our sinnes out of Gods sight 3. That nothing but bloud comes on the Altar For onely the bloud of Christ his Sonne cleanseth us from all sin Note hence that the Priests in the Law must be put in mind 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 guiltinesse 2. Nor in their Ministery in which the high Priest need offer for his own sinnes 3. Nor in all their Consecration they could offer no sacrifice to wash away any sinne their owne nor others onely they did point at the sacrifice of Christ but by his consecration he could offer himself a meritorious and sufficient sacrifice for the sinnes of his elect Thus is our high Priest advanced above them all The second of these sacrifices in the Consecration of the high Priest was to be a burnt offering or Holocaust The use of which was to signifie the dedication of himselfe 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 bloud must be sprinkled on the Altar round about signifying the full remission of sinnes purchased by the bloud 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 wholy ver 18. signified 1. The ardent love of Jesus Christ who was all consumed as it were with the fire of love and zeale towards mankinde upon the Crosse. 2. The bitternesse of his passion in his whole man who was as it were consumed wholly with the fire of his fathers wrath due to the sinnes of man 4. As the burnt-offering ascended up to heaven in fire So Jesus Christ having offered himselfe 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 beleevers in their measure Joh. 14. Note from this sacrifice for the high Priest that first 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 sinne by it expiated Learne hence that so long as we are in our sinnes all our sacrifices and services are abominable Sinne unremoved lyes in the way of thy prayer The blind man could say God heares not sinners Joh. 9. 31. And David If I have delight to sinne God will not hear my prayer Sinne unrepented and unpardoned makes thee hatefull in the house of God thy hearing doth but more harden thee the Sacraments become poyson unto thee for thou by thy sinne castest poyson into the Lords Cup and so eatest and drinkest thy owne damnation For Applycation Let this be our wisedome first to offer our sinne-offering It is the Lords own counsell Isai. 1. Wash you cleanse you 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 remembrest that God hath ought against thee first reconcile thy selfe 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 weaknesse seeks a cover and finds acceptance The third sacrifice in the consecration of the high Priest was the peace-offering or the Eucharisticall sacrifice the use of which was both that Aaron should shew his thankfullnesse to God who had advanced him to so high an office as also to obtaine of God by prayer such high and excellent gifts as were needfull for the execution of the same and this pointeth directly at Jesus Christ. 1. The bloud of this Lamb was to be put on the lap of Aarons eare 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 eare 3. That it is Christ who sanctifieth the eares hands and feet of the Priest and people The eare to hear divine Oracles the Priest must first learne then teach The hands to work the actions of grace and holinesse The feet to direct and lead into all holy motions and conversation all must be washed by the bloud of Christ that we may be wholy clean As both our Saviour teacheth by the washing of the disciples feet Joh. 13. 5 6. As also in Peters request Lord not my feet onely 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 onely deliver himselfe to death for us as this Ram but also giveth himselfe to feed us to eternall 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 thankfullnesse to God for so great benefits 3. That the merits of Christ our true sacrifice and benefits of his death should by the preaching and publication of the Gospell be spread abroad into
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
Lev. 14. 8 9. Sect. V. I. The first meanes of purging Legall uncleanenesse is washing which shadowed out the washing of the sinner in the laver of Christs bloud all the water in the sea cannot wash away the least sinne that great work is appropriated to the bloud of Christ 1 Joh. 1. 7. the bloud of Jesus Christ his sonne cleanseth us from all sinne Rev. 1. 5. Who loved us and washed us from our sinnes in his bloud which bloud is opposed to all legall washings Heb. 9. 9. Object Levit. 11. 44. This washing is called a sanctification Answ. Sanctification is twofold 1. By the outward sign 2. By the inward truth They by washing symbolically and in outward profession by these rights sanctified themselves but thereby beleevers were led to the internall truth and the laver of the bloud of Christ. All this washing then leades us to the bloud of Christ by which is meant his whole passion and obedience by the merit whereof he hath procured both remission of our sinnes and mortification of them And herein is no small resemblance 1. Washing is an applying of water to foule parts so in the cleansing of sinne must be a speciall application of the bloud of Christ called Heb. 9. 14. the sprinkling of Christs bloud upon the conscience Which is nothing else on Gods part but the imputation of Christs sufferings to us and on our own part the application of them to our selves by the hand of faith 2. In Washing is a rumbling and scouring off of uncleannesse which will not easily off and in some foulenesse they must wash often for the surenesse of the work noting the paines and true indeavour of the repentant heart in mortification and afflicting it selfe It is well contented with any beating and wringing so he may fetch out the staine of sin which sticks as close as his flesh to his bones 3. The unclean party was to wash himselfe that is his whole man and every part which noteth totall sanctification in the whole man and all parts and members that the washing may be as large and general as the foulenesse is For whatsoever part is not washed by Christ hath no part in Christ which made Peter say not my feet onely Lord but mine hands and head 4. In the foulnesse of Leprosie he must wash againe and againe 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 our selves 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 haire againe and againe 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 haires of his head and no lesse rooted in him that well he might shave and loppe them but he was out of hope quite to unroot them as long as he lived He must keep them under but cannot be ridde of them He must shave the first day and the seventh day and resist his lusts which daily grow upon him as haire cut quickly growes againe 5. The unclean person must wash his clothes as well as himselfe signifying that wee 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 evill esteeming the least spot of sinne foule and filthy enough And all this is requisite in purifying of the soule I. Labour against the smallest sinnes Be not a mentall adulterer banish unchastity in the eye and mouth avoid wanton company as did Joseph that of his Mistris 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 harme 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 thy selfe never so pure but partakest in other mens sins thou art unclean This reproveth Magistrats who though they themselves come to Church yet suffer others in time of divine worship to lye in streets houses fields openly c. prophaning 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 hatefull blasphemers This defileth masters parents husbands that suffer their families to run into prophaneness or ryot II. In all these touches goe to the fountaine opened Zach. 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 fountaine opened by the death of Christ. We must every day be washing and cleansing our selves in that fountaine from all filthinesse of flesh and Spirit Sect. VI. II. The second meanes of purging legall uncleannesse is oblation or offering some attonement to the Lord this directly leads us to Christ. For howsoever an unclean person must wash himselfe and his clothes yet no Jew could make an attonement for himselfe but this was common to all uncleannesses legall the Priest must make an attonement for the unclean person For all uncleannesse in generall Lev. 16. 30. In speciall for uncleannesse in touchings Numb 19. 4. In issues Lev. 12. 8. and 15. 15. In leprosie Lev. 14. 53. Noting by the way that all that we can do cannot make attonement for the least spot of sinne Let us wash our selves as often as Naaman in Jordan yea let us take snow water to us and wash our hands most cleane yet our owne clothes will make us foule and God will plunge us in the pit if our Lord Jesus the high Priest of the new Covenant make not attonement for us A fit note against all humane satisfaction and merits The offering for the Legall uncleannesse by touching was done by the sacrifice of a red cow and the sprinkling water 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 Jewes the Apostle expresleth Heb. 9. 13 14. when from the bloud of this red Cow he leads us to the bloud of Christ saying If the bloud of bulls and goates and the ashes of an heifer sprinkling them that are unclean sanctifieth as touching the purifying of the flesh how much more shall the bloud of Christ purge our conscience from dead works wherein he not onely compareth but infinitely advanceth the truth above the type For 1. that was symbolicall and figurative this spirituall and substantiall 2. That was eternall and temporary this internall and eternall 3. That
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 holinesse 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 firmnesse 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 scandall 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 doggs against the wholesome doctrine of justification by Christ without the works of the Law Many loose and formal Gospellers scorn the basenesse and meannesse of Preachers and true professours of the Gospel because their darknesse can abide no light to come near it To all these and thousands moe 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 doe but tire and tear themselves but if this Rock rise against any man and fall upon him it breaks him to pouder Witnesse the greatest enemies of Jesus Christ which the world ever had Herod Judas Julian Jewes Pilate as unable to rise from under his revenge as a man pasht to pieces unable to rise from under a Rock 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 onely 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 waters of ablution or washing which serve to wash away both the guilt of sin and stain of sin For the former the precious bloud of Christ streaming out of his side is the onely mundifying water in the world to wash the soul from the guilt of sin and to scoure away all the execration of sin from the sight of God 1 Joh. 1. 7. The bloud of Jesus Christ cleanseth us from all sin For the latter from the same side of Christ our Rock issueth water as well as bloud even the waters of regeneration called Tit. 3. 5. the washing of the new birth by the Spirit of grace and holinesse which daily cleanse the stain and filthinesse 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 spake of the Spirit which he would give 2. As from that Rock issued waters to cool and comfort Israel in their wearinesse and wandrings so from Jesus Christ doe 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 tyred 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 wildernesse wheresoever they ran so onely from the true Rock issue plentiful waters of grace to make our dry and barren hearts fruitful in all works of righteousnesse 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 grasse and as willowes by the rivers of waters All this blessing of fruitfulnesse is from the Rock See Eph. 1. 4. III. In the manner of attaining this water are many sweet 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 doe either in the Law of Moses as the Jewes 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 bloudy 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 sinne 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 breakes 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
Three sacrifices ibid. No perfection but onely in Christ. 96 Sin unpardoned all service is abominable 97 Wash and purge all with the bloud 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 legall uncleannesse 141 Meats and unclean how and why ib. Two markes ibid. Issues unclean corporal and spiritual 144 Leprosie of body and of sin 146 Signes 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 uncleannesse 152 Washing legall and of Christs bloud 153 Smallest sinnes to be put away 154 And how 155 Offering purgeth the unclean so of Christ typified 156 There is a way to cleanse every uncleannesse 160 Have recourse to the meanes 161 Motives ibid. Be very carefull to avoid spirituall uncleannesse 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 easie matter to be rid of sin 174 Separate between the precious and the vile who must 175 Christ discernes the leprosie of sin 176 Onely they are cleansed from sin whom Christ accounts so to be 177 Markes 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 legall Ceremonies 181 Their fitnesse 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 righteousnesse how 186 Be humbled for naturall 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 bloud eating fruits 195 Christ a Lamb and his perfection 196 Christ two wayes set apart to be a Mediator 198 The time of his ministery and passion ordered 199 Christ must dye a violent death time of it 200 Jewes 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 pretiousnesse of Christs bloud 203 Applied 204 Faith resembled by hyssope how ib. Christs bloud to be highly prized 205 Precious things procured by it ibid. Profane not the bloud 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 wildernesse 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 Baptisme 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. Gods watchfulnesse and care over his Church to be noted 251 Comfort thereby and instances 252 Gods bounty towards his Church to be noted 253 His wisdome in ministring to his Church to be noted 254 Manna why given daily yet not on the Sabbath ibid. Moderation in naturall things 255 And what is Gods measure 256 Man of himself is senselesse 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 magnifie 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. Gods 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 reâ—…rse to Christ in this thirst motives 273 Quench thy thirst and be satisfied ib. Motives 274 Meanes to get water out of this Rock hindrances helpes 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 devill 278 Temptations called fiery darts why 279 Observations about sin deceit folly poyson danger of loving it ibid. God appoints the meanes 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 meanes and why 284 Grounds for faith in these troubles of the Churches 286 Kingdome 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 eye-salve and what it is 292 Captivate thine own reason and wisdome ibid. Motives 293 Mans reason the mother of heresies 294 Naturall reason an enemy to the power of godlinesse 296 What is to be done to be cured spiritually 298 Wounds of sinne compared to deadly poyson in four things ibid Come for counsel to spiritual Physitians ibid. Who reproved 299 Confess special sins and go
of God true God and man 2. They were sinfull men and must offer first for themselves and then for others Heb. 5. 3. But Christ was sinlesse he needed not offer for his own sinnes Heb. 7. 26 27. 3. For their office they were but ministers of holy things and of salvation propounded in them Christ because of this order was author of salvation to all that obey him Heb. 5. 9. 10. 4. They were many and all ministers of a temporary covenant but he is but one who hath obtained a more excellent office in that he is Mediator of a better testament established upon better promises Heb 8. 6. For the promises of the covenant of grace are more excellent than those of the Legall covenant 5. They offered often and the repetition of sacrifices argued their invalidity and imperfection but he offered but once and needed not doe it daily Heb. 7. 27. which argued the perfection Heb. 9. 28. 6. They offered the bloud of beasts which could not expiate sinne nor wash the conscience of the sinner farther than purifying the flesh but he not with bloud of bulls and goats but with his own bloud entred once into the holy place having obtained an eternall redemption Heb. 9. 12. and this bloud purgeth the conscience from dead works verse 14. 7. They served in an earthly fading Sanctuary made with hands and entred into an holy place which perished and failed according to that elementary and temporary worshipâ— but he is minister of the true Sanctuary and Tabernacle which the Lord pitcht and not man Heb. 8. 2. this tabernacle is his own blessed body in which he performed all his service called chap. 9. 11. a great and more perfect Tabernacle not made with hands and verse 24 is now entred not into holy places made with hands but into the very Heaven to appear in the sight of God for us 8. They all ceased dyed one succeeded another as mutable was their whole service which also ceased and deceased and gave place to the truth of it when the fulnesse of time came but this true Melchizedek being without beginning or end of dayes hath an eternall Priesthood Heb. 7. 24. and therefore neither hath nor needeth any successor in earth Whence every repetition of his sacrifice bloudily or unbloudily in the Masse is an high and hatefull blasphemy a denyall of Christs person to be above the person of Melchizedek and of his sacrifice to be above Aarons or that it was offered by the eternall spirit of his Deity VI. The excellency of the person shewes the greatness of the Sacrifice the greatness of the sacrifice the greatness of the sinne Melchizedek because he was but likened to the Sonne of God Heb. 7. 3. could not offer a Sacrifice to take away sinne he must be the Sonne of God indeed and God himself that must doe that The least sinne which we account so light could never be expiated but by the bloud of him that is God as well as man All created strength cannot stand under the burthen of the least sinne Therefore in the worthiness of this person see the unworthiness of thy sinne to hate and abhorre it and thy self in dust and ashes for it An hainous and execrable offence were that which nothing could take away but the death of the Prince CHAP. V. 4. Isaac a type of Christ. I. IN his birth Isaac the sonne of Abraham the father of the faithfull a promised seed long before he was born in whom all the nations of the earth should be blessed Yea so strange was his birth as that he was not to be born by the strength of nature but of Sarahs dead womb when it was not with her as with other women Insomuch as when the Angel fore-told it to her she thought it impossible Gen. 18. 12. So Christ the sonne of Abraham commonly so called the onely Sonne of God by nature who is the Father of all the faithfull who are taught to say Our father c. The onely true promised seed long before prophecied of and expected of beleevers before his manifestation about four thousand yeares Borne and incarnate not by the strength of nature but by the power of the holy Ghost after an unconceiveable manner so as when the Angell told his mother Mary of his miraculous manner of birth she thought it impossible and said How can this be Luk. 1. 34. And in him onely the whole spirituall seed of Abraham all Gods people of Jewes and Gentiles were blessed Psal. 72. 17. the Nations shall blesse him and be blessed in him Which Prophecy cannot be understood of Salomon for scarce his own nation was blessed in him who by his sinne lost tenne tribes of twelve from his own sonne and verse 5. they shall fear him so long as the Sunne and Moone endure from one generation to another verse 11. all Kings shall worship him and serve him and verse 17. his name shall be for ever all these are true in Christ onely Thus as Isaac was founder of a mighty state so Christ of all the Church of God in all nations onely blessed in him As Isaac was his fathers heire So Christ heire of all things Isaac hath goods onely II. In his suffering 1. Isaac was circumcised the eighth day so was Christ. Luk. 2. 2. Isaac in his infancy was persecuted by Ishmael Gal 4. 29. So Christ by Herod Mat. 2. 3. Isaac carried the wood of the burnt offering upon his shoulders even to mount Moriah Gen. 22. 6. So Christ carryed the Crosse on which he was to be nayled even to Golgatha 4. Isaac was led away as a Lamb to the slaughter So Christ was lead away Joh. 19. 16. to death 5. Isaac without reply submitted himself to his father even to the death suffered himself to be bound on the wood and yeelds himself burnt offering unto the Lord Even so Christ without reply was obedient unto his father unto the death and was content to be bound not as Isaac for himselfe alone but for us and them and layd down his life a whole burnt offering and a ransome for many Joh. 16 28. Thus were both Lamb-like sufferers both bear their Crosse both without reply led away both bound and fastned on the wood both willingly obedient to the death III. In his offering 1. Both sonnes onely sonnes innocent beloved of their fathers Abraham did all at Gods Commandement and lifted up his hand So Christ by the determinate counsel of God was delivered by wicked hands Abraham offers his sonne freely God more freely offers his sonne out of his bosome 2. Abraham by Gods commission riseth early in the morning to sacrifice his sonne and Isaac riseth as early to obey his Father So the Jewes by Gods permission break their sleep and early in the morning proceed to the condemning of Christ who is called the Hinde of the morning Psal. 22. 1. compassed with dogges that hunted his life and Christ as another Isaac after
sorrow turne the streame against our sinnes and in all crosses set our heaviness rather upon some sinne in our selves which might cause the crosse than on the crosse it selfe Sect. VII Now it followeth that we shew how the Priests figured Christ in their ministeriall actions Of these kinds of actions some were common to inferiour Priests some proper to the high Priest I. Common actions were six 1. The Priests must kill the sacrifices and none but he signifying Jesus Christ his voluntary action in laying downe his life for beleevers 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 bloud 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 sinnes Heb 5. 1. No man might offer his owne sacrifice but he must bring it to the Priest Levit. 7. 4. there was no comming to God but by the Priest Figuring out Jesus Christ who offers up himselfe a sacrifice for the sinnes of the world upon the Altar of his Deity which gives both vertue and merit unto it No other can offer to God bloudy or unbloudy sacrifice upon this Altar but himselfe Joh. 17. 19. I sanctifie my selfe for them even as the Altar sanctifieth the gift 3. The Priests prepared the body of the sacrifice Lev. 1. 6. fleyed it divided it into severall 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 himselfe alone did the whole worke of redemption He suffered the heat of Gods wrath and justice he puts away all our filth and covers it in his owne ashes he burnes up our fat that is the senselessenesse of our sinne and all that savoureth of the flesh by the fire of his Spirit and inwardly purgeth and wholy washeth us in the fountaine of his own bloud 4. The Priest must teach the people His lipps 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 bosome of his father the whole counsell 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. 18. 15. He hath the learned tongue and Grace is powred into his lippes He therefore having the words of eternall life we must depend on him and hear him 5. The Priest must pray for the people and blesse them A forme of blessing is prescribed for Aaron and his sonnes laying their hands on the childeren of Israel fignifying the strong prayers and intercessions of Jesus Christ for his Church who was heard in all things Hebr. 5. 7. as himselfe witnesseth Joh. 11. 42. Father I know thou hearest me alwaies And accomplished not onely 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 Oyle for lights and the incense and for the daily meat-offering and the anointing oyle And the over-sight of the whole Tabernacle and all in the Sanctuary and all the instruments belonged to their care for the safety in moving carrying standing c. Signifying Jesus Christ the preserver of all grace in his Church He onely watcheth for the safety of his Church for the upholding of his holy ministery and all holy constitutions which else would quickly be broken up He plants the Ministery and he removes it at his pleasure He hath the seven stars in his right hand He is the great Arch-bishop of soules to the whole Church and no other in this kind but he So much of common actions ministeriall II. Actions more peculiar to the High priest were 1. daily 2. weekly 3. yearly 4. continually I. He must daily 1. dresse 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 darknesse and death This was formerly figured by Goshen there was light when three days darknesse 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 burne incense before the Lord upon the Altar 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 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 the high Priest morning and evening so the continuall virtue of Christs 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 shew-bread and set it before the Lord continually Exod 25. 30. And more expressely Lev. 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 loafe 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 eternall Sabbath come III. He must yearly once and that in the day of expiation go into the Holy of Holies Exo. 30. 10. and Lev. 16. 2 24. to make an attonement for himselfe for all his house and for all the people but not without bloud Signifying that Christ by one alone sacrifice of himselfe hath opened the Sanctuary of heaven and by his ascension hath made enterance into it on our behalfe and there appeares before God once for all to make intercession for us See Heb. 10. 12 19. And as he must goe alone without all attendants so Christ must tread the wine presse alone Isai. 63. 3. No friend no disciple stands with him no fellow no companion goes with him to make attonement but all feare and flye that we might cast our eye
cleannesse Sect. VIII Now followes the oblation for the uncleannesse of leprosie The cleansing of the Leper is in Lev. 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 comming into the tent he must offer three Lambes one for a trespasse offering one for a sinne offering another for a burnt offering with a number of ceremonies about the Lambes all leading to Christ. But in this place we are onely to speak of the former concerning his cleansing Lev. 14. from ver 2. to 8. Where 1. The Leper to be cleansed must be brought to the Priest For he onely 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 onely high Priest of the new Testament who onely is able to cleanse and heal our leprosie of sinne and herein is farre beyond all those types The Priest could discerne of bodily leprosie and pronounce them cleane if they were so but he could not make them clean if they were not But Jesus Christ can properly forgive sinne the soules leprosie being the healing God and onely Physitian of soules 2. The Priest must go out of the campe unto him to consider him to signifie how Jesus Christ finds us when he first comes unto us namely such as having the most loathsome leprosie running upon us have no right to the communion of Saints nor to any of the priviledges or Gods people but out-casts and aliens from God from the faith and from the common-wealth 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 leprosie of sinne For 1. He must heal the sinner by the grace of justification and sound conversion but this is not all for there remaines a great deal to do before we can be soundly 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 cleane 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 hysope noting as we have heard the excellent graces that Christ brings to his oblation both in regard of himselfe 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 bloud of Christ that is carelesse to receive his graces which thou must as eagerly desire as himselfe 5. The use of these materialls 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 slaine pointing at the death of Christ without which is no purging or cleansing of sinne Heb. 9. 22. But one bird onely dyed so Christ was put to death concerning the flesh 1 Pet. 3. 18. 2. It must be slaine over running water that the bloud might fall into the water The bloud falling into the water signified 1. That a fountaine of grace by the death of Christ is opened both for justification and sanctification For water and bloud here meet shadowing the streames of water and bloud 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 bloud is in pure streames as running water is 3. That this water must be running water not standing signifying that there is a continuall cock and conduit of grace overflowing from this fountaine ever runing and issuing from Christ to the refreshing of thirsty and weary soules believing in his name 4. By the falling of the bloud into running water might also be signified that the death of Christ should run into the Ministery of the Gospel as the waters from under the Sanctuary every way As Christ spake of Maries fact preparing him to his death so much more of his death it self what he hath done and suffered shall be every where preached to the worlds end 3. This water must be in an earthen vessel Not onely to signifie that Christ must sweat and powre forth in his death water and bloud according to his humane nature which for the time of his abasement was a fraile and brittle vessell subject to infirmities and contempt and in all things like unto ours onely sinne excepted but also that this blessed treasury of the Church should be retained and held in earthen vessels that is the faithfull Ministers of Christ how contemptible so ever they are in the world yet these shall carry and disperse these blessed misteries unto men as 2 Cor. 4. 7. Secondly concerning the live Sparrow The generall 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 justifie the sinner Neither the life of Christ without his death nor his death without his life can availe us to righteousnesse Act. 20. 28. God shed his bloud to purchase the Church to himself 2. The Priest must dip the live bird and the Cedar and scarlet lace and hysope in the bloud of the Sparrow slaine and pure water vers 6. Signifying 1. That the deity of Christ which is impassible in it selfe can yeeld us no comfort alone had it not been joyned to an humanity subject to passion which is plainly meant by dipping the live bird in the bloud of the slaine For therefore the sonne 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 hysope must be dipped also to shew that all the graces we receive from him must be dipped in his bloud by which alone we have both accesse unto grace and acceptation into grace For by the dipping and union of this live bird and slaine we come into the grace and favour of God being united first to his
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 bloud of Christ every believer of Jewes and Gentiles are freed from the slavery of hellish Pharaoh and all his Armies of sinnes and corruptions And when they did see how the 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 over-master the mighty raging of the Sea which we see here in that its water dry land sands and shoare observe the providence of God and serve for his peoples 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 senselesse creatures but hear his voice runne 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 of God Canaan whither they goe is a fine and fertile countrey but the way is asperous and dangerous They are still as it were in the bottome of the sea enemies implacable at their heeles in infinite numbers Seas of waters dreadful to behold on both hands yea rising over their heads as mountaines threatning to fall over them and after a deep sea a terrible wildernesse takes them in which is no meanes for meat drink nor cloath A man would think no man could deal so with his children and yet Gods wisdom sees this the fittest way to Canaan He sees how 1. Every small content glewes us to our Egypt 2 What sluggs we are in the way farther than we are chased out 3. How little we care for dependance on himself when we are full of naturall 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 carnall slumber If thy way be so easie 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 Strait is the way that leads to life and all the way to heaven is strowed with crosses Apply it also to secure thee in thy troubles Art thou in a deep danger or sorrow like the bottome 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 befaln 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 bottome of the sea III. To observe what a many comforts this great work 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 sinke 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 onely preserve the Church What we have most cause to fear the Lord maketh most helpful and soveraign The very raging Sea rather than they shall perish shall open her lap as a tender mother to recieve 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 freedome victory and the spoiles 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 oppressours 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 bottome of the Sea Afterwards he makes a dry and barren wildernesse comfortable to them dryes 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 kingdome of the devill and hastning out of the world towards heaven come presently into a deep sea not pursued onely by the fury of tyrants and enemies but every where threatned with dangers wants and death it self yet the Lord breakes for them one toyle after another and happily guides them through a deep sea of miseries and never leaves them till they recover the shoare and arrive safely at the haven of salvation where their songs shall be louder than their cryes 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 spight of him is led through a sea of tribulation every where ready to overwhelme it into the promised rest of everlasting life Again we see here our sinnes also cast into and drowned in the bottome of the Red Sea Mic. 7. 19. These are the strongest and fiercest enemies that pursued us to death but these our furious sinnes as so many Egyptians are drowned in the sea of Christs bloud and extinct in the waters of Baptisme 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 joynes the salvation of his Church with the destruction of the enemies So for Mordecaies advancement and the Churches deliverance Haman must be hanged and his posterity destroyed as in a ballance if one scoal goes up down goes the other IV. The godly to partake of these comforts must learn 1. To labour for increase of faith for by faith they passed thorough the Red Sea Heb. 11. 29.
1. Duties to Christ our Salomon 1 Hear him 2. Wait on him think thy self there in happy Use. 2. Fourefold comfort in our Salomon Four things delivered in which Jonah was a type 1. Name and office 2. Kind of death Egosum Manner And fruit 3. Buriall 4. Resurrection Use. 1. Repent at the Ministery of his servants Motives Christ a far more excellent Preacher Use. 2. Vocation of the Gentiles Rom. 9. 6. Use. 3. Our resurrection assured to us Use. 4. Power and wisdom of God to be admired Use 5. Terror of sin even in Gods own children And comfort Ubi putabâ—batur interitus ibi custodia Four rankes of sanctified ones under the Law 1. The first-born types in four respects Ex 〈◊〉 Commuâ—â—is 〈◊〉 gratia 〈◊〉 is 〈◊〉 〈◊〉 Primogenitus ante queÌ„ nullus Unigenitus post queâ—â— nullus Hieron advers Helvid 2. 3. Heb. 1. 6. 4. Psal. 45. 7. Use. 1. Every mercy is the greater engagement unto God Use. 2. Honour Christ as the first-born of God and how Use. 3. Threefold comfort in the birth-right Use. 4. Forfeit not the birth-right by sin Use 5. Resemble Christ our Elder brother Joh. 1. 13. Priests typâ— of Christ wherein The choice respected 1. Tribe 2 The perfections Note 1. A cover for all deformimities of soul and body Note 2. Qualities requisite in Ministers In the consecration 3 things 1. Washing 2. Anointing When. Unctus Dei Nolite tangere unctos meos Matter Measure Communication Note 1. Eminency of Christ above all creatures Heb. 3. 1. Note 2. Ministers must increase their gifts Note 1. Dutles of private beleevers 3. Sacrificing Three sorts of sacrifices 1. A sinne offering Particulars six Note No perfecti on but onely in Christ 2. A burnt offering or Holocaust Particulars four Note Sin unpardoned all service is abominable Psal. 66. 18. Use. 3. A peace offering or sacrifice Eucharisticall Particulars four Psal. 40. 6. Note Wash and purge all with the bloud of Christ. Notes of it Merito sanguinâ—â— satisfactorii Spiritu naturam nostram regenerante Effects two Heb. 9. 14. The Priests garments in number 10. whereof 4. belonged to inferiour Priests 1. A linnen garment 2. A girdle 3. A bonnet 4. Breeches To the high Priest six 1. The Ephod where Matter Forme Ornament Use. Distinction Propriety 2. The brest plate of judgement Precious stones Shining Worth Place Number Order Figure Use. Quantity Urim and Thummim Non est manifestuÌ„ apud nos quid haec significent Rab. Da. Names 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Use of them 3. The Robe Particulars four 4. The Miter Particulars 3. Propter summum Sacerdotem 5 The embroidered Coat Three things in Christ noted hereby 6. The girdle Four things in Christ noted thereby 1. Seven uses for the Ministers No baseness in a Minister 2. Variety of gifts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Miniâ—â—erâ—â— Perâ—o nae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Typus fidelium in doctrina integritate morum 4. Special holinesse 5. They must be good preachers good livers 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 1. Three uses for the people Twofold instruction Use. 2. As a Priest offer spirituall sacrifices In our pristly garment How put on Use. 3. Comfort to the godly 1. In Christ so arrayed 2. In respect of themselves In generall Psal. 45. 9. Ezek. 16. In the particulars 1. Beleevers highly estâ—eÌ„ed as precious stone Sin to slight them 2. As Pomegranats 3. As heires of the crowne of righteousnesse Common actions of the Priests 3. 1. Abstinence from wine and strong drink 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The use of this Law Intemperance in Ministers very hurtfull 2. Ministers marriage how orderd Whom they may not marry And whom they may Typical use of this ordinance 2. Cor. 11. 〈◊〉 Perpetuall Ministers marriage lawfull 1 Tim. 3. 11. Against the practise of Romanists Bale De actis Romanorum Pontificum Mourning for the dead Whether for the wife Ceremoniall use hereof Numb 25. 3. Perpetutall Sin the proper cause of mourning Mischiefes of sinne 2. Ministeriall actions of the Priests Common actions of all Priests six Isa. 52. 4. Psal. 45. 2. Num. 6. 23 Joh. 17. Actions proper to the high Priest Daily Exod. 32. 7 〈◊〉 Psal. 141. 2. Revel 8. 3. Weekly Yearely Continually Use for Ministers Rom. 12. 1. Act. 20. 17. Use. For the people 1 Thes. 5. Reasons for a yearly fast Nazarites types of Christ 〈◊〉 waies Separate or set apart 3. waies Christ emineÌ„t for sanctity in 6. respects 2. Abstemlous and why 3. Nourishing the haire Rom. 13. 14. Pictoribus atque Poetis Quidlibet audendi semper fuit aequa potestâ—s Hor. 4. Not touch the dead 5. Released of the vow Vse 1. Christ and his excelleÌ„cy to be acknowledged And his great power wherein Use. 2. Differences of the Nazarites vow and Papists Nazarâ—us non suit caeteris justior sed aptior ad â—fficia Use 3. â—mbra legis câ—â—â—â—iâ— illuxit veritas Evangelii Be Nazarites and how Cleansing the unclean a type of Christ. 3. Sorts of uncleanness 1. By meats or creatures that were unclean Whence this uncleanness When it began How it could be Meats why prohibited Marke of clean beasts 2. By an unclean issue What it teacheth Generatum sequitur naram geâ—erantis 3. By leprosie Per sensibilia ad intelligibilia Sin declared odious Poena culpae In all God hates Infection Excommunication Quoad Consor tium Locum Praemâ—… Paine and danger Signes of sin and leprosie Note 1. Church and members subject to many defilements And why Note 2. Look narrowly on the misery of sinne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Good to see and know our filthiness by sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. Miserable effects of inward uncleannesse 2. Uncleanness cured by washing and offering Washing bloud of Christ. Externi symboli et professionis Veritatis internae ResemblaÌ„ce Use. 1. Smalest sins to be put away Use. 2. Goe to Christ wash and be cleaÌ„ Offering Christ offered himself Washing not sufficient without offering 1. Red Cow Pro Christo aries pro Christo agnus pro Christo vitulus pro Christâ—hircus totum Christus Aug. Difference Dead woâ—… why 1. 2. Isa. 1. 18. Isa. 63. 1. Cant. 5. 10. 4. Psal. 51. 7. Note 1. There is a way to cleanse every uncleannesse Note 2. Have recourse to the means Motives Ex opere operato Note 3. Be very carefull to avoid spirituall uncleannesse Iustus metuit non solum a peccato sed a contagione labe peccati Ambr. de institut virg 2. Birds Ephes. 5. 2. Lev. 1. 15. Lev. 1. 16. Note 1. Comfort to the godly 2. Cor. 4. 8 Note 2. Affect purity of heart and life Motives Casta Deus mens est casta vult mente
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.
figuring Christ who was declared the well-beloved in whom his Father delighted Matth. 3. 17. 3. He was very beautifull Gen. 39. 6. and his internall beauty was more than his externall Christ was more beautifull than the sons of men and making us beautifull in his beauty 4. Joseph was endued with such a measure of wisedome and understanding as none was like him in whom Gods Spirit was For which cause he was called Zaphnathpaaneah verse 45. that is an expounder of secrets figuring Christ in whom were treasures of wisedome and the Spirit beyond all measure who is therefore called the great Counseller and the Lambe onely worthy to open the book who onely hath the key of David to open the secret mysteries of salvation 5. In Jacobs last Testament Joseph is called a fruitful bough whose branches runne upon the wall because out of him branched two tribes Ephraim and Manasseh therein he was a type of Christ who is not a fruitfull bough onely 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 his seed and prolong his dayes II. In his actions 1. Joseph was sent by his father to visite his brethren in the wildernesse So was Christ sent to seek his brethren wandering in the wildernesse 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 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 sanctifie and save All that the Father giveth me shall come to me and him that commeth to me I will in no wise cast out 4. As Joseph out of Pharaohs garners feeds all Egypt all his fathers house and the nations whence in Gen. 49. 24. he is called the feeder of Israel and a stone that is a rocke 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 temporall food onely but with the Manna from heaven the word and Sacraments and his owne flesh and bloud 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 Crosse almost comforted the poor thiefe 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 speake to Pharaoh and what to demand 3. Goes to Pharaoh and speaks and obtaines 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 Commandement of love a badge of his disciples teacheth us how to pray and what in the Lords prayer himselfe 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 him Gen. 49. 23. that is not his Mistris onely 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 scorne 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 wanderings and wants of men but the Jewes scorn him for a deceiver plot to kill him conspire against his life 2. As his brethren sold him for twenty pieces stript him naked and cast him into a pit sent hin 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 Jewes for thirty pieces stript naked of his apparrel 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 Josephs brethren did 3. As in this service Joseph was tempted to whoredome by his wanton Mistris 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 enterance of his Ministery strongly assailed by Satan to spiritual whoredome when he was alone in the wildernesse and that often set upon yet by the power of the Spirit overcame and conquered so as the evill one found nothing in him 4. As in this service notwithstanding his faithfulnesse 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 falsly condemned bound yea fastned to the crosse between the theeves 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 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 farre more excellent name than the Angels 2. Though Joseph was shot at by the archers yet his arme was strengthened the bonds and fetters were loosed and he not onely 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 signe of contradiction yet his arme was strengthened to raise himselfe out of the grave to loose all chaines of sinne to loose all sorrowes of death and being risen againe 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 chaine 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. Goe to Joseph saith Pharaoh and what he saith to you do yee
So God the Father hath highly exalted his Sonne Jesus and given him not onely the rich robes of immortality and glory but a Name above all names that at his Name every knee shall bowe He appointed not John Baptist onely to be his fore-runner to make way for him but all the Apostles and Evangelists cry before him Abrech Yea all faithfull pastours and teachers whose office is to bring men to stoope under the subjection of Jesus Christ. Yea he hath given his Sonne plenary authority to govern his kingdome and commands us as another Joseph to hear him 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 witnesse unto it This is a certain truth if God will testifie to a man the world will testifie against him whose judgements are contrary to his If God will advance a man in grace the world will depresse 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 naturall brothers No marvail if men say as of old If we let this man alone all men will beleeve in him Well an evill eye is a sign of an evill 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 goodnesse than to be hated for it as in our type and truth Let us on the contrary there love most where God sheweth most love nor let any Joseph leave his goodnesse for the hatred of his brethren II. All the sufferings of Gods children are ordained and ordered by him 1. They are ordained by God So in the type Joseph sees Gods 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 unlesse it were given from above Joh. 19. 11. and Acts 4. 27 28. against thy holy Sonne Jesus Herod Pontius Pilate with the Gentiles and the people of Israel gathered themselves together to doe whatsoever thy hand and counsell hath determined Let not us look so much at mens malice as at Gods 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 suffrings are ordered by God 1. For 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 evill men they shall not doe as much as they will but as God will 2. For the end they cannot frustrate the counsell of God nor his dreames Neither Gods glory nor Josephs preferment can be prevented So the Jewes 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 Josephs Conclude hence that all the hatred of evill men unjust accusations false sentences cruell executions shall not hurt but one way or other set forward our truest good As both Josephs and Christs 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 ture Joseph our brother He will 1. know us when we know not him as 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 streames of his bloud and makes us clean by the water of sanctification sealing it to us in baptisme 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 travell with all necessaries without our money or merits untill we come to dwell with him and he be all in all unto us 4. As when Jacob and his sonnes came into AEgypt and at that joyfull meeting of Father and all the sonnes 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 Josephs brethren behaved themselves to him Gen. 50. 17. So let us behave our selves to Christ. 1. Humble our selves 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 sinnes have peirced and lament and be sorry for him as one mourneth for his onely sonne 2. Honour him All our sheafes 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 goe thou hast the words of eternall life and for all supplyes 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 Josephs 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 smoaking flax CHAP. VII 6. Moses a type of Christ 4. wayes MOses was a type of Christ. Deut. 18. 18. A Prophet will
the sea so all beleevers by the death of Jesus Christ. 1. Let us not measure Gods works by carnall 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 Jewes not knowing the Scriptures and power of God are hardned against Jesus Christ expecting a great Emperour as Julius Caesar or some great Monarch not able to see that by so base a death life could be procured The carnall protestants are held off from the true 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 Christs own person and Ministery or as if Christ was not set as a signe or butt of contradiction whereas therefore it must needs be he 2. Let us admire Gods power and wisedome and patiently with Jonah expect after darknesse light And seeing God can turne the greatest evill into the greatest good of his Church let us labour to make benefit of all evils hapning to our selves and others 1. Even of our sinnes 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 hand secondly comfort on the other 1. We see the weight of sinne committed pressed Jonah into the deepest sea of evills and sinne imputed thrust Christ into a deeper sea even the deepest hell Both seem left of God in the hands of death both cry out as left in the depth of hell 1. Do thou run from God and duty and though thou beest Gods childe thou maist find God pursuing thee as if he were an utter and irreconcileable enemy 2. Make as light a reckoning of sinne as thou canst the least of them shuts us or Christ out of heaven Doth Christ undertake thy sinne he sees not heaven till he die for it Sinne imputed will not let Christ enter into heaven but by his own bloud yea through hell Thy sinne repented 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 both of them go to his God There is no time nor place wherein the child of God may not boldly goe to God and pray to his God and say My God my God Secondly no deepe is so deepe but Gods hand can reach helpe into it even into the Whales belly and heart of the earth Thirdly the extreamest misery and death it selfe work to good to the godly See it in Jonah Where was feared perdition there was found preservation The Whales belly was a prison indeed but to preserve him alive a deepe gulfe 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 then the Lord steps in to help When no helpe can be expected any other way after three dayes and three nights Jonah must be cast up and Christ raised up Never feare extreamities but then exercise thy faith most for then is God the nearest howsoever trust in him though he kill thee Job 13. 15. Fifthly the deepest sorrowes of Gods 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 Gods 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 Lambe Rev. 15. 3. CHAP. XIII The first-born Types of Christ 4. waies HAving spoken of holy types in sundry speciall persons now of personal types in some rankes and orders of men sanctified and specially separated to the Lord. Of whom 1. Some were sanctified by birth the first-borne 2. Some by office Priests especially the High-Priest 3. Some by vow as Nazarites 4. Some by ceremony as cleane persons legally cleansed from uncleanenesse Of these the first-borne were speciall types of Jesus Christ. 1. As they were Gods peculiar Exod. 13. 2. Sanctifie unto me all the first-born 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 Jewes by reason of common grace were his with whom God had plighted his gratious 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 first-borne that is not onely 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 first-born by a special election and choice of that from all other people whom he would accept as his beloved in the Messiah the first-born of all creatures and among whom he would stablish his covenant and raise up his worship thus he dealt not with other nations 3. By a speciall right The first-born 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 first-born when he destroyed all the first-born of Egypt And therefore presently after that destruction he makes challenge of them Exod. 13. 2. Thus is Jesus Christ the Lords first-born by a singular right not common to man or Angell whether we respect his nature or office 1. In his nature he is first-born as sonne of God the first begotten of all creatures Col. 1. 15. begot before all Creation And thus he is not onely the first begotten before whom there was none but the onely begotten after whom is none Joh. 1. 14. the onely begotten Sonne of the Father the first-born without a second or brother 2. In his office he was first-born by speciall 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 onely redeemer of his Church In this regard Rom. 8. 29. he is called the first-born among many brethren Which phrase noteth quality not equality with him some similitude but no parity between him and beleevers He holds his birth-right as the Sonne of God by nature and we by grace made the Sons of God he disdaines not to call us brethren
onely a purifying of the flesh this of the Spirit and conscience 4. That cleansed from legall and bodily pollution this from morall called dead works 1. Because they proceeded from death of sinne 2. Because they lead to eternall 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 of the heard 1. All the congregation for not one in the congregation but needs a meanes of purging 2. This meanes must be a Cow not an Oxe or Bull. The imbecillity of the sexe noteth the great humillity of our Lord Jesus who being the mighty Lyon of the tribe of Judah would so abase and weaken himselfe for our sakes 3. They must take her from the heard so our cleanser must be taken from among our selves being true and perfect man taking our nature and our flesh yea our infirmities as the weak sexe importeth in all things save sinne like unto us II. The properties required in this Cow are four 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 yeares 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 himselfe in his best strength to death for us 2. The Cow must be red Signifying 1. The truth of Christs humane nature being of the same red earth that the first Adams body was 2. The grievousnesse of sinne which he was to undertake and the scarlet staine of it 3. The bitter and bloudy passion of Christ and his cruell death The red skin of the Cow resembled the red garments of Christ all besprinkled 1. With his own bloud 2. With the bloud of his conquered enemies 3. Presented unto his father like the coat of Joseph all stained with bloud 3. The Cow must be without spot or blemish to signifie the purity of our Lord Jesus in whom was never any spot or staine of sinne Though he was contented to be counted a sinner yet he was no sinner And though he had sinne on himselfe he had none in himselfe as the Cow was slaine for sinne not being sinful Christ was ruddy through his passion yet most white and spotlesse by his most perfect and absolute righteousnesse 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 freedome from all the yoke of sinne farther than he voluntarily undertook the burthen of it 3. That he was never subject to the yoke of humane precepts and commandements being the Law-giver to prescribe Lawes to all not to receive Lawes from any 4. That none could compell him to suffer for sinne but his whole obedience active and passive was a free-will offering he having power to lay down his life and to take it up againe 5. He was more free from the yoke than any red heifer could be She indeed must be free in her selfe He not onely free in himselfe but he must free all believers from the yoke whom the sonne sets free they are free indeed III. The actions about the Cow were five ver 5. 1. Action 1. The Congregation must deliver the Cow to be slaine so was Christ delivered to be slaine by the whole body of the Jewes 2. She must not be delivered to Aaron but to Eleazer his successor signifying that the death of Christ serveth all the successions and ages of the Church and must be taught by the Ministers of all ages 2. Action She must be led out of the Camp and there burnt whole to ashes her skin flesh bloud 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 bloud 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 sanctifie ours 3. Action Eleazer must take of the bloud 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 bloud of Christ sprinkled on the Conscience 2. That Christs death profits none to whom it is not specially applied for the Cowes bloud must be not shed onely but sprinkled 3. That onely the people and Congregation of God have benefit of the death and bloud 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 Christs death 4. The duration of it to all ages 4. Action She must be burnt with Cedar wood scarlet lace and hysope 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 hysop of savoury obedience in all things to his father all which were in all his sufferings and fire of his passion sweetning it 2. They noted three things arising from Christs sufferings 1. Immortality signified by the Cedar which is not subject to putrefaction 2. The scarlet the merit of his bloud applyed to justification 3. The hysope of mortification healing our corruptions aâ— hysope 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 buriall of Christ in a cleane and new tombe wherein never man lay a clean place never used before 2. That the merit of Christs death is ever laid before God in the highest and holiest heavens 3. The Christians account of Christs merit and passion who layeth them up as his chiefe treasure in the clean place of a pure heart and conscience an onely fit closet to keep the mystery of faith in IV. The use and end of these ashes was twofold vers 9. 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 vessell and taking hysope 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 bloud of Christ is the onely water of separation for persons separate to separate them from their uncleannesse The water made of the ashes of Christs death and bloud-shed sprinkled upon the unclean can onely purge the conscience from dead works 2. That this bloud of Christ must be sprinkled with hysope of faith and mortification For hysope hath a cleansing quality and is put sometimes for that which onely and properly cleanseth purge me with hysope that is with the bloud of that eternall sacrifice figured by that which is sprinkled with hysope 3. That this bloud 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 perpetuall and eternall purging and sprinkling water in the Church and we must have daily recourse unto it I. That the Lord hath appointed meanes 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 foule falles of his children utterly to forsake them seeing the Jew that was legally polluted seventy times seven times was as often received in againe as he was cleansed according to the purification of the sanctuary 3. That we should not despaire nor the weak Christian be quite dejected in the sence of the multitude of his frailties and foule touches seeing the Gospel affordes us the remedy and meanes to cleanse all morall uncleannesse no lesse certainely and fully than the Law to the Jews to purge their legall II. As the Jew was no sooner defiled by touching a dead man or bone or grave or tent or any thing about him but he must presently repaire to the meanes of legall 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 Gospell appoints the red bloud of Jesus Christ sprinkled and applied by faith as by hysope upon the conscience Consider 1. The necessity The person defiled not having this sprinkling upon him shall be cut off from Israel vers 13. So whosoever hath not the bloud of Christ sprinkled upon his soule 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 uncleannesse every hour yea every moment 3. An unclean creature or vessell 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 foule 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 sinne if obstinate and impenitent 4. Nothing else can recover our beauty and first estate of holynesse and happinesse but this laver A cloth once soiled never recovers the beauty and whitenesse but by washing This laver onely brings back a white and unspotted innocency All the holy water in the Sea of Rome cannot wash one sinne for that hath no commandement no institution no promise Besides all legall Ceremonies are dead which in their life time could not cleanse by the meer deed done as they say theirs doth 5. How vaine is it to see men and women curious and carefull 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 soule defilements of sinne 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 lesse carefull of his heart III. Seeing there was so much businesse in legall cleansing of the least foulenesse how carefull were the Jewes to avoid those foulnesse and how much more should Christians be to avoid the morall 1. In themselves A good heart will be affected with the least touch of sinne as David to cut Sauls lappet and to avoid the least appearance as well as evill it selfe 2. From others For the Jew might be impured from others as well as by himselfe We must not communicate in other mens sinnes 1 Tim. 5. 22. The just man bewareth not onely sinne it selfe but even the contagion and infection of sinne Watch thy selfe as privie to thine own weaknesse and thy adversaries subtletie and strength Watch against other sinnes 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 precisenesse nicety hatefull purity but God esteemes it otherwise It is an apparant losse of mens favour preferments and worldly helps but he onely findes the favour of God and the happinesse to see God Sect. VII The oblation for unclean issues leading us to Christ is appointed Lev. 15. 14 15. In this 1. What foules must be prepared for the offering Two Turtles or two young Pigeons and so for the womans vers 29. Of the clean kind of birds signifying and resembling the purity of Christs humane nature Besides his innocency simplicity meeknesse chastity charity fruitfulnesse of all which virtues these Doves were expresse Emblems 2. What was the use of these foules 1. They must bring them to the Priest No man must offer his own sacrifices but must present them to God by Christ the onely high Priest 2. They must bring them to the doore of the Tabernacle for publick service must not be privately performed and figured our entrance by Christ the doore 3. One must be made a sinne offering the other a burnt offering The sacrifices were types of that onely sacrifice of the Sonne of God our Redeemer performed upon the Altar of his Crosse for the expiating the sinnes and foule issues of the whole world In them both 1. What they were 2. What were the ceremonies about them 1. The sinne offering was a sacrifice in which the whole beast or bird was not
consumed with fire as the burnt offering was but slaine for the expiation of sinne The use of which was to figure and seale up to the Jews the expiation of their sinnes in Christ. Now Christ is made manifest for the doing away of sinne by the slaine sacrifice of himselfe 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 pacifie Gods wrath for some sinne or sinnes committed Which signified that Christ was to be a whole burnt offering and to be wholly consumed in soule and body with the fire of his Fathers wrath that he might be a sweet smelling savour for us He gave himselfe for us a sacrifice and oblation for a sweet smelling savour Neither did the believing Jewes think that God was appeased by any virtue in the burnt-offering but through the eternall sacrifice of Christ shadowed therein 2. What were the ceremonies about these foules for they all pointed at Christ. 1. For the sinne offering of foules 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 pincht with the naile of the Priest to let out the bloud but the head must not be pluckt 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 bloud of the sinne 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 Christs bloud for the purging of sinne was drawn from the Altar of his Deity He must be God that must purchase the Church with his bloud Act. 20. 28. and 〈◊〉 Cor. 5. 19. God was in Christ. 3. Rite All the rest of the bloud must be powred out at the foot of the Altar Signifying not onely the powring out of the bloud of Jesus Christ our true sinne offering upon the Altar of the Crosse without which shedding of bloud can be no remission of sinnes but also the bloud powred at the foot of the Altar that is those clots and drops of bloud 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 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 spotlesse 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 winges 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 againe by his own power and ever liveth sitting at his Fathers right hand to make request for us Yea his own words might seem to imply a sundering when he saith Why hast thou for saken 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 gratefull and acceptable to the Lord as the whole burnt sacrifice of his Sonne in which he smelled a savour of eternall 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 Christs bloud and exercising true repentance and the study of holinesse and new life is brought in againe into the right and fellowship of God and his people whatsoever his uncleannesse formerly hath been And thus hath the legall cleansing of this person brought us to the Evangelicall in Jesus Christ I. Sundry grounds of consolation to the Church and 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 and Ch. 6. 9. A godly man may be in such a streight as David was when thus he brake 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 perills and dangers and contemne them as too weak to separate us from Christ Rom. 8. 39. yea in all things we are not onely conquerours but more than conquerours So was Christ in death and from under the grave more than a conquerour Let a Christian be slain it hinders him not from being a conquerour and what ever he may loose he looseth not the love of God who loveth him to the end whom he once loveth and therefore onely the sound Christian is in a sure estate If sorrow be for a night joy will returne in the morning after darkenesse 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 speciall providence of God watched his own sonne 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 presse 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 haire 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 encrease as bees about thee ready to strike and sting Let thy waies please the Lord he can 1. turne their hearts to peace as Esaus to Jacob when he purposed his death and Labans to
Jacob when he intended evill intreaty 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 evill to thy good salvation according to the saying of Joseph to his brethren Ye intended evill 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 faine 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 almes duties all unclean in and from us but presented in Christs sacrifice no uncleannesse is in them II. How carefull the Lord is that his people preserve purenesse among them that the holy God may walk amongst an holy people And teacheth how carefull we Christians should be to cleanse our selves from all filthinesse of the flesh spirit 2 Cor. 7. 1. And that we should be ever stopping up those unclean issues which disturbe our chastity of body or mind which these legall issues specially ayme 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 possesse his vessell in holinesse and honour 2. It stands with the nature of God which is most holy and pure God is a pure chast Spirit and will be praied unto with a pure and chaste heart How can foule fornicators and adulterers think that their praiers can get into heaven and themselves shut out 3. By holinesse 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 foule spirits and devils that delight in uncleannesse 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 Gods purchase 3. The Lord is the head and the bodies are members of Christ. Oh what a great wickednesse as Joseph calls it Gen. 39. 9. to make it a member of an harlot 5. Follow holinesse 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 gracelesse in the middest of powerfull meanes but that their hearts are taken away Hos. 4. 12. Gods plague hath already seised 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 fountaine labour for inward purity first For 1. Whence issue these but from a wicked and impenitent heart 2. God looks first at the cleannesse 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 cleannesse of his heart Jer. 4. 14. Because he knowes that no beauty of the face can allure a man so much as the cleannesse 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 foule 5. In vaine do men struggle and strive to cast off some wast boughes of sinfull actions if they seek not to strike up the root Thou wouldst avoid oathes and lyes 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 sinnes Quest. How may I cleanse my heart Answ. Cleannesse of the heart is in two things 1. Justification by the bloud of Christ imputed and applied Joh. 15. 8 10. 2. Sanctification by the Spirit which stands in two things 1. In parting with our filthinesse as evill thoughts pride hypocrysie stubbornnesse mallice 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 streames If the heart at any time be inflamed with the fire of concupiscence and begin to boile over stay the issue with all expedition Quest. How Answ. 1. Covenant with all thy parts that none of them shall fulfill the lusts of the flesh Specially covenant with thine eye as Job with thy tongue not to name any filthinesse as it becommeth 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 unclean issues of others so did the Jews As 1. Come not near unclean persons 2 Cor. 6. 17. Avoid swearers drunkards gamesters wantons 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 Lev. 15. 6. 3. Shunne the bed they lye on Lev. 15. 5. A place of longer rest with them as one delighting in their fellowship and tumbling with them in filthinesse 4. Beware of their spittle v. 8. words are cast out of the mouth spittle Neither assent to their speeches and perswasions which are still against God nor be dismaied from good things by their threats and reproaches This filthy froth and spittle daily pollutes many that are carelesse to avoid it Object Alas it is impossible then to avoide unclean issues I cannot but daily and hourly touch some filthinesse unlesse I run out of the world and from my selfe Sol. 1. Therefore as the woman having the bloody issue thrust in daily to touch the hemme of Christs garment Mar. 5. that his bloud may heal thy bloudy issues 2. As seeing need of daily mercy to true watch joyne prayer as Hezekiah 2 Chron. 30. 18 19 20. The good Lord be mercifull 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 findes a true endeavour after
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. Christs 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 righteousnesse purchased by the death of Christ in the broad and open field of the Church and this in the daily ministery 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 bloud seven times Signifying 1. That onely Christ Jesus doth sprinkle his bloud on penitent soules from whom onely they must expect pardon and purging from sinnes 2. That Christs bloud must be particularly applyed to every believer to every thing that is to be cleansed partly by Gods imputation of Christ and his merits to the penitent sinner Partly by his Ministers in the publishing and speciall applying the particular promises to every soule that is weary 3. Seven times sprinkling noteth 1. Perfect justification by the bloud 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 satisfie or justifie 2. To put the unclean person in mind how hardly he parts from his foulenesse and us that it is no easie thing to be rid of sinne 3. How weak and imperfectly our selves apply the bloud of Christ that have need of so many sprinklings to humble us for our weaknesse of faith and slow progresse in sanctification Sect. IX I. All these ordinances and ceremonies in discerning and curing this disease in generall teach us two things I. That it is no small businesse to be rid of the leprosie of the soule and the infection of sinne which was but shadowed in that as that was occasioned by this For whence is bodily leprosie but from leprosie of the soule Or what is it that strikes the body with such contagious sickness but the infection and sicknesse of the soule As in Gehezi Miriam Uzziah Whose bodies were so fouly infected and deformed by the leprosie of the soule and corruption of heart And who sees not how the Lord would lead them and us to take speciall notice hereby of the souls leprosie by sinne in that he committeth the knowledge and discerning of this disease of leprosie to the Priests sending them to the Physitians of their souls and not to the Physitians of their bodies whom one would think it more specially and properly concerned This should admonish us all that if there be so much adoe to get clean bodies clean faces clean skins how great our care and businesse should be to get clean souls the soile of which cleaves not to the skin onely 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 sinnes and soules leprosie II. How careful the Lord is to sever the clean from the unclean for fear of generall 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 incourage and countenance the clean person that is the godly and faithfull David set his eyes on the godly in the land not to maligne or wrong them but to cherish their persons and help up religion and the fear of God in them As also to discountenance and terrifie the foule 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 then stands in the counsell 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 foule person to be clean nor a clean person foule Then how dares a man that stands to judge between the Lord and his people scandalize or scorn such as endeavour most to be clean How comes it that we do not hear drunkards adulterers theeves swearers blasphemers so rated and disgraced as them Or how dare men sell praises of religion to foule Atheists swearers haters and despisers of goodnesse as if men should gild rotten posts or wash dead bricks making them at their death seem as white as lawne 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 passe righteously between the cleane and uncleane If thy heart be upright let all men cast the foule brand of an hypocrite on thee Jesus Christ shall pronounce thee clean 3. Every good man must and will be glad of this separation rejoyce in that arbitrement that differenceth cleane and uncleane as most savoury Wicked men can abide nothing lesse 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 c. but because they have learned a trick to deceive themselves and to hide their foulenesse as they think by crowding all into one confusion Now is that doctrine onely intolerable that fetcheth them out of their holes and casts them out among their uncleane fellowes for whose company they be a great deale fitter than for the society of Saints and beleevers II. Note in speciall 1. In that the Leper must bee sent to the Priest to have his leprosie discerned we see that our Lord Jesus who was typified by the high Priest can discerne our leprosie Thou maist hide thy sinne 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 prophane 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 apeale 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 uncleane And if he pronounce thee uncleane he will shut thee out of the campe out of the society of God and his Saints till thou beest seasonably cleansed Men may
faile in their censures and shut out the clean for unclean as Joh. 9. 34. the Jewes did the man that was born blind and hold in the uncleane 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 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 onely can pronounce thee cleane 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 yee bind or loose in earth shall be bound or loosed in heaven Mat. 16. 19. with Joh. 20. 23. Christ onely properly pardons sin and remits it 1. By merit 2. By efficacy of conferring and no Minister can thus remit sinne But every Minister must pronounce declare pardon to penitent sinners and when he doth this in Christs Name Christ from heaven pronounceth the leper to be clean Ob. But there may be errour in the Priests 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 maiest deceive thy selfe in applying promises and grants of pardon not belonging unto thee Question What are the rules of inquisition or direction A. 1. If by rubbing the place he see it grow red the leprosie 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 signe of cure 2. If the spot pricked with a needle there come forth bloud it is in the way of cure So sinners pricked with the needle of the Law if they have sence of pain which makes them cry out of themselves and see the need of Christ it is a good sign Men pricked now adayes stir up their bloud against the Physician but such are far from cure 3. A leper was healed when his leprosie was stayed and went no further So he is to be pronounced clean who truly turnes to God sinne hath lost dominion in him sinne growes lesse and lesse the stirrings of corruptions are abated he cannot doe as he hath done or would doe nor forget that he was cured 4. When the conscience is bathed in that fountain in which water and bloud 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 renue 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 basen for the cure of the leper signified a continuall flowing of a fountain of grace from Christ to the heart of the sinner for his continuall washing III. What every man must doe in sence of his spirituall leprosie Something is to be done before the cure something after I. Before the cure 1. As the leper discerning his own misery esteemed him an happy man that was clean So thou seeing this disease must judge thy self most unhappy and miserable of all men as Paul Rom. 7. and never think thy self 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 leprosie must wash and be clean So must thou bewaile and lament thy estate wash thy selfe in the salt sea of teares that God may wash thee with the sea of mercy Especially in greater sinnes as in a deeper leprosie take up deeper humiliation and repentance as David washed his couch with teares II. After the cure 1. If God have healed thy leprosie be thou thankfull so Naaman 2 King 5. 15. Not as the nine lepers of whom none returned back to give thankes Would to God one of ten were as thankfull as we ought for so great a cure 2. Bring thy gift to the Lord for the curing for so the lepers were enjoyned that is pay thy vowes offer up thy selfe and all thy obedience an acceptable sacrifice to God Rom. 12. 1. Resigne unto God present all thy sacrifices by the high Priest Jesus Christ in whom alone thou canst finde acceptance Objection Alas I have nothing worthy giving unto God Sol. 1. Thou canst give no lesse 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 weake 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 prophane beast may do in an house We have not more usually seen an whole house infected and poisoned up by one plaguie person than whole houses corrupted by some one leud 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 intreated at large of such holy persons as we have seen expresse types of Christ The second generall head ensueth which is to speak of holy things All which in the old Testament and Jewish pollicy did especially ayme at and point out Christ after a farre clearer manner than did the former And therefore for the confirming of our faith in the new Covenant we must go on to shew the correspondence and agreement of the Scriptures in both Testaments and that Christ
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 onely to speak of Jewish Sacraments types of Jesus Christ and so reject them which never aymed at Christ but were before any distinction of Jew or Gentile These Jewish Sacraments were either 1. Ordinary or standing 2. Extraordinary and occasionall Ordinary were 1. Circumcision 2. Passeover Circumcision was the the Sacrament of enterance and receiving the Jew into Gods 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 Baptisme answered the Sacraments of the Cloud and red the Sea 2. To the Passeover of the Lords Supper answered Mannah from heaven and water out of the Rock Of these we must by Gods assistance speak in order not what we might for that were endlesse but what we must necessarily so farre 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 wherein by cutting off the fore-skins of all the males of the Jewes 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 onely that can promise and give the grace can seale 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 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 sexe becaese it was enough to bring them within the number of Abrahams posterity to be born of the males circumcised Besides as the males carry a speciall 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 onely 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 fore-skin of your flesh The very place shewes that Circumcision aymed to remedy the corruption and uncleannesse of mans 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 Gods election is free who maks choyce of them that need Circumcision as well as any other 4. The time the eighth day Because 1. The Lord had a mercifull respect to the tendernesse 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 bloud 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 comming in 4. This precise observation of the eighth day was not without a mistery 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 Gods Covenant made with Abraham This Covenant had three clauses 1. Of the multiplying of his feed 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 righteousnesse of Faith Rom. 4. 11. II. Circumcision figures 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 seales of it In this sence the Apostle calls it a seal of the Righteousnesse of faith Namely 1. A seal of secresie that locked up the Covenant onely to that people 2. A witnessing seal whereby as by a visible perpetual and sensible signe in their flesh which they could never lay off the Lord would still hold in their sences his own promise of grace made unto them in the promised Messiah and their promise of obedience made back againe 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 indeavours were to be covered accepted And thus is every Sacrament a signe 1. Of grace 2. Of duty and a religious signe binding God to man and man to God 3. A strengthning and confirming seale by which the Lord pleased to ratifie 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 onely by his spirit can work it Deut 30. 6. II. Circumcision figures Christ as it was a signe 1. Memorative of the Covenant of God made with Abraham and his seed Gen. 17. 11. which mercifull Covenant was founded in Christ Jesus out of whom God never contracts Covenant with any man He onely slayes hatred and makes God and man to walke together as friends 2. Figurative or representative foreshewing 1. That the Messiah should be born of Abrahams seed and not of the uncircumcised nations who being to be a Minister of the Circumcision was also to receive Circumcision himselfe which was shadowed in all their Circumcisions 2. In their shedding of bloud by Circumcision was represented to their eyes the shedding of Christs bloud not onely in the first fruits of his bloud-shed in his Circumcision which was a part of his humiliation and a parcell of the price paied for our sinns but also the full powring out of all his bloud in Sacrifice
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 sinnefull body implying not a suffering it onely to be violently taken and cut away but a voluntary putting away and parting with it Indeed in legall Circumcision the infant could not cut away the flesh of his body but in Evangelicall Circumcision thy selfe must put off this sinnefull body of flesh and be more than a meer patient 2. As there the whole body was wounded in one part so see the whole body of sinne be wounded in all parts not one member spared Col. 2. 11. put off the sinnefull body No sinne must raigne 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 unfruitfull This purging of carnall affections and fastning them on the right object is a note of inward circumcision Deut. 30. 6. 2. See thine eare be circumcised Act. 7. 51. the Jewes are reproved for uncircumcised eares All sinnes of the eare 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. complaines that his lips were not enough circumcised All the sinnes of the tongue must be cut off This circumcision admits not a lie an oath a slander a deceitfull or filthy or unclean speech unmortified 4. All sinnes of the eye must be circumcised by making Covenant with this member not suffering the eye to be envious covetous wanton scornfull adulterous And so examine all the parts that no sinne be peaceably admitted without drawing bloud upon it as was in circumcision 3. As in that Circumcision was sence of much paine and griefe 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 himselfe judging himselfe and breaking his heart with godly sorrow for sinne The Priest could not take the knife and cut off the piece of flesh without paine and sorrow of the child Neither can the Minister take the sharpe weapon of the Law to wound and cut the body of flesh in any part but it will be painfull and sorrowfull to the child of God who will judge and condemne himselfe 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 Gods words and plagues stirre not Pharaoh 4. As that part cut off was never set to the body againe but was taken quite away for ever So in this circumcision of Christ is not a parting with sinne onely for a time but a ceasing of sinne that is a constant endeavour to forsake all sinnes inward outward secret open A parting from pleasing profitable deare and bosome sinnes saying to them as Ephraim to his idols Hos. 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 sinnes 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 sinne must be in this circumcision 5. In that was a joyning to Gods people and a receiving of the party into the Church and family of God See if thou beest joyned to Gods people not in outward profession but in sincere affection embracing them that feare 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 prophane as the Jewes medled not with the Samaritanes Doest thou professe circumcision and grace by Christ but oppose and pursue the professours of Christian religion as Ismael him that was born after the promise A plaine signe all thy circumcision was made with hands Thy body was washed with water of Baptisme but thy heart is unwashed untouched with any water of saving grace 6. In that was a joyning and admittance to the outward worship of God and externall communion in all holy things so here thou art become a true worshiper 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 contemne the power of godlinesse cannot away with inward watchfullnesse sincerity strictnesse though by Baptisme he be brought to the externall communion of the Church in holy things all is but in the letter without all circumcision of the heart 7. In that was much rejoycing as in a great priviledge and the Jew did much boast and beare himselfe upon this prerogative partly upon the externall worke partly on their distinction by it partly because it manifested them sonnes of Abraham according to the flesh and much was their praise among men But true circumcision rejoyceth not in Abraham but in Christ hath no confidence in the flesh but renounceth all outward things and settles his rejoycing 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 wilfull blinded Papists nor in any thing within us nor without us nor without Christ. All our joy and trust is in himselfe alone And this is the true inward Circumcision Phil. 3. 3. The Motives are 1. All outward service and Ceremony 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 Jewes being circumcised were chalenged to be uncircumcised though they had the fore-skinne of the flesh cut off and had the
all mankind to the bottome of hell had not Christ endured it 3. Wholly roasted to signifie 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 bloud and complaine that his soule was heavie unto the death VI. Observation Though the lamb must be wholly drest yet a bone of it shall not be broken Noting that wonderfull accident in the passion of Christ that when the souldiers came purposely to break his legs as they had done the others that were crucified with him yet by Gods 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 prophaned and torne ignominiously as if it were the body of a thiefe or malefactor 2. His Fathers 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 onely Sonne 3. His bones were to be whole buried because he was to rise againe 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 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 kernell and how much more now The Jews at this day celebrate the Passeover kill the Lamb sprinkle the bloud eat the flesh observe the rites but refusing Jesus Christ what sweetnesse can be in that feast What do they else than cast away the kernell to gnaw upon the shell or as a mad man who casts away the graine and choakes himselfe 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 bosome of his Father infinitely surpassing them all For their madnesse 1. What sence or what spirituall 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 soule 2. What weak and cold comfort to eat a number of lambs in memory of their deliverance out of Egypt and the thraldome of Pharaoh and yet not endure to hear of much lesse to taste of that lamb that hath wrought a more powerfull deliverance from the Pharaoh of Hell from sinne from damnation and all their heaviest burthens 3. All that sprinkling of bloud in their houses so long as they despise the bloud of Jesus Christ shall never get them protection from the revenging Angel We must pray that God would please at length to remove their vaile from their hearts that they may submit themselves to the righteousnesse of God Rom. 10. 3. that so all Israel may be saved by acknowledging the deliverer out of Zion of whom was prophecied Isai. 59. 20. That he shall turne away the ungodlinesse from Jacob. Sect. III. III. The Paschall lamb directly aimed at Christ our true Passeover in respect of the bloud and actions about it which were three 1. The bloud of the Lamb must be saved in a Basen vers 22. It must not be shed upon the ground to be troden under foot signifying the preciousnesse of the bloud of Christ. 1. In respect of God 2. Of Christ. 3. Of the Church For 1. God the Father highly prizeth this bloud and saves it in a golden vessell that it may be ever before him and that the streames of it may pacifie his displeasure and confirme the Covenant of grace with his Church Whence it is called the bloud of the Covenant Heb. 9. 18. 2. It was precious in regard of Jesus Christ seeing every drop of it was the bloud not of an innocent man onely but of one that was God as well as man Act. 20. 28. God with his own bloud purchased the Church and therefore it was a bloud of infinite vertue 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 vessell of precious and saving faith and there keeps it safely as men do their most precious commodities 2. The bloud of the Lamb must be sprinkled upon the lintle and side posts of the doores of the Israelites vers 22. 1. In that it must be sprinkled it signified that the bloud of Christ must be applied unto us for our righteousnesse stands not in the shedding of Christs bloud but in sprinkling and application of Christs bloud shed and sprinkled upon our soules and consciences to purge them from dead works 2. It must be sprinkled upon the posts and doores so as the Israelites could neither go out of doores nor in but they must see on all sides the bloud of the lamb signifying that they and we should both at home and abroad going forth and comming 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 bloud shed within the house but it must be sprinkled without doores that every man might see it and signified that if Christs bloud and the merit of it be shed in the houses of our hearts for justification and righteousnesse the sprinkling of it will appear and be seen without in holy life and practise of sanctification 3. This bloud of the lamb must not be sprinkled with the bare hands but with a bunch of hyssope dipt in the bloud vers 22. which signifyed that every one which puts forth his hand is not sprinkled with Christs bloud unlesse he have provided this bunch of hyssope Hyssope is Faith and Faith resembles this herbe in four things 1. It is a ground herbe low and weake so Faith in it selfe and in us is weak fraile feeble and of most despised Neither hath every man that hath hysope in his garden this bunch of hysope in his heart 2. Rooting in a rocke for so it used among the Jewes whence some thought it to be Pellitory of the wall Faith roots it selfe upon the rock Jesus Christ and cannot grow or prosper in any other soile Other hysope roots in earth this in heaven 3. It is an herb cleansing and curing Faith onely is an herbe of soveraigne virtue both to purifie the heart Act. 15. 9. and to heal all the wounds of conscience Act. 16. 31. the Goaler wounded and pricked in heart must believe in the
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
it from the spirituall servitude of sinne death the devill 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 yee shall eat this bread and drink this cup yee shew the Lords death till he come 3. To be a rule for all Sacraments wherein it is necessary that the word be joyned to the Element I mean the word of Institution and if it may be conveniently of exhortation that the seal may goe with the Charter as even in these shadowes the Lord himself straitly enjoyned these were the Lawes 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 Lambe must be whole eaten signifying 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 Lambe in denying his Godhead Manichees impugned his humanity Neither eat the whole Lambe The Papists destroy all his Offices Whosoever deny any fundamentall Article of Religion they divide the Lambe To eat the whole Lamb is to believe whole Christ according to the rule Faith is but one yet a copulative Deny one overthrow all Hitherto served that Injunction that no part of the Lambe must be reserved till the morrow but if any remained it must be burnt with fire verse 10. The Lord in his infinite wisdome 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 relicks and especially their consecrated or conjured bread as if this condition did not condemn expresly that Popish reservation of the hoast or breaden god Add hereunto that the Jewes requiring the body of Christ on the Crosse to be taken away that night before the Sabbath Joh. 19. 31. fulfilled against their knowledge this Prophecy Nothing of the Paschall Lambe must be left till the morning Sect. V. V. The Paschall Lambe is an expresse type of Christ in respect of the fruit and use of it which is security and safety from Gods revenge ver 23. For as by the sprinkling of the bloud and eating of the flesh the Jewes were defended from the revenging Angel and the destroyer passed over the house where he espied the bloud sprinkled So the bloud of Christ applied to the conscience causeth the wrath of God to passe 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 bloud sprinkled so whosoever by true faith feeds upon Jesus Christ and are died with his bloud 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 evill conscience 1. As the Jewes dwelling in Egypt were in great danger of the revenging Angel who was to passe through the land So all the Israel ot God dwelling in the midst of the Egypt 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 sinnes of it and also to use meanes for their own safety in the night of trouble and revenge as the Israelites did Quest. What meanes Answ. The same that Israel did We must 1. Sprinkle the house of our hearts with the bloud of the Lambe Heb. 10. 22. sprinkled in our hearts c. Whosoever were sprinkled with the bloud of the Lambe were safe Was there so much power in the bloud of the type and not much more in the bloud of the truth 2. Get into the house of the Church and fellowship of the faithfull 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 doe keep the vineyard I will water it every momâ—nt lest any assaile it I will keep it night and day and â—sai 37. â—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 goe 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 Noahs 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 Apostacy or revolt which brings certain shipwrack of faith Consider Heb. 10. 25. 4. Patiently wait for the morning even the bright rising and appearing of Jesus Christ the Sunne of righteousnesse coming again to our deliverance whether publikely to generall judgement or personally in speciall to our selves For he shall bring health under his wings Mal. 4. 2. II. In the whole precedent discourse is a fruitfull direction 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 baptized that must be admitted to the Supper that is a reverent professed Christian. For holy things must not be cast to dogs Mat. 7. 6. The Word and Sacraments are childrens bread and must not be cast to dogs that is obstinate enemies scorners blasphemers to men of uncircumcised lips and eares who wilfully repell the meanes of their cleansing So much the more pity is it that all sorts of notorious evill 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 controul 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 prophanation 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 it self 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 dayes 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 counsell of Solomon Prov. 23. 1. When thou sittest down at a great mans table consider diligently what is set before thee Much more here at the great Gods Table no consideration of the Author matter manner end fruit and use can be sufficient What a fearfull thing is it to come as most men do not considering the Lords body How miserable was the sentence of that guest that sate down at the Kings table without his wedding garment Our common preparation is to put on our best clothes and to cover our bodily nakednesse in most curious manner In the mean time the Lord seeth and mens own consciences witnesse against them how naked their soules lie and filthily discovered The due preparation to this ordinance would be attended with more comfort within and more reformation without than we can espie in most communicants 3. As the Paschall Lamb must never be eaten without soure hearbs so we must never come to the Sacrament without true humiliation and sorrow for sinne There can be no sweetnesse in the bloud of Christ till the heart be full of bitternesse for sin For as soure sauces whet the stomack 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 fitnesse to pray to hear the Word to the Sacrament to works of mercy c. What a sweet sourenesse and bitterness is that which brings such delectable sweetnesse 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 Gods 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 Christs 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 onely the leaven of corrupt doctrine which suddenly soureth the truth and lumpe 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 our selves 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 carefull in the shadow and ceremony than a Christian in the truth and substance 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 mouthes and outward man about the time of the Sacrament but the heart is stuffed with maliciousnesse envie prophaneness and ungodliness Many can be busie to purge other mens houses but the Jew must purge his own house II. The Jew purged out all leaven and spared none not a morsell or a crum And shall not a Christian count every sin a pollution and hatefull to God Shall any say Is it not a little one I may swear a little be drunk if seldome 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 goe 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 soure a whole lump III. The Jew carefully and narrowly searched and swept every corner and cranny of his house that not the least crum 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 holinesse 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 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 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 wayes that 〈◊〉 not in my tongue And instead of this leaven to accustome our selves to the language of Cannaan and â—…ous speeches tending to edification ministring grace to the heareâ—s IV. A Jew must begin his purging seven dayes before and hold on all the feast on pain of death How much more should we begin to purge our selves betimes and hold on so long as our Passeover lasts And because our Passeover is not annuall as that was but continuall we must continue our cleansing and separating from this leaven which is not easily washed out Thou hast but trifled in this busines that hangest down thy head for a day and art penitent for the time of the Sacrament unlesse thou continuest to reform and renew thy heart and life and conscionably avoidest all leaven of sin all thy life which is or ought to be a continuall Christian Passeover V. As the Jews must eat the Passeover with their loines girt with staves in their hands eating in haste as tending to their Countrey 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 Countrey Heb. 13. 14. He that is a true eater of our Paschall Lamb must not pitch down his staffe here but
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 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 raine 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 it selfe yea though the winds moved most strongly it stood still Besides that the motion of it was certaine and imiâ—able so as they might follow it but so was it never in any other cloud 4. It had contrary Properties of light and darknesse being a Pillar of cloud and fire 5. In Durance For one cloud to continue firme and stable for fourty 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 because this was so after a speciall and extraordinary manner 3. Quest. What was the use of this cloudy Pillar 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 signe and symbole 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 signe of his favour God in a cloud appeared to Moses Exod. 19. 9. God appeared in the cloud upon the Oracle Lev. 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 comming againe to judgement he shall appear in the clouds to judge the quick and dead 2. In respect of the Israelites 1. To shew and direct them the way as a faithfull and constant guide through the wildernesse 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 seemes the chiefe 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 coole and comfort them as a shadow from the parching heat of the Sunne 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 countrey in that drie and parched desart 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 darknesse to the Egyptians Exod. 14. 20. For the Lord used two of his creatures against the Egyptians especially water and the cloud as meanes of execution of his justice upon his enemies As the cloud and fire shall be serviceable for the execution of his last and generall judgement at Christs second appearing IV. Quest. Wherein was this cloudy pillar a type of 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 firme stable straight strong and as a Pillar able to support his Church and to beare up all the living stones layd on this foundation II. As a Pillar of cloud 1. As the Cloud naturally engendereth fruitfull raines and showres so Christ properly by the influence and raine of grace makes the field of the Church fresh fruitfull flourishing 2. As the Cloud mitigates the heat of the Sun so Jesus Christ quencheth and allayeth the parching heat of his Fathers wrath and is the covering of his Church in this drie and parched wildernesse So as when the soul of a man is dried up and fainteth within him through heat of his sinne then he refresheth it with the sweet and comfortable doctrine of the Gospell as with a sweet raine 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 Satans temptations 2. From the furious rage of our own lusts and inflammation of sinne 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 quickning 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 Gods people walk by this fiery Pillar and by no other 3. As fire purgeth and purifieth metalls from drosse so doth Jesus Christ purge his people from all their sinnes partly by the fire of his spirit within Matth. 3. 11. and perfectly by his bloud which cleanseth from all sinne 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 darknesse signifying Christ Jesus God and man both shining in the brightnesse of the glory of his deity and at the same time clouded veiled darkned and obscured in a base and despicable humanity in which to the blind world was no forme 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 darknesse 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 Baptisme through the red sea of his bloud as also justly shutteth obstinate sinners from his grace and favour the
congealed water as upon firme land but they walked in the bottome 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 Christal to have walked firme upon but because every strong frost congeales the water according to nature that had been lesse 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 bottome of the Sea should on the suddain become firme and dry ground Exod. 14. 22. and even as an high way was not the least of these miracles 4. That the same Sea at the same time should be both calm and tempestuous For the mighty winds and tempests were so strong against the Egyptians that it brake their Chariot wheeles and they could hardly move or stirre 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 cattel so many miles must needs take them four or five dayes 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 lesse miraculous to convey so much people and cattel so much way in so small time 6. That the same Sea at the same time should be both a gulfe and devourer and yet a saver from devourers That the same Sea at the same time should both retire back 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 appeareth 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 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 baptized in the sea whence I gather three conclusions I. Conclusion That this was a Sacrament figuring our baptisme and that all necessary institutions of a Sacrament concur in it As 1. The Author was God the Institutor both of the Covenant and seales Exod. 14. 30. 2. The Minister was Moses verse 31. 3. The Covenant sealed was Gods 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 thorough the Red Sea c. 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 meritted by the Messiah and so still led them to Christ. As in these examples 1. God in leading his people to Canaan made them a safe way through the Sea signifying to their faith that God offered them Jesus Christ the promised Messiah through the red sea of whose death and passion they should find a sure and safe way to passe them through a full sea of troubles to the true celestial Canaan and by him as by a firme 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 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 bottome 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 passe through the sea as it were on dry land 3. When they saw Jehovah the Sonne of God present with them in the voyage and that he made the sea 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 spirituall forces and armies pursuing them as also by a mighty overthrow swallowing up and devouring in the bottomlesse sea of his wrath all those that come out and stand against them III. Conclusion There is no Evangelicall blessing by Christ sealed to us by baptisme which was not signified and sealed to them in the Red Sea So as Christ was as 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 onely in a manner more obscure and clouded As in examples 1. If the waters of Baptisme seal up to believers that the bloud of Christ alone saveth and defendeth the people of 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. Baptisme signifieth to us that by the bloud of Christ in which Red Sea all believers must be baptised there is a dying and a burial unto sin and a rising unto newnesse of life What could be more plainly signified by the Baptisme of the fathers in the Red Sea who were after a sort buried in the waters but after raised to the shoare and restored to land and life 3. By the benefit of Baptisme in which the Red Sea of Christs bloud is truly applyed our old man and flesh is truly mortified buried and destroyed but the new man is quickned and repaired and now new motions desires affections are stirred up and preserved in the hearts of believers what could be more expresly signified to the Fathers by the overthrow of Pharaoh and his hoste in the Red Sea and the escape of the Israelites
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
might draw out of this well-head 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 rejoyceth against judgement Thus of God From this Rock and water we are also to observe some things concerning our selves 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 uncleannesse Here we have Christ himself the true water out of the Rock who onely refresheth dry and weary soules 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 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 onely believers 3. That Rock refreshed bodies onely this both soules 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 righteousnesse 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 quickneth 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 â—he thirst of revenge and fury against the Saints 6. The Rock gave water twice this Rock gives waters of comfort alwayes The water of that Rock followed them a great while but at length were dryed up but the waters of this Rock are never dryed up The bloud of Christ is alwayes 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 drinkes 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 happinesse and satiety II. How we are to carry our selves to this Rock and Fountain namely as Israel to that Rock 1. The Israelites thirst and call for water they see and feel their need and want so we must feel our want of Christ and get a fervent desire after Christ and his graces because onely the thirsty are called Isai. 55. 1. and onely 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 Sampsons Give me water 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 drawes vertue 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 our selves with desire or to come where this water is and goe 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 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 asking 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 beest compleat 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 to the Rock Dost thou thirst for pardon of sin for grace of sanctification for sence of Gods 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 feares faintings wants dangers run to this fountain which God hath opened for thee To move thee hereto consider 1. The Rock it self calls thee which art thirsty which that Rock could not doe 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 eternall life and whither should we goe Let others run to humane helpes and remedies in their sorrowes 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 onely draw from thence but drink heartily so we must not onely come to the place where Christ is preached but we must believe in him and specially apply to our selves 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 Israels thirst being bodily but water and onely 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 1. As Israel was by drinking that water revived and refreshed so onely 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 joyes of the Holy Ghost within him yea so plentifully doe these waters of consolation rise from the Rock that he that drinkes them is said to have the kingdome of God in him which stands in righteousnesse peace joy c. 2. What madnesse and folly is it to lay about us so eagerly for this puddle water in comparison and catching with all greedinesse at the bitter-sweet comforts of this life which prove poyson to the most and neglect the sweet and pure streames of
them as despised as himself is Alas that the wisdome of God shall be a rule onely for our judgements but reason must guide our practise 2. Ordinary hearers think they have reason to professe religion so farre as they may thrive by it and prosper in the world whose godlinesse is gain To trust God so farre as they see him in some sort else not To favour religion and religious persons when times doe else not To avoid pernicious and dangerous sinnes which law revengeth as murther adultery theft but not covetousnesse 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 oppresse cosen lye deceive c. 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 dayes Thus reason steps in and thrusts aside the practise 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 wildernesse are stung with the old Serpent what are we to doe to be cured Answ. We are to doe five things 1. We must feel our selves stung with our sinnes and confesse our selves stung for so must the Israelite before he could be cured We must feel the poyson and pain of sin and First That this poyson hath not seated it self in one place but hath crept and diffused it self through all our parts For therefore it is called venenum quod per venas eat And as the veines and bloud run through every part of the body so sin through every part of the man Secondly As poyson 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 poyson inflames the party with an incredible thirst having overcome natural moisture and eaten up the spirits so sin in the soul workes an utter defect and dries up all waters of grace and makes the sinner insatiable in drinking up iniquity like water Fourthly As poyson not prevented brings speedy and certain death but not without extream pain and intolerable torture so the poyson of sin unconquered brings certain and eternal death attended with horrour of conscience desperate feares and torments most exquisite Thus must we labour to feel the sting of our sin in all parts farre more mortal than the most venomous stings of most direful Serpents 2. When this people felt themselves stung so deadly they 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 doe Acts 16. 30. the poor Jaylor being stung and being sensible of his pain came trembling and humbling himself to Paul and Silas prisoners saying Sirs what must I doe te be saved A conscience truly wounded will seek to God to his Word and Ministers for it knowes that God woundeth and healeth The feet of him that brings good tidings are beautiful to an humbled heart even as an experienced Physitian to a sick party who else were sure to be lost for want of meanes What marvel if a soul truly sensible of his sting and pain can run to Gods 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 sence of pain like a Doe shot with an arrow run every way but the right for ease Some with Asa send to the Physitian to purge away melancholy Some with Saul send for musick esteeming soules sicknesse but a sottish lumpishnesse Some run into the house of laughter and wicked play-houses to see and hear the Lords Sampsons and Worthies derided not without haynous blasphemy Others fall a buildding with Cain or set upon other imployments 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 Physitians in the world all the Musitians and Magicians put together nor any other meanes could help a stung Israelite he must come to Moses when he had done all he could All other by-comforts are worm-eaten and as cold-water to cure a dropsie or as a cold draught to cure a poyson 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 sence 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 councels The Lord in mercy hath brought them light out of darknesse for pitty 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 doe they imploy them what questions move they to him Numb 21. 7. Oh their sinne troubles them which they confesse 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 Gods 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 busie how to be rid of the Serpents and the sting and poyson of thy sins Thou will be careful to know how to get ease of heart and quietnesse of conscience from the pain and sting of sin So the converts Act. 2. and so the Jaylor What shall I doe to be saved The fault of many is when they have meanes 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 Crafishes in which is more picking than meat Questions meerly idle the resolution of which helps them no whit to ease or to heaven An
is an Orphane 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 adde unto your dayes honours and blessings of all sorts till these shadowes flie away and the true Day-star arise upon you in glory the hearty prayer of one who is and desires to be reckoned among Isleworth June 29. 1635. Your Wo 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 Authors name which is none of his I assure thee in the word of a Minister that for the workes 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 shew the meaning of legal shadowes and ceremonies To declare the faith of the Elders who received a good report To manifest our faith one with theirs one Faith one Lord one Baptisme one salvation To magnifie and commend Christ to every soul that it may be saved and he honoured To discern and bewail the blindnesse of Gods ancient people the Jewes and pray for their return to the truth not â—atching at shadowes Of whom in present I may say with detestation of their madnesse as he said against the Philosophers Nos qui non habitu c. We Christians whose excellency stands not in outward things but spirituall glory that we have found what they with all their diligence have sought and could not finde Why are we unthankfull Why doe we stand in our own light if the truth of the Deitie 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 withall seeing there is a promise that all Israel shall be saved let us pray for the performance and that with all earnestnesse as that converted Jew gave exhortation to his son So long pour forth 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 Annointed that in our dayes Judah may be saved and the children of Israel may dwell safely in their own land and spend their dayes 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 shadowes for four reasons ibid. Threefold use of them to the Jewes 4 Gods wisdome in appointing them three wayes ibid. II. The Treatise shewing Christ prefigured by holy persons and things 5 I. Adam a type of Christ in creation office soveraignty conjugation propagation 6 The Ministery reverend for antiquitie 8 Antiquity of the doctrine of free grace ibid. Seek life by Christs death 8 Get into Christ the second Adam as thou art surely of the first Motives ibid. II. Noah a type for salvation righteousnesse preaching Ark repairing the world sacrifice of rest and a dove sent out of the Ark. 9 Preserve integrity in the worst times 13 Sinnes which are signes of judgement approaching ibid. Comfort to be had in Christ our Noah 14 III. Melchizedek a type in Etymâ—logiâ— office originall 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 Christs Priesthood above the Leviticall eight wayes 20 Sin not to be accounted slight whose sacrifice is so costly 21 IV. 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 â—…ssions advancement 29 No newes 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 wayes 34 Doe 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 faithfull in doing thy office ibid. Shew 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 fearfull 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 Sampson a type in person condition actions sufferings stratagems victories 48 Judge none by outward calamities 51 Strange meanes used by God for the Churches good 52 Our victory stands in patience and passion ibid. Fourfold comfort to Gods people 53 In Gods cause contemn greatest perill and prepare for death approaching 54 IX David a type in person vocation wars kingdome office Propheticall 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 wayes more excellent than David 62 How God brings his servants to honour 65 Church ever pestered with home-bred enemies 66 Comfort to the Church in 3. things ib. X. Salomon a type in person condition peace-making wisdome glory temple justice 68 Duties to Christ our Salomon two 73 Fourfold comfort in our Salomon 74 XI Jonah a type in name office death buriall resurrection 75 Repent at the Ministery of Christs servants 77 Motives ibid. Vocation of the Gentiles 78 Our resurrection assured to us 79 Power and wisdome of God to be admired ibid. Terror of sinne even in Gods own children and comfort 80 XII The First-born types as Gods peculiar fathers of the family preferred before brethren double portion 82 Every mercy is the greater engagement unto God 85 Honour Christ as the first-born 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 Priests types in deputation to office and execution choice consecration apparell 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.