all the members of his mysticall body the Catholike Church First the Spirit descends and sits on Christs head then on the Apostles in likenesse of fiery tongues running down as it were by Aarons beard and from them upon other inferior persons beleeving their word as unto the skirts of his garment Psal. 133. 2. Now a threefold Application hereof I. In the anointing of the high Priest the eminency of Jesus Christ above all creatures whose very name carrieth in it a note of principality being called the high Priest of our profession And in that this whole consecration of the high Priest in most solemne and stately manner was but a dark shadow of his selemne inauguration into his Office And by this anointing Christ is differenced from the most excellent Priests and Prophets that ever were Aaron Moses Elias Some of them had a most glorious vocation as Moses and in the entry of their callings graced with most divine and powerfull miracles but never any had the spirit sitting on his head but he None of them by their anointing had all graces nor any grace in perfection but onely begun and in small degree Moses a beleever wanted faith sometime as when he smote the Rock which he should have spoken to and the meekest man in the world was sometime to seek of his meknesse Aaron though the oyle was powred on his head was weak as in murmuring against Moses in making the calf But in our high Priest all graces virtues were not inchoate onely but perfect In him knowledge of God was most perfect holiness most perfect and all kind of graces in highest degrees Grace sits in his lips not onely to move the mind but to change it None of them by anointing could receive graces for others but for themselves onely but he receives such a measure as runns over to the sanctifying of the lowest and meanest of his members Hence 1 Joh. 2. 27. the anointing which we have of him dwels in you and teacheth you all things And 2 Cor. 1. 21 22. It is God that anointeth us in Christ and sealeth and giveth us the earnest of the Spirit Thus our Lord Jesus is advanced above all his oyle shines brightest and swimmes aloft above all others II. In Aaron's and Christs anointing and furnishing to their Office Ministers must labour for a greater measure of this ointment than others to run down from them to their skirts They must pray by the Spirit watch by the Spirit walk by the Spirit An unconverted Minister may do another good but he hath no prmise of blessing nor doth any good to himselfe As the holy ointment was kept in the Sanctuary So Christ is the Sanctuary whence this oyle comes The pipes are the Word preached Sacraments Prayer societies of the Saints and Gods people And such Ministers as contemptuously contemne the conduit-pipes through which this oyle drops and flowes scorne to come to Sermons and joyne in holy exercises how doth their oyle dry away Instead of this oyle that should fall from them a deale of pitch and slime froth and filthinesse falls on their skirts III. In the communication of this ointment unto us the skirts we learn that Christ is not for himselfe but for us And therefore 1. Examine if thou beest anointed This is to be a Christian to be anointed as Christ was Scornest thou this holy oyle in thy selfe or others Know thou shalt one day wish the mountaines to fall on thee on whom this oyle falls not 2. Hence draw strength in temptation Remember If sollicited to sinne Oh I have the anointing I am taken up and set apart to Gods use I am for God and his glory Neh. 6. 11. 3. Use meanes to attaine a farther measure and be liker Christ. Thou missest a Sermon or the Sacrament thou knowest not what drops of oyle thou hast missed 4. Have a care to walk as such as are anointed smelling sweet every where in holy lives speeches prayers in all things edifying thy self and others Leave a sweet smell every where behind thee Let it drop down from us to others round about us The third thing in the high Priests consecration was sacrificing Exod. 29 1 2. In which 1. Observe in general that the Priests must be consecrated by offering all sorts of sacrifices for them and therefore they must take a calfe two rammes unleavened bread cakes and oyle verse 1 2. 1. Because of the speciall holinesse and honour of their calling who are to come so near unto God who will be specially sanctified in all that come near him 2. Because sinne in them is more hatefull than in any other and in expiating their sinnes as much is required as for the sins of all the congregation 3. Because they were to offer unto God all the gifts and sacrifices of all the people of all sorts and therefore for them must be offered all sorts to sanctifie them not onely in generall but to their speciall services between God and his people 2. In particular The first of these sacrifices must be a sinne offering verse 10. For which they must 1. Take a calfe and offer him for the expiation of sinne verse 14. This young calfe was a type of Christ who onely by his own oblation expiated our sinne which otherwise made our selves and duties most hatefull 2. This calfe must be presented before the Lord and his Congregation signifying the willingnesse of Christ to offer up himselfe for the sinnes of men Joh. 19. 11. 3. Aaron and his sonnes must put their hands on the head-of the calfe verse 10. not onely to confesse they were worthy to die for their own sins but to professe also that the death which they deserved was by the death of the Messiah the high Priest of the new Testament removed off them and transferred upon the beast And not onely the imputation of our sinnes upon Christ but also is signified that we must lay our hand by a true faith upon Christ our head if we expect any comfort from his death and passion 4. The calfe must be killed before the Lord at the doore of the Tabernacle verse 11. signifying both the death and crucifying of Christ as also the fruit of it by the place That by his death as by a doore an entry is made for us into the Church both militant and triumphant Heb. 10 20. 5. The bloud of that sinne-offering for the Priest must be put on the hornes of the Altar and the rest powred at the foot of the Altar verse 12. signifying 1. The sufficiency of Christs death to purge and reconcile us to God 2. The plenty of grace and merit in it for many more than are saved by it For being sufficient for all it is not helpfull to all nor to any that tread under foot this pretious bloud the extent of the benefit is to all the elect 3. The large spreading and preaching of the Gospel of salvation by Christs bloud through
MOSES AND AARON OR THE TYPES AND SHADOVVS Of our SAVIOUR in the old TESTAMENT Opened and Explained By T. TAYLOR D. D. Very usefull for the better understanding the whole Scripture And beginning at Moses and all the Prophets he expounded unto them in all the Scriptures the things concerning himself Luke 24. 27. LONDON Printed for John Williams at the Crown in St. Pauls Church-yard 1653. TO THE RIGHT WORSHIPFUL Sir MILES FLEETWOOD Knight Receiver Generall of his Majesties Court of Wards and Liveries All welfare in Christ Jesus Noble Sir IT is a truth able to endure the most fiery times and trials None but Christ none but Christ. Ignatius expresseth as much drawing near to his Martyrdome Let come upon me fire crosse meetings of wilde beasts cuttings tearings breaking of bones rendings of members dissolutions of the whole body and all torments of the devill 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 onely that I may gain Iesus Christ. Thus he intreated the Romans not to intercede for him and hinder his suffering for the Gospel And thus the servants of God in these last times when Romanists have thrust them into flames and other calamities Christ is all and in all said the Apostle Col. 3. 11. Look to the Church he supplies all defects of his people heales all their infirmities puts on all comfortable relations and procures all saving benefits In the golden chain of our salvation which reacheth from eternity to eternity we shall observe that Christ is the owke or closure that tyeth every linke together as in these lines He is the foundation of our Election Ephes. 1. 4. He is the price of our Redemption 1 Pet. 1. 18. 19. He is the cause efficient of our regeneration Eph 2. 10. He is the author of our justification Jer. 33. 16. He is the beginner and perfecter of our sanctification Heb. 12. 2. John 15. 4 5. He is the matter of our consolation spiritual and temporal c. 16. 37. Rom. 5. 1. He is the sweetner and sanctifier of all our troubles Rom. 8. 37 c. He is the assurance and pledge of our resurrection 1 Cor. 15. 20. He is the procurer and producer of our glorification John 17. 22. Rev. 21. 23. All of them good grounds of comfort and set forth the happinesse of Gods people All of them disgrace merit and the worthinesse of the creatures Men and Angels All of them magnifie Gods love and wisdome call unto thankfulnesse and would make us content with little All invite labour to make sure of a portion in Christ without whom all is as nothing And finally all command those that are in Christ to be all unto him doe all for him give all suffer all speak live die rejoyce in all through him and with him expect all in his heavenly kingdome Look to the Word wherein all these things are revealed Christ is evidently the matter and sum of the Gospel and the Apostle affirmes the like concerning the Law Christ is the end of the Law for righteousnesse to every one that believeth First by similitude saith Austin when a man is come to the end of a way he can goe no farther so when a Christian is come to Christ he hath no farther excellencie to seek or goe unto in Christ there is enough and enough to reconcile him to God and bring him to heaven Secondly for perfection saith Cyril when a thing is finished it is said to come to an end as namely in weaving a garment so Christ hath finished perfected and fulfilled the Law he came not to destroy but establish it so that in him we have a perfect righteousnesse to present God withall even as the Law required Gal. 2. 16. 21. Thirdly he is finis intentionis the Law bids us look to Christ in whom onely we can live both the Moral Law in the holy precepts of it impossible in this our weaknesse therefore have recourse to Christ Rom. 8. 3 4. together with the curses and threats of it whereby it is a sharp Schoolemaster leading to Christ Gal. 3. 24. As also the Ceremonial Law all whose shadows figure out Christ and his benefits Heb. 10. 1. Now is Christ come saith Tertullian who is the end of the Law opening all the dark matters of it anciently covered under the mists of Types and Sacraments An excellent Master an heavenly Teacher a setler of truth to the uttermost Austin calls Moses his Ceremonies prenunciative or foretelling Observations and saith We are not now constrained to observe things used in the Prophets time Non quia illa damnata sed quia in melius mutata sunt not for any evill in them but because they are changed for the better What they foretold and how they are changed for the better this Treatise in part discovereth and I purpose not now to discourse These glorious times of the Gospel shew evidently how much the truth excelleth the shadow the vertue common to the antient believers as well as unto us Christ Iesus yesterday and to day and the same for ever but as the manifestation is more clear so the grace is more plentiful and comfortable The same Testator made both Testaments and these differ not really but accidentally the Old infolding the New with some darknesse and the New unfolding the Old with joyous perspicuity This glorious dispensation of grace as it stands by the good pleasure of God so also by his manifold wisdome who in severall approaches of his mercy and goodnesse drawes still nearer to his Church and yet reserves the greatest for his Kingdome of glory Even now in this marvellous light of the Gospel we have our divine Ceremonies and Sacraments see him afar off know but in part darkly as in a glasse and receive our best contentment by the acts of faith while the Word and Spirit make us know the things freely given us of God in Christ Jesus But time shall be when to say nothing of the estate of the Church after the ruine of Antichrist and calling of the Jewes we shall in heaven see him whom we believed face to face clearly perfectly immediately without Sacraments or Types in the fullest vision nearest union and absolutest fruition Never till then shall we comprehend wholly what is the marrow of that text I am the Way the Truth and the Life To your Worship I commend this Treatise of that illuminate Doctor excellent sometime in following and opening an Allegory and now more excellent in enjoying the Truth it self of whom while here a Preacher you shewed your self a joyfull Hearer as of other faithfull Pastors at this day with obedience to the truth religious care of your family integrity in your office love of good men both in the Ministery and private estate and all Christian behaviours as the fame of your sweet savour goes forth in the Church of God to which I doubt not but this Treatise will be the more welcome because of your worthy name prefixed It
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
body with the Actions and motions So those rites and Ceremonies resemble Christ in all his actions passions motions as after we are to hear 3. As the shaddow is but an obscure resemblance in respect of the body So the Ministery of the old Testament in rites and Ceremonies is a dark representation of the body namely Christ and his spirituall worship 4. As the body is solid firme and of continuance even when the shadow is gone So the Ceremonies as shadows are flown away but Christ the body and his true worship lasteth for ever In all which Christ and his grace are advanced as the publisher and perfecter of our salvation without any shadows whereas of the Law it is said It made nothing perfect Heb. 7. 19. III. Those Ceremonies were not given to merit remission of sinnes by them nor to appease Gods anger nor to be an acceptable worship by the worth of the work done nor to justifie the observer but to shew justification by Jesus Christ the truth and substance of them to be types of him pointing at him in whom the Father is pleased to be Allegories and resemblances of the benefits of Christ exhibited in the new Testament to be testimonies of the promise and Covenant on Gods part to be Sacraments and seales of faith on the part of the beleeving Jew exciting and confirming his faith in the Messiah IV. God would have this heap of Ceremonies 1. As bonds and sinewes of the ministery and publike meetings in which the voyce of the promised seed and the sound of wholesome and saving doctrine might be preserved in the Church and propagated to posterity 2. To be externall signes of their profession by which God would have his Church distinct from all nations of the earth 3. To be to the unbeleeving Jewes an externall discipline to bridle them and an exercise to frame them at least in externall conversation to the Policy and Common-wealth of Moses for else they must be cut off and excluded V. Gods wisedome in appointing these Ceremonies 1. Appointed a certaine observation of the line tribe whence the Messiah should come according to the promise 2. Enjoined a certaine provision for the Ministery which had no certaine part of the Land allotted to them 3. That the poore might be so provided for as that there might not be a beggar in Israel The former propositions and reasons being delivered by way of Preface we now come to shew that which our Text properly calleth for that is wherein or how Christ is the truth of those figures and the body of those shadows of the Ceremoniall Law Christ was figured in the old Testament by holy Persons and by holy Things Of the most holy and eminent Persons who were figures of Christ I will propound some instances CHAP. II. 1. Adam a type of Christ. THe first of them is the first Adam who was so lively a representation of Christ as that Christ is often called the second Adam Rom. 5. 14. Adam was a figure of him that was to come We will gather the resemblances between them into four generall heads I. In respect of Creation 1. Both of them were Sons of God the one by eternall generation the other by grace of creation 2. Both were men Adams red earth the first in his matter the second not in his matter onely but also in his bloudy passion 3. Both were Sons of one Father and both men but of no man their father neither of them having any other father but God 4. Both created in the Image of God the former Gen. 1. 27. the latter the ingraven forme of his Fathers person Heb. 1. 3. 5. Both endowed with perfect wisedome and knowledge the first Adam so wise as that he gave fit names to all Creatures according to their natures in the second Adam dwelt treasures of wisdome and knowledge Col. 2. 3. 6. Both possessed of a most happy and innocent estate in which the one had power to persever but not will the other had both power and will 7. The first Adam was made in the sixth day of the week to the Image of God the second Adam towards the sixth age of the world appearing to restore that Image which the first Adam quickly lost II. In respect of office and soveraignty 1. The first Adam was owner of Paradise the heir of the world soveraigne Lord of all Creatures to whom they came for their names the second Adam is Lord of heaven as well as earth heir of the outmost bounds of the earth Psal. 2. 8. Commander of all Creatures whom the winds and sea obey whose word the divels tremble at and he keeps his soveraignty which the first Adam lost 2. Adam was appointed to keep the Garden and dresse it Gen. 2. 15. Christ the second Adam was set apart to sanctifie and save his Church the Garden and Paradise of God Ephes. 5. 26. 3. Adam was King Priest and Prophet in his family so is Christ in the Church the family and houshold of faith Rev. 1. 5. As Adam was the first Minister of the word in the Church delivering the promise of the blessed seed with certaine rites and Ceremonies to his Children and they to their posterity So the second Adam is the chief Prophet and Doctor of his Church who alwaies prescribed the pure worship of God for matter and manner in the Churches of all ages III. In respect of Conjugation 1. Adam sleeping Eve is formed Christ dying the Church is framed Eve is taken out of Adams side while he sleeps out of the second Adams side while he was in the sleepe of death issueth the Church 2. Eve was no sooner framed but as a pure and innocent spouse she was delivered by God to Adam yet in innocency so God the Father delivered the Church as a chaste and innocent spouse to be married to the second Adam for ever to be bone of his bone and flesh of his flesh 3. Of Eve marryed to Adam he receives both a Cain and an Abel into his house so the second Adam had in his visible Church both elect and reprobates sound and hypocrits as by many parables is signified as of the field the net c. IIII. In respect of propagation 1. Both of them are rootes both have a posterity and seed Isai. 53. 10. 2. Both of them convey that they have unto their posterity Rom. 5. 12 14. As by the first Adam sinne and by sinne death came over all men so by the second Adam came righteousnesse and by righteousnesse life on all beleevers and herein especially was the first Adam a figure of him that was to come 3. As the first Adam merited death for his posterity so the second Adam life for all his Application followes I. To note the honour and antiquity of the Ministery which not the first Adam onely but the second also exercised Despise at thy perill what they so
have any end for he is the beginning and the ending And although his humanity had genealogie beginning and ending of life yet as he was the word he had none And although as the Soâ—â—e he was from the Father yet as God he was from none but as the word was of himself Here also is a difference Melchizedek was without genealogy according to Scripture Christ according to nature IV. In the excellency of his 1. Person 2. Priesthood 1. For excellency of Person 1. Melchizedek was greater than Abraham for he blessed Abraham and the greater blessith the lesser Heb. 7. 7. signifying Christ the fountain and originall of all blessing in heavenly and earthly things Ephes. 1. 3. 2. Melchizedek refreshed Abraham and his Army returning weary from the battell and journey with bread and wine Here Abraham was a receiver Melchizedek a giver a manifest type of Jesus Christ refreshing and comforting all his followers and members of his militant Church in their journey and wearinesse with his word and Sacraments Matthew 11. 28. I will refresh you 3. Melchizedek was man onely and sinfull Christ God and man without sinne Melchizedekas the sonne of God Christ indeed the Sonne of God 2. For the excellency of his Sacrifice or his Priesthood which was greater than Aarons For 1. Levi and Aaron paid tythes in Abrahams loines to Melchizedek Heb. 7. 9. and the inferiour payes tythes to the Superiour Such is the Priesthood of Christ after the order of Melchizedek not of Aaron 2. In regard of the entrance Melchizedek was not annointed with materiall oyle as Aaron nor received his Priesthood from any other but onely so declared by the mouth of God So Christ succeeded none received his Priesthood from none but annointed by the Spirit of God Luke 4. 18. and made a Priest by the Oath of God Psal. 110. 4. The Lord sware and will not repent thou art a Priest for ever after the order of Melchizedek 3. In regard of the continuance of his Priesthood For as he receives it from none so he passeth it not to any other nor any can succeed him but he endureth ever having an everlasting Priesthood Heb. 7. 24. The Leviticall Priesthood ended particularly in the death of every high Priest and universally and finally in the death of our high Priest But Christ is eternall who died but rose again figured in Melchizedek I. If Christ be the true Melchizedek then must he needs be greater than Abraham though the Jewes vainly gainsay it Joh. 8. 53. To him all our tythes and offerings due from Abraham to Melchizedek He is blessed and Prince onely the King of kings and Lord of lords unto him be honour and power everlasting 1 Tim. 6. 15 16. So the four and twenty Elders Revel 11. 15 17. And Angels Beasts Elders and all creatures Revel 5. 11 12 13. II. For the comfort of the Church that Christ is the true Melchizedek both a Priest and a King 1. As he is a Priest we are assured of a perfect reconciliation by his all-sufficient Sacrifice 2. Of sound instruction for the Priest must teach the Law his lips must present knowledge Joh. 4. 25. When the Messiah is come he will tell us all things We detest the blasphemy therefore that tells us that he hath left an imperfect doctrine that must be eeked with traditions 3. Of his blessed intercession which is meritorious and acceptable Samuel out of his love to the people 1 Sam. 12. 23. saith thus God forbid that I should sinne and cease to pray for you but I will teach you the good way Christs love to the Church is no lesse therefore he will both teach and pray 4. Of powerfull protection and safety For he is not our Priest onely but our King not our Doctor onely but our Defendor not a Priest onely to pray but a King to obtain for us and bestow on us what he prayes for What if he had never so much power in teaching if he were impotent in defending But he is King of peace in himself and unto us We have a powerfull advocate in heaven They never tasted the sweetnesse of this doctrine that seek after any other Mediator III. Hence is the happinesse of the Church As Melchizedek blessed Abraham So Christ our Melchizedek hath blessed all the faithfull posterity of Abraham Ephes. 1. 3. with all spirituall blessings in Christ Jesus But with difference Melchizedek onely pronouncing blessing Gen 14. 19. Blessed art thou of God possessor of heaven and earth But our Melchizedek meriteth and bestoweth blessings of higher kind also than could Melchizedek For 1. Christ blesseth by meriting blessing through his most perfect sacrifice pacifying his Fathers wrath Melchizedek offered no such sacrifice to no such effect his was accepted by mercy not for merit not for his own sacrifice but for Christs 2. By actuall procuring the blessing of remission of sinnes and righteousnesse restored a more effectuall blessing than Melchizedek could procure His sacrifices could onely signifie these in the Messiah's not actually apply them 3. By gathering calling ruling and preserving in spirituall life his whole Church as members of his own body and by the donation of his spirit none of which blessings Melchizedek could give 4. By bestowing eternall life on beleevers here in the first fruits hereafter in the harvest whereof Melchizedek must be a receiver from him the fountain not a giver 5. By publishing and pronouncing on beleevers all this blessing in the preaching of the Gospel and sealing it to the hearts of the elect by the daily effectuall voyce of his spirit by the word which Melchizedek could not doe Therefore a greater than Melchizedek is here and a greater blessing than Abraham received from him Let the world curse wicked ones rage and revile against the Church and Members yet as Isaac said of Jacob Gen. 27. 33 I have blessed him and therefore he shall be blessed the same will Christ not say onely but accomplish to them IV. Hence is the stability and perpetuity of the Church and members That Christ is the true Melchizedek that is an eternall Priest the Church must be eternall For a Priest cannot be without a Church nor an eternall Priest without an eternall Church but of Christ it is said thou art a Priest for ever Therefore Tyrants shall not waste it time shall not out-last it death shall not hinder the being and happinesse of it no more than it could the eternity of the Priest himself who rose gloriously from the dead so shall the members How happy a thing is it to be of this houshhold V. The excellency of Christs Priesthood above the Leviticall This is the scope of the Apostle in describing Melchizedeks Priesthood so largely For the Leviticall Priests were homagers to this yea to the shadow of it in Melchizedek while they were in Abrahams loines 1. They were men onely of men Christ the Sonne
could have imitated them But while he was in the world to shew that his kingdome had no similitude nor correspondency with the Pomps of earthly kingnomes in his progresse he gets on an asse and in'stead of a saddle of state he had poore mens clothes spread under him But when he shall shew his glory he shall ride upon the Clouds as on an horse with such attendants and majesty as all the Potentates on earth were never capable of nor shall be able to behold 6. In amplitude and absolutenesse They will be free Monarchs and Commanders their will and every word of theirs must be a Law but never was any kingdome absolutely Monarchicall but Christs all earthly kings ever held in fee of him By me Kings raigne Prov. 8. 15. Never any other included all kingdomes of the world in it and under it but this Never any to whom all Princes were subject but this Never was there any of them which shall not be broken to pieces by this little stone if it stand in opposition against him Dan. 2. 45. 7. In dispensing justice 1. They must judge by evidence and proofe by the sight of their eyes and hearing of their eares but he shall not do so Isai. 11. 3. For he shall try and discerne the reynes and secrets of all hearts and shall judge things as they be not as they seem David judged according to the hearing of his eare rashly against Mephibosheth Christ shall not do so 2. They can pronounce their subjects just and innocent but he can make them innocent and just communicating his own righteousnesse to them which no Prince can do 1 Cor. 1. 30. He is made to us righteousnesse 8. In meanes of upholding and maintaining 1. They must winne holds as David Sions for t and enlarge themselves by force of armes dint of sword multitude of souldiers But Christ sends but twelve unarmed poor men who wonne and subdued the whole world with the word onely in their mouthes such a word as was the greatest enemy to the world and corrupt fashions of it This is the weapon mighty under God to cast down holds 2. They if they want men money munition must despaire of attaining or retaining their rights But Christs kingdome being neither set up nor held up by military power shall be upheld by the invisible and secret power of the spirit If all worldly power be against it never despaire it thrives best in opposition 9. In things to be attained In them the best things are honour pleasure externall prosperity and this for a time But Christs Kingdome stands not in meat or drink but in righteousnesse peace of conscience joy in the holy Ghost in grace here and glory hereafter The wealth of Christs subjects is to be rich in grace rich in good works his honour to be of the stock and lineage of Christ his pleasure a patient and painfull expectation of the pleasures at Gods right hand And these being eternall the kingdome of Christ must needs be eternall now this being the glory of the kingdome of Christ we have need of faith to discerne it and a great measure of humility before we can resolve to become subjects of it The theefe on the Crosse asking Christ to remember him in his kingdome Augustine askes him What Royalty doest thou see Seest thou any other crown than that of thornes any other Scepter than Iron nayles any other purpl than bloud any other Throne than a wooden Crosse any other guard than executioners Was there now so great faith in Israel Let our faith touch the top of this Scepter let us submit our selves to his word for the present and cast our eye beyond the present upon his second comming when we shall see him ride upon a white horse not upon garments but upon the Clouds in power and great glory entring not Jerusalem but the stage of the whole world to render unto every man even Kings according as they have done in the flesh good or evill III. David was called and anoynted to be King but between that and the installing or enjoying of his kingdome he had many troubles doubts and feares that made him stagger and say I shall surely one day fall by the hand of Saul So was the true David Jesus Christ annoynted with the fulnesse of the Spirit and called to be King of his Church but before his installation into his Kingdome many afflictions persecutions feares yea death it self overtooke him for our sakes Isai. 5. 3. Wherein he said My God why hast thou forsaken me So must it be with us who must be content to suffer before we can raigne to be crowned first with thornes as Christ was and stand with Christ on Mount Golgotha before we come to Mount Olivet see Act. 14. 22. It is so ordained by God that we should make our way through a straite to state through thornes to Roses through troubles to rest through stormes to the haven through vertue to glory through conquest to triumph through warre to peace through the Crosse to Heaven And this processe God the father strictly observed with his beloved Sonne as was necessary Luk. 24. 26. Phil. 2. 8 9. he was humbled therefore God exalted him And this is the Lords honour to honour his servants raised from the dunghill that they may know the way to glory lies by humility IV. It was ever the lot of the Church to have in it secret and inbred enemies as David and Christ had even such as eat bread at his table and dipped in the dish and these have alwayes proved more mischievous than open and forraigne enemies The Church ever had hypocrites and false brethren Satans spies who professing the same Christ and religion eating bread at the same table of the Lord and making shew of friendship in the communion of Saints joyning in the hearing of the word and prayer yet watcht the haunts of Gods servants to spy their weaknesse and where they ly open to advantage Every one sees they advantage not themselves but by all meanes undermine the Gospell and professors so as the silly dove of Christ can find no rest for the soale of her foot And never was the Church so wounded as in the house of her friends Cant. 1. 5. The sonnes of my mother were angry against me This being the estate of the Church to be hunted as the silly hare from one Mush to another and no where safe it must make us 1. more wary 2. desire our rest 3. love that promise Come with me from Lebanon c. Cant 4. 8. V. Comfort the Church That Jesus Christ is the true David 1. We have a strong deliverer and deliverance David pulled the sheep out of the Lyons mouth and the Lamb out of the paw of the Beare 1 Sam. 17. Christ the true David hath delivered his chosen flock out of the power of Satan death and damnation 1 Cor. 15. 27. 2. Be
against this generation For she 1. a woman of weak sexe 2. A Queen enjoying pleasures at home 3. Undertooke a long journey from the ends of the earth Matth. 12. 42. 4. Set aside the weighty affaires of her kingdome the charge of her journey and gifts to Salomon not small 1 King 10. 10. the dangers wearinesse and all to hear the wisdome of Salomon yet as a Gentile did all this But many men and women professing Christianity will not step over their thresholds to hear the wisdome of a greater than Salomon Object If Salomon or Christ were here we would Sol. 1. The Jewes would say so but would not 2. He that heares you heareth me 3. He that will not hear us would not hear Christ himselfe Object We have businesse and occasions Sol. 1. Many make occasions which might be avoided 2. Many pretend occasions 3. Many have occasions but so had this Queen who would not be hindered from Salomon by the weighty affaires of a kingdome 4. Whose occasions ordinarily hinder them they shall never taste of the supper 2. Hence we must labour to account it our happinesse that we may have liberty to wait on the true Salomon So the Queen of Saba Happy are thy servants that may attend on thee and heare thy wisedome So our Saviour himself Happy are they that hear the word and keep it Happy we if we saw our happinesse that we need not with such cost and toyle seek after our Salomon For he comes to us and knocks at the doors of our hearts and offers to enrich us with treasures of wisedome Let us open our gates that this king of glory may enter in Let us receive the rules of wisedome from his mouth and consider how unhappy they are that despise the word of which both the Salomons were preachers II. Comfort that Christ is the true Salomon 1. Great were the blessings which Salomon procured to Israel but all temporary and outward but our Salomon procures greater spirituall and eternall 2. Salomon prayes and is heard of all that pray in the Temple 1 King 8. Christ prayes and merits that all prayers of Saints be heard Joh. 17. 3. Salomon could not be present in all his kingdome at once Cant. 8. 11. Salomon had a Vineyard and let it out to dressers vers 12. but my Vineyard is set before mine eyes Himself still walks in the midst of the golden Candlesticks and watcheth for the good of it 4. All the excellencies which now we see and enjoy in Christ are nothing to them we shall see as the Queen of Saba halfe was not told me in my country So as the glory delight pleasure which our Salomon now gives us must affect our hearts to renonunce carnall delights and pursue those that are above What is earth to heaven that is faith to fruition This is that Cant. 3. 7. Behold his bed is better than Salomons which was for price and safety most excellent for threescore valiant men stood about it every night But the spirituall marriage-bed in the marriage chamber the kingdome of glory surpasseth all comprehension all sweetned with incense of holynesse happinesse glory immortality better than the best perfumes there is perfect security and lasting joy on their heads for ever CHAP. XII 11. Jonah a type of Christ in 4. respects IOnah was a type of Christ as Matth. 12. 39. No signe shall be given them but the signe of the Prophet Jonah I. In his name and office Both Jonahs both doves one in name the other in nature Both mournfull one in a sea of sorrowes shut in the whales belly the other a man of sorrowes and such as no man ever sustained and overcame Both Prophets Jonah sent to preach repentance to Niniveh Christ the true Jonah the great Prophet of the Church was sent to preach the same doctrine to the world Mat. 4. 17 Then Jesus began to preach and say Amend your lives c. Both of them in expresse words must signifie to their hearers that without repentance they were in state of perdition II. In respect of his death and suffering In the 1. kind 2. manner 3. fruit 1. The kinde it was a willing death a free will offering For as Jonah when the tempest was raised freely offered himselfe to death when the Marriners would faine have saved him Ion. 1. 12. take me and cast me into the sea that the tempest may cease So when the storm of Gods wrath was boystrous against the sinnes of mankind Jesus Christ our Jonah offered himselfe to the death for he had power either to lay down his life or to retaine it Joh. 10. 18. No man taketh away my life from me but I lay it down of my selfe Joh. 18. 5. I am he 2. The terrible and dreadfull manner For as Jonah was swallowed up of the Whale who made but one morsel of him So Christ was swallowed up of death and seemed wholy devoured of the curse of God As the one cryed in the Whales belly and out of the belly of hell Ion. 2. 2. and vers 4. I am cast away out of thy sight So the other cries upon the Crosse My God my God why hast thou forsaken me Both of them were in so extraordinary death as in their sence they were in the deepest hell 3. The fruit of it 1. The appeasing of the wrath of God his Father For as Jonah once cast into the Sea the windes were stilled the sea ceased from hâ—r raging Chap. 15. 1. and there was a great calme So Christ by his death pacified his Fathers wrath stilled the rage of Satan abolished the horror of death which otherwise had never been still and calme towards us 2. To save his fellowes For as Jonah must be cast into the sea to save his fellowes from drowning Chap. 1. 12. So must Christ be overwhelmed with the waves of his Fathers displeasure and as Jonah be put to death by those that should have preserved him but not for any desert of his owne but to save his companions and brethren in the same ship with him from death and drowning For so was the signification of his name Jesus so himself affirmed Matt. 20. 28. The Sonne of man came to give his life a ransome for many So also Caiaphas prophecies It is fit that one man die for the people and that the whole Nation perish not Joh. 11. 50. III. In Jonah we have a type of Christs buriall noted by Christ himself For as Jonah was in the belly of the fish three days and three nights Matth. 12. 40. So must Christ be detained in the grave and lie under buriall three dayes and three nights parts put for the whole as perhaps also in Jonah till the case seemed desperate in both not onely in their own apprehensions as 〈◊〉 have before shewed but in the disciples apprehension Luke 24. 21. We thought this should have been he that should have delivered Israel and behold
on no other Mediatour but him 1 Tim. 2. 5. IV. He must continually decide the highest controversies he must judge between the clean and unclean he must excommunicate the one out of the Congregation and receive in the other when he was legally cleansed Signifying Christ who in the Church and Scriptures is the supreame Judge of all controversies It is his word alone can binde or loose justifie or condemne According to his direction obstinate persons are to be cast out and penitent offendors received in As Pharaoh to Joseph so God to Christ Without thee shall no man lift up his hand or foot in all the land of Egypt Gen. 41. 44. I. Ministers of the new Testament must learn hence to attend diligently on their charges and know that the substance of all these duties lyeth as heavy on their shoulders as upon those Priests of the old Testament Every conscionable Minister is bound 1. To prepare sacrifices to the Lord. In the old Law the Priest presented dead sacrifices but we must offer living ones They dead beasts but we living men quickned by faith alive by the Spirit of God holy and acceptable They externall and unreasonable we reasonable and spirituall such as God who is a Spirit may accept and delight in They must first kill and then sacrifice so we can never present any man an acceptable sacrifice without killing his sin As the poore beast must be killed and cut in pieces and then offered so we must by the sharpe knife of the Law urging repentance and mortification cut asunder the heart-strings of sinne mangle the body of sinne and let out the life-bloud of mans lusts and corruptions And as they having slaine the beast must wash the intraile burne the fat cast the filth and dung into the place of ashes so the Minister after his labour in mortifying sinne must bring men to the labour of sanctification separate them from their foulenesse and bring them to the full holinesse in the feare of God 2. The Priest must preserve knowledge his lips must feed many he must stand in the counsell of God and be as his mouth And as Jesus Christ brought the whole will and counsell of God from the bosome of his Father So must his Minister declare that whole counsell to the Church and keep nothing back 3. The Minister must daily dresse the holy lamps and lights morning and evening and preserve the light from going out he must provide oyle for the continuall feeding of the lights that is by painfull and diligent study of the Scriptures and meditation he must furnish himselfe to the work of the Ministery that the light of holy doctrine may shine by him on all occasions that having the tongue of the learned he may be alwaies ready to speak a word to him that is weary and never want words of comfort which may be as oyle to the distressed soule 4. He must daily burne incense before the Lord upon the Altar of sweet perfume that is offer daily prayers as sweet odours in the Name of Christ who is the Altar of sweet perfume both for himselfe and his people He must pray also for the people and blesse them as Samuel God forbid I should sinne against God and not pray for you For his office is to stand between God and his people Every man must be his own mouth to God but he must be the mouth of every man 5. He must weekly set the Shew-bread before the Lord that is propound Jesus Christ the true bread of life the Manna that came down from heaven the continuall strength nourishmēt of the Church of God both in the ministery of the Word Sacramēts which the ancient Church did weekly celebrate as the Priest did weekly set these loaves Nay he must not onely set them before others but himselfe must feed on them as the Priests did on the Shew-bread all the week and year long least it befal him as that Prince 2 King 7. 20. that saw plenty of food with his eyes but tasted not of it for being troden under foot he died II. Every Christian as a Priest unto God must 1. Daily labour in his owne mortification Every day kill some beast or other some lust or other that as wild beasts are untamed and dangerous to the soule 2. Morning and evening dresse his lights and look to the clearing of his lamps setting himselfe a task of daily reading the Scriptures for the clearing of his judgement and the informing of his minde and for the reforming of his heart and life that he may shine every day more clearly than other in holy conversation 3. Every day burne incense before the Lord upon the Altar of sweet perfume both morning and evening Every Christian morning and evening must offer up daily prayers and praises as a sweet smell unto God That as the smoke of sweet incense goeth upwards and disperseth it selfe abroad in the ayre so the incense of prayer ascending may disperse it selfe abroad for the benefit of the person family Church at home and abroad What else calls the Apostle for saying Pray continually in all things give thanks but that the Lord should smell the sweet odours of our morning evening prayer especially when we rise and go to rest How this duty is neglected and with manifest contempt and losse every mans conscience can tell him Now in offering this incense 1. See no strange incense be offered that is no prayer without faith 2. None but upon the Altar of incense none but in the name of Christ. 4. Every week on the Sabbath day as the Priest in the Law provides himself of shew-bread to serve for his provision all the week that is make such conscionable use of the holy Ministery as he may preserve life of grace and strength of grace which falls to consumption in the soule except it be continually repayred even as the body wasteth without naturall food 5. Every yeare set apart a day of expiation to make an attonement for himselfe for his house and all the people This proportion shewes it not amisse once a yeare to set apart a day of humiliation in serious fasting and prayer to make attonement for our own and others sinnes The equity of which seemes not onely grounded in that Law Lev. 16. 29. which enjoynes the Jew a yearly standing fast wherein once a year every soule should humble it selfe with fasting before the Lord in one of the great assemblies and Chap. 23. 27. bindes all unto it But also in good reason seeing a yeares space might bring about many just occasions 1. Many sinnes might be committed to provoke the Lord 2. Many judgements let in or to be let in for those sinnes 3. many mercies wanting which by ours and others sinnes we are worthily deprived of And although we ought continually to humble our selves for our sinnes yet to help our infirmities and to do it throughly it shall availe us
fire but is not consumed Exod. 3. 2. The members of this Church are not chaffe and stubble but pure metall the longer in the fire the better tryed and the purer 3. There is no Pillar of fire in the Church without the pillar of cloud God mingleth his corrections with consolations and in judgement remembreth mercy 4. Nature must run out of her self to doe homage to her Creator Fire must câ—ase to burn at his word Dan. 3. 27. The fire burnt onely the bonds of the three children but not their bodies it not onely saves their lives but sets them at liberty being cast in bound 5. The power of God makes all the creatures serviceable to his Church the love of God to his Church makes them comfortable and the presence of God with his Church makes them profitable as the presence of the Angell in the bush the presence of a fourth like the Sonne of God in the furnace Dan. 3. and the Pillar of fire was a sign of the presence of God in it who made a pillar of dreadfull and unmercifull fire a great mercy to his people yea and most beneficiall 6. The wisdome of God can put understanding into these senselesse creatures to distinguish between an Israelite and an Egyptian The fire shall give light to the Israelites and deny it to the Egyptians The sea shall give way to Israel but shut up the way to Egypt The cloud shall hide cover and comfort the Israelites but deny it to the Egyptians The fire shall come out and destroy the Captains and their fifties and send them to hell but a Chariot of fire shall hoyse Eliah to heaven Make use of this observation for the present in the greatest dangers remembring that gracious promise Isai. 43. 2. When thou passest through the fire I will be with thee and it shall not burn thee no more than the Pillar did the Israelites Doe the enemies come out against us as strong as pillars as furious and fiery as fire it self Never was there so not a Pillar of fire but there was a cooling and covering Cloud as near us The Cloud that makes the Red sea give way can conquer Canaanites too and all the furious enemies that come out against us Were it not for this Cloud of Gods gracious protection there were no standing against the heat and rage of such fiery enemies Lay up this meditation for time to come Time shall be when our Lord Jesus shall appear in flaming fire 2 Thess. 1. Heb. 10. 7. he comes with a violent fire Psal. 50. 3. a fire shall devour before him This shall burn up the studs of heaven and earth and now how shall any man be able to stand before these great burnings Now know 1. That that dreadfull fire shall attend Christ the head as a servant for the finall salvation of his members 2. It shall be commanded to be comfortable to the elect as most dreadfull to the wicked driving them to their wits end even as this Pillar of fire was And as the waters of the deluge which while they drowned the world of the ungodly lifted up the Ark and saved that from drowning III. Who they he that may expect to partake of all these comforts from this Pillar Answ. The Cloud is not the same to all But the same Cloud that lightned Israel cast darknesse on the Egyptians so Christ is not the same to all not sweet not comfortable to all But to such as are 1. Of mount Sion Isai. 4. 5. true members of the Church sonnes of the Church known by eleaving to the Assemblies Upon Sion and the Assemblies thereof shall be a cloud in Sion shall be deliverance And as the hills compass Jerusalem so doth the Lords protection his people 2. Such as be in the Lords wayes gotten out of the Egypt of their darkness and earthliness and moving still towards Canaan for so did the Israelites so Psal. â—1 11. they shall keep thee in all thy wayes All the while Israel was in Egypt they had no Pillar of Cloud and Fire and when they came into Canaan they had none nor needed any but while they were walking in the wilderness in unknown wayes in danger of enemies We are without protection while we are in the state of nature not called out of our Egypt and when we shall come into our Canaan we shall need none because we shall be set quite beyond danger and enemies But now in our moving towards heaven in so many dangerous wayes among so many mortall enemies we need the Cloud and the Lord supplies our need 3. Such as life up their eyes to this Cloud and Pillar for direction Had Israel refused to move according to the motion of it it would not have sheltred and comforted but revenged them Such onely shall obtain the mercy of God in Christ who obediently follow Christ and submit themselves to his direction If thou waitest upon him for duty thou mayest wait upon him for mercy for such onely shall attain it Gal. 6. 16. Psal. 121. 1. I will lift mine eyes up to the mountains and then verse 6. the Sun shall not smite thee by day nor the Moon by night alluding to this place in which the Cloud abates the heat of the Sun by day and the fire the coldness of the Moon by night 4. Such as persevere and goe on forward in grace For therefore was the Pillar light in the night to Israel that they might goe forward day and night And therefore was it a dark cloud to the AEgyptians that they might not hinder the Israelites in their way Gods favour and protection belongs to such as desire to prosper and profit in grace and get every day nearer their happiness Object But this seems to be the way to lose all peace and joy of our lives seeing none are more assailed by Satan and wicked men than godly men sonnes of the Church that walk in Gods wayes that take Gods directions and desire to proceed and persevere in godliness how then are all these promises accomplished Answ. 1. All promises of temporall good things are made with exception of the cross this exception impeacheth not the promise 2. It is a common condition of good and bad to sustain many evils and undergo many difficulties but with this difference that the wicked have no Pillar to sustain them no Cloud no refuge or hiding place but the godly hath God for his refuge his Pillar and Cloud 3. The Pillar still stands over the Tabernacle and saves the Army of Israel the whole Church is ever saved by Gods protection though some souldiers may fall in the battell as Martyrs who receive not alwayes corporall deliverance to receive a better resurrection 4. If this Pillar put not off some evils it ever supplies some greater good If it deliver not from death it delivers by death If our state seem not so good it will turn it to good Rom. 8. It led the Israelites to Marah a
So must thou get faith for thy vessel to passe thee through Faith in tryall is a great victory in the bottome of the Sea in deepest afflictions it is most glorious It is nothing to believe in prosperity but in desperation to believe in the bottome of the Sea to stand still yea in the bottome of hell to hope for heaven there is faith 2. To joyn to Gods people Let not the Egyptian think the way is made for him Except thou goest out with Israel as Exod. 12. 38. the sea will know thee for an Egyptian and cover thee 3. To get God their guide and to follow him Neither Noah upon the top of a world of seas nor Israel in the bottome of the sea shall miscarry if â—od become the Pilot. Follow thy guide goe on forward fear not rest in God for safety in extream danger and thou art the fittest for his help and deliverance See 2 Chron. 20. 12. We know not what to doe but our eyes are towards thee CHAP. XXII Manna a type of Christ. THere were among the Jewes two extraordinary Sacraments which sealed up unto believers their continual nourishment and preservation in grace by the free Covenant of God in the Messiah The former was Manna from heaven the latter the water out of the Rock Both of them most lively setting forth Jesus Christ the true bread and water of life to ancient and present believers In which sense the Apostle 1 Cor. 10. 3 4. calleth them spirituall meat and spirituall drink The Story of Manna is recorded Exod. 16. 14. The proper application of which is in Joh. 6. 32. 48. where our Saviour shewes that he is the true Manna of which the other in the wildernesse was but a shadow and dark resemblance Now for opening this type we shall fruitfully consider two things I. Christ prefigured by it where we shall see an admirable and pleasant correspondence of the type with the truth and how Christ was not obscurely preached even in this one shadow to old believers II. Christ far preferred before this figure as became the truth to be set above the type I. For the resemblance consider Manna 1. in it self in 1. Quality 2. Quantity 2. in the Jews in their 1. Gathering 2. Use. Sect. I. I. The qualities of Manna considered in it self were six many of them miraculous 1. The Manna came down from heaven God in heaven prepared this food to satisfie the Jewes hunger so Jesus Christ is the true bread that came down from heaven all other bread is from earth but Christ is from heaven he hath God for his Father from whose bosome he is sent into the wildernesse of this world to satisfie the spiritual hunger of his people And as that was an admirable gift prepared by God for them and therefore they called it Manna so nothing was more freely prepared and given by God than Jesus Christ for the life of the world he came without the worlds seeking without merit and deserving yea or accepting for he came to his own and his own received him not And was not this miraculous above that that he which sent the Manna was the Manna which he sent 2. The taste of Manna was sweet and tasted like fresh oyle Numb 11. 8. or wafers baked with honey Exod. 16. 31. So nothing is so sweet as Jesus Christ to an afflicted and hungry heart The sweet promises of grace are sweeter than honey Psal. 19. 10. No fresh and sweet oyle can so cherish the face as they doe the heart which is able to apprehend the sweet consolations and joyes of the Spirit And as Manna tasted alike to all tastes and every whit of it was sweet and every mouth tasted the same sweetnesse as it never was in any other food in the world So onely Christ is the same to all that taste him and every whit of him is sweet even his yoak his Crosse and every mouth that tastes him can confesse him so to be 3. The figure of it was round a figure of perfection signifying Jesus Christ without beginning or end the first and the last most simple and sincere without any guileful corner or angle most infinite most perfect and fit to contain all perfections of grace meet for the head of the Church 4. The colour was white Exod. 16. 31. signifying the most holy and immaculate purity of Jesus Christ in his nature person and actions The holy One of God fairer than all the sonnes of men Psal. 45. 2. 5. The generality It was common to all the Israelites of what state soever So Jesus Christ is the common Saviour to rich and poor to master and servant bond and free and to all believing in his Name without respect of persons Acts 10. 34. There is neither male nor female but all are one in Christ Gal. 3. 28. 6. The continuance of it This was all the while they were in the wildernesse So Christ continues alwayes with his Church to the end of the world Mat. 28. 20. But when they came into Canaan it ceased for where ordinary bread was was no need of miraculous So when we come to our Canaan we shall gather no more Manna by the meanes of the Word and Sacraments neither yet shall we lose our Manna but mmediately enjoy Christ and see him face to face which the Apostle calls an open face 1 Cor. 13. 12. II. The quantity of Manna considered in itself resembled Christ in four particulars 1. It was a small grain as a little seed of Coriander verse 14. but full of yeald sweetnesse and nourishment So Jesus Christ was little and humble in his own eyes and in other mens eyes liker a worm than a man Little in his birth in his life in his death in his followers Very weak in shew and appearance but full of power strength and grace to sustain and uphold his Church full of nourishment sweetnesse and comfort to refresh his Church to eternal life 2. It was freely and abundantly given to Israel as the rain and fell down with the dew So Jesus Christ is freely given to the Church and in him abundant grace and plentiful redemption God never expressed such bounty nor ever opened the treasury of his rich grace in any thing so much as in giving his Christ who never comes any where without the sweet dewes of comfort joy and happy graces which distil from him into every believing heart 3. Manna fell every morning round about the campe and no where else and so much every morning as was sufficient for six hundred thousand men besides women and children signifying that Jesus Christ is no where to be found without the campe and bounds of the Church and that of his fulnesse all believers receive grace for grace and that in Christ is sufficiency of merit for all his Church and there need other supply for health and safety of soule but out of this heap 4. It fell on the
reason which perhaps would count it foolish and ridiculous But the Lord though he might by many other more mighty and likely meanes will by no other meanes effect their deliverance He that brought in the Serpents could as easily have removed them if not that yet he might have hindered them from biting them or he might powerfully of the same poyson have made a remedy but he chooseth most unlikely meanes Quest. Why doth the Lord thus Answ. For three reasons 1. He will have his people look for help at no hand but his own who useth in such meanes to help as whence no help can be expected but onely divine Israel now sees that all the world cannot make a dead Serpent prevail against living Serpents but that God of all the world to whom all creatures obey 2. He will have his people hereby know and acknowledge the power of his Word For it was not the Serpent as it was brasse nor as it was lifted up nor as it was beheld that could heal them but as unto this sign was added the word first of commandement secondly of promise By vertue of which word the infected persons were cured Psal. 107. 20. he sent out his word and healed them Gods word alone can make a Serpent heal and a dead Serpent restore to life 3. He will shew the mighty power of his arme which hath ever by weak things confounded the mighty See this in examples When God was to save Noah from the deluge one would have thought it fit to have reared him up a mighty turret of iron or Adamant or founded him some invincible building upon some mighty Rock to have resisted the waters But Noah must build himself a weak Ark of boards and a little pitch and that must float all the time and sustain all the waves and billowes without mast stern or Pilot or any the like meanes to preserve it When God was by Joshua to demolish the mighty walls of Jericho he bids him not set against it huge engins or warlike Ramms and batteries to batter it seven dayes together but he must cast down the walls with looking on them and win the City by walking about it seven dayes and onely blow upon it with Rams hornes but not lift an hand or weapon against it Josh. 6. When God sends Gideon against an huge army of Midianites to overcome them a man would have thought he would have furnished them with armour of proof and munition fit for the warre but he puts into their hands trumpets and pitchers and lampes within the pitchers and bids them not fight but onely make a noyse and so they conquer Judg. 7. 17. When God is to foyle that mighty Giant Goliah a warriour from his youth who alone at the sight of him made all Israel run away 1 Sam. 17. 24. he chooseth not a man of war and prowresse but a poor shepheard David a boy as Saul calls him ver 33. and he not armed with sword and spear as Goliah was but with a sling and a scrip and five stones with which when he had overthrown him he borrowed his own sword to cut off his head These instances instead of many may serve to shew Gods ordinary custome and delight to effect the greatest matters by weakest meanes and to advance his own power in weaknesse This doctrine may be fruitfully applyed to our present times in which we see such tumults raised against the Church such insolencies of the enemy such hopes yea and triumphs before victory If God give his Church a check and his people receive a foyle oh how the enemy laughs and boasts and blasphemes as if all were theirs but let us raise our faith and confidence in considering these grounds I God can and doth often work by unlikely and contrary meanes When he was to multiply Abrahams seed as the starres of heaven he begins his promise with that precept Abraham take thy son thy onely son and slay him in sacrifice What seemed more diametrally or directly contrary to this promise yet hindered not but furthered it 2. Gods word and promise for the present causes of the Church shall be accomplished either with meanes or without them yea against them God hath determined and in his word foretold the fall of Antichrist and destruction of Babylon Isai. 60. 12. the kingdome that will not serve the Lord shall be destroyed much more that kingdome which is most opposite to the Lord as this is More specially 2 Thes. 2. 8. whom the Lord shall consume and abolish There is both a consumption and an extinction The former we have seen the second as certainly remaines in short time to be done Rev. 19. 20. 21. The Beast and the false Prophet shall be taken and their flesh made meat for the fowls of the air There is more strength in this word of God than in all Antichistian limbes and captaines All Babylons Physitians shall not heal her for great is the Lord who will destroy her If this be the time it shall forward apace if deferred not forgotten 3. The cause in hand is Gods cause against a Kingdome 1. Contrary to Christs whole Kingdome 2 A Kingdome destinated to destruction by God 3. A Kingdome against which Christian Princes are called to sanctifie their swords and to fire her and to return double according to the whores workes 4. A Kingdome in which every member is an high blasphemer and ought to dye no eye pittying them 5. A Kingdome an infinite encroacher upon Christian Kings and Kingdomes and disturber of all their common and publike peace by claimes to all Crowns Scepters Lawes subjection but God is with his cause and therefore it is strong enough 4. The cause is not therefore at an end because foyled nor farther from victory because the party seemes weaker and the meanes incomparable Judges 20. Israel had the better cause than Benjamin and more number of souldiers and were prudent and expert in war as it appeares by some stratagems set against the enemy yet was foyled and broken twice because although God had been sought yet not so seriously as was fit If the Israel of God had sought the Lord so seriously by fasting prayer and sound humiliation the powers of Antichrist could not prevail But great are the sinnes of the Church which must be corrected and God will be more earnestly sought to be found in so great mercy Again Salomon observed that the race was not alwayes to the swift nor the battail to the strong nor for their strength Gideons Army may be too many for God to give victory by Meanes are to be used not trusted in and whether they be likely or unlikely God will save his Church either by them or without them Therefore let the Church look back to that of Moses Exod. 14. 14. The Lord shall fight for you and yee shall hold your peace Sect. IV. II. Moses having a commandement shuts his own eye and makes a