Wounds of sin compared to deadly poison in foure things 327 Come for counsell to spirituall Physitians 327 who reproved 328 Confesse speciall sinnes and goe wholly out of thy selfe and all other 329 Look only unto Christ and that two wayes 331 How this looking cures us by faith and how by faith 332 Markes of one cured by looking to Christ. 333 Foure qualities of the eye that looks to him 334 Motives to look upto our Serpent 335 Vse of comfort in five particulars 337 In this Treatise are two things 1 The Introduction chap. 1. where 1 Propositions concerning the Church of God 2 Reasons of the ancient Ceremonies 2 The Treatis it selfe 6. 2. where 1 Christ is figured in holy persons 1 Singular eleven cap. 2 -12 2 Rankes and orders of men separated and sanctified 1 By birth the First-borne c. 13. 2 By office the Priests c. 14 Deputation Execution 3 By vow the Nazarits c. 15 4 By ceremonie Cleane persons c. 16. 2 He is figured in holy things c. 17. 1 Ordinary Sacraments 1 Circumcision c. 18 2 Passeover c. 19 2. Extraordinary answerable to 1 Circumcision Baptism 2 1 Pillar of Cloud Fire c. 20 2 Red Sea c. 21. 2 Passouer and Lords Supper 2. 1 Manna frō heavē c. 22. 2 Water out of the Rock c. 23. Adde hereunto the Brazen Serpent c. 24. CHRIST REVEALED IOHN 14. 6. I am the Truth CHAP. I. HAving formerly delivered that Christ is Truth as opposed to falsehood we are now to shew that he is Truth as opposed to the shadows and figures of the old Law In the entrance into which Treatise we must premise some Propositions 1. That the Lord decreed to have alwayes a Church upon the face of the earth for the upholding of which hee upholds the world For 1. Hee will have his name confessed and praised as well in earth as in heaven 2. Hee will maintaine his publike worship by it to distinguish heathenish Idolaters from true Worshippers 3. To prepare true beleevers in this Church militant to that Church triumphant and to set and polish them as living stones in this mount of the Church for that heavenly mountaine and temple II. For the effecting of his purpose he hath decreed that the doctrine of salvation by Iesus Christ should bee founded out in the Church together with the doctrine of the Law that partly the right way of his worshipp and partly the way of salvation might be made knowen and opened to beleevers III. By the Gospel the Lord hath revealed the Covenant of grace which is in substance but one as God is but one and Christ is but one who is the substance of it As there is but one hope of one eternall life the end of the Covenant and one faith which is the meane to leade to that end Ephes. 4. 5. IV. Christ and his doctrine and Covenant being the same yesterday and to day and for ever Heb. 13. 8. for substance altereth and differeth onely in the forme and manner of dispensation according to which it is diuersly propounded in the old Testament and New In the former propounded as of the Messiah to come from Adam unto his Incarnation In the latter as of the Saviour already come and so embraced in the Church from his first comming to his second comming againe V. So long as Christ was to come it pleased God to traine his Church by an heape of Ceremonies rites figures and shadows to strengthen their faith in the expectation of him Of which multitude of Ceremonies if more speciall reasons be demanded These may be given I. The nonage and infancie of that Church which was not capable of such high mysteries but was to bee taught by their eyes as well as their eares And therefore it pleased God to put the ancient Church even newly out of the cradle under Tutors Gal. 4. 2. and appointed diverse types and ceremonies as rudiments and introductions verse 3. fitted to the grosse and weake sences of that Church which was to be brought on by little and little through such shadows and figures to the true Image and thing signified who in our Text calleth himselfe truth in opposition to all those shadowes Object But the weaker and duller they were the more neede had they of cleare instruction and God could have revealed Christ as clearely to them as to us Sol. But as the Lord had observed this method in creating the world hee would have darknesse goe before light and in upholding the world hee would have dawning goe before cleare day So in the framing and upholding the Church hee would have Christ exhibited to the Fathers as to the Wise men in swadling clouts which hid his glory He respected them as children he erected for them in Iewry a little free-schoole set up in a corner of the world hee appointed the Law of Moses as a Primer or A. B. C. in which Christ was to be shadowed in darke and obscure maner he would that Christ should come to his brethren as Ioseph to his who first obscured himself to them and afterward made himselfe better knowen One compares it to Noahs 1. Opening the window of the Arke 2. Removing the covering 3. Stepping forth himselfe II. Therein the wisedome of God provided for the further advancement of Christ and his Gospel which compared with the Law must bee manifested in great brightnesse and glory Christ the Sonne must come in more glory then Moses the servant Hence Ioh. 1. 17. The Law was given by Moses but grace and truth came by Iesus Christ The Gospel is called grace not because under the Law the same grace was not preached but comparatively that was scarse grace to this which is more full more manifest as the light in the dawning is scarse light in comparison of light at noone-day There was grace but here is more grace 1. In manifestation The light of the Sunne is seven-fold and like the light of seven dayes as was prophesied Isai. 30. 26. 2. In impletion and accomplishment of that which was but a promise of grace in comparison Act. 13. 32. 3. In application and apprehension by beleevers in all Countries not onely in Iudea 4. In the groweth and perfection of faith and grace in the hearts of ordinary beleevers above them Hence Heb. 10. 1. the Law had but a shadow of good things to come and not the Image and truth it selfe that is It had a rude and darke delineation of good things to come as a draught made by a painter with a coale but the Gospel exhibits the picture it selfe in the flourish and beauty that is the truth and being of it Hence also Paul to the Col. 2. 17. speaking of observances of the Ceremoniall Law saith they were but shadowes of things to come but the body is Christ. Whence hee would have us conceive 1. That as the body is the cause of the shadow and the cause more excellent then the thing
the Ministery which not the first Adam onely but the second also exercised Dispise at thy perill what they so honoured thinke it too base for thy selfe to attend for thy sonnes to intend Neither the first Adam Lord of the earth nor the second Adam Lord of Heaven and earth did so II. To note the antiquity and authority of the doctrine of free grace by the merit of the Messiah which both the first and second Adam taught neither of them ever dreamed of the doctrine of workes and humane merits What Adam learned of God in Paradise hee taught to his posterity what his posterity heard of him the same they delivered and left to their children but they never heard nor taught any other way to salvation but by the promised seed so also what the Disciples heard of the second Adam that they taught to the Churches but they heard the same of him Act. 4. 12. And our doctrine being the same with theirs is not new but more ancient then any other For as this is the honour of all truth to be before error and falshood so of this truth to have precedency of all truths It truely pleadeth antiquity therefore verity III. In that the Church comes out of Christs side being in the sleepe of death as Eve out of Adams hee sleeping wee learne to seeke our life in Christs death That death should be propagated by the sinne of the first Adam was no marvaile but that life by the death of the second is an admired mystery Here is the greatest work of Gods power fetched out of his contrary of ranke poyson a soveraigne remedy by the most skilfull Physitian of hearts Let the Jewes scorne a crucified God and refuse the life offered by a dead man they know not the Scriptures nor the power of God who can and doth command light out of darknesse life out of death all things out of nothing How easily can â—e repayre all things out of any thing who can fetch and frame all things out of nothing He is of power to make of clay and spittle fit to put out the sight a remedy to restore sight He can as easily save a world by the death of his Son as multiply a world by the sleepe of Adam IV. Labour to bee ingrafted into the second Adam that as thou hast borne the image of the earthly so thou maist beare the image of the heavenly 1. Cor. 15. 49. 1. Because the second Adam repayres whatsoever we lost in the first By the first wee are enemies to God by the second wee are reconciled to him By the first wee all dye by the second wee are all made alive 1. Cor. 15. 22. By the first we are left to Sathans power by the second wee are guided by the Spirit of God By the first we lost all the Creatures by the second we are restored to the holy use of theÌ„ all By the first a necessity of death is brought in Heb. 9. 27. it is appoynted for all men once to dye and then commeth judgement but by the second wee have a recovery of the blessing of immortality and life Whatsoever the first Adam brings into the world by sinne the second carryes out by his righteousnesse 2. Because by Christ the truth wee recover more then we lost or ever should have had by the Type For so the Apostle Rom. 5. 16. the gift by the second Adam hath exceeded the offence of the first That as the first Adam by eating the forbidden fruit hath powred all evill into the soules and bodies of all men though they eate not of the forbidden tree So the second Adam by regeneration is made righteousnesse to those who had wrought no righteousnesse and powred all good things into the soules and bodies of his members The first Adam by sinne helps us into misery but the second Adam not onely helps us out of misery but advanceth us to the highest dignity to be of sonnes of wrath sons of God brethren of Christ members of his body heires of the kingdome of heaven By Adams sinne we are all driven out of Paradise an earthly pleasure in which wee should have enjoyed an inconstant happinesse but by Christ we are brought into the heavenly Paradise our Fathers house By Adams sinne we become unjust but by Christs holinesse we are not just onely but sanctified graced confirmed glorified into whom by faith we come to be ingrafted CHAP. III. 2. Noah a type of Christ 7. waies THe second instance is Noah a manifest type of the true Noah and that in seven respects I. Both were fore-prophesied of to be Saviours Gen. 5. 29. Lamech begat a son and called his name Noah saying This shall comfort us concerning our workes and sorrow and curse of the earth therefore he called him by a name signifying ceasing or rest So of Christ Mat. 1. 21. thou shalt call his name Iesus for he shall save his people He shall be the true Noah that shall cause Gods wrath to cease and bring the afflicted soule to true rest and tranquillity II. Both are said to be just and perfect both said to walke with God and both to find grace and favour with God 1. Noah was just in his generation So was Christ have nothing to do with that just man saith Pilates Wife Mat. 27. 19. But with difference Noahs righteousnesse was imputed being righteousnesse of faith Heb. 11. 7. Christs was inherent a righteousnesse of nature person and heart 2. Noah was a perfect and upright man Gen. 6. 9. that is not defiled with Idolatry false religion opinions or externall crimes but Christ was perfect simply and absolutely Noah but comparatively Noah was perfect but in part Christ perfectly perfect Christ Legally Noah Evangelically Noah perfect by the perfection of another Christ by his owne Noah perfect because without open crime Christ being without sinne 3. Both walking with God found grace with God Noah Gen. 6. 8. Christ Luke 2. 40. 52. But Noah found grace by acceptation and imputation Christ by compleat merit and satisfaction Christ found grace by his owne perfection and justice but Noah cloathed with Christs III. Both of them were Preachers of righteousnesse But Christ preached his owne doctrine Noah Christs Both invited unto repentance Both called men to avoid the Judgement to come Both lived and preached in a most corrupt age when there was a generall defection both in doctrine and manners Both their Ministeries were despised and that despight of both fearefully revenged the one by water the other by fire and sword both by utter desolation as the like never heard of before IV. Both of them makers of an Arke and Masters of it But Noah of a materiall Christ of a spirituall the Church Noah to save sinners from the deluge of waters temporall Christ to save sinners from the deluge of Gods wrath eternall In the making of their Arkes they are very like 1.
that is rightly distinguish of things between nature and grace between Moses and Christ betweene the law and Gospell truth and falshood They will not receive things in grosse and hand over head but being spirituall discerne all things 1 Cor. 2. 15. 2. They chew the cud that is after hearing and reading the word they meditate ponder apply and digest it as Mary laid up the words in her heart Luk. 2. 19. 2. The uncleane are knowne by some naughty and uncleane property Some like the dogs that prophane the most holy things barke against the word and preachers of it never chew the cud nor digest the word Some like the swine 2 Pet. 2. having their mouthes alwayes rooting in the earth cannot look up towards heaven all for their belly good for nothing but the knife neither for plough nor cart nor burthens nor saddle nor wooll nor milk but onely to feed and dye besides while they live their filthy wallowing in miery lusts and puddles of corruption Some like the hare fearefull creatures shrinking from faith in God in temptation and from profession of it in times of danger and persecution more fearing crosses and losses then God himselfe or the losse of salvation These uncleane creatures cannot enter into heaven The fearefull c. shall have their part in the lake c. Of the same ranke are the Conies that burrow and treasure in earth and neglect to treasure where theeves neither digge through nor steale Mat. 6. 19 20. Some like the Ravens black and unnaturall feeding on carrion Some like the Ostrich grosse hypocrites with faire wings but cannot flye Some like the Sea-meaw partly living on water partly on land partly will be saved by faith partly by workes cary fire and water blow hot and cold of any or no religion And so much might be said of the properties of the rest Sect. II. II. The second legall uncleanenesse was caused from within and was by the unclean issue of man or woman for which were appointed ceremonies of purification Lev. 12. and cha 15. 6. All those uncleane issues of which we must reade and speake modestly lead us by the hand 1. Into our selves and the consideration of our naturall corruption the running issues of which meet us every where 2. Out of our selves to the remedy which is by Jesus Christ our sanctifier The description of this foulenesse shewes what we are by nature and in the first Adam The maner of the cleansing shewes what we are by grace and in the second Adam in whom alone we attaine cure and remedy To explaine which wee must know that 1. Those lawes concerning our uncleane birth and the womans purification after every birth put both the Jewes and us in minde how that the common nature of man is horribly polluted by sin which is every where called by the name of uncleanenesse Psal. 51. 5. Behold I was borne in iniquity and in sinne hath my mothor conceived me Isa. 64. 6. We have all beene as an uncleane thing and all our righteousnesse as filthy clouts Iob 14. 4. Who can bring a cleane thing out of filthinesse there is not one Iohn 3. 6. That which is borne of the flesh is flesh because that which is begotten participateth of the nature of that which begetteth And this uncleanenesse is not in any one part but sticks to the whole man both in body and soule polluting the minde with blindnesse the will with rebellion against the will of God the conscience with senselesnesse and horrour the affections with all maner of disorder the whole outward man with resistance and repugnancy to the Spirit Rom. 8. 7. 2. As from these inward issues the outward man was many wayes polluted So the Jewes and we are put in minde that from that filthy puddle and fountaine of originall sinne issue continually many uncleane issues into the life and conversation Mat. 15. 19. Out of the heart come evill thoughts murthers adulteries fornications thefts false testimonies slaunders These are the things which defile the man 3. As these uncleane issues defiled whatsoever they touched Lev. 15. 4. to the 15. so herein is noted to them and us the infection of sinne and spreading of it and that the corruption of nature which will put forth it selfe in every thing polluteth all that we touch Tit. 1. 15. Vnto them that are defiled and unbeleeving is nothing pure but even their mindes and consciences are defiled 4. As those uncleane issues excluded and shut them out of the campe and society of Gods people till they were staid so the foule issues of naturall corruption till stopped and stayed by grace estrange us from God and from the common wealth of Israel Ephes. 2. 12. The effect of all morall uncleannesse is to thrust every man and woman under the curse of the Law and wrath of God who can no more abide a man in the foulenesse of his nature then men can the spawne of a most venemous serpent In Adam all died 5. As the description of those issues brought the Jewes to the legall purification for when the Jew saw the danger of his uncleannesse and that if he separate not from it hee shall die in it for defiling Gods Sanctuary vers 31. this made him seeke to the remedy So the true understanding of a mans forlorne and desperate estate by nature and that except a man bee borne againe of water and the holy Ghost he can never see the kingdome of God this makes a man flie out of himselfe to seeke righteousnesse and purity in the meanes which God hath appointed And thus by the very description of our uncleannesse we are led unto Christ by whom how wee are to bee cured wee are after to see Sect. III. III. The third Legall uncleannesse was by the disease of leprosie then which none was more foule more hatefull None so lively resembled the native face of sinne none had so solemne and significant rites for cure none did more expresly shadow all constitutions as conduce to the purging and removing of sinne and consequently none more forceably led us to Christ who is not in any Ceremony more lively figured The Lord would have the Jews and us in this instance to bee ledd by things sensible to things intellectuall by an externall and sensible disease to be caried to that which is internall and lesse sensible for the most part And though of all bodily diseases none more expresly declareth the disease of sinne in the soule then leprosie yet it comes farre short of it in the desperate and dangerous properties of it We must therefore prepare men to Christ by describing the foulenesse and misery of the disease 1. Leprosie proceeds from poisoned and corrupted humours in the body So sinne is nothing else but the poison and corruption of the soule And this spirituall leprosie is farre more miserable then the other for that of the body is onely a punishment
shape and figure every moment 3. The motion other clouds are mooved by the winde this mooved it selfe yea though the windes mooved most strongly it stood still Besides that the motion of it was certaine and imitable so as they might follow it but so was it never in any other cloud 4. It had contrary properties of light and of darkenesse being a Pillar of cloud and fire 5. In durance For one cloud to continue firme and stable for forty yeares long must needs bee miraculous whereas nothing is sooner dispersed then ordinary clouds by winde 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 bowe 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 hee shall appeare 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 mooved they must moove when it stood they must stand Psa. 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 goe by night as well as by day so in Psa. 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 Psa. 105. 39 He spread the cloud as a covering or canopy over them To which the Prophet Isa. 4. 5. alluding cals it a covering cloud which shadow was no small comfort in that hot countrey in that dry and parched desert they still lying and living abroad in it 4. as a shield to defend them against their enemies for the cloud came betweene the host of Israel and the host of the Aegyptians to seperate betweene 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 darkenesse to the Aegyptians Exod. 14. 20. For the Lord used two of his creatures against the Aegyptians especially water and the cloud as meanes of execution of his justice upon his enemies As the clouds and fire shal 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 engendreth fruitfull raines and showers 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 Sunne so Jesus Christ quencheth and allayeth the parching heat of his Fathers wrath and is the covering of his Church in this dry and parched wildernes So as when the soule of a man is dryed up and fainteth within him through heat of his sinne then hee 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 Aegyptians fury so Jesus Christ defends his Church 1. from the fiery darts and assaults of Satans temptations 2. from the furious rage of our owne lusts and inflammation of sinne 3. shelters it from the heat of the Sun of persecution and from all bodily â—oes that they cannot doe 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 beleeveth he needs no other light nor knowledg to salvation no more then Israel needed any light in the night but this All Gods people walke by this fiery Pillar and by no other 3. as fire purgeth and purifieth metals from drosse so doth Iesus Christ purge his people from all their sinnes partly by the fire of his spirit within Mat. 3. 11. and perfectly by his blood which cleanseth from all sinne 1. Ioh. 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 blinde 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 darknes at the same time to all Egyptians that is a stumbling block and stone of offence to unbeleevers 2. As the same pillar Christ both openeth the way of the red sea to beleevers giving the grace of Baptisme through the red sea of his blood as also justly shutteth obstinate sinners from grace and favour the meanes of which being offered unto them they wilfully tread under foot turning all the grace of Christ to their deeper damnation 3. As the same Pillar of cloud and fire Christ is the guide of all the Israel of God whom wee must follow in all our journey through our wildernesse both in the rules of his holy doctrine and also of his blessed example Therefore himselfe saith Mat. 11. 29. follow me as they were to follow that cloud for that was but a Type of this leading us to our Canaan 4. as that same Pillar of cloud and fire
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 signe 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 wisedome of God can put understanding into these senselesse creatures to distinguish betweene an Israelite and an Aegyptian The fire shall give light to the Israëlites and deny it to the Aegyptians The sea shall give way to Israel but shut up the way to Aegypt The cloud shall hide cover and comfort the Israelites but deny it to the Aegyptians The fire shall come out and destroy the Captaines and their fifties and send them to hell but a Chariot of fire shal hoyse Eliah to heaven Make use of this observation for the present in the greatest dangers remembring that gracious promise Isa. 43. 2. When thou passest through the fire I will be with thee and it shall not burne thee no more then the Pillar did the Israelites Doe the enemies come out against us as strong as Pillars as furious and fiery as â—ire it selfe Never was there so hot a Pillar of fire but there was a cooling and covering cloud as neere us The Cloud that makes the Red sea give way can conquer Canaanits 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 bee when our Lord Jesus shall appeare in flaming fire 2. Thess. 1 Heb. 10. 7. hee comes with a violent fire Psal. 50. 3. a fire shall devour before him This shall burne up the studs of heaven and earth and now how shall any man bee 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 bee commanded to bee 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 Arke and saved that from drowning III. Who they bee 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 Aegyptians 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 cleaving to the Assemblies Vpon Sion and the Assemblies thereof shall be a cloud In Sion shall be deliverance And as the hills compasse Jerusalem so doth the Lords protection his people 2. Such as be in the Lords wayes gotten out of the Aegypt of their darknesse and earthlinesse and moving still towards Canaan for so did the Israelites So Psal. 91. 11. they shall keepe thee in all thy wayes All the while Israel was in Aegypt 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 wildernesse in unknowen wayes in danger of enemies We are without protection while wee are in the state of nature not called out of our Aegypt and when wee shall come into our Canaan we shall need none because wee 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 wee need the Cloud and the Lord supplies our need 3. Such as lift 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 obtaine 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 waite upon him for mercy for such onely shall attaine it Gal 6. 16. Psal. 121. 1. I will lift mine eyes up to the mountaines and then verse 6. the Sunne shall not smite thâ—e by day nor the Moone by night alluding to this place in which the cloud abates the heat of the Sunne by day and the fire the coldnesse of the Moone 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 darke 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 neerer their happinesse Object But this seemes to be the way to lose all peace and joy of our lives seeing none are more assailed by Satan and wicked men then godly men sonnes of the Church that walke in Gods wayes that take Gods directions and desire to proceed and persever in godlinesse how then are all these promises accomplished Answ. 1. All promises of temporall good things are made with exception of the crosse this exception impeacheth not the promise 2. It is a common condition of good and bad to sustaine many evils and undergoe many difficulties but with this difference that the wicked have no Pillar to sustaine 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 Armie of Israel the whole Church is ever saved by Gods protection though some souldiers may fall in the battell as Martyrs who receive not alwaies corporall deliverance to receive a better resurrection 4. If this Pillar put not off some evills it ever supplies some greater good If it deliver not from death it delivers by death If our state seeme not so good it will turne it to good Rom. 8. It led the Israelites to Marah a place of bitternesse but the next remove was to Elim where were twelve fountaines of water Exod. 15. 23 27. It suffers the Israelites to want meat in the wildernesse but to feed them with Manna If to want drinke it is to supply them by miracle to refresh their soules as well as bodies by water out of a rocke IV. In the same Pillar of the Cloud see justice and mercy met together and tempered 1. Mercy to the Church and beleevers that now wee behold Gods presence in a cloud The brightnesse of his goodnesse to us shines in
Aegyptian to drowne 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 Exo. 14. 31. Let us also behold the glory of God herein and feare before him as they did Let not us be more senselesse than the senselesse creatures but heare his voice runne out of our owne nature to observe his voice sounding in the Scriptures and Ministery of the Gospell II. To see and consider the state of the Church and people of God Canaan whither they goe is a fine and fertile country 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 dreadfull to behold on both hands yea rising over their heads as mountaines threatning to fall over them and after a deepe sea a terrible wildernesse takes them in which is no meanes for meat drinke nor cloath A man would thinke no man could deale so with his children and yet Gods wisedome sees this the fittest way to Canaan He sees how 1. Every small content glewes us to our Aegypt 2. What sluggs we are in the way farther then we are chased out 3. How little we care for dependance on himselfe 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 Aegypt 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 deepe danger or sorrow like the bottome of the sea It is no worse with thee then with the rest of the people of God No affliction overtakes thee but the same hath befalne 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 worke of God will load us withall that are willing to carry them away For I. The Lord in strange and unwonted dangers can worke new and unwonted remedies for his children As we heard before that fire shall not burne them so here the sea at his word of restraint shall not drowne them He can make a wall of water more strong for them than a wall of Adamant yea himselfe according to their need will be to them either a wall of fire or water II. What danger can prevaile 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 prevaile against it Every maine affliction is like a maine Red sea which threatens to swallow us up but it shall in the issue onely preserve the Church What we have most cause to feare the Lord maketh most helpfull and soveraigne The very raging sea rather then they shall perish shall open her lappe as a tender mother to receive them from the rage of Pharaoh and his pursuing army Nay the land of Goshen shall not be halfe so bountifull 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 himselfe to overcome all difficulties for his servants What had it beene to have passed the oppressors of Aegypt and to have beene swallowed up of the sea Therefore hee 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 Mannah 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 Aegypt departing from the kingdome of the devill and hastning out of the world towards heaven come presently into a deepe sea not pursued onely by the fury of tyrants and enemies but every where threatned with dangers wants and death it selfe yet the Lord breakes for them one toyle after another and happily guides them through a deepe 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 then their cryes were and a mighty deliverance shall swallow up all their danger IV. Here is comfort against the feare of enemies 1. Spirituall enemies For here we have both a confirmation and resemblance of the eternall 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 Againe wee 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 Aegyptians are drowned in the sea of Christs blood and extinct in the waters of Baptisme Aug Psal. 113. 2. Temporall enemies How can the Aegyptians hope to stand before Israell 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 looke here as the heathen did and let their hearts saint as theirs to see God make the sea a wall a lane yea a lappe for his people Let them behold the ordinary worke 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 scoale goe up downe goes the other IV. The godly to partake of these comforts must learne 1. To labour for increase of faith for by faith they passed through the Red sea Heb. 11. 29. So must thou get faith for thy vessell 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 beleeve in prosperity but in desperation to beleeve in the bottome of the sea to stand still yea in the bottome of hel to hope for heaven there is faith 2. To joyne to Gods people Let not the Aegyptian thinke the way is made for him Except thou goest out with Israell as Exod. 12. 38. the sea will know thee for an
thou refusest Christ himselfe V. We must beware of being weary of this manna The Jewes esteemed manna sweet at first and went out cheerefully 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 Wee must take heed of this ficklenesse in goodnesse which hath ever bewrayed it selfe in most forward people At the first building of the Tabernacle men brought too much but after tooke it away as fast againe Iohn was a burning and shining light 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 Angell but soone revolted from him What flocking and thronging was there after Christs doctrine and miracles that the kingdome of God suffered violence but soone they had enough of him and in short time did tumult as fast against him The like was observed in our owne land at the first falling of this manna and beginnings of the Gospell men were earnest glad joyfull forward then was a sweet time of the happy welcome of this Manna happy was hee could get his Gomer first and fullest But now what voices heare wee other then 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 Aegypt before all this preaching And whereas our fathers would have ridden far to a Sermon wee their lazie off-spring will scarce steppe 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 as sweet as ever though wee see not our owne neede which if we did see wee would be no more weary of Gods word were it daily preached then wee are of our bread we daily eate VI. We must be so far from wearinesse as that we must highly esteeme 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 keepe a pot of Manna which was preserved so long as the Temple stood for many hundred yeeres And that wee might not forget this mercy in the true manna hee 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 becommeth the just to be thankefull 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 Rocke After the Lord had brought Israel through the dangerous Sea hee brings them to Elim a sweet and fruitfull place where were twelve fountaines of water and seventy Palme 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 exclaime 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 hee had done their famine and hunger Hee commands Moses to take his rod and speake 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 wee may not thinke 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 spirituall rocke 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 spirituall 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 spirituall drink is the same with theirs and that is the blood of Christ resembled by theirs The difference is onely in the maner of drinking 3. Including this water of the Rock the Apostle saith they are all types to admonish us and are written for vs vers 6. 11. 4. Most plainly he affirmeth vers 4 and that Rock was Christ not in substance but in signification saith Aquinas Now wee having as much to doe with Christ as they wee must farther enquire into this type 1. To parallel it with the truth by comparing them 2. By applying it in some fruitfull 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 distill water out of a flint or rock must be miraculous Even so Jesus Christ was for outward forme and appearance in the world most unlikely of all men to afford any such waters of grace and salvation Isai. 53. 2 3. hee was as a dry root without forme or beauty as an hard barren and despised rock the most abject of men the refuse of the world a worme and no man of whom when the Prophets preached they could finde none almost that would beleeve 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 Ioh. 3. 31
of God looke confidently upon it be it never so unreasonable 〈…〉 There bee foure things which a man shaâ—â— never attaine till the eye of his faith close up the eye of his reason 1. Hee shall never attaine the true knowledge of divine things Gods wisdome hath no greater enemy then humane wisdome not sanctified No men hardlier nor seldomer converted then worldly wise men as the Scriptures which say not many wise and experience shewes daily What wiser men in the world then the Philosophers and Stoicks of Athens but when Paul came to dispute among them of doctrine of religion he was called ababler Act. 17. 18 what will this babler say and reasoning among them of the resurrection hee was derided and mocked ver 32. Was not Festus a wise man and a prudent governour and yet when Paul preached to him no other things then Moses and the Prophets had foretold of these sufferings death and resurrection Festus tells him too much learning had made him mad Act. 26. 24. Ioh. 9. 6 Christ to cure a blinde man tempered clay and spittle together and applyed it to his eyes and bids him goe to Siloe A remedie likelier to put out a mans eyes then to recover sight There was no reason in the earth of the remedy but onely to try whether the blinde man did constantly beleeve Yet if the blinde man had not wholly resigned himselfe to Christ and shut up his owne reason had not he acknowledged Christ able to do what hee would by what hee would and to bee the same God who at first put all sences into a piece of clay and now by a piece of clay would recover his sence he had never seene but remained blinde still So every naturall man borne as blinde as he in spirituall things till he wholly submit himselfe and subdue his reason to the meanes appointed shall never see any thing to salvation but abide in naturall blindnesse still What hope hath he to be taught by the spirit that must give lawes to the Spirit of God or what a short metwand is naturall reason to measure divine things by 1 Cor. 1. 21 1 Cor. 2. 14 Why else did these Jewes esteeme the doctrine of the Gospell scandall but that reason of flesh would not nor could behold life and glory in such a base life and ignominious death as Christs was nor could hold him the Messiah who was made a curse upon the Crosse as if hee had beene crucified through infirmity and this vaile as to them remaineth at this day unremooved And why was Christ foolishnesse to the Graecian but that reason would not yeeld that life should be fetched out of death or salvation to be sought in curse and malediction 2. Hee that shuts not the eye of reason can never attaine faith There bee sixe things which a man cannot beleeve so long as he sticks to naturall reason First he cannot beleeve the word of God nor depend upon but scorne the ordinances of God in the word preached and Sacraments administred which is the visible word Reason unrenewed cares not for this foolishnesse of preaching 1. Cor 1. 21. And to a carnall man the threatnings of God are like Lots warning to his kinsmen he was as one that mocked or jested A promise to a carnall heart is as tastelesse as the white of an egge The wiser men are the further off they are from beleeving in a crucified God or conceiving that by the foolishnesse of preaching God will save such as beleeve Flesh and blood reveileth nothing Secondly hee cannot beleeve the maine promises of God which cannot bee comprehended but by the eye of faith and not by that till the eye of reason bee shut up God hath promised his presence favour and love with his children how can reason conceive the truth of this promise seeing them in hunger thirst wants hearing them reviled slandered disgraced observing them cast out of companies and societies as refuse and out-sweeping that were their hopes here onely they were of all men most miserable Reason will not bee perswaded that God can send us by hell to heaven yet that is his promise Humane reason will never pray My God my God why hast thou forsaken mee How could Abraham have beleeved the promise of a sonne by Sarah had he looked to naturall reason Thirdly he cannot beleeve the maine Articles of faith that hath not resigned up his reason Example Reason will not beleeve an happy resurrection seeing the body raked up in dust and corruption but denies this Article Reason cannot conceive or beleeve an eternall life because it sees it not given but to dead men It cannot apprehend how the Sonne of God should become the son of man or that this Sonne of man was borne of a virgin without man And so of the rest Fourthly he cannot beleeve the miracles of Scripture for confirmation of Gods truth and our faith Naturall reason cannot beleeve that the Sunne ever stood still as in Giâ—eah much lesse went back ten degrees as in Hezekiahs time 2. King 20. 11. Or that fire should descend which naturally ascendeth and feed upon water contrary to nature as at Elias prayer 1. King 18. 39. Or that fire should raine downe as on Sodome which is proper to water Or that fire should not burne the three children Or that water should stand as a wall as in the Red sea and in the river Jordan whose property is to be fluid Fiftly he cannot beleeve the worke of creation if he will beleeve reason the universall consent of which is That of nothing nothing can bee made and not any thing much lesse all things out of nothing To reason therefore it will be incredible that there should be light before the Sunne or fruits before any raine as in the Creation Heb. 11. 3. By faith wee know not by reason that the worlds were framed by the word of God so that things which are seene were not made of things which doe appeere Sixtly he cannot beleeve the great work of Redemption For naturall reason thinks it unreasonable that the life of the Church can bee fetched out of the death of Christ. That a man can be justified by the imputed righteousnesse of another and yet there dwell so many sinnes in him Reason will not beleeve that one man can recover life by anothers death no more then one man can live by anothers soule or be wise by anothers learning or be cured and brought to health by anothers disease 3. So long as the eye of reason is open a man shall never attaine sound obedience unto God For much of that obedience required at our hands is cleane against corrupt nature As the whole doctrine of repentance of mortification or watchfull and carefull conversation of restraining our selves in unlawfull liberties yea and in lawfull all crosses reason Had Abraham ever sacrificed his sonne had he consulted with reason Had Paul ever joyned to the disciples to